PRELIMINARY OBSERVATIONS. WE are now arrived at the fourth part of the prophetic difcourfe, contained in the first twelve chapters of thefe prophecies; wherein Ifaiah narrates a memorable vifion with which he was favoured, representing to him the glorious kingdom of the Son of God, with some remarkable circumstances attending its extenfion over the whole world, which are highly worthy of the most elaborate investigation. The fhort difcourfe comprehended in this chapter, confifts of three parts. First, A fublime defcription of the fymbolical appearance of the glorious majesty of God, with fome particular circumftances which ac companied this manifeftation, ver. 1.-4. Secondly, The folemn defignation of Ifaiah to the performance of a very important part of his prophetical office, to which God had appointed him; namely, the publishing a general declaration refpecting the,future fortunes of his people, ver. 5.-7. And laftly, The particular order which the prophet received from God, to deliver a very grievous meffage, which he was inftructed to communicate to the Jewish nation, which were to be made an awful inftance of the di vine severity, ver. 8.-13. IN CHAP. VI. the year that king Uzziah died, I faw alfo the Lord fitting upon a throne, high and lifted up, and his train filled the temple. The time wherein Ifaiah was honoured with the vi fion of which he here fpeaks, was the year in which king Uzziah died.This prince was elevated to the the throne of Judah when he was fixteen fixteen years of age, and reigned in Jerufalem during the long period of fifty and two years. In the beginning of his reign, he did that which was right in the fight of the Lord: and as long as he fought the Lord, God made him to profper. Being wonderfully helped until he was strong, his fame spread far abroad; and in war, his arms were crowned with fuccefs. In his profperity, however, his heart was lifted up, to his deftruction: he tranfgreffed against the Lord his God. He went into the temple of the Lord, and burnt incense upon the altar of incenfe, notwithstanding the powerful oppofition of fourfcore priests, who remonftrated against this ufurpation of their office, and informed the king of his fin, and his danger. In confequence of this rafh attempt, God fmote him with leprofy, and he continued a leper unto the day of his death. About that period, our prophet informs us, he faw the vifion which he proceeds to narrate. The circumftance of time, which is feldom mentioned by Ifaiah, but more frequently noticed by the other prophets, is here clearly determined. Though we pretend not to affign the true reafons why this reprefentation was given at the time here marked, doubtless, were we acquainted with them, the wisdom and goodness of the divine procedure, in this matter, would appear highly confpicuous. We fhall not, however, venture even a conjecture upon this topic, nor trouble you with those which have been formed by others. I faw alfo the Lord. Of all the human fenfes, that of feeing is the most active and penetrating, and carries along with it the moft powerful conviction of the reality and certainty of the objects that are feen. Hence the apostle John, afferting his full affurance of the truth of those things concerning which he writes, ufes this strong expreffion, That which we have seen 'with our eyes, which we have looked upon; that which we have seen and heard, declare we unto you*. In 1 John i. 1. 3. what manner Ifaiah faw the most high God, the King eternal, immortal, and invisible, he does not inform us. God being a Spirit, he cannot be feen with bodily eyes; being infinite and incomprehenfible, he cannot properly be feen with the eyes of the mind; and therefore the apostle Paul affirms, that no man hath feen, or can fee him.' The words before us, certainly import more than that he faw the Lord by meditation and contemplation, which is the common privilege of all the fervants of God; and, in this fenfe, our prophet no doubt fet the Lord always before him. We fuppofe, then, that he had a fymbolical reprefentation afforded him of the glory of Jehovah, in which the objects he proceeds to defcribe, were as clearly exhibited to his view as if he had beheld them with his bodily eyes. In this manner, the prophets Ezekiel and Daniel, and the apostle John, had the vifions of God which they relate. We are indeed altogether uncertain how the Lord made himself known to our prophet upon this occafion, in this vifion; whether the appearance he mentions, was open to public view; whether he was in a deep fleep, like Daniel; or in a trance, like the apoftle Peter; or if, like the apostle Paul, he was fo ravished with the fight, that he knew not whether he was in or out of the body. -Bleffed be God that we all with open face, may behold as in a glafs the glory of the Lord. The revelation which God hath given us of himfelf in Jefus Chrift, far excels all the vifions with which the prophets were favoured fince the beginning of the world. The light which they beheld, was obfcurity, when compared to that which we enjoy their vifions were only fhadows, and faint reprefentations, of the glory we contemplate in the gofpel. God is manifeft in the flesh, and the true light now fhineth; and therefore we ought to walk as children of the light, and of the day. The perfon who was feen by the prophet, is the Lord Jehovah, glorious in holinefs, perfect in beauty, rich in mercy, infinite in majefly, excellent in working, working, fearful in praifes, and incomprehenfible in all his divine attributes: the God of Ifrael, the God of the fpirits of all flefh, to whom belongs the earth, and the fulness thereof; the world, and they that dwell therein; who, in the 5th verfe of this chapter, is called the King, the Lord of hofts. By comparing the words before us with thofe of the apoftle John, recorded Chap. xii. 40, 41. of his gofpel, you will plainly fee, that this person whom Ifaiah calls Jehovah, the apoftle affirms to have been Jefus Chrift; for af ter having cited the 9th verfe of this chapter, he adds, 'These things faid Efaias, when he faw his glo . ry, and spake of him.' The words his and him plainly refer to our bleffed Saviour, in whom the Jews did not believe, notwithstanding he had done many miracles among them. This remark of an inspired writer would have greatly embarraffed us, had not Je fus Chrift himself refolved the difficulty, by this affurance, He that hath feen me, hath feen the Father:" the reafon he elsewhere fuggefts is this, I am in the Father, and the Father in me *' and again, I and the Father are one +.' Hence we conclude, that the glory of Jehovah, which Isaiah beheld, was the glory of the Son of God, Jefus Chrift, who is one with him, by fuch a perfect unity as we pretend not to illuftrate. This glorious perfon, we fuppofe, was he into whofe prefence the elders of Ifrael were admitted, when they faw God, and did eat and drink t. This was the Angel of the Lord, who appeared to Mofes in the bush which burned, and was not confumed ; who fpake to him at Mount Sinai; who was in the church in the wilderness, whofe glory was vifible from between the cherubims §. This was the Lord whom Ifrael fought; the Messenger of the covenant, in whom they delighted, who fuddenly came to his temple. -The facred name of Jehovah being here applied to Jefus John xiv. 9. 11. Exod. iii. 2. + Jolm x. 30. Acts vii. 38. Exod. xxiv. 10. Christ, Christ, authorizes us to make this obvious inference, Sitting upon a throne, high and lifted up. A throne is the enfign of royalty, and the feat of majefty, from whence princes difplay their grandeur, receive the addreffes and petitions of their fubjects, and enact laws for their benefit and government. The throne here mentioned, is an emblem of his divine majefty who was feated upon it, who is the Prince of the kings of the earth, by whom kings reign, and princes decree juftice. It intimates his royal dignity, who is crowned with glory and honour, who hath a fceptre of righteoufnefs, a kingdom that all people, nations, and languages, fhall ferve, and ten thousand times ten thousand of glorious attendants. It reprefents his ineffable glory, who is the King and the Lord of glory, the glory of heaven and earth, the glory of the church, whofe works, whofe law, liberty, and gofpel, are all truly glorious. It likewife denotes his judicial authority, whofe throne is fet for judgment; and who, at the very time in which the prophet had this vision, fat in judgment upon the inhabitants of Judea, and pronounced that fentence which comprehended in it the most terrible calamities. -The Lord was feen fitting upon the throne. The expreffion is plainly metaphorical, and hath an obvious reference to earthly monarchs, who are feated upon their thrones. This posture reprefents the Moft High in a ftate of grandeur and magnificence, highly exalted above all; of perfect eafe and tranquillity, in the management of all the concerns of his univerfal empire; of complete fecurity, amidst all the machinations of his enemies; and denotes the perpetuity of his dominion, which fhall never have an end. He fits upon the throne of his glory, upholding all things by the word of his power, fending forth his minifters to execute his pleasure, fubduing the people under hin, giving gifts to his church, reftraining the fury of his enemies, and dif appointing |