Another question is, how are the divine miracles to be distinguished from the infernal? All attempts of the acutest scholastics to establish a rule of definite separation for these two kinds of miracles have failed. They are revealed under identical forms, and even the moral perceptions can detect no difference, since Satan is able to transform himself into an angel of light. Reason must also acknowledge its incapacity even in this respect, and rely on the Holy Ghost ever active in the Church and especially in its head. The power of divine truth and inspiration which was poured out upon the apostles on the day of Pentecost, has been transmitted like a magnetic stream from Peter, the first bishop of Rome, to his successors by the laying on of hands, and is in a certain measure imparted, by the sacrament of ordination, to every member of the clerical hierarchy. * * * * * The survey of the magic of the Church which has been presented above, ought perhaps to be completed, not by pursuing the tedious path which lies before us through continued description of ecclesiastical customs and opinion, but by simply formulating the general truth: _Every symbol, every external token, to which is attributed an independent power for sanctification and an immediate moral influence, is Magic._ May the Protestant reader, for whom we are here writing, examine with this maxim in how far the Reformation, which aims to restore to internal authority--the reason and free-will of the individual--its rights, has succeeded in its task. Luther and Calvin assailed many magical usages, and pruned many branches from the tree of dualism, but still allowed its vigorous trunk to remain unscathed. But a dualistic religious system must, on account of the unreasonable cosmical theory on which it rests, sooner or later attack again the inner authority and make itself the sole and absolute external one. It must of necessity degenerate to a statuary fetichism or fall before a complete unitarian reformation. Our day witnesses the conflict between these opposite ideas. On the one side, the belief in a personal spiritual adversary of mankind, preached to the masses from a thousand pulpits, hangs suspended like a sword of Damocles over the head of civilization; on the other side, philosophy and the science of nature diffuse a rational and unitarian theory of the universe and human existence through a constantly enlarging circle. To him who wishes to take part in this all-important struggle, we would commend these words of the noble Bunsen:[27] "Wherever in religion, or state, or civilization, in art or science, the inner is developed more strenuously, and the spiritual earnestly sought after, be it with more or less transformation of what is existing, there progress is at hand; for from the inner, life comes to the external, from the centre to the circumference. There is also the way which leads to life. There new paths