Here we have another illustration of that principle of symbolic language laid down in the beginning--that objects and events whose nature forbids their symbolization appear under their own names or titles and their description must of necessity be literal. The appearance of the great God must be considered an actual event; for, as clearly shown, he can not be symbolized, neither can he appear as the symbol of some other object, from the fact that there is no other object of analagous nature of which he could stand as the representative. The resurrection of itself is an event of such a peculiar nature as to forbid its symbolization. What is there analagous to it which could here be employed? There are, perhaps, analagous changes in the vegetable and animal kingdoms; but symbols drawn from that quarter would indicate some political change instead. Paul may, indeed, speak of the decay and the growth of seeds to _illustrate_ the resurrection; but the decay of a seed does not _symbolize_ the death of a saint, neither does its germination _symbolize_ his resurrection. Nor is there any change that can do it. There is the same necessity of speaking of the resurrection in its literal meaning as there was of representing the spirits of the martyrs under their own appropriate titles. The earth and the heaven fleeing away from before God's presence so that no place is found for them, must be understood as describing the literal dissolution of this world when Christ comes; for it is clear from the Scriptures that such an event will occur at that time. Peter says that "the day of the Lord will come as a thief in the night; in the which _the heavens shall pass away_ with a great noise, and the elements shall melt with fervent heat, _the earth also_ and the works that are therein _shall be burned up_." 2 Pet. 3:10. Nothing can be found to symbolize perfectly such a mighty event; hence it appears as a literal description of the final catastrophe of this old world. It is evident that there are symbols connected with this appearance of God, as truly as there were symbols connected with Christ in his appearance in chap. 19. The _throne_ is a symbol of judgment and of supreme sovereignty, its dazzling whiteness indicating the impartiality and justice of the proceedings. The _books_, likewise, are symbols. We are not to suppose that there are literal books in heaven, in which Christ or some angelic secretary notes down all the affairs of earth. The language and the symbols of Scripture are accommodated to the human understanding, hence books are used as a symbol to denote that the character and the actions of men are all as perfectly known and remembered as if they had been recorded in the archives of heaven. The _book of life_, in which the names of the faithful are often said to be inscribed, denotes that God knows all his chosen people. In the following chapter it is called the Lamb's book of life.