receive is one-sided; we know nothing of the prophet's faults, except in so far as we may discover them against the will of the biographers. To them he appears all-virtuous. These remarks will be abundantly illustrated when we come to consider the life of Jesus, and to compare it with that of his compeers.
2. The internal mark corresponds to the first external mark, of which it is indeed the subjective counterpart. These prophets conceive themselves deputed to teach a faith, and they virtually recognize in the performance of this mission no human authority superior to their own. In words, perhaps, they do acknowledge some established authority; but in fact they set it aside. No Church or priesthood has the smallest weight with them, as opposed to that intense internal conviction which appears to them an inspiration. Hence it was observed of Jesus, that he taught with authority, and not as the scribes. Without being able themselves to give any explanation of the fact, they feel themselves endowed with plenary power to reform. And it is not, like other reformers, in the name of another that they do this; they reform in their own right, and with no other title than their own profound consciousness of being not only permitted, but charged to do it.
Nevertheless, it must not be imagined that the prophets sweep away everything they find in the existing religion. On the contrary, it will be found on examination that they always retain some important element or elements of the older faith. Without this, they would have no hold on the popular mind of their country, from which they would be too far removed to make themselves understood. Thus, Allah was already recognized as God by the Arabians in the time of Mahomet, whose reform consisted in teaching that he was the only God. Thus, the Messiah was already expected by the Jews in the time of Jesus, whose reform consisted in applying the expectation to himself. Prophets take advantage of a faith already in existence, and making that the foundation of a new religion, erect upon it the more special truths they are inspired to proclaim.
No prophet can construct a religion entirely from his own brain. Were he to do so, he would be unable to show any reason why it should be accepted. There would be no feeling in the minds of his hearers to which he could appeal. A religion
