(Isa. 6:1-8).

In this sublime passage of Scripture we notice two prominent objects, namely, the throne and the altar; and, moreover, we perceive the action of these two objects upon the soul of the prophet. The entire scene is full of interest and instruction. May we gaze upon it aright!

" In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple." This was a solemn and soul-subduing sight. It is ever a serious matter for a sinner to find himself standing before the throne of God with the unanswered claims of that throne bearing down upon his conscience. Isaiah found it to be so. The light of the throne revealed to him his true condition. And what was that light ?It was the moral glory of Christ, as we read in the Gospel of John, "These things said Esaias, when he saw His glory, and spake of Him" (Chap. 12:41).Christ is the perfect standard by which every one must be measured. It matters not what I may think of myself, nor yet what others may think about me:the question is, What am I as viewed in the presence of Christ? The law may tell me what I ought to be; conscience may tell me I am not that; but it is only when the bright beams of Christ's moral glory pour themselves around me that I am enabled to form a just estimate of what I am. Then it is that the hidden chambers of my heart are laid open, the secret springs of action are revealed, the real condition is laid bare.

But perhaps my reader may ask, What do you mean by the moral glory of Christ ? I mean the light which shone forth from Him in all His ways when He was down here in this dark world. It was this light that detected man, that disclosed what he was, that brought to light all that was in him. It was impossible for any one to escape the action of that light. It was a perfect blaze of divine purity, in view of which the seraphim could only cry out, " Holy, holy, holy!"

Need we marvel then if when Isaiah saw himself in the light of that glory he cried out, "Woe is me! for I am undone"? Nay; this was the proper utterance of one whose heart had been penetrated to its very center by a light which makes all things perfectly manifest.

We have no reason to suppose that Isaiah was in any respect worse than his neighbors. We are not told that the catalogue of his sins was heavier or darker than that of thousands around him. He may have been to all human appearance just like others. But ah! my reader, only remember, I pray you, where the prophet stood when he exclaimed, " Woe is me!" It was not at the foot of the burning mount when "the ministration of death and condemnation " was given forth amid thunderings and lightnings, blackness, darkness and tempest. It was not there he stood, though even there a Moses had to say, "I exceedingly fear and quake"; but it was in the presence of the glory of Christ, the Lord God of Israel, that our prophet stood when he saw himself to be " unclean " and " undone." Such was his condition when seen in the light which reveals men and things just as they are.

"I am undone."He does not say, "Woe is me! I am not what I ought to be."No; he saw deeper than this. He stood revealed in the power of a light which reaches to the most profound depths of the soul and discloses "the thoughts and intents of the heart."Isaiah had never before seen himself in such a light-measured himself by such a rule-weighed himself in such a balance. He now saw himself standing in the presence of Jehovah's throne without any ability whatever to meet the claims of that throne. He "saw Jehovah sitting upon a throne, high and lifted up." He saw himself a helpless, ruined, guilty sinner at an immeasurable distance from that throne and from the blessed One who sat thereon. He heard the cry of the seraphim, " Holy, holy, holy "; and the only response which he could send back from the depths of a broken heart was, "Unclean, unclean, unclean."He beheld a gulf of guilt and uncleanness separating him from Jehovah which no effort of his could ever bridge. Thus it was with him in that solemn moment when he gave forth that cry of a truly convicted soul, "Woe is me! " He was wholly engrossed with one thought, namely, his own utter ruin. He felt himself a lost man. He thought not of comparing himself with others, nor of seeking out some fellow-sinner worse than he. Ah, no! a divinely-convicted soul never thinks of such things. There is one grand, all-pervading idea, and that idea is embodied in the words, " I am undone."

And be it carefully noted by the reader that the prophet when under the convicting light of the throne is not occupied with what he had done or left undone. The question before his soul was not as to the evil he had done or the good he had left undone. No; it was something far deeper than this. In a word, he was occupied not with his acts but with his condition. He says, "I am" what? Defective in many things? Far behind in my duty? Deplorably short of what I ought to be? No. These and such-like confessions could never embody the experience of a heart on which the bright beams of Jehovah's throne had fallen in convicting power. True it is "we have done that which we ought not to have done, and left undone that which we ought to have done." But all this is merely the fruit of a nature which is radically corrupt, and when divine light breaks in upon us it will always lead us to the root. It will not merely conduct us from leaf to leaf or from branch to branch, but passing down along the trunk it will lay bare the hidden roots of that nature which we inherit by birth from our first parents, and cause us to see that the whole thing is irremediably ruined. Then it is we are constrained to cry out, "Woe is me! " Not because my conduct has been defective, but my nature is undone.

Thus it was that Isaiah stood before Jehovah's throne. And oh, what a place for a sinner to stand in! There are no excuses there-no palliating circumstances there-no qualifying clauses there- no blaming of men or things there. There is but one object seen there-seen in its guilt, its wretchedness and its ruin, and that object is SELF, and as to that object the tale is easily told. It is all summed up in that most solemn, weighty, suggestive word, "undone." Yes; self is undone. That is all that can be said about it. Do what you will with it, and you cannot make it out to be aught but a hopeless, undone thing; and the more speedily and thoroughly this is understood the better.

Many take a long time to learn this foundation truth. They have not, as it were, stood in the full blaze of the throne, and as a consequence they have not been led to cry out with sufficient depth, emphasis or intensity, " I am undone!" It is the glory that shines from the throne which evokes the cry from the very depths of the soul. All who have ever stood before that throne have given utterance to the same confession, and it will ever be found that just in proportion to our experience of the light of the throne will be our experience of the grace of the altar. The two things invariably go together. In this day of grace the throne and the altar are connected. In the day of Judgment " the great white throne " will be seen without any altar. There will be no grace then. The ruin will then be seen without the remedy, and as for the result, it will be eternal perdition. Awful reality! O reader, beware of having to meet the light of the throne without the provision of the altar!

This conducts us, naturally, to the second object in the interesting scene before us, namely, the altar. The very moment Isaiah gave utterance to the deep conviction of what he was, he was introduced to the divine provisions of God's altar. "Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged."

Here, then, we have the rich provisions of Jehovah's altar, which, be it well remembered, is seen in immediate connection with Jehovah's throne. The two things are intimately connected in the history and experience of every convicted and converted soul. The guilt which the throne detects, the altar removes. If in the light of the throne one object is seen, namely, ruined, guilty, undone self; then, in the light of the altar, one object is seen, namely, a full, precious, all-sufficient Christ. The remedy reaches to the full extent of the ruin, and the same light that reveals the one reveals the other likewise. This gives settled repose to the conscience. God Himself has provided a remedy for all the ruin which the light of His throne has revealed. " This hath touched thy lips; and thine iniquity is taken away, and thy sin purged." Isaiah was brought into personal contact with the sacrifice, and the immediate result was the perfect removal of all his iniquity-the perfect purgation of all his sin.

Not a single spot remained. He could now stand in the light of that throne which had just detected and exposed his uncleanness, and know assuredly by that self-same light that not a speck of unclean-ness remained. The very same light which manifested his sin, made manifest also the purging efficacy of the blood.

Such, then, is the precious and beautiful connection between the throne and the altar-a connection which may be easily traced through the inspired volume from Genesis to Revelation, and through the history of God's redeemed from Adam down to the present moment. All who have been really brought to Jesus have experienced the convicting light of the throne and the peace-giving virtues of the altar. All have been made to feel their ruin and cry out, " I am undone!" and all have been brought into personal contact with the sacrifice, and had their sin purged.

God's work is perfect. He convicts perfectly, and He purges perfectly. There is nothing superficial when He carries on His mighty work. The arrow of conviction penetrates to the very center of the soul, only to be followed by the divine application of that blood which leaves not a stain upon the conscience; and the more deeply we are penetrated by the arrow, the deeper and. more settled is our experience of the power of the blood. It is well to be thoroughly searched at the first-well to let the chambers of the heart be fully thrown open to the convicting action of the throne, for then we are sure to get a bolder grasp of that precious atoning blood that speaks peace to every believing heart.

We have seen the complete ruin of the sinner; we have seen the complete remedy in Christ; let us now look at the result, as exhibited in whole-hearted consecration to the service of God. Isaiah had nothing to do for salvation, but he had plenty to do for his Saviour. He had nothing to do to get his sins purged, but plenty to do for the One who had purged them. Now he gave the willing, ready expression of obedience to God when, on hearing that a messenger was needed, he answered, " Here am I; send me." This puts works in their proper place. The order is absolutely perfect. No one can do good works until he has experienced, in some degree, the action of the "throne" and the " altar." The light of the former must shew him what he is, and the provisions of the latter must shew him what Christ is ere he can say, "Here am I; send me."

This is a settled, universal truth, established in every section of inspiration, and illustrated in the biography of the saints of God and of the servants been brought to see their ruin in the light of the throne, to see the remedy in the provisions of the altar ere they could exhibit the result in a life of practical devotedness. All this is from God the Father, through God the Son, by God the Holy Ghost-to whom be all the glory, world without end ! Amen and Amen! C. H. M.