By a natural sequence the denunciation of the unfaithful shepherds is followed by a similar utterance "concerning the prophets." It is true that the prophets are not spoken of as shepherds; and Milton's use of the figure in _Lycidas_ suggests the New Testament rather than the Old. Yet the prophets had a large share in guiding the destinies of Israel in politics as well as in religion, and having passed sentence on the shepherds--the kings and princes--Jeremiah turns to the ecclesiastics, chiefly, as the heading implies, to the prophets. The priests indeed do not escape, but Jeremiah seems to feel that they are adequately dealt with in two or three casual references. We use the term "ecclesiastics" advisedly; the prophets were now a large professional class, more important and even more clerical than the priests. The prophets and priests together were the clergy of Israel. They claimed to be devoted servants of Jehovah, and for the most part the claim was made in all sincerity; but they misunderstood His character, and mistook for Divine inspiration the suggestions of their own prejudice and self-will. Jeremiah's indictment against them has various counts. He accuses them of speaking without authority, and also of time-serving, plagiarism, and cant. First, then, as to their unauthorised utterances: Jeremiah finds them guilty of an unholy licence in prophesying, a distorted caricature of that "liberty of prophesying" which is the prerogative of God's accredited ambassadors. "Hearken not unto the words of the prophets that prophesy unto you. They make fools of you: The visions which they declare are from their own hearts, And not from the mouth of Jehovah. * * * * * Who hath stood in the council of Jehovah, To perceive and hear His word? Who hath marked His word and heard it? I sent not the prophets--yet they ran; I spake not unto them--yet they prophesied."