aught of our own wisdom and effort, is of the very essence of the holiness we are to follow after. It is this fear of God will make us, like Moses, fall down and hide our face in God's presence, and wait for His own Holy Spirit to open in us the eyes, and breathe in us the thoughts and the worship, with which we draw nigh to Him, the Holy One. It is in this holy fear that that stillness of soul is wrought which leads it to rest in God, and opens the way for what we saw in Paradise to be the secret of holiness: God keeping His Sabbath, and sanctifying the soul in which He rests. Fifth Day. HOLY IN CHRIST. Holiness and Redemption. '_Sanctify_ unto _me_ all the first-born.'--Ex. xiii. 2. 'All the first-born _are mine_; for on the day I smote all the first-born in the land of Egypt _I sanctified_ unto _me_ all the first-born in Israel: _mine_ they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore _be holy_, for I am _holy_.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the first mention of the word holy in the history of fallen man was connected with the inauguration of a new period in the revelation of God, that of Redemption. In the passover we have the first manifestation of what Redemption is; and here the more frequent use of the word holy begins. In the feast of unleavened bread we have the symbol of the putting off of the old and the putting on of the new, to which redemption through blood is to lead. Of the seven days we read: 'In the first day there shall be an _holy_ convocation, and in the seventh day there shall be an _holy_ convocation;' the meeting of the redeemed people to commemorate its deliverance is a holy gathering; they meet under the covering of their Redeemer, the Holy One. As soon as the people had been redeemed from Egypt, God's very first word to them was, 'Sanctify--make holy unto me all the first-born: it is mine.' (See Ex. xiii. 2.) The word reveals how proprietorship is one of the central thoughts both in redemption and in sanctification, the link that binds them together. And though the word is here only used of the first-born, they are regarded as the type of the whole people. We know how all growth and organization commence from a centre, around which in ever-widening circles the life of the organism spreads. If holiness in the human race is to be true and real, free as that of God, it must be the result of a self-appropriating development. And so the first-born are sanctified, and afterwards the priests in their place, as the type of what the whole people is to be as God's first-born among the nations, His peculiar treasure, 'an holy nation.' This idea of proprietorship as related to redemption and sanctification comes out with especial clearness when God speaks of the exchange of the priests for the first-born (Num. iii.