is as extensive as the objects of his sacrifice. "There is one God, and one mediator between God and men, the man Christ Jesus." The fact of the intercession is as clearly revealed as any other fact in the Bible. Rom. viii. 34; Heb. vii. 25; John ii. 1. As to the mode in which it is conducted, the apostle Paul largely illustrates this by reference to the appearance of the high-priest in the presence of God on the day of atone

been a controversy on the subject of the verbal inspiration of the Scriptures. Dr. Henderson, who is opposed to the doctrine of verbal inspiration, seems to understand the doctrine as denoting the immediate communication to the mind of the penmen of every word, syllable, and letter of what they wrote, independent of their intelligent agency, and without any regard to their peculiar mental habits or faculties. The advocates of verbal inspiration, such as Calamy, Hal-ment, when he offered the blood of the dane, and Gaussen, consider the doctrine they maintain as entirely consistent with the greatest diversity of mental endowments, culture, and taste in the writers, and with the most perfect exercise of their own agency, &c.; only insisting that it was all under the unerring guidance of the divine Spirit.

sin-offering, and burned the incense. See INCENSE. Heb. ix. 11-15, 22, 26; x. 19-22. It may not be conducted in words: no form of words was prescribed for the high-priest in the holiest place: he was silent, but his actions were significant: there is a silence that speaks. Christ appears in heaven: we cannot conceive that The discussion of this important he conducts his intercession with any question is scarcely suited to our prostrations, or cries and tears, which pages. It is, however, clear that would be quite inconsistent with his God so influenced the writers, that present glory; nor as supplicating an they wrote just what he intended, angry Judge; "peace is made by the and in the manner he intended. blood of the cross: but he shows What they wrote is as truly his himself to God as having done all word, as though he had written it that law and justice required; he without any instrumentality. God presents himself as "a lamb newly influenced Paul or John to write a slain." Angels, when they see him, book in his own peculiar style, and cry out, "Worthy is the Lamb." God that influence was as real and as ne- looks upon him, and loves him he cessary as if the style had been what says, "Ask of me, my Son, and I will some might choose to call a divine give thee the heathen for thine inheritstyle. It was a divine style if the ance, and the uttermost parts of the writer used it under a divine direc-earth for thy possession." The end tion. It may be a divine style, a human style, and the writer's own style, all in one. See Gaussen's "Theopneustia."

INTERCESSION. Isai. liii. 12; lix. 16. To intercede is to interpose in behalf of another, and to plead for him. 1 Tim. ii. 1. The intercession of Christ is his interposing for sinners as the result of his satisfaction and atonement to divine justice. It is immediately connected with the atonement, and a doctrine full of godly comfort to every sinner. As there is but one atonement, so there can be but one priest, of whom all other priests were typical. Having offered himself as a lamb without spot, he ascended to heaven to establish there a perpetual intercession for us. That intercession

of the intercession is not to remind God, as though he were forgetful; or, to inform him, as though he were ignorant; or, to persuade him, as though he were unkind. The appointment is entirely his own: it sprang from his mercy, and exemplifies his wisdom. It displays his majesty and holiness; it teaches us our unworthiness; it dispels the discouragements of the dejected saint, and calms the fears of the returning sinner. The Spirit is said to "make intercession for us." Rom. viii. 26. He exerts a peculiar influence on the hearts of believers, guides them to suitable petitions, and enables them to breathe forth holy desires, which God accepts through the only and efficacious mediation of Jesus Christ.

IOTA. The smallest letter of the Greek alphabet (1), derived from the Hebrew yod (), and employed as a metaphor to express the merest trifle. It was common to draw metaphors from the alphabet; as when alpha, the first letter, and omega, the last, are employed to express the beginning and the end. Rev. 1. 8. This was common to the Hebrew as well as the Greek.

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INTERPRETATION. It was re- | with the necessity of the wisdom that quired in the infant church to inter-cometh from above. This will prove pret the unknown tongues: some to him of more importance than all were, therefore, endowed with the the commentaries and expositions power of translating into the known which have been produced by the language what was spoken in an literary ardour of eminent men: unknown one. The interpreting of let him approach the mercy-seat, let dreams was, to render their mean- the humble confession of ignorance ing apparent. Joseph and Daniel and sin, and the fervent entreaty for were both endowed with pre-eminent the Spirit's light and teaching, ascend qualifications for this office. The as the rising incense to heaven, and word has, however, latterly been he will receive an impulse far more applied to the explanation of the to be desired than high intellectual divine will, as unfolded in the in- attainments, and far more valuable spired pages of Scripture. Many than all literary qualifications. excellent volumes have been written on the subject of interpretation: it is not our purpose to examine them. It shall suffice us to say, that in addition to all the intellectual and literary qualifications which a man can by dint of learning and labour acquire, there is one that is indispensable,-a converted heart, which is always associated with meekness of judgment, and submission of intellect. Moral qualities are equally important with mental endowments. The lamentable effects resulting from the separation of the two have in late years been witnessed and felt in the awful errors of German Rationalists and Neologians. These have presumed to treat the book of God as unceremoniously as any other composition: they have denied its inspiration, and, as the result, have been led into all kinds of damnable doctrines. "The secret of the Lord is with them that fear him." "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." The Holy Spirit has means of access to the human spirit to enlighten and impress it, in a way which is beyond the reach of our investigation. When a man is simple, teachable, prayerful, and places his mind under divine guidance, anxious to understand the mind of the Spirit; HE, the great teacher, takes of the things of Christ, and shows them to him. His ability is such that he searches the deep things of God. Let the student of God's word be deeply impressed

IRON. The first mention of iron is in Gen. iv. 22: Tubal-Cain, was forger of every instrument of iron." From that time we meet with manufactures of iron in almost every variety of form. We are not told that Moses made use of iron in the fabric of the tabernacle in the wilderness; yet he often speaks of iron, which leads to the conclusion that it must have been known in Egypt before his time. He speaks of its hardness, Lev. xxvi. 19; Deut. xxviii. 23, 48; and notes that the bedstead or coffin of Og, king of Bashan, was of iron. Deut. iii. 11. He speaks of mines of iron, Deut. viii. 9; and he compares the servitude of the Israelites in Egypt to the heat of a furnace for melting iron. Deut. iv. 20. All kinds of cutting-instruments were made of iron. Of the working of metals in ancient Egypt we have the most satisfactory evidence in the paintings and reliefs, and in the tombs. There is a curious but instructive design on the tomb of Rekshare. A group of workmen are blowing up the furnace preparatory to heating the metal. A man on each side of the fire is working the double bellows, an implement similar

also

the father, was equally significant of the piety of the son. At an early period of life he was the object of the profane contempt of Ishmael, the son of the bond-woman, by whom he was persecuted and as in the circumstances attending his birth there was something typical of the birth of Abraham's greater Son, the Messiah, the promised Seed; so, in the latter instance, we contemplate in him a resemblance of real Christians, who, as Isaac was, are "the children of promise," invested with all the immunities and blessings of the new cove nant; "but as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." Gal. iv. 29.

in principle to that now in use, but different in construction. It consisted of two boards, connected by a leather collar. The workman stands with his feet on two such bellows, and holds in each hand a string fastened to their upper boards. He works them with a seesaw motion, pressing down one of them with his foot, and at the same time inflating the other, by raising the upper board with the opposite hand. They communicate with the fire by means of reeds coated with clay. A third workman is stirring the fire; and behind them is a heap of fuel, and the earthen vessel containing the metal to be fused. The second picture in the same scene represents the metal in a state of fusion; and the When Isaac had arrived at a state workmen, having left the bellows, are of manhood, he was required to give a removing the crucible from the fire, signal proof of his entire devotedness by means of two rods, the ends of to God. Abraham was commanded which are coated with clay. In other to offer up his beloved son in sacrifice. designs the workmen are at work at Gen. xxii. 2. This remarkable transthe anvil, shaping the heated metal action, so far as Abraham was conwith the hammer. Iron has a num-cerned in it, has already been considber of symbolical applications: afflic-ered under the article ABRAHAM. tion, chastisement, slavery, strength, severity of government, obstinacy, are all represented by this metal. See Ezek. xxii. 18, 20; Psal. ii. 9; Isai. xlviii. 4.

ISAAC, laughter. The son of Abraham and Sarah. To the meaning of his name special reference is made in Scripture. Gen. xviii. 10, 12; xxi. 6; xxvi. 8. His birth was at tended with extraordinary circumstances; it was the subject of various promises and prophecies; an event most ardently desired by his parents, and yet purposely delayed by divine providence, till they were both advanced in years, no doubt for the trial of their faith, and that Isaac might more evidently appear to be the gift of God and the child of promise. The former part of his life is involved in obscurity; but there can be no doubt that the great truths of religion were taught him in his youth, and that he became at an early period a partaker of a faith similar to that of his father Abraham. When very young, he is mentioned as an ancestor of the Messiah, a circumstance which, while it indicated the faithfulness of

But, if from this trial of the faith of the parent we turn our attention to the conduct of Isaac, the victim destined for the slaughter, we behold an example of faith and of dutiful obedience equally conspicuous with that of his honoured parent. Isaac submitted, as it should seem, without resistance, to be bound and laid on the altar, exposing his body to the knife that was lifted up to destroy him. How strikingly calculated is this remarkable history to direct our thoughts to a more exalted Personage, whom Isaac prefigured; and to a more astonishing transaction, represented by that on Mount Moriah! Behold Jesus Christ, that Seed of Abraham, in whom all the families of the earth were to be blessed, voluntarily going forth, in obedience to the command of his heavenly Father, and laying down his life as a sacrifice for the sins of the world.

In the progress of Isaac's history, we find him, in the time of his greatest activity and vigour, a man of retired habits, and of remarkable calmness of mind. He appears to have been affectionately attached to his

ites, as his brother Esau had done. And when Jacob returned, after a lapse of twenty years, Isaac was still living, and continued to live twentythree years longer. He died at the age of a hundred and eighty years, and was buried with Abraham by his sons Esau and Jacob. Gen. xxxv. 28, 29. It is evident that Isaac was a man of a meek and quiet spirit. At one glance we see that he was a man of piety and reflection: "Isaac went out to meditate in the field at the eventide." Gen. xxiv. 63. He lived in the habit of intimacy with God; and by his communion with heaven received those supplies of divine aid by which he subdued sin, and did the will of Him that sent him into the world.

mother Sarah, and, at the age of now sought his friendship, and, to forty, endured great sorrow on occa- form an alliance with him, paid him sion of her death. But he allowed a visit; on which occasion Isaac dishis father to choose for him a suit-played his magnificence by a sumpable partner in life; and Rebekah tuous entertainment, A.M. 2200. was selected from among his own When he was a hundred and thirtykindred, in preference to the daugh- seven years of age, and his sight had ters of Canaan, in the midst of whom so failed him that he could not dishe dwelt. In a few years afterwards, tinguish one of his sons from the he who had mourned for his mother, other, Jacob craftily obtained from was called to weep over his father's him the blessing of primogeniture. grave; and in that last act of filial Yet Isaac survived many years after duty, it is pleasing to find the two this, to him, distressing occurrence. rival brothers, Isaac and Ishmael, He sent Jacob into Mesopotamia, meeting together for the interment there to take a wife of his own faof Abraham. The occasion, indeed, mily, Gen. xxviii. 1, 2; and to prewas well calculated to allay all exist-vent his marrying among the Canaaning jealousies and contentions, and cause every family broil to cease. Gen. xxv. 9. After the death of Abraham, "God blessed his son Isaac;" but, though the latter had now been married twenty years, Rebekah was childless. "Isaac entreated the Lord for his wife, because she was barren; and the Lord was entreated of him, and Rebekah his wife conceived." Gen. xxv. 21. God also promised to multiply Isaac's seed, and his promise was fulfilled. Two children were born to him at one time, concerning whom the divine purpose was declared to the mother, and, no doubt, to the father also, that "the elder should serve the younger." A famine which came upon the country in the days of Isaac, obliged him to remove his family and flocks, and ISAIAH, salvation of Jehovah. Of retire to Gerar, in the country of the the personal history of Isaiah we Philistines, of which Abimelech was know nothing beyond the few scatat that time king. The posses-tered notices in the books of Kings sions of Isaac multiplied so greatly, that the inhabitants of the country became envious of him; and even Abimelech, to preserve peace among them, was under the necessity of requesting him to retire, because he was become too powerful. He accordingly withdrew, and pitched his tent in the valley of Gerar, where he digged new wells, and, after a time, returned to Beersheba, where he fixed his habitation. Gen. xxvi. 1-23. Here the Lord appeared to him, and renewed to him the covenant which he had made with Abraham, promising to be his God, and to make him a blessing to others. Abimelech

and Chronicles, and what his own prophecy furnishes. His name, the salvation of Jehovah, is in perfect accordance with the leading themes of his book, but whether given to him by divine direction is not known. His father's name was Amoz, a person whom some of the fathers of the church, from their ignorance of the Hebrew, confounded with Amos, the prophet who flourished in the reign of Jeroboam II. Many of the Jews ascribe to him a prophetical pedigree, but merely on the gratuitous assumption, that in all cases where the father is mentioned by name, he must have filled the same office. The

opinion of the rabbins is, that Amoz | of his predictions relates to the conwas the brother of king Amaziah, but dition of the Jews located in the they have no other ground for this midst of idolaters, during the capthan tradition. Isaiah was probably a tivity, and their happy restoration to native of Judah: that he lived in their own land, through the instruJerusalem is evident from Isai. vii. 3; mentality of Cyrus. Isai. xl.—lii. 12. viii. 2; xxii. 15. He was married, As to Manasseh, see 2 Kings xxi. and had two sons in the reign of 1-18; 2 Chron. xxxiii. 1-20. Ahaz, to whom names were given It would be impossible to furnish symbolical of important events in even a brief analysis of the subjects Jewish history. Isaiah calls his wife, of this most sublime and extraordiprophetess. Some have supposed that nary prophecy. Its general scope this indicates that his wife had a pro- seems to be, to detect, reprove, and phetic gift; but it perhaps simply points condemn the sins of the Jewish out her relation to Isaiah. His dress people particularly, and also the was in accordance with his vocation. iniquities of the ten tribes of Israel, He wore a garment of hair-cloth, the and the abominations of many usual badge of the prophetic office, Gentile nations and countries, dethe symbol of repentance, and de- nouncing the severest judgments signed to show indifference to worldly against all sorts and degrees of refinement and indulgence. We learn persons, both Jews and Gentiles; from 2 Chron. xxvi. 22, that he com- to invite persons of every rank posed a complete memoir of Uzziah's and condition to repentance and relife, which shows that at the time of formation by numerous promises of that monarch's death, he must have pardon and mercy; to comfort all attained a maturity of age, and have truly pious people, in the midst of all been occupied in public affairs long the judgments and calamities debefore. The commencement of his nounced against the wicked, with prophetical career is generally dated prophetic promises of the true Mesfrom the last year of Uzziah's reign, siah, which seem almost to anticipate B.C. 759; and as it is probable that the Gospel history, so clearly do they he lived some time during the reign foreshow the divine character of of Manasseh, it will follow that Christ. It has been attempted to he filled the prophetic office during classify his predictions, and assign a period of at least sixty-one years, them to the different reigns during and must have been considerably which the prophet lived. 1. Uzziah, above eighty years old at the time of chaps. i. to vi. 2. Ahaz, chaps. vii. to his death. According to an ancient x. 4. 3. Hezekiah, chaps. x. 5, to xii. tradition, he was sawn asunder by The predictions which follow against order of Manasseh, whom he had foreign nations are assigned to Hezeboldly rebuked for his wicked-kiah's reign; chaps. xxiv. to xxxiii. ness. To this St. Paul is supposed to the same reign. From chaps. xxxvi. to allude Heb. xi. 37. He pro- to xxxix., Isaiah illustrates his prophesied in the reigns of Uzziah, Jo-phecies by history. From chap. xl. tham, Ahaz, and Hezekiah, kings to the end, is addressed to God's faithof Judah. The various political events of these reigns may be found in the books of Kings and Chronicles. As to Uzziah, see 2 Kings xv. 1-7; 2 Chron. xxvi. As to Jotham, 2 Kings xv. 32-38; 2 Chron. xxvii. As to Ahaz, 2 Kings xvi. ; 2 Chron. xxviii. Ás to Hezekiah, 2 Kings xviii., xix., xx.; 2 Chron. xxix.-xxxii.; Isai. xxxvi.-xxxix. Though Isaiah can have lived only a short time during the reign of Manasseh, yet no inconsiderable portion

ful people, to encourage and comfort them. The proclamation of the Messiah is an inexhaustible source of comfort among the prophets. Isaiah in this respect is peculiar: he appears to have been favoured with more liberal disclosures of the divine mind as to the Saviour and his work, than any other of the prophets. The fathers did not hesitate to designate him "the evangelist," and his prophecy "the Gospel according to St. Isaiah." The portions of Scripture which can admit