It is a relief to turn to a more comforting lesson. It is that which assures us that man's thought of God is not entirely his own, that it cannot be destroyed and is never wholly forgotten, but ever makes its way to higher truth and greater power. The way in which the higher religion comes is through the pure minds of those who wish only to live up to the fulness of the truth, and however mistaken they be, wish only to know and to do the will of God. A similar task lies equally before every honest man and every true Christian. The lesson is plain: beware of a stagnant religion that dreads progress, and keep the mind open as a child's to God's further revelation of Himself, which has yet many things to tell us. PROPHETISM--EARLY STAGES The reader is recommended to investigate for himself the origins of Prophetism by a careful examination of the following passages:-- I. There were originally Guilds or Schools of Prophets; from which it would appear that Prophetism was a kind of profession (1 Sam. x. 5; xix. 20; 2 Kings ii. 3, 5). There is nothing in the records that we possess that marks these bands of prophets as possessed of great spiritual power; they were devoted to the cause of Israel and Jehovah, and the way in which this was manifested was taken to imply that they were filled with the spirit of Jehovah; it inclines somewhat to the Dervish order of enthusiastic devotion (1 Sam. x. 5; xix. 20-24). It is significant that wherever these schools are found there is known to have existed a "high place," _i.e._, an old Canaanitish sanctuary, now used for the worship of Jehovah-Baal. A similar order of prophets was connected with the worship of the Tyrian Baal (1 Kings xviii.). II. Samuel (1 Sam. xix. 20) Elisha (2 Kings ii. 15; iv. 38; vi. 1-7) and in much less degree, Elijah (1 Kings xviii. 4; xix. 10) had some connection with these schools. III. The later Prophets did not claim descent from these guilds of "prophecy," and even repudiated any connection with them (Amos vii. 14). This conflict between the "called" prophet and the professionals is revealed in the fierce denunciations of Isaiah (xxix. 10) and Jeremiah (v. 31; xiv. 13, 14; xxvi. 7, 8). IV. The identification of these prophets with priests and seers probably gives a clue to their origin (1 Sam. ix. 9; Isa. xxix. 10; Jer. xxvi. 7, 8; Amos vii. 12). V. Certain individuals who are called prophets or seers had official court connection (2 Sam. xxiv. 11; 1 Chron. xxv. 5; Amos vii. 10).