The attempt to distinguish between the miraculous act and its moral environment, is absurd. It has been affirmed that one miraculous act is as good as another, quite apart from the circumstances with which they are attended. Such a principle would destroy the distinction between a highly meritorious act and the foulest crime. A, for example, has killed B. The outward act may be the same; but the accompanying circumstances make all the distinction between a justifiable homicide, and a most atrocious murder. It is ridiculous to affirm that principles which are legitimate in common life become invalid only when they are applied to the evidences of Christianity. Why, in the name of common sense, may not one miracle be as clearly distinguishable from another by its moral environment, as an event in ordinary life is similarly distinguished? The affirmation, therefore, that the supposition of the possibility of Satanic miracles must invalidate the miracles of God is absurd. Our Lord, therefore, was right in appealing to the character of his works as affording a conclusive proof of the source whence they originated, and in contrasting them with the species of supernaturalism which was popularly attributed to Satan. “How can Satan cast out Satan? If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works, that ye may see and believe that the Father is in me and I in Him.” This is conclusive reasoning. It is only possible to darken the question by treating it as one of bare possibilities, as to what kind of actions a being like Satan might be capable of performing, if he is allowed to interfere with the arrangements of the universe at his pleasure. Such a supposition is foreign to the question at issue, which is whether the supernaturalism which the New Testament is supposed to attribute to him can interfere with the evidential value of the miracles wrought by Jesus. My reply is, Examine and compare the two. When this has been done, no doubt can remain on any reasonable mind that the latter, if real, are from above; and the former from below. The affirmation therefore that if Satanic miracles, such as possession, are possible, it invalidates the evidence of those wrought by God in attestation of the truth of a divine commission is disproved.