It is certain that the extent to which one human mind can act on another is bounded by no narrow limits; what is more, it is one which is frequently exerted for evil. It is evidently within the purposes of the Creator to permit this. Why it is allowed to the extent to which it is, is beyond our powers to discover. But the wide extent to which it not only can be, but actually is exerted, is a fact that cannot be denied. It is also an influence that can be exerted secretly. The difference between this power and that which is supposed to be attributed to Satan in the New Testament is far more one of degree than of kind; and the latter is one which is bounded by clear and definite limits. Between a Satanic possession and a miracle performed by Jesus the distinction is unmistakable. It follows from the foregoing considerations, that the Satanic supernaturalism, which we have to consider, as far as if stands in opposition to the miracles of God, is reduced to very narrow limits. It consists almost exclusively of possession and its phenomena. No other kind of action bearing even a remote analogy to a miracle, with the single exception of the history of the temptation, is anywhere attributed to Satan in the New Testament. In estimating the evidential character of miracles, it has been a far too common practice with those who deny the historical character of the Gospels, to keep out of view their moral aspect as an important portion of their evidential value. It has been affirmed that a miracle must be estimated as an act of power quite apart from its moral impress. The author before me even goes the length of supposing, that, if Satan is as cunning as he is represented in the New Testament, he may even turn himself into an angel of light and perform works bearing the impress of holiness for the purpose of furthering the interests of the kingdom of lies. Such an idea receives no countenance from anything which is affirmed by St. Paul. The passage in which allusion is made to Satan transforming himself into an angel of light is as follows: “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel, for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers should be transformed as the ministers of righteousness.” It is quite clear that nothing was further from the Apostle’s mind than the idea of Satanic miracles bearing the impress of holiness as wrought in support of the kingdom of falsehood. He is simply speaking of Judaizing teachers, who claimed the support of apostolical authority, for the purpose of disseminating their unchristian views.