In the same chapter as the charge to the Prophet concerning _this Covenant_ there is mention of a conspiracy against his life by the men of Anathoth, XI. 21. Some suppose that these were enraged by his support of reforms which abolished rural sanctuaries like their own. But his earlier denunciations of such shrines, delivered independently of Deuteronomy, had been enough to rouse his fellow-villagers against him as a traitor to their local interests and pieties. Another address, VII. 1-15, said to have been delivered to all Judah, rebukes the people for their false confidence in the Temple and their abuse of it, and threatens its destruction. Editorial additions may exist in both the Hebrew and Greek texts of this address, but it contains phrases non-deuteronomic and peculiar to Jeremiah, while its echoes of Deuteronomy were natural to the occasion. Except for a formula or two, I take the address to be his own. Nor am I persuaded by the majority of modern critics that it is a mere variant of the Temple address reported in Ch. XXVI as given _in the beginning of the reign of Jehoiakim_. Why may Jeremiah not have spoken more than once on the same theme to the same, or a similar effect? Moreover, the phrase _We are delivered!_ VII. 10, which does not recur in XXVI, suits the conditions before, rather than those after, the Battle of Megiddo. For parallel with the increased faith in the Temple, due mainly to the people’s consciousness of their obedience to the Law-Book, was their experience of deliverance from the Assyrian yoke. I am inclined, therefore, to refer VII. 1-15 to the reign of Josiah, rather than with XXVI to that of Jehoiakim.(280) But, whatever be its date, VII. 1-15 is relevant to our present discussion.