nature which in the present state of our knowledge could be assigned to no known cause. In such a case the Pantheist and the Atheist have always the alternative of believing that the event in question must be due to the operation of some unknown force in nature, but which in the gradual development of knowledge we may hereafter be able to detect. This is a position that no defender of revelation worthy of the name can be anxious to dispute. Let it further be observed that Mr. Mill does not deny, but affirms, that the occurrence of an extraordinary event analogous to a miracle viewed simply as a phenomenon, may be satisfactorily certified by our senses or by testimony. To affirm the contrary would be simply absurd, as involving the stereotyping of human thought, and making the wisdom of our ancestors the only standard of truth. There was a time when the earth was believed to be an extended plain. If at that time any one had asserted that by continually sailing westward he had at last arrived at the place from which he started, or, in other words, had circumnavigated the globe, this affirmation ought to have been rejected, not only as founded on testimony contrary to all previous experience, but as intrinsically impossible. Yet if Hume’s dictum has any value as an argument against the possibility of a miracle, it must affirm the impossibility of establishing such an occurrence by any amount of evidence whatever. Mr. Mill’s mind was far too logical not to perceive that such a position is altogether untenable.