3. While the Bible speaks of false miracles, its language is quite consistent with the fact that they were impositions practised on the senses, like the acts of jugglers. 4. The word “miracle” is here used to denote a supernatural fact in external nature devoid of all moral environment. I have already pointed out the inaccuracy of this position; and shall have much to say on this subject hereafter. To strip a superhuman occurrence of its moral aspect is simply to assume the question at issue. 5. It is not correct that the essence of a miracle consists in the degree of power manifested in the performance of the outward act. The performance of a miracle does not necessarily involve a greater exertion of power than is manifested in the ordinary occurrences of nature. A miracle is not only an act of power, but it involves the elements of prediction and of purpose. 6. The affirmation that the Christian argument involves the position that heaven must condescend to use the same arguments as hell, if demoniacal possession is supposed to be possible, is altogether inaccurate. 7. The Christian argument nowhere involves the assumption that evidence emanating from God is under certain circumstances to be rejected. It is quite conceivable that a real miracle may have been wrought, which was adequately attested when it was performed, but that the evidence has become imperfect by lapse of time. 8. Even if it be supposed that demoniacal miracles are possible, there is nothing in that assumption which renders it necessary to take for granted that Satan is allowed to ramble over the universe and work miracles at his pleasure, and to imitate the miracles of God. The New Testament uniformly asserts that whatever agency he can exert is a permitted one, which is confined within definite limits. In considering the question of demoniacal miracles it must be kept in mind that the language employed by the writers of the Bible is invariably phenomenal. They describe events as they appeared to the eye of the beholder. Hence it by no means follows, when they refer to the arts of magic and other similar practices which were so prevalent in the ancient world, and say that the magicians did such and such things, that they meant to affirm the reality of their performance. Their language is always taken from the observer’s point of view. As far as he saw, they did so. We frequently speak in the same way of modern feats of conjurors. Thus, when it is said that the magicians brought forth frogs, the language is quite consistent with the act being a delusion successfully practised on the senses.