This rest was not a matter of choice, nor was it in any way dependant on human will. It was to be perfect, and the God of grace, who had prepared it for man, took upon himself to work out the sanctification, without which it would have been of no avail for sinful man. The sabbath was the continual remembrance of the accomplished work of the Creator, and in this fact we get the explanation of its moral character, as well as of its perfection. God saw everything that He had made, and, behold, it was very good. He had ended His work, and He rested on the seventh day. God's sabbath is thus the expression of His complete satisfaction with a perfect scene, where nothing is lacking that could add to the happiness of those creatures to whom He grants the enjoyment of it all in communion with Himself.

Sin, however, in entering into the world, ruined everything, and prevented man's enjoying creation rest. But the rest in God's thought and purpose remains notwithstanding; for God has established it, and the day will come when man too will enjoy it with Him. God has shown us in the meanwhile, by His ways with the children of Israel, that the only possible ground on which man could enter into His rest in righteousness and holiness is that of accomplished redemption; and faith lays hold of this truth, and enjoys beforehand what will be realized in glory. Redemption and its consequences, according to God's purposes, have then to be maintained steadily before the soul, and this God did for Israel; first in connection with the passover, and then in a more direct way by the institution of the sabbath.*

* Observe too that the Psalms xciii-ci., which treat of the millennial reign of Christ, are introduced by the xcii., of which the title is, "A Psalm or Song for the Sabbath-day."

Now all that happened to the Israelites was written

abounds with figures God would teach us

for our instruction; their history of what ultimately concerns us. the moral order of His ways, that we, through patience and comfort of the Scriptures, might have hope. (Rom. xv. 4; 1 Cor. x. 6.) It is our duty to search the Scriptures, by the direction and light of the Holy Spirit, that we may lay hold of the thoughts of God in the things He has revealed. It is this moral sequence in truth that we need to lay hold of.

But we must not forget the "unleavened bread." 1 Cor. 5 gives us the full explanation of it. It is written: "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."

The "unleavened bread" is then, first of all, an expression of what believers are before God by virtue of the work of Christ, the true paschal "Lamb," whose blood purifies from all sin. (John i. 29; 1 John i. 7.) It is said, "Ye are unleavened." That is the divine standing of the believer, the result of Christ's death; but then the conduct is to correspond in every particular with this perfect position in which God has placed us by means of redemption. "Let us keep the feast with the unleavened bread of sincerity and truth;" that is to say, let us walk before God in holiness-in a manner worthy of Him who has called us to His kingdom and glory. (1 Thess. ii. 12.) Therefore everything that is not in accordance with the truth of God must be "put away," as the Israelites, on pain of death, were to

put away all leaven from their houses. God requires a perfectly holy walk.

This truth is clearly set forth in the history of the Israelites, "who were sanctified" to hear the law of God, the ten commandments, proclaimed on the top of mount Sinai; even the mountain was sanctified. (Exod. xix. 10, 14, 22, 23.) The priests who approached God were sanctified in an especial manner; for God said, "I will be sanctified in them that come nigh me." (Exod. xxix.; Lev. viii. x. 3.) And the law was summed up thus: "Ye shall be holy; for I, the Lord your God, am holy." (Exod. xxii. 31; Lev. xix. 2, &c.) This passage is quoted and applied to Christians. (1 Peter i. 16.)

Now faith accepts this established relation with God, as we see in the song of the Israelites after their deliverance from Egypt, on the other side of the Red Sea. They say, "Who is like unto thee, O Lord? . . . who is like thee, glorious in holiness, fearful in praises, doing wonders? . . . Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation." (Exod. xv. 11, 13.)

Salvation is only of God. He leads us by the work of Christ into close relationship with Himself, giving us free access into His very presence by the blood of Christ. By His love He removes every fear, that love being made known on the ground of righteousness; and He gives us a good conscience by the assurance that all our sins are forgiven on account of the sacrifice which Christ has offered. (Heb. x. 2, 19, 22; ix. 26.) Christ has entered into heaven itself, having obtained "eternal redemption" for us; and there it is that the

believer will enjoy fully and for ever that sabbath rest* which remains for the people of God. (Heb. ix. 12, iv. 9.) It will be a scene of absolute perfection and perfect happiness, where God Himself will be satisfied in every way, and will lead His people into participation with His own joy in communion with Himself. One of the operations of the Holy Spirit is to cause us to enter by faith even now into the enjoyment of these things, that our hearts may overflow with joy, and that we may have strength and courage for walking in holiness with God.

We have other things to examine in the types as to the conditions upon which communion can exist when God begins to dwell amongst men. We reserve them for another article, in which we shall consider the tabernacle and the altar. W. J. L.

EXPOSITORY JOTTINGS.

I. KEEPING THE WORD OF CHRIST.

IN John xiv. 23 the Lord gives this as an evidence of love to Himself: "If a man love me, he will keep my word" (not words). In Rev. iii. keeping His word is given as one of the characteristics of Philadelphia. It is clear therefore that too much importance cannot be attached to it. What then is keeping the word of Christ? It is more than obedience; it is rather that from which obedience flows. It is so prizing a word that it is treasured up in the heart, where it becomes formative, through the power of the Holy Spirit, pro

* See iv. 9, where "rest" is given in the margin as "keeping of a sabbath," which is the true force of the word.

ducing divine thoughts and affections, sanctifying through the truth-separating from evil, and purifying even as Christ is pure. Thus kept within the heart it becomes the light of the daily path, governing the whole life of the believer. Then it should be remembered that the word of Christ-i.e. the sum of His communications to His people—is, in fact, the revelation of Himself. Thus every precept given to us through the Scriptures is some trait of His own life. For example, if we are told to "put on bowels of mercies, kindness, humbleness of mind," &c. (Col. iii. 12), it is because He exhibited all these things in perfection in His pathway through this world, yea, indeed, because He is all these things; for these graces are but the rays of the glory that now shine from His unveiled face at the right hand of God. Christ Himself therefore, as revealed in His word, is our only standard-our standard for walk, and our standard for holiness; and hence keeping His word, only that which is pleasing and suitable to Him will be accepted; all else will be refused.

If this be true, keeping the word of Christ cannot be an ecclesiastical term; nay, it covers of necessity the whole ground on which the believer stands-his life and walk as an individual saint; his relationship to the saints and to Christ, as being with them, a member of His body, and all his and their activities in worship and service. It is possible then to be keeping the word of Christ ecclesiastically, and to be at the same time refusing it in walk and conversation. Nothing can be more dangerous than to assume that we are keeping the word of Christ. If we do this, so beguiling are the artifices of Satan, it is the sure proof that we are the victims of self-deception, and that we are really