To stretch out my arm is a miracle, unless the materialists should be more cunning than they have proved themselves hitherto. To reanimate a dead man by an act of the will, no intermediate agency employed, not only is, but is called, a miracle. A scripture miracle, therefore, must be so defined, as to express, not only its miracular essence, but likewise the condition of its appearing miraculous; add therefore to the preceding, the words 'praeter omnem prior em experientiam'. It might be defined likewise an effect, not having its cause in any thing congenerous. That thought calls up thought is no more miraculous than that a billiard ball moves a billiard ball; but that a billiard ball should excite a thought, that is, be perceived, is a miracle, and, were it strange, would be called such. For take the converse, that a thought should call up a billiard ball! Yet where is the difference, but that the one is a common experience, the other never yet experienced? It is not strictly accurate to affirm, that every thing would appear a miracle, if we were wholly uninfluenced by custom, and saw things as they are:--for then the very ground of all miracles would probably vanish, namely, the heterogeneity of spirit and matter. For the 'quid ulterius?' of wonder, we should have the 'ne plus ultra' of adoration. Again--the word miracle has an objective, a subjective, and a popular meaning;--as objective,--the essence of a miracle consists in the heterogeneity of the consequent and its causative antecedent;--as subjective,--in the assumption of the heterogeneity. Add the wonder and surprise excited, when the consequent is out of the course of experience, and we know the popular sense and ordinary use of the word. DEATH, AND GROUNDS OF BELIEF IN A FUTURE STATE.