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 deny the existence of eternal punishment, the Divinity of Christ, etc. 2. Is the pretended messenger known to be actuated in his claim by unworthy motives, such as vainglory, greed of money, etc.? If so, we have reason to suspect his mission. 3. Is there any circumstance connected with the pretended miracles which is dishonorable to God or injurious to morality? If so, the works cannot be Divine. For instance, if they are intended for the mere gratification of curiosity; as in the exhibitions of public showmen, who produce astonishing effects by what they call mesmerism, hypnotism, clairvoyance, second-sight, mind-reading, etc. All this is generally rank imposture, sometimes worse; while Spiritism, Christian-science cures, Theosophy, and other such sensational exhibitions, are directly anti-Christian in the doctrines which they inculcate. Besides, no virtuous man can have recourse to any practices in which there are good reasons to think that evil spirits are concerned; yet they may easily be concerned in the performances of false pretenders in matters of religion.

15. Prophecy is another of the credentials by which a messenger of God may be accredited to man. It consists in foretelling with certainty, — not as a mere guess or calculation, — events which cannot be known at the time by any one but God; as, when the Prophet Micheas, more than seven centuries before the birth of Christ, foretold that the Messias would be born in Bethlehem (Mich. V, 2).

16. If it be objected that it is not always easy to discern true from pretended miracles and "prophecies, we grant the assertion; and we conclude from it that no one should be hasty to pronounce an event miraculous, or a prediction a true prophecy. But it is not by doubtful