moon, and the several planets which are connected with the solar system. We also comprehend the known and the unknown worlds which roll in the immeasurable expanse; to this expanse, imagination itself can fix no boundary line-She is lost in the subject-Suns beyond suns illumine systems beyond systems in the pathless immensity of space. Now, to us it appears highly improbable, that these "heavens," or that even a part of them, shall be dissolved in the final conflagration. That they are inhabited by rational, and probably by unsinning beings, is a proposition sanctioned by the principles of the purest philosophy. Analogy confirms the deduction; and sure we are, that revelation does not contradict it. Such then being the constitution of the starry heavens, comprehending suns on suns, which continually blaze, and which enlighten worlds unknown, to infer that they shall perish in the fires of the judgment-day, is repugnant to the dictates of reason, and to the principles of religion. Pray, what necessary connexion has the sun, the moon, or the stars, with this terrestrial globe? What the countless millions, who walk in the planetary worlds? Or what the myriads who tread the milky way? They most undoubtedly are not obnoxious to Jehovah's justice for the sins of man; and, consequently, we have no reason to conclude, that any part of the ethereal heavens shall perish in the dissolution of this earth. The strong presumption is, that they shall shine with undiminished brilliancy, when the Angel of Judgment shall have pronounced the ruin of this world.

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3d. We now necessarily come to the third and last idea attached to the term "heavens," which was, as our readers will recollect, the atmosphere. By the atmosphere we understand the air, and the various principles of which it is composed. That the word "heavens" bears this interpretation, we have already evinced; and that this is the true interpretation of the passage, we presume will be manifest, from the following observations:

1st. Heaven and earth is a Hebraism, and is a phrase precisely of the same import with "xoros," in the Greek, and "world," in the English. Now the Greek "xopos," and the

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English "world," comprehends every thing which constitutes a component part of this system; whatever belongs to the constitution of this terrestrial globe, whether fire, air, water, earth, is all included in the term "world." Now it is well known, that in the Hebrew language there is no one word which expresses this comprehensive idea; the Hebrews, consequently, had recourse to circumlocution to convey this idea, and the phrase which they employed was "heaven and earth :" "Heaven and earth," when uttered by a Jew, meaning neither more nor less than the word "world," when mentioned by us.

A very superficial acquaintance with the style of the apostle Peter, will satisfy our readers of his frequent use of Hebraisms, in order to express his sentiments; which, though by no means agreeable to the idiom of the Greek language, in which he wrote, were, notwithstanding, peculiarly appropriate, as it respects the circumstances under which he wrote, and the persons to whom he wrote.

2d. Another reason which we assign for the exposition we have given of the word "heavens," is the analogy of the apostle's reasoning. This epistle was written by Peter shortly before his death, and his object in writing it was to confirm believers in the fundamentals of Christianity, and at the same time to obviate some plausible objections which the libertines of that period brought against the doctrine of the dissolution of the world, and the final judgment. The infidels then, as now, sarcastically inquired, "Where is the promise of his coming; for, say they, since the fathers fell asleep all things continue as they were from the beginning of the creation." This is free-thinking with a witness! to conclude that the dissolution of the world would not occur, from the fact that it had not occurred, or that as yet there were no visible manifestations of its approach! Truly, truly, this was logic indeed! Puerile, however, as was this objection, the apostle deemed it prudent to obviate its sophistry. He directly shows the absurdity of the infidel hypothesis, by adverting to this great principle in the government of God, viz. that "his ways are not as our ways, nor his thoughts as our thoughts," and conse

quently, that unless we could look through the whole course of events, and view each event in its remote connexions and final issues, it was presumptuous in man to dare to sit in judgment upon the dispensations of Providence. Having thus exposed the fallacy of the infidel objection, he reasons from analogy, and proves, that the dissolution of this world by fire is neither incredible nor impossible. He lays down this important and well-attested fact, as the premises from which he deduces his inference, viz. That this world had been already "destroyed by water :"-Or, in other words, that the face of this globe, in consequence of the deluge, had undergone a material change. From this fact he infers, that, seeing this world hath already experienced a revolution by water, another revolution by fire is neither incredible nor impossible. Ver. 5, 6, 7. The deduction of the apostle is irrefragable; he reasons from an acknowledged event, and infers the credibility and possibility of another event, somewhat similar in nature, though still future as to time. Now what is this event, the possibility of which he infers? It is the dissolution of the "heavens and the earth." But how does he infer this? From the fact, that these very heavens and earth have already undergone a material revolution by water, and consequently that another revolution of the same system, by one of the great agents in nature, is neither impossible nor incredible. The whole force of the apostle's reasoning depends upon this assumption, viz. That the subject for dissolution by the fires of the judgment-day, is none other than that which once perished by the waters of the deluge.

Now what was that, which "being overflowed with water," perished? "The world that then was," says the apostle. Now, by the world, we understand the earth, together with its atmosphere, the state of which underwent a considerable change by the flood; consequently, agreeably to the principles of the apostle's argumentation, the heavens and the earth, which are to perish by fire at the judgment-day, is none other than this earth, together with the atmosphere which surrounds it. The heavens then, which is to perish by fire, is none other than that which once "perished" by water, viz. the atmos

phere of our globe. Whether, therefore, we have respect to the idiom of the Hebrew language, or the analogy of the apostle's argument, we must be satisfied, that when he speaks of heaven he only means the atmosphere of our earth.

In a future Number, we shall give a few thoughts in relation to the dissolution of the heavens-Their passing away with a great noise-As also respecting the "New heavens and the new earth," of which the apostle speaks, and which are represented as rising from the ashes of the old.

SUNDAY SCHOOLS.

WE have been pleased, in no ordinary degree, by a perusal

of the "First Report of the New-York Sunday School Union Society." This report, whilst it presents the subject to public view in that interesting manner which it deserves, does honour to the heads and hearts of the committee by whom it has been drawn up. No effort, individual or combined, that has for its object the cultivation of the human mind, and the consequent improvement of Society, can be viewed with indifference by the friend of man. But, where the design is to impart religious instruction to improve the moral character-to direct the eternal destinies of immortal man, as well as cultivate the intellectual powers-it is godlike-it commands our veneration. Ignorance, vice, and wretchedness, are closely allied. Liberty, power, and happiness, only thrive when nourished by intelligence and virtue.

It is man's distinguishing characteristic, in this lower creation, to possess faculties capable of endless progression in improvement, and to be gifted with the power of speech, by which his ideas are intelligibly expressed. This is a noble distinction; and such are the aids which art affords, that our intercourse is not confined within the narrow compass of the voice-but we hold converse with those of other climes, and distant ages. The office of the tongue the hand performs

the office of the ear the eye discharges, so that thought becomes visible, transferable, perpetuated. The arts of writing and reading are next to the creation of a new faculty: they are, at least, the most important aids to the faculty of speech, and our social powers are essential to the perfection of our nature. Destroy intellectual communication, and you check the growth of man; improvement is at an end. The great characteristics of our nature are inseparably allied: the Psalmist shows his acquaintance with the philosophy of the human mint, when he calls his tongue his glory.

The basis of all extensive intellectual improvement-the foundation and element of education, is the cultivation of the faculty for perceiving thought made visible-of understanding written language. This is the key by which we gain admittance to boundless resources of entertainment and instruction, avail ourselves of the history and experience of mankind, and possess the fruits of their labours and researches, so that the amount of intellectual life enjoyed, is incalculably increased. So common is the art of reading amongst us, that we enjoy its privileges, and rarely think of its priceless value: it was the first, and an indispensable step, in that process, by which the mind of a Newton is distinguished from that of an Hottentot. But, access to the records of history, the stores of philosophy, and the various sources of intellectual entertainment, is not the whole nor the chief privilege of the art of reading. God has revealed himself in a most glorious manner-explained the moral relations and obligations of man; unfolded the hidden counsels of eternity; proclaimed his grace, and opened up to the prospect those heavens where his throne is fixed; and all these treasures of wisdom, of knowledge, and truth, are contained in his written word. It is the Bible-the book that utters the lively oracles of the eternal God, without the faith of which there is no salvation. But, to the uninstructed, this is a sealed book—its blessings are unknown. To instruct the uninstructed-to teach the poor and the ignorant, who have no other means of being taught to read to read God's word-with their own eyes to examine the record of his everlasting love, is the benevolent