would be perfectly easy to Omnipotence to make the renovated earth a suitable habitation for redeemed and glorified saints, notwithstanding any puny objections that may be made to such an explication of the prophecy. When the former elementary heavens and earth shall have passed away, supposing it to be with respect not to their substance, as though they were to be annihilated, but with respect to their frame and use, as suited to the accommodation of their present inhabitants, no reason can be alleged why omnipotent power and wisdom should not make them a suitable habitation for holy and glorified beings. On the other hand, the highly figurative language of this description of the heavenly state may lead us to suppose that little stress can be laid on arguments which might be used to prove that the seat of the heavenly glory will be the renovated earth. Though "the holy city, the new Jerusalem," is represented as "coming down from God out of heaven,' this description may be considered as figurative, and as relating to its draught or model, visibly descending from thence to the Apostle John, that he might distinctly view it. Nothing positive, therefore, can be affirmed respecting the place and situation of heaven; and we must wait for our knowledge respecting it till the subject shall disclose itself.

"

It is impossible that we can have any ideas of the state of the heavenly glory, any farther than it is elucidated by, or contrasted with, things and objects with which we have some acquaintance. Now, in the description here given us of heaven, we seem to have it brought into contrast with the imagery by which both the antichristian and the true Church have been represented to us in the preceding parts of the book. We have read of Babylon; not of Babylon in Chaldea, but of a mystical and new Babylon: here we read of Jerusalem; not of that in Palestine, but of a new Jerusalem. We have before heard of a city, by the delicacies of which the merchants of the

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ii. earth were made rich; now we hear of another city, in the light of which the "nations of them that are "saved shall walk." We have seen a troubled sea, from whence arose those monsters which were the plagues of the earth; now we are told " there shall "be no more sea.' We have before had a description of the great whore that sat upon many waters; now we have a description of the bride, the Lamb's wife. We have been told of great tribulations through which the saints of God have had to pass; now we are told that all tears have been wiped from their eyes, and that death, and sorrow, and crying, and pain, have all passed away. Finally, we have read of a golden cup full of abominations and filthiness; but now we read of the pure river of the water of life, clear as crystal, proceeding out of the throne of God and the Lamb; with the tree of life growing on its banks, which bears twelve kinds of fruits, and yields its fruit every month.

Having premised these general observations, I shall now proceed to make a few remarks on the text of this chapter and of the five first verses of the next, in the order in which it stands.

The Apostle asserts, that in the new heavens and the new earth, which he saw in this vision, "there was no more sea." This aptly represents an entire freedom from polluting and conflicting passions, distressing temptations, tempestuous troubles, changes, and alarms; and from whatever can divide and interrupt the communion of saints with each other. It has been likewise supposed to imply, that there will be an abundance of room in this new and blessed world; and that, in this respect, it will be very different from the present earth, a great part of which is covered with sea.-The new Jerusalem, which the Apostle saw, and which undoubtedly typifies the habitation of heaven, "the city which hath "foundations, whose builder and maker is God,' whatever or wherever the place may be, is represented

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"as a bride prepared for her husband." This is another emblem incompatible, on the common rules of criticism, with that which immediately precedes it; but which concurs in giving some instructive ideas of this interesting but inconceivable subject. It denotes the mutual love between Christ and his church; it shews the glory and purity of the Church when she will be presented faultless in all her members, "before the presence of his glory, with exceeding joy;" and it implies that heaven will possess every thing that can administer to the rational and social comfort, delight, and felicity of the purified affections of the heirs of glory and immortality.-The Apostle then heard a voice from heaven, proclaiming, with astonishment at the divine condescension, that the tabernacle of God was placed with men, that he had fixed his most glorious residence in the midst of his heavenly church, and that he would henceforth dwell amongst his people as their reconciled Father. In this state of heavenly bliss, the compassionate and gracious God will not only by his immediate presence relieve the sorrows of his people, but will entirely remove them. As a tender Father, who comforteth his mourning children, he will not only wipe away all tears from their eyes, but he has promised that they shall never weep again, either on account of sin or trouble; for death and pain and every other cause of grief will exist no more, and the former things will have passed away. The root of all evil, and consequently the source of all distress, is removed to return no more for ever. Faith has terminated in sight, and hope is swallowed up in eternal fruition. This is what can never be said of any condition of the church except that in heaven; and, consequently, it proves that nothing short of the heavenly state is here intended by the writer of these mysterious and consolatory visions.

5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for

these words are true and faithful. 6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

By him that sat on the throne, is generally understood, in this book, the Father personally, as distinguished from the " Lamb that was slain." But as Christ will appear on the throne of judgment, so we may understand it of him in this place. The language employed best accords to Christ in his mediatorial character. The Lord Jesus, therefore, declared in the Apostle's hearing, that he made all things new. He brings all the happy and holy inhabitants of this new world into a state of perfect felicity and glory, after having, by his power and grace, transformed them both in body and soul into his own glorious image. This St. John was commanded to write for the encouragement of the church in all its afflictions, conflicts, and temptations. He assures him that these things were infallibly true, and would be faithfully performed. For the farther encouragement and consolation of the church, the glorious Personage who sat on the throne added, "It is done." The consummation of all things is come; the enemies of the Church are subdued; the elect are gathered in; and the whole scheme of the love and grace of God in providence and redemption is now completed. All these events will be as faithfully accomplished as they are certainly predicted. He who declares himself to be the "Alpha and Omega," the Author and Finisher both of the old and new worlds, will bring the work he has begun to the glorious conclusion

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here described.-To the state of eternal felicity exhibited in this vision, our Lord invites those who are desirous of participating in it, promising to "give to "him that is athirst of the fountain of the water of "life freely." Those, however, who draw water from these wells of salvation, have many enemies to encounter, and many conflicts to pass through; but to the humble and faithful, victory is certain; and to every conqueror is promised the inheritance of glory, honour, and immortality. "He that overcometh, "shall inherit all things; and I will be his God, "and he shall be my son." On the other hand, "the fearful," or cowardly, who were ashamed to profess the Gospel, or who renounced it from the dread of reproach or suffering, and the "unbeliev"ing," or infidels of all descriptions (not the weak in faith, but such as had no faith), the "abominable," or those who were guilty of unnatural practices; and "murderers" of themselves or others; and "whoremongers," fornicators, adulterers, and lewd persons of every kind; and "sorcerers," the devil's prophets real or pretended (to which company pretenders to new revelations belong); and "idolaters," worshippers of images, or of any beings that are not essentially God; to which may be added, according to the Scripture definition, those who make a God of their money or of their sensual appetites; and all "liars," hypocrites, deceivers, false teachers, all who deceive and impose upon others, or who lie for gain or malice, or who speak falsehood to divert themselves or others by breaking God's commandments;-all and every one of these, living and dying in impenitence and unbelief, shall have their portion in the lake of fire, and be tormented with the devil and his angels for ever and ever, which is the second death. This final punishment of the wicked may be called the second death, as it comes after the first, and implies the final separation of sinners from God, without any hopes of