images, to which their forefathers had been so much addicted. He predicted that this scattered, powerless, yet preserved people among the nations, would return from their state of degradation and unbelief, and "seek the Lord their God, and David their king"-not David who slept in the sepulchre at Jerusalem, but the beloved Son of God, and King of Zion, whom their fathers rejected and crucified.

David's kingdom restored. -Amos ix. 11.

The time of Amos is not accurately known; it is supposed to have been whilst Hosea lived. The kingdom of David had been brought very low by the iniquities of the people-his palace had fallen, and his family were reduced. Amos predicts that all the breaches of his tabernacle would be repaired, its ruins rebuilt, and that it should be established in all its former glory. This will be accomplished when Christ rules in the hearts of David's subjects, and thus sits upon his throne, according to the promise of God made to David.

The vision in

Isaiah vi.

Isaiah prophesied during the reigns of four the temple. kings of Judah, and as many of Israel. The time of his prophetic office extended over a period of nearly sixty years, and was more than seven hundred years before the birth of Christ. Isaiah is sometimes called the fifth Evangelist, his prophecies of Christ are so full and distinct-more like a narration of what he had seen, than predictions of a person who had not yet appeared on earth. Isaiah had prophesied occasionally before the year of Uzziah's death; but it was in that year he was set apart to the office, on the occasion of one of the

most sublime visions ever presented to mortals, and was in accordance with the gifts bestowed on Isaiah, to enable him to foretell Messiah so clearly. Isaiah was engaged in devotion at the temple, when the separating veil was drawn aside, and, high above the mercy-seat, the Lord appeared in human form, seated upon a throne; the loose robes that were upon him filled the temple; in attendance at his throne stood the seraphim, or "burning ones," engaged in adoration : showing us the nature of the worship of heaven-that it is humble, absorbing, and in readiness to render instantaneous obedience to every command. As the words of their threefold adoration resounded from one angelic worshipper to another, the durable, and exquisitely wrought door-posts of the temple were shaken, and the house was filled with ethereal vapour, or cloud. Isaiah was overcome by a sense of his own unholiness and nothingness, and that of his nation amongst whom he lived, and expressed his feelings with deep emotion. On this, one of the seraphim went to the altar of burnt-offering, which stood outside the temple, whereon a sacrifice was always consuming, and with the tongs took a piece of coal from it, and touched Isaiah with it, assuring him he was forgiven and cleansed from his sinspardoned and sanctified through the atonement. The object of this glorious and awful vision was to announce the universal dominion, over the then recusant earth, of him who sat upon the throne; and also the astonishing fact, that the Jews would persist in rejecting their Messiah, until, in consequence, they were almost extinct; but

that the remnant that was left would again shoot forth and flourish in the Church of God.

We never read of the Lord being seen by mortals in any other way than in human shape. It shows his matchless condescension and love, so to accommodate himself to the nature of man, which would be unable to look upon the immaterial Almighty Spirit. When the apostle John was recording the works and the teaching of Christ, and the effect they had upon the Jews of that generation, he quotes Isaiah's words, or rather the words spoken to Isaiah by the Lord at this time, and adds, "These things said Esaias when he saw his glory, and spake of him."

In this place we find the heavenly voices gave threefold adoration to the Lord of hosts. From the beginning of the Scriptures to the end of them, the Father, the Son, and the Holy Spirit, are revealed concurring and acting in all the works of creation, and in the whole plan of redemption, -" And God said, Let us make man in our image " (Gen. i. 26). The Father gave his beloved Son; the Son delights to do the Father's will; the Holy Spirit enabled men to foretell his coming, and to put his acts on record. The Holy Spirit makes the soul feel its guilt in breaking the Divine law; the Son has obeyed the law, and borne the punishment due to transgression; he makes intercession for the penitent sinner, and prevails with the Father, who pardons and adopts him into his family. So supreme must the reverence be for the Spirit, "that all manner of sin and blasphemy shall be forgiven unto men, except the blasphemy against the Holy Ghost." This

ascription of praise, three times repeated, accords with the three Divine names used in baptism, when members are admitted into the Church, and with the benediction when they depart from its assemblies. And yet, "Hear, O Israel, the Lord our God is one Lord." To understand these mighty truths, is beyond the power of mortals; the most learned of them find difficulties in attempting to explain the laws of nature; how much more in understanding the essence of Him who made these laws, and all things which they regulate! It will require their spirits to be made perfect before they can have an adequate comprehension of them; and then, no doubt, an excellence and glory will be found in this peculiarity of Jehovah, not discoverable by the brightest intellects on earth.

We can see this much, that there is nothing in it unworthy of God-nothing to prevent any from receiving it, except that it is above human comprehension. It is always believed where the Bible is most closely studied, and most constantly made the counsellor in all things. In approaching this most sublime of all subjects, we have need to feel as the seraphim did, and with much more humility and awe than they; for they never for one moment felt any diminution of supreme love to God, nor the least interruption of their fervent love to each other; we, alas! are mean and little on account of our forgetfulness of him, disobedience to him, and want of kindness to our fellow-creatures.

The sign to the Ahaz was a very wicked king; it was with

house of David.

Isa. vii. 1-16. difficulty Isaiah got access to his presence ;

the Lord sent him at a time when he was in great terror of a threatened invasion by the united forces of Syria and Ephraim. Isaiah was the bearer of encouraging assurances, that these enemies of Judah should not prevail; but that they would, from that period, rapidly decline, and at length be extinct; faith was required in him regarding this word of the Lord, or he and his family would not enjoy the security of Judah. The message brought by the prophet had very little effect upon Ahaz; God himself addressed him, and desired him to ask a sign to convince him of the certainty of the fulfilment of his words by the prophet, and that he had spoken by his authority. He might choose what sign he pleased amongst the works of God, upon or in the earth, whatever alteration in their regular course that would satisfy his incredulous heart; or he might ask a sign from heaven (which was much desired by the Jews), if that would be more satisfactory to him. As the mind of Ahaz was alienated from God, and occupied with worldly plans for deliverance, he declared he would not ask a sign-he would not avail himself of this wonderful condescension of the Most High. God was greatly displeased at the disobedience and debased mind of the king, and said that he would give a sign: the world should not lose the blessing of a revelation from its Creator, although not desired by the monarch.

The sign the Lord would give would be such a one as should not enter into their thoughts to ask: "That a virgin should conceive, and bear a son"-this was a