alternative than to take them literally. It is customary, we know, to regard the whole as "an emblematical prediction of spiritual blessings;" and numbers are satisfied with the use of such an expression, without considering how far it really meets the case, and without attending to the grave and formidable objections which are ready to present themselves against such a mode of treating the passage. What, for instance, are we to understand by the "moon," and what by the "sun"? Of what are they symbols? It is absolutely necessary, if they be regarded as symbols, to give a distinct and separate meaning to each, or the passage is made ridiculous; yet none of our figurative interpreters, that I am acquainted with, attempt this, but content themselves in this, as in other similar cases, with culling one general idea from the verse, leaving its particular expressions unattended to, as if it were quite unnecessary to suppose that they were designed to have any specific meaning. But anything more derogatory to the word of God cannot be conceived than such a course. No more fatal blow could be directed against its divine authority and plenary inspiration. It is, indeed, customary among those who favour the figurative principle of prophetic in

terpretation to regard the Sun as an emblem of the Church, or the ecclesiastical power in a State, and the Moon of the Civil power; but even supposing this be correct as a rule (which I altogether doubt), or to hold true in some cases (which I also question); yet it can scarcely be made to apply here, for on this supposition, or theory, what is that "light," enjoyed at present by the civil power, symbolised by the Moon, which is hereafter to be increased until it reaches the amount at present enjoyed by the Church ?1 I feel that nothing approaching to a satisfactory answer can be given to this question; and I confess, I cannot but regard such a mode of treating the subject as highly objectionable. I hold, therefore, that we are compelled to take this passage literally. And why should we not do so? What is there involved in such a conclusion that should make us hesitate in adopting it? It is clear that, as in a multitude of other cases, so in this, we are deterred from taking the obviously right course through imaginary difficulties, conjured up by our present limited experience, and consequently contracted views. I confess, that it seems to me to be

1 The same or a similar question might be asked as to the meaning, on the same theory, of Isai. lx. 19, 20, and Jer. xxxi. 35.

our obvious duty in the present case to take the prediction in a literal sense. Let this be done, and there is no difficulty in understanding it. It plainly declares that the amount of physical light hereafter will be vastly increased beyond what prevails at present. And this, it will be seen, is in perfect harmony with that expression of St. Paul, before noticed, "the inheritance of the saints IN LIGHT." The two passages, when thus viewed, alike point to one and the same thing, - to one and the same physical condition of the world, in reference to the element of Light.

A FRESH SOURCE OF LIGHT. We now approach a subject which, to my own mind at least, is one of the most wonderful and extraordinary of any that form the subject of prophecy in the word of God. It is therefore all the more necessary to approach it with care and caution, and to see that we do not allow our preconceived views to disturb our judgments, or deter us from embracing a truth which would seem to be clearly taught us in the word of God. It is when dealing with such subjects as are either new to us, or which exceed our present conception, that we need more particularly to keep rigidly to the evidence

that should guide us, and be prepared to follow it wherever it would seem to lead us. What at first may seem so extraordinary as to appear incredible, may soon lose that character, or completely change its aspect. It would be folly in us to ask, with Nicodemus, "How can these things be?" it is sufficient for us that God has revealed them, and He will in His own time and way accomplish His word. It is not my intention, however, to enter at any great length into the discussion of the subject before us, but rather to content myself with briefly introducing it, and arranging, to some slight extent, the Scriptural proofs which bear upon it.

We have seen that there is reason to believe that the light emitted by the sun and moon will hereafter be greatly increased; there is, I conceive, also reason to believe, that there will be a fresh source of light, and that it will far exceed in power that of the sun and moon, even in their altered condition.

This is intimated, though only indirectly, in the following words: "Then the moon shall be con

founded, and the sun ashamed, when the LORD of

Hosts shall reign in Mount Zion, and in Jerusalem,

and before His ancients gloriously.” (Isai. xxiv. 23.) Now we learn from other parts of Scripture, how and why it is that this will be the case; but here, it will be observed, the reason is not assigned, and the very fact that it should not be so is a circumstance to be carefully noticed. A great result is obscurely or indirectly alluded to, but its exact nature is not disclosed, and had we nothing more than this upon the subject there would be great room to doubt as to what was precisely meant. But we turn to other passages, which yet would seem to have no direct connection with this, and, as will be immediately seen, we there find the key to the difficulty, the veram causam of the predicted result. All this is calculated, I conceive, to show us the importance and magnitude of the subject which is thus slowly and gradually revealed, but which may be seen, from the glimpses afforded us, to be occupying the entire space behind the veil which now conceals its glory.

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The reason why the moon shall be confounded and the sun ashamed when the Lord of Hosts shall reign in Mount Zion" is plainly and directly given in the following words by the same prophet:-" The sun shall be no more thy light by day, neither for bright