[1] This vision evidently contains the designation of Isaiah to his work as a prophet. It does not follow that he may not himself have put his book together in the form, or nearly in the form, in which we have received it. The early chapters as they describe the state of the people, not at one particular moment but through a course of years, announcing the punishments which must follow from that state with the blessings which could come out of them, are a living index to the subsequent prophecies and history. The place which they occupy, supposing it was assigned by Isaiah, cannot hinder us from accepting his own express words as a proof, that the year in which King Uzziah dies was the critical year of his life, that which explained to him why he was sent into the world and what task he had to perform in it.--_F. D. Maurice._ [2] Once for all must he who was to be a prophet have become absolutely certain of the true relation of the world and Jehovah,--must have beheld, as in a distinct form, the sublime and holy character of Jehovah, and felt that he was directed by Him alone; once for all must he have recognised the Divine power of truth against the whole world, and himself as living and moving in it alone; once for all must he have entered, with the effectual energy and act of his whole inner being, into the counsels of God, and found himself for ever bound by them, and endowed by these bonds with true power and freedom:--this was the first condition and the true beginning of all the work of the prophet, the holy consecration and the inner call, without which none can become a true prophet.--_Ewald._ THE TRINITY IN UNITY. (_For Trinity Sunday._) vi. 1-3. _In the year that King Uzziah died, &c._ _Scene_ of this sublime vision, the Temple; _time,_ "the year that King Uzziah died." Why is this fact mentioned? Uzziah had profaned the Temple (2 Chron. xxvi. 16-21); his son and successor was Jotham, the only king of the house of Judah whose character has not one dishonouring blot; was it not appropriate that, when the disobedient king was removed, and a king had succeeded him, there should have been this glorious revelation of the King of kings--not merely as a preparation of the prophet for his mission, but as an encouragement to the monarch to persevere in his loyalty towards God and His truth? That which was granted to the Prophet was _a vision of the Triune God._ Proofs: ver. 3, which shows the plurality of persons in the Divine unity; John xii. 41, where it is asserted that that which the prophet saw was the glory of Christ; Acts xxviii. 25, where it is asserted that the voice which the prophet heard was the voice of the Holy Ghost; ver. 3, the threefold repetition of "holy." I purpose, therefore, to make some observations on this important subject of the Trinity.