classes alike, and spares not even women. In sarcastic language he rebukes their love of dress, their abandonment to vanities, their finery, their very gait and mincing attitude. Still more contemptuously does the preacher speak of the men, over whom the women rule and children oppress. He is severe on corrupt judges, on usurers; on all who are conceited in their own eyes; on those who are mighty to drink wine; on those who join house to house and field to field; on those whose glorious beauty is a fading flower; on those who call good evil and evil good, that put darkness for light, that take away the righteousness of the righteous from him. His terrible denunciation and enumeration of evil indicate a very lax morality in every quarter, added to hypocrisy and pharisaism. He shows what a poor thing is sacrifice unaccompanied with virtue. "To what purpose," said he, "is the multitude of sacrifices? Bring no more vain oblations. Incense is an abomination to me, saith the Lord. Therefore wash you, make you clean, put away the evil of your doings; cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." Isaiah does not preach dogmas, still less metaphysical distinctions; he preaches against sin and demands repentance, and predicts calamity. There are two points in his preaching which stand out with great vividness,--the certain judgments of God in view of sin, retribution on all offenders; and secondly, the mercy and forgiveness of God in case of repentance. Retribution, however, is not in Isaiah usually presented as the penalty of transgression according to natural law; not, as in the Proverbs, as the inevitable sequence of sin,--"Whatsoever ye sow, that shall ye also reap,"--but as direct punishment from God. Jehovah's awful personality is everywhere recognized,--a being who rules the universe as "the living God," who loves and abhors, who punishes and rewards, who gives power to the faint, who judges among the nations, who takes away from Judah and Jerusalem the stay and the staff of bread and water. "To whom then will ye liken God? Have ye not known, have ye not heard, hath it not been told you from the beginning? It is He that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, that bringeth the princes to nothing. Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? He giveth power to the faint and weary, so that they who wait upon Him shall renew their strength, mount up with wings as eagles, run and not be weary, walk and not faint." Can stronger or more comforting language be made use of to assert the personality and providence of God? And where in the whole circuit of Hebrew poetry is there more sublimity of language, greater eloquence, or more profound