I mean to begin with the mountains, for the sake of convenience in illustration; but, in the proper order of thought, the clouds ought to be considered first; and I think it will be well, in this intermediate chapter, to bring to a close that line of reasoning by which we have gradually, as I hope, strengthened the defences around the love of mystery which distinguishes our modern art; and to show, on final and conclusive authority, what noble things these clouds are, and with what feeling it seems to be intended by their Creator that we should contemplate them. Sec. 2. The account given of the stages of Creation in the first chapter of Genesis, is in every respect clear and intelligible to the simplest reader, except in the statement of the work of the second day. I suppose that this statement is passed over by careless readers without an endeavor to understand it; and contemplated by simple and faithful readers as a sublime mystery, which was not intended to be understood. But there is no mystery in any other part of the chapter, and it seems to me unjust to conclude that any was intended here. And the passage ought to be peculiarly interesting to us, as being the first in the Bible in which the _heavens_ are named, and the only one in which the word "Heaven," all important as that word is to our understanding of the most precious promises of Scripture, receives a definite explanation. Let us, therefore, see whether, by a little careful comparison of the verse with other passages in which the word occurs, we may not be able to arrive at as clear an understanding of this portion of the chapter as of the rest. Sec. 3. In the first place, the English word "Firmament" itself is obscure and useless; because we never employ it but as a synonym of heaven; it conveys no other distinct idea to us; and the verse, though from our familiarity with it we imagine that it possesses meaning, has in reality no more point or value than if it were written, "God said let there be a something in the midst of the waters, and God called the something Heaven." But the marginal reading, "Expansion," has definite value; and the statement that "God said, let there be an expansion in the midst of the waters, and God called the expansion Heaven," has an apprehensible meaning. Sec. 4. Accepting this expression as the one intended, we have next to ask what expansion there is, between two waters, describable by the term Heaven. Milton adopts the term "expanse;"[37] but he understands it of the whole volume of the air which surrounds the earth. Whereas, so far as we can tell, there is no water beyond the air, in the fields of space; and the whole expression of division of waters from waters is thus rendered valueless.