It has always been remarked as one of the most powerful proofs of the originality and Divine force of Christianity, that from man's worship of God, and especially from those parts in which the forgiveness of sin is sought and assured, it did away with the necessity of a physical rite of sacrifice; that it broke the universal and immemorial habit by which man presented to God a material offering for the guilt of his soul. By remembering this fact we may measure the religious significance of the scene we now contemplate. Nearly eight centuries before there was accomplished upon Calvary that Divine Sacrifice for sin, which abrogated a rite of expiation, hitherto universally adopted by the conscience of humanity, we find a Jew, in the dispensation where such a rite was most religiously enforced, trembling under the conviction of sin, and upon a floor crowded with suggestions of physical sacrifice; yet the only sacrifice he offers is the purely spiritual one of confession. It is most notable. Look at it from a human point of view, and we can estimate Isaiah's immense spiritual originality; look at it from a Divine, and we cannot help perceiving a distinct foreshadow of what was to take place by the blood of Jesus under the new covenant. To this man, as to some others of his dispensation, whose experience our Christian sympathy recognizes so readily in the Psalms, there was granted aforetime boldness to enter into the holiest. For this is the explanation of Isaiah's marvellous disregard of the temple ritual. It is all behind him. This man has passed within the veil. Forms are all behind him, and he is face to face with God. But between two beings in that position, intercourse by the far off and uncertain signals of sacrifice is inconceivable. It can only take place by the simple unfolding of the heart. It must be rational, intelligent and by speech. When man is at such close quarters with God what sacrifice is possible but the sacrifice of the lips? Form for the Divine reply there must be some, for even Christianity has its sacraments, but like them this sacrament is of the very simplest form, and like them it is accompanied by the explanatory word. As Christ under the new covenant took bread and wine, and made the homely action of feeding upon them the sign and seal to His disciples of the forgiveness of their sins, so His angel under the old and sterner covenant took the more severe, but as simple and domestic form of fire to express the same to His prophet. And we do well to emphasize that the experimental value of this sacrament of fire is bestowed by the word attached to it. It is not a dumb sacrament, with a magical efficacy. But the prophet's mind is persuaded and his conscience set at peace by the intelligible words of the minister of the sacrament.