allow a single arrow to be shot against it, and would turn back the Assyrian by the way by which he came--all which actually happens as thus predicted (chap. xxxvii). The middle of this rich second period is filled by a great prophet-priest's figure, and a great prophetical priestly reform. Jeremiah is called in 628 B.C., and dies obscurely in Egypt in about 585 B.C.; and the Deuteronomic Law and Book is found in the Temple, and is solemnly proclaimed to, and accepted by, the people, under the leadership of the High Priest Hilkiah and King Josiah, 'the Constantine of the Jewish Church,' in 628 B.C. Jeremiah and Deuteronomy (D) are strikingly cognate in style, temper, and injunctions; and especially D contrasts remarkably in all this with the documents J and E. We thus have here the second great development of the Mosaic Law. Both Jeremiah and Deuteronomy possess a deeply interior, tenderly spiritual, kernel and a fiercely polemical husk--they both are full of the contrast between the one All-Holy God to be worshipped in the one Holy Place, Jerusalem, and the many impure heathen gods worshipped in so many places by the Jewish crowd. Thus in Jeremiah Yahweh declares: 'This shall be my covenant that I will make with the house of Israel: I will write my law in their hearts: and they shall all know me, from the least to the greatest: for I will remember their sin no more' (xxxi. 33, 34). And Yahweh exclaims: 'My people have committed two evils: they have forsaken me, the fountain of living waters, and have hewn out cisterns that can hold no water.' 'Lift up thine eyes unto the high places ... thou hast polluted the land with thy wickedness.' 'Wilt thou not from this time cry unto me: My Father, thou art the guide of my youth?' (ii. 13, iii. 2, 4). And Deuteronomy teaches magnificently: 'This commandment which I command you this day, is not too hard for thee, neither is it far off. It is not in heaven, neither is it beyond the sea, that thou shouldest say: Who shall go up for us to heaven or over the sea, and bring it unto us? But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it' (xxx. 11-14). And there are here exquisite injunctions--to bring back stray cattle to their owners; to spare the sitting bird, where eggs or fledglings are found; to leave over, at the harvest, some of the grain, olives, grapes, for the stranger, the orphan, the widow; and not to muzzle the ox when treading out the corn (xxii. 1, 6, 7; xxiv. 19; xxv. 4). Yet the same Deuteronomy ordains: 'If thine own brother, son, daughter, wife, or bosom friend entice thee secretly, saying, let us go and serve other gods, thine hand shall be first upon him to put him to death.' Also 'There shall not be found with thee any consulter with a familiar spirit ... or a necromancer. Yahweh thy God doth drive them out before thee.' And, finally, amongst the laws of war, 'of the cities of these people (Hittite, Amorite, Canaanite,