though a Grecian word, bear scripturally [either in Daniel or in Saint John] any sense known to Grecian ears? Do the seventy _weeks_ of the prophet mean weeks in the sense of human calendars? Already the Psalms, (xc) already St. Peter, (2d Epist.) warn us of a peculiar sense attached to the word _day_ in divine ears? And who of the innumerable interpreters understands the twelve hundred and odd days in Daniel, or his two thousand and odd days, to mean, by possibility, periods of twenty-four hours? Surely the theme of Moses was as mystical, and as much entitled to the benefit of mystical language, as that of the prophets. The sum of the matter is this:--God, by a Hebrew prophet, is sublimely described as _the Revealer_; and, in variation of his own expression, the same prophet describes him as the Being 'that knoweth the darkness.' Under no idea can the relations of God to man be more grandly expressed. But of what is he the revealer? Not surely of those things which he has enabled man to reveal for himself, and which he has commanded him so to reveal, but of those things which, were it not through special light from heaven, must eternally remain sealed up in the inaccessible darkness. On this principle we should all laugh at a revealed cookery. But essentially the same ridicule applies to a revealed astronomy, or a revealed geology. As a fact, there _is_ no such astronomy or geology: as a possibility, by the _a priori_ argument which I have used, (viz., that a revelation on such fields, would contradict _other_ machineries of providence,) there _can_ be no such astronomy or geology. Consequently there _can_ be none such in the Bible. Consequently there _is_ none. Consequently there can be no schism or feud upon _these_ subjects between the Bible and the philosophies outside. Geology is a field left open, with the amplest permission from above, to the widest and wildest speculations of man. MODERN SUPERSTITION