On Mr. Thompson's removal from Armin, it was agreed that he and Dr. Newton should continue to meet there, until one or both should fail. The last meeting was one of deep feeling. The failing health of the former admonished him that he was unfit for excitement of this kind. Rising suddenly, he expressed his belief that this was the last time he should thus publicly address that beloved assembly, and, with a pathos peculiar to himself, reviewed the past, associating Dr. Newton with the history of many of the villagers who had been united to the church on earth, and the church in heaven. The illustrious Preacher covered his face and wept, and in a similar strain responded to the grateful tribute. Dr. Newton attended once more; and, by a singular coincidence, he preached his last sermon, as his first, in the barn of Mr. Thompson; his last text, as his first, "I am not ashamed of the Gospel of Christ." No cloud hangs over that festival: it is still the day of days; doubly hallowed, as it has now become, by the memory of the blessed and faithful dead-the living worshippers before the throne.

On the formation of a Church of England Missionary Association in the district, the Clergymen deputed were brought to the house of Mr. Thompson by a mutual friend, and he introduced them to the people in the neighbouring villages. At the annual meeting held during his last sickness, grateful mention was made of his important services.

As a visiter of the sick and dying, this servant of Christ greatly excelled. Words of solemn tenderness made him as a ministering angel to the departing. His presence was urgently besought by rich and poor, whether connected with Methodism or not. He never refused invitations of this nature, even at long distances from home. In early years he had an excessive shrinking from a room of sickness and sorrow. The same susceptibility was unimpaired; but his feelings were under control, and he was always first and last by the side of the dying.

As a Local Preacher, he was held in high repute. His popularity in his own Circuit, and a neighbouring one, in which he took appointments, did not in any degree abate during more than forty years. His well-known punctuality secured him well-filled assemblies, in all weathers; and many would hear him who were rarely known to enter a chapel at other times. His sermons were diligently prepared, accurately arranged, and solemnly delivered. He entered at once on the subject; avoiding other introduction than the previous adaptation of Scripture portions and hymns. His style was argumentative, and calculated to awaken a spirit of intelligent inquiry a hence it was that his sermons were often brought to remembrance on his next visit, and questions proposed which led to edifying discussion, Much as he was addicted to reading and research, the invariable impression was that he uttered thoughts originating in his own mind, rather than those of other men. He was no imitator. His manner was pleasing, yet impressively serious. He spoke as one who had tasted of the water of life, and found it to be within him "a well of

water springing up into everlasting life." Deep feeling pervaded his congregations that kind of feeling which is abiding and influential, because the assent of the understanding is gained before an appeal is made to the affections. Many were brought to Christ under his preaching; and to many more his counsels seemed like a chart through time to immortality.

He was eminently successful in raising the tone of Christian principle. Persons who heard him preach but once or twice, have quoted his texts, and even recalled his sentiments, after the lapse of twenty, thirty, and even forty years. It is a beautiful thought that he is best remembered as imparting the light and love of the word which "liveth and abideth for ever." His funeral sermons were of wonderful power. He lived habitually in the consideration of eternity; and, doubtless, it was this that led to the urgent entreaties he constantly received to preach on such occasions. Enlarged conceptions of the joys and service of the heavenly world imparted to his discourse an exciting and hallowing influence, which still rests upon the spirits of many, and will rest, till they too join the innumerable company who worship in the temple above.

Mr. Thompson was for sixteen years a member and advocate of the Total Abstinence Society. His soul "melted for heaviness" as he marked the national degradation, the family-wretchedness, and the injury to the church of Christ, resulting from the drinking-customs of the age. He did not consider that any great sacrifice was involved in his own course, believing stimulants to be injurious to persons in health. None, certainly, can deny the force of an appeal like the following, which he was accustomed to urge :"With its present income, it will take the Bible Society six hundred years to supply a copy of the sacred Book to each of the seven hundred millions of Heathen. The sum annually spent in the United Kingdom for intoxicating drinks would enable the Society to do this in one year!”

Had any village-annals been kept, it would be a pleasing task to number the many who, having come under lasting religious impressions, are still in other spheres diffusing light and peace, while they think of the little band of Christians at Armin as in the foremost ranks of the thousands of Israel. The average numbers united in church-fellowship were from seventy to eighty; but at one time, the last year Mr. Thompson dwelt among them, they reached one hundred. These numbers, out of an adult population of two hundred and fifty, testify how the village was pervaded with a sacred leaven. The people lived well-they died well. The experience of many was of a high order. Week after week, year after year, they could testify, in language graphic and touching, how the name of the Lord Jesus. was "as ointment poured forth;" how His presence abode with them, lightening their labour and sorrow; how, they doubted not, they should change their cottage-homes for mansions prepared by the King of saints.

The general influence possessed by Mr. Thompson must be traced to his originality of intellect and character, as well as to his devout

and earnest spirit. One who knew him well thus writes :-"His mind was eminently meditative; nevertheless, he had a well-stored memory. He had an accurate knowledge of history, modern and ancient; and an appreciation of the researches of the later school of historians, such as Niebuhr, Arnold, and Thirlwall, whose books he read with great interest at an advanced age. He also took pleasure in the results of physical investigation, especially in the department of geology." The interest he manifested in biblical studies is apparent in the fact, that three times a year he read the Scriptures through, devoting some part of every day to their careful examination.

It will be no matter of wonder that he should be tempted to melancholy musings on the state of the world in relation to Christian light and knowledge. Deep piety preserved him from the toils of the doubter; but, from his inmost soul, he was often led to re-echo the deep-toned appeal of the souls under the altar, "How long, O Lord, holy and true?" He was a student of prophecy-fulfilled and unfulfilled. In the past he found hope for the future; and the book of Revelation was to him "a light that shineth in a dark place." Habits of caution, and a sound practical judgment, at once denoted him as one of the "wise," who are directed by the Apostle John to count the mystic numbers; whilst his humble and reverent spirit claimed the peculiar blessing with which the book opens. (Rev. i. 3.)

To the study of the apostolic Epistles his mind was earnestly bent, especially to that addressed to the Romans. "He took more pains,' says a ministerial friend, "to examine the exact meaning of the words of Christ, than any other Christian I have ever known." From that class of interpreters who stand on the border-land between Christian and Infidel, his soul recoiled with righteous indignation. He was no stranger to sudden assaults of doubt; but "all within him stood up and answered—I have felt." He was ready to admit that "without controversy great is the mystery of godliness:" but it was a mystery he adoringly accepted as the only solution of still greater mystery; and he laid up vexed and vexing questions, "to be answered in eternity."

(To be concluded.)

ISAIAH IN THE TEMPLE.

CHAPTER VI.

IN proceeding to examine some particulars of this sublime chapter, it is not needful to say much about its date, or its relation to other parts of the book in which it stands. Isaiah's sections are not usually marked with notes of chronology. An exception occurs here; and the whole of the narrative paragraph seems to point to an inaugural occasion. Jewish and Christian expositors have mainly agreed in this view; but it is by no means undisputed. A Continental scholar is

assuming that this is even the last, in order of time, of the great Seer's chapters, and "intended to exhibit, in the form of an ex post facto prophecy, the actual result of his official experience." With far stronger probability is it contended, that we have here, in fact, a preface to his volume. So it may be: or, otherwise, here is the record of a second call,—a call to duties increasingly arduous. An examination of this Prophet's writings, coupled with a review of the successive reigns in which he flourished, will probably sustain the opinion, that the historical arrangement is not observed. But we may not linger in the porch of that holy place of truth and glory which is just opening. Isaiah fulfilled his office in the times of "Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah;" and, as this vision bears date of "the year that King Uzziah died," it is, at least, to be referred to the dawn of that long prophetic day, the brightness of which is still reflected on the church of God.

I saw also the Lord sitting upon a throne, high and lifted up.-In reading, and sometimes in copying, the Jews introduced ADONAI in place of JEHOVAH :-a custom which may be traced to a sentiment of reverence, but which too quickly allied itself to superstition. It may be important to observe, that the substituted word conveys the idea of Master, Owner; while JEHOVAH implies the Living One, the Self-Existent, the Being of beings, "I AM THAT I AM." In verses 1, 8, 11, we read ADONAI; though nearly a hundred manuscripts, and several of the early printed editions, have JEHOVAH. Not, indeed, that the aid of minute comparative criticism is required to fill up the vacant spaces of an argument. If we may follow high lexicographical authority, ADONAI is never used but of the Supreme Proprietor.* But, further, the incommunicable name, JEHOVAH, is

* See Gesenius; whose notes on the word are, indeed, just now called in question, (Herzog,) but not as to the important particular given above.—A plural form being granted, it is common to allege what is called "the plural of majesty;" that is, a plural used to denote the excellence of that which is in fact singular. Men of the Rabbinical school have long ascribed such an idiom to eastern tongues; but there are not wanting acuter critics who suspect the foundation of this very easy doctrine. The examples cited are by no means of that uniform tendency which might give it colour of reason. In most of them, if not in every one, the case itself will be found to supply an index to some historical or other plurality. A thing may be viewed as consisting of a number of parts; a festival, as of successive days; a city, as of manifold structures; a locality, as of measures of space; the sea, of innumerable waves; much lightning, of reiterated flashes; &c., &c. The plural of an abstract noun may signify various manifestations of the quality; or, the abstract being a generalization of several individuals, the mind may rapidly conceive all these to be under survey. Very little difficulty can arise from such examples as, "the breath of lives," "to die the deaths,” "It is of the Lord's mercies that we are not consumed," "It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." (In the last instance, Heb. ix. 23,-which may be considered the most remarkable of this little group,the plural may be taken generally; or, perhaps, as portraying a Sacrifice which includes the signification of all these. The common solution is quite out of place

given more than once, in this very context, to the glorious Person whom Isaiah saw. In adoration of Him the song ascends, "Holy, holy, holy, JEHOVAH of hosts!" and the rapt Prophet says, "Mine eyes have seen the King, JEHOVAH of hosts." Everything in the picture indicates essential grandeur. See the seraphim standing, while their LORD and ours appears "sitting upon a throne." Mark, too, that no attempt is made to describe Him: it is merely said that His train-the very skirt of His robe of state-flows through the palace-temple.

A voice cries amid

Yet, "no man hath seen God at any time." the rocks of Horeb, "Thou canst not see My face for there shall no man see Me, and live." "The King eternal," and "immortal," is "invisible" too. In order to reconcile texts which seem at variance, it is often said, either that God is in His essence for ever hidden, and only seen in forms which He condescendingly assumes; or that the Father, dwelling in unapproachable light, reveals Himself through the Son. The former is the more comprehensive solution; for there are theophanies on record which cannot be assigned to the Second of the adorable Persons. Still, these are rare: Divine communication has been generally made by the Son, whom we accordingly recognise as "the Angel of the Lord," "the Word of God," "the Outbeaming of the Father's glory." More than this it is not for us to pronounce. Rays from that innermost shrine in which the Only-Begotten for ever dwells, (John i. 18,) are shed on minds so dim and weak, that the very manner of obtaining a glimpse of Deity remains among the deepest of secrets.

Happily for us, the Holy Ghost has given His own interpretation of this place. After citing the Prophet's awful words, and applying them to the multitudes who believed not on Jesus, St. John is led to refer in terms to the scene we are contemplating: "These things said Esaias, when he saw His glory, and spake of Him." (Chap. xii. 41.) If we err in offering homage to the Redeemer, we err in blessed company. When the heaven of light opens, or one of its visions is let down to earth, Jesus always receives worship, never pays it. Who, then, in this land of darkness, will dare to question His Godhead, and His right to the crown of all worlds?

A throne is the symbol of kingly state. While the tri-une God reigns through the ages of ages, Jesus, as Mediator, is exalted to the right hand of power. Princes and judges of the earth are His

here, since the idea of pre-eminence is already conveyed by the adjective.) And, finally, the Sacred Names which occur in the plural-including the very earliest term by which God is made known in the Bible (Gen. i. 1; Job i. 1)-belong to ONE who exhibits PLURALITY IN UNITY. On the mere point of philology, some of the preceding examples may be compared. But the learned reader who clings to the "plural of majesty" is requested also to consider, first, whether any name of the Most High could possibly acquire an accession of meaning by being put in the plural? and, secondly, whether it is conceivable that a rhetorical artifice of this sort would have place in a Book designed to bear steady and indisputable witness for the Divine unity?