On the Heavenly Calling and the Mystery

From: Present Testimony: Volume 1, 1849

• 57 min. read • grade level: 9

1. What is meant by "The Heavenly Calling;" and what is its practical bearing upon the Walk and Worship of Believers in the Lord Jesus Christ?

2. What is meant by "The Mystery;" and what connection is there between it and "The Heavenly Calling?"

The knowledge of that infinite grace which has brought us, as redeemed sinners, nigh to God, through the precious blood of Christ, is the strongest appeal to our souls to render obedience unto Him who has shown such wonderful love to us. And in proportion as our hearts are touched with a sense of this love, shall we love in return; "We love Him because He first loved us."

Love will ever produce a fervent desire to please and meet the mind of the object of its affections.

" If ye love me, keep my commandments," said our blessed Lord. But however true and sincere the heart may be, yet if there be ignorance as to the commands of the Lord, there must be failure in obedience. Love is not sufficient to enable us to walk so as to glorify God. A true heart and right desires are not enough. A true heart is of vital importance; but an instructed mind as to what the will of God is, is needed to regulate and guide the warmest heart: the want of this often leaves the Lord's people open to much sorrow, when really seeking to serve Him.

Mary's heart was true and warm enough-but she passed through much sorrow, because she " knew not the Scripture, that he must rise again from the dead" (John 20:9⁹For as yet they knew not the scripture, that he must rise again from the dead. (John 20:9)).

We are not only called into fellowship with the Father and the Son, in the joy and peace of the Holy Ghost, but also to " be filled with the knowledge of His will, in all wisdom and spiritual understanding; that we might walk worthy of the Lord unto all pleasing" (Col. 1:9⁹For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9)); and that " love may abound more and more in knowledge, and in all judgment" (Phil. 1:9⁹And this I pray, that your love may abound yet more and more in knowledge and in all judgment; (Philippians 1:9)).

Knowledge without charity, we are taught, "puffeth up"; but knowledge and love must be combined and work together, or we shall fail in rendering real service unto God.

It may be said, that God often leads His children far beyond their spiritual intelligence. This is true (and happy for us that He does so) but are we to make this an excuse for our foolishness and ignorance, because His grace and goodness abound? It is not what we have any right to expect or reckon upon; for this reason, that He has given a full revelation of His mind and will, and His Holy Spirit to guide us into all truth, that we might know His will.

The word is the instrument by which He accomplishes His gracious purposes in us.

We are begotten by the word of truth (James 1.18). We are born of the word (1 Peter 1.23).

By the word we grow (1 Peter 2:2²As newborn babes, desire the sincere milk of the word, that ye may grow thereby: (1 Peter 2:2)).

By the word we are cleansed (John 15:3³Now ye are clean through the word which I have spoken unto you. (John 15:3) -Eph. 5.26).

By the word-" the sword of the Spirit"-we are able to stand against the wiles of Satan (Eph. 6.17).

It is by the word, known in the power of the Spirit, that our practical sanctification is carried on. " Sanctify them through Thy truth: Thy word is truth," was the prayer of Jesus for His disciples (John 17:17¹⁷Sanctify them through thy truth: thy word is truth. (John 17:17)).

The written word, then, contains full and ample instruction whereby we may, in all things, have a sure guide, and learn from it how to glorify God-how greatly we need rightly to divide it, and understand what the will of the Lord is; not merely with reference to our personal walk, as individuals, but according to the design of God concerning the Church, and the character of its testimony, as well as position in the world.

There are certain characteristics of God's people, common to them in all ages, and under all dispensations; such as Faith, Hope, Love, Obedience.

But the form and manner in which obedience is to be manifested vary, according to the character of the calling, at different periods.

" Be ye holy, for I am holy," is a word of universal application, addressed alike to the Jew and to the Christian; for " without holiness no man shall see the Lord." But a Christian would walk very far below his vocation, if he were to walk like a Jew, however great his attainments in holiness and godliness.

What would be obedience in one, would be ignorance, and oft disobedience in the other, and for this reason:-God has been displaying his own character and ways at different times, and in different manners. His dealings with His people have varied according to his design and purpose respecting them. The Israelites were called to serve God in the enjoyment and abundance of all earthly blessings; Christians are called to be content with food and raiment, to be poor and despised, but blessed with all spiritual blessings:-the one was set in a dispensation of righteous government, the other in a dispensation of grace.

Hence, it is evident, that the saints need the clearest understanding as to the purpose of God concerning them (the grace in which they are set), and as to the character of their blessings and promises, or they will be unable to walk so as to meet the mind of God. Ignorance of those principles which correspond to the character of their calling will lead them to confound God's arrangements; and, mistaking His mind, they will be found acting upon principles, which at one time and under different circumstances were lawful, but are now condemned: a simple illustration of this is presented in Matt. 5:21²¹Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: (Matthew 5:21), etc.

How often this is the case with dear children of God! Many who have great peace, zeal, and devotedness, and who are indeed a sweet savor of Jesus, are yet so ignorant of the character of their calling, that they are systematically found in fellowship with an evil world, drawn into its course, acting upon its principles, seeking its patronage, and helping on its delusions and false expectations: thus marring their testimony, while they bring weakness, sorrow, perplexity, and disappointment upon their own souls.

The Lord has of late years taught many of His saints to see this, and has opened from His own blessed word much truth concerning " the Heavenly Calling" of the Church; and while there is doubtless much more to be learned, the practical power and blessing from that which has been seen have been extensively felt.

In considering the subject of the Heavenly Calling, I have felt the need there is to keep before the mind, not only its prominent truths and varied features in detail, but also its scope and character as a whole.

A partial view of "the Heavenly Calling'', will lead only to partial results, and, it may be, to an opposite line of conduct in two saints.

For instance, one person sees that the Church is called to a heavenly hope, and consequently. that earthly rest and establishment are not now to be desired, but stranger-ship and separation from the course of this world.

Another sees how all the types and shadows of the law, ordinances of divine service, priestly services, and formal ceremonies, have been fulfilled and taken up in Christ; and this delivers him from confounding law and gospel, and from all formal worship.

But while the walk of one and the worship of the other have been set right, the limited view each has of "the Heavenly Calling," may leave both to pursue a line of conduct altogether at variance with it, and yet each suppose that his ways are regulated by its principles. Hence the importance of understanding what the scope of the truth is, and what it really embraces.

I will endeavor to point out the form which this truth assumes in my own mind. Further I cannot go.

1. What Is Meant by " the Heavenly Calling"; and What Is Its Practical Bearing Upon the Walk and Worship of Believers in the Lord Jesus Christ?

"The Heavenly Calling" of the Church will be better understood as it is compared with the earthly calling of Israel;-the contrast between the two, and the distinguishing character of the blessings, promises, and worship, each serves to mark more definitely what is involved in this truth.

Converts from among the Hebrews were the most suitable persons to address upon the subject. Their history, and all the appointments under the old Covenant, furnish so many materials for explaining their new position. The scriptures, at once, could be referred to; which could not be the case when addressing Gentiles, who might not though converted, be so familiar with the scriptures as to make that mode of conveying instruction the most expressive to them.

The expression, " the Heavenly Calling," occurs only once in scripture (in Heb. 3:1¹Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; (Hebrews 3:1)); but the whole argument of that Epistle refers to it.

The subject appears to me to bear practically upon two positions of believers.

1st. That which refers to their Walk, in the world. 2ndly. That which refers to their Worship before God.

1st. Our Walk.—A brief consideration of Israel's history, keeping before the mind the calling, hopes, habits, and associations of that people, from whom the parties addressed were converted, will enable us to perceive the force of the arguments of this Epistle, and the light which the Heavenly Calling casts upon our walk.

Passing over the call of Abraham, and their bondage in Egypt, it will suffice to take them up at Mount Sinai. They were there acknowledged by God, as His peculiar people—a kingdom of priests, and a holy nation (Ex. 19.5, 6).

He promised to bring them into a place which he had prepared for them, and to bless them there with everything that gives delight and happiness to the natural desires and affections of the heart of man (Ex. 23:20-26²⁰Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. ²¹Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. ²²But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. ²³For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. ²⁴Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. ²⁵And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. ²⁶There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil. (Exodus 23:20‑26), etc.; Deut. 28:1-13¹And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: ²And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. ³Blessed shalt thou be in the city, and blessed shalt thou be in the field. ⁴Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. ⁵Blessed shall be thy basket and thy store. ⁶Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. ⁷The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. ⁸The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. ⁹The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. ¹⁰And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. ¹¹And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. ¹²The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. ¹³And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: (Deuteronomy 28:1‑13)).

He sought for rest and refreshment in them, of which the Sabbath was the sign (Ex. 31:17¹⁷It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. (Exodus 31:17)). His rest in Creation had been broken by the sin of man; it was proved a second time, by Noah's failure, that there was no rest yet for God in the earth; but, again seeking it in Israel, the renewal of the Sabbath was appropriate and expressive of the earthly character of their dispensation.

They were then a redeemed people journeying through the wilderness, but with every provision made by God for them by the way-the visible token of His presence, and the most complete directions relative to His will and worship given to them. They had, too, the promise of a rich inheritance and rest, to animate and cheer their hearts amidst the weariness, conflicts, and perils of the wilderness.

The faithful, full of confidence and rejoicing in hope, spurned the thought of rest in the desert, and were content to be pilgrims and strangers till they possessed the land. The unbelieving and distrustful became fearful of heart, and were ready to return to Egypt, despising the glorious prospects God had set before them.

Israel's position in the wilderness then answers to the position of Christianity in the world. Redeemed to God, called to count the world in which they are as a wilderness, and to be strangers and pilgrims in it, but with a blessed and glorious hope before them.

The difference is this-that Israel was called to earthly blessings and an earthly hope; Christians are called to spiritual blessings and a heavenly hope. But the Hope separated their hearts from all around-gave the character to their walk and position in the wilderness; and thus, where faith was in exercise, they serve as a pattern and example to the saints now; or their unbelief serves as a warning lest any should fall, and so come short of God's rest.

Seeing then, as believers in the Lord Jesus, as "partakers of the heavenly calling," what kind of hope is given 'to us, we are taught that our place is "without the camp bearing His reproach" (xiii. 13). The principles of our calling will surely lead to separation from this evil world, not merely from its ungodliness, excess, and folly, but from its 'whole course and current, its schemes, politics, and glory, knowing that all is soon to be dissolved, and that our kingdom is one that cannot be moved.

We learn from this Epistle what power this heavenly hope had over the lives and conversation of these early Christians; they " endured a great fight of afflictions ... were made a gazing-stock, both by reproaches and afflictions... took joyfully the spoiling of their goods, knowing" that they had "in heaven a better and an enduring substance" (10:32-34.)

The Lord brought Israel into the Promised Land, and blessed them in it, notwithstanding their forfeiture of every blessing by making the calf, and their subsequent rebellions; but for all that, it was not "His rest," nor Could it be upon the terms and covenant they agreed to take it, conditional upon their obedience; for He can find rest alone in the provisions of His own grace. This rest of God in them and the Land is yet future, and cannot be till Israel is restored, and all the promises made to Abraham are fulfilled, through the blood of the Mediator of the New Covenant.

This is yet future, as well as the heavenly inheritance of Christians, so that it can be said to us, " There remaineth therefore a rest to the people of God."

But of Israel it might be asked, Had they not rest when brought into Canaan. They had in measure; but it was not God's rest; "For if Joshua had given them rest, then would he [David] not have spoken of another day" iv. 8; and this was spoken by David at least four hundred years after Joshua had brought them into the Land, proving that God looked upon the rest as yet future. So David himself felt at the close of his career:-" For we are strangers before Thee, and sojourners as were all our fathers: our days on the earth are as a shadow, and there is none abiding" (1 Chron. 29:15¹⁵For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. (1 Chronicles 29:15)). And the faith of many of the saints from Abraham onwards seemed to have looked beyond the dispensational and national promises to Israel to a heavenly hope, " a better country, that is, a heavenly"-" a city which hash foundations"-" a better resurrection," and so walked individually as pilgrims and strangers, suffering from the world, despising its pleasures and glory, and thus become a more direct example to us; but if these are not enough, let us "consider Him," even Jesus, the Prince of faith, who for the joy that was set before Him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.

We have then to bear in mind, " that this is not our rest, it is polluted," and Walk accordingly, not in self-enjoyment and establishment, but basting through the world, thankful for the rest our souls have now by faith in Christ, but still waiting for the rest of God.)

2ndly. Our Worship.- The second division of the subject leads to the consideration of the bearing which the truth of " the Heavenly Calling" has upon our Worship..

Here again we must remember the prominent features of Israel's worships and the very strong hold which all the offices and ordinances connected with it had over their minds and affections. We can well understand this:—

First. Because they were of Divine appointment, and so sacred in their eyes.

Secondly. They were the tokens of God's special favor to them as His nation and people.

Thirdly. They were associated with every domestic and social thought and feeling from infancy.

Fourthly. From the strong hold which outward ordinances have over the natural mind-the tendency of the human heart, when at all exercised in conscience, to seek satisfaction and relief in that which is obvious to sense. And this is often the case, even after the soul has been long exercised, and found, through bitter experience, that it is not by works of righteousness that man can be made meet for the presence of a Just and Holy God; yet the poor heart, clinging to everything but simple faith, will turn and seek to find its rest and meetness for God in ordinances. Such was the case in the early Church. Circumcision was maintained by some to be necessary to salvation; and in our day Baptism and the Lord's Supper are declared to be as necessary-the mind of the Lord in these institutions being mistaken altogether.

Remembering, then, this tendency of the flesh, and the former habits and associations, of these Hebrews, at once we see the danger they were in, if faith declined, to turn again to those shadows and beggarly elements as they are called, and to forget how they were fulfilled and taken up by Christ in His Person, Sacrifice, and Offices.

That there were symptoms of this declension is very evident from the whole character of the Epistle, and from the solemn warnings and searching exhortations given unto them; but the Apostle does more; he takes the greatest pains to enlighten their understanding, and to give a right direction to their deep-rooted associations in all those points connected with their consciences and service.

It will be well to notice what these points were, which were so essential and absolutely necessary for conducting the worship according to the order of the tabernacle established by God.

They Were as follows, though the first and indeed the last were not immediately requisite in the routine of the worship, part of the Priest's service being to inquire of the Lord.

1. A Prophet who communicated the word of the Lord to them.

2. A High Priest who appeared before the Lord for them-the priests who ministered subordinately.

3. A Tabernacle wherein the priests ministered and wherein the Lord appeared.

4. The Sacrifice and Blood, the ground of the priest's appearing before God for them.

5. The Altar which sanctified every sacrifice and gift.

6. A Mediator, the Securer of all their hopes and blessings.

Now the Apostle does not weaken one of these associations in connection with the worship and service of God-all would be lifeless and powerless without them;-but he explains and points out to them how the sacrifice had been met by Christ, that He had become their Great High Priest, and that the place of his ministration for them was' not in the earthly tabernacle, but in heaven where they must now by faith draw nigh and worship God through Him.

This will be more clearly seen by following the argument of the Apostle upon each of these points.

1. Prophet or Apostle. God had in times past spoken by the Prophets: in these last days He had spoken by His Son.

He, who was the brightness of God's glory, the Creator, Sustainer and Heir of all things, came from Heaven to declare the "great salvation." He was God's Apostle: hence the increased responsibility believers are under 'to give heed to what is spoken, and the force of the exhortation, "Wherefore, holy brethren, partakers of the Heavenly Calling," consider the Apostle... of our profession Christ Jesus."

God had communicated His Will from the Earth, but now from Heaven; so much sorer the punishment shall those be thought worthy of who turn away from such grace and condescension.

" See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on Earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven" (Heb. 12.25). God speaking from Heaven by His Son as Apostle, is the first truth of " the Heavenly Calling."

He may still be considered as speaking from Heaven; for that which He first spoke by the Lord was confirmed by those who heard Him, "God also bearing them witness both with signs and wonders and with divers miracles, and gifts of the Holy Ghost" (Heb. 2:3, 4³How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; ⁴God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:3‑4)).

2. High Priest. A clear understanding of what Priesthood really is, is deeply necessary for our souls' daily experience.

The communication of the word of the Lord by a Prophet or Apostle is one thing; but the worship and intercourse between the people and the Lord is another: this was effected through the Priest.

The Prophet speaks to man from God -the Priest speaks to God for man-the Prophet had oft to plead for God with man; but the Priest had to plead for man with God.

But the most simple definition of Priesthood is given in Heb. 5:1, 2¹For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: ²Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. (Hebrews 5:1‑2). A Priest is one " taken from among men and ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins, who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity."

A few more passages cast additional light upon this office:-

" Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister to me in the Priest's office.... And they shall make holy garments for Aaron thy brother, and his sons"

(Ex. 28:1, 4¹And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. (Exodus 28:1)
⁴And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. (Exodus 28:4)). " Aaron shall bear their [the children of Israel's] names before the Lord upon his two shoulders for a memorial" (ver. 12) also he " shall bear the names of the children of Israel in the breastplate of judgment upon his heart when he goeth in to the Holy place, for a memorial before the Lord continually"(ver. 29). The plate of gold upon the miter " shall be upon Aaron's forehead, that Aaron may bear the iniquity of the Holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord (ver. 38).

And the Lord said unto Aaron, " Thou and thy sons with thee shall minister before the Tabernacle of Witness" (Num. 18:2²And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. (Numbers 18:2)).

" Thou and thy sons with thee shall keep your priest's office for everything of the altar, and within the vail; and ye shall serve:... and the stranger that cometh nigh shall be put to death" (ver. 7).

Those only "whom he hath chosen will he cause to come near unto him" (Num. 16:5⁵And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. (Numbers 16:5)). "No stranger which is not of the seed of Aaron [shall] come near to offer incense before the Lord" (ver. 40). "Neither must the children of Israel henceforth come nigh the tabernacle of the congregation" (Num. 18:22²²Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. (Numbers 18:22)).

While all the priests had constant access into the Tabernacle, the High Priest alone entered within the vail where the Lord appeared in the cloud upon the mercy-seat; and that only once every year, when reconciliation was made, "because of the uncleanness of the children of Israel" (Lev. 16).

These will suffice to show us that the priests were a favored class of the people; they had nearer access to God, than the people; they made reconciliation for them, presented their gifts. The High Priest bore their burdens, carried them on his heart before the Lord, hallowed their holy gifts; that they might be accepted-decided who were clean (Lev. 13 and 14); pronounced the blessing upon them (Lev. 9:22²²And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. (Leviticus 9:22), and Num. 6:22-27²²And the Lord spake unto Moses, saying, ²³Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, ²⁴The Lord bless thee, and keep thee: ²⁵The Lord make his face shine upon thee, and be gracious unto thee: ²⁶The Lord lift up his countenance upon thee, and give thee peace. ²⁷And they shall put my name upon the children of Israel; and I will bless them. (Numbers 6:22‑27)); in fact, was the one through whom their worship and service were presented to God, and who stood as their representative before God. No wonder, then, that an Israelite should so look for and lean upon the service of the Priest. The Apostle would not weaken this dependance; but leads their minds to Christ their High Priest in the Heavens; and shows them how it is no earthly priesthood now they have to do with, " For if he were on earth he should not be a Priest." The believer, delivered now from the law, knows of no priest or order of men between him and God; or that he stands in need of any one service being performed for him.

How forcible then the exhortation, " Wherefore, holy brethren, partakers of the heavenly Calling, consider the... High Priest of our profession, Christ Jesus."

A few words as to his qualifications for this office: they are well calculated to meet the feelings, and to give confidence and comfort to the souls of believers; especially to Hebrew converts.

The Son laid aside his Glory and became a man to be an Apostle. This was also needful to fit him to be a Priest; for a priest is one "taken from among men." He has gone back into Glory, still a man, to be a Priest.

Having passed through all the circumstances of suffering which sin had entailed upon man, " made flesh and blood," " encompassed with infirmity" and weakness; " tempted though without sin," " tasted death," "having learned obedience by the things which he suffered," known what it was to " offer up prayers and supplications with strong crying and tears"; he is in every respect personally qualified for his office, for "he can have compassion on the ignorant, and on them that are out of the way"; and thus in all things " made like unto his brethren", can be reckoned on as a merciful and faithful High Priest.

An Israelite could have had no confidence in a priest not "called of God." "So also Christ glorified not himself to be made a High Priest." ... but was "called of God an High Priest after the order of Melchisedec" (Heb. 5:10¹⁰Called of God an high priest after the order of Melchisedec. (Hebrews 5:10)). There was much in this high order of Priesthood to give more confidence and security to the believer than in Aaron's.

In the first place, it was of higher order; for Melchizedec was greater than Abraham. He was both King and Priest-it was an unchangeable Priesthood-therefore able to save to the end, "ever living to make intercession":-made "after the power of an endless life" by the Oath of God (7)-the surety also of a better covenant than that of the Law.

The poor weak failing or defiled Israelite had oft to turn to the Priest, to be cleansed and fitted to resume his place in the camp, or his service before the Tabernacle; and oft indeed has the believer in Jesus to turn to him, his High Priest in the heavens, for sympathy and grace to help, for healing and restoration of soul, and renewed communion with God.

The heavenly Priesthood of Christ is the second prominent truth of "the Heavenly Calling."

Tabernacle.-But where does Jesus exercise this service of Priesthood? Not upon earth: " for if he were on earth he should not be a Priest" (8:4); but " on the right hand of the throne of' the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (8:1,2); " he is passed into the heavens" (iv. 14).,The Lord no longer appears in the cloud in the earthly tabernacle (Ex. 25:22; 29:43-45; 40:34-38²²And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. (Exodus 25:22)
⁴³And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. ⁴⁴And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. ⁴⁵And I will dwell among the children of Israel, and will be their God. (Exodus 29:43‑45)
³⁴Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. ³⁵And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. ³⁶And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: ³⁷But if the cloud were not taken up, then they journeyed not till the day that it was taken up. ³⁸For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys. (Exodus 40:34‑38); Lev. 16:2²And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. (Leviticus 16:2)). His Glory has been withdrawn from thence, where he was wont to meet his people (Ezek. 1 and x.); and now the only meeting-place is in heaven, where in Faith the worshipper through Jesus must draw nigh.

The Sacrifice and Blood.-But there is now an essential point to be considered in connection with this office. What was his title to stand in the presence of God for others? The proof that their sin was put away. The 16th of Lev. explains all this in type; and the 9th of Heb. is the application of that chapter to Christ and his work.

The High Priest under the Law had every year to make atonement for the sins of the people; and he could only appear within the vail before the Lord with blood, which he sprinkled upon the Mercy-seat: but Christ entered in once by his own blood, having obtained redemption, not for a year, but eternal redemption for us.

" Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself."

Jesus the Son of God, in virtue of his own righteousness, had ever free access into Heaven and the throne of God; but if he is to appear there as the representative of others, he must produce the proof of their sins being put away, that the sacred Holiness of God may be maintained while he thus deals in mercy with the sinner. Hence the need of atonement and the accomplished redemption of the people, before the priest could appear in the presence of God for them.

Jesus' own blood is his full and perfect title to exercise this position and service for his people before God; and by it He will also reconcile the heavens and the earth (Heb. 9:23²³It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. (Hebrews 9:23); Col. 1:20²⁰And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)).

There is still another point that the soul of the worshipper needs to be set at rest about. He may be satisfied as to the perfect qualifications of Christ for the office-that he was duly " called of God" to it-of its high order, dignity, and peculiar power-of his full title to execute it; but what is all this to one who is in any uncertainty about his own personal condition before God. This was felt under the law: the conscience had not rest, neither of priest nor people, "it could not make him that did the service perfect as pertaining to the conscience" (Heb. 9:9⁹Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:9)). They never made "the corners thereunto perfect, because, if once purged, [they] should have had no more conscience of sin" (Heb. 10:1,2¹For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. ²For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (Hebrews 10:1‑2)).

Now, how is, this met? We learn from Acts 26 who the sanctified are, " sanctified by faith that is in me." Whenever there is faith in Jesus, that person is sanctified. By the will of God " we are sanctified through the offering of the body of Jesus Christ, once for all," and forever. " For by one offering he hath perfected forever them that are sanctified" (Heb. 10:10,14¹⁰By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10)
¹⁴For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:14)).

Here we learn who are sanctified-those who believe in Jesus; through what means they are sanctified-the offering of His body; and then, lest a fear might arise as to the loss of this blessing, it is written, "perfected forever." The conscience purged, and the testimony of the Holy Ghost, "their sins and iniquities will I remember no more."

Then these two things are provided for the worshipper. The blood of Jesus as his personal confidence to enter; and Jesus Himself, with all the proof that He has put away sin, standing there ready to receive him. Oh then the force of the word, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed in pure water." Let us as duly consecrated priests, enter even within the veil, and, through our great High Priest, worship our God with reverence and godly fear.

The Altar.—Every sacrifice and gift, under the law, was brought to the altar. It was there the blood was shed, and from thence the sweet savor ascended. It sanctified every gift-Whatsoever toucheth it shall be holy (Ex. 29:37³⁷Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy. (Exodus 29:37); Matt. 23).

Now the Apostle skews, that those who serve the Tabernacle have no right to the Altar, which the believer in Jesus has communion with. That He might sanctify the people by His own blood, He suffered without the gate. Jesus Himself is the altar now; and He it is that sanctifies us, and every gift that is presented to God. No worship or service of any amount is accepted but through Him and His work. His is the true altar: " By Him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to His name; but to do good and to communicate forget not, for with such sacrifices God is well pleased" (Heb. 13.10-16).

Mediator.—A few brief remarks before closings upon the Mediatorship of Christ.

We read that a change in the order of the priesthood necessarily made a change of the law; that there was a disannulling of it, because it made nothing perfect; but then there was the bringing-in of a better hope (Heb. 7.12, 18, 19). This is secured in Jesus-a Priest after the order of Melchisedec-who has entered within the veil, and is made the surety of a better covenant.

The Jews ought to have been expecting this new covenant: for, if a new was spoken of, they should have been prepared for the passing away of the old (Heb. 8.6).

This covenant was strictly made with the house of Israel, and with the house of Judah (Heb. 8.8); and in whatever measure Christians may share some of its blessings, it applies to Israel, and will be confirmed to them upon their restoration, " when the Redeemer shall come to Zion." The Apostle appears to refer to it here to draw the minds of the Jewish converts away from the old covenant and its ordinances, and to lead them to see that Jesus is the Mediator of the new covenant; " and that, by means of death [His death] for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of eternal inheritance."

I have now gone through what appears to me to be the prominent characteristics of " the heavenly calling," and have endeavored to show its practical bearing both upon the walk and worship of believers in the Lord Jesus Christ.

How entirely this truth grounds our souls in grace! We are exhorted to hold fast grace, and encouraged to put confidence in God as the God of grace, under all afflictions, contradiction of sinners, and chastenings of his loving hand; and to remember that we are not come unto the mount where He was displaying Himself as a consuming fire, and in all the tokens of terrible majesty; but that we are come "unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem," etc.

It gives, then, the character to our supports and consolations under affliction and suffering-furnishes us with clear principles to regulate our walk; and while it forbids us to think of rest or settlement in the world, and points out our path as pilgrims and strangers in it, without the camp, bearing Christ's reproach, it presents to us, as our hope, a kingdom which cannot be moved-a heavenly inheritance.

We are called, then, to walk by faith, and to worship God in faith. When this is understood, there will be no attempt to frame the worship after the pattern of Jewish observances.

Those who minister the word, will neither wish to take, or be forced into the position of the priests of old, and form a distinct class, or order of men between the congregation and God; but all worship together in the privilege of that universal priesthood and liberty, alike common to all believers.

The feeling of veneration towards the building which affords convenience to the assembly, will vanish along with its usual appellation, " the house of God;" and the thoughts will be carried upward, within the veil, to the building not made with hands-even heaven itself, the throne of the Majesty on high. No visible altar will be needed. Christ within the veil hallows the worship; and by Him we offer praise and thanksgiving and good works, the only sacrifices which we know are acceptable to God through Jesus Christ.

Many of the Lord's people do not see the injurious tendency of these external things; but I am satisfied they tend to weaken faith in invisible objects. They may assist the imagination, and produce feelings of veneration, but will not quicken the conscience in the presence of God. Without them, the worship will doubtless be less imposing and attractive to the natural mind, but will be more " in spirit and in truth."

The Heavenly Calling overturns them all, by presenting to our faith the Object to which they point.

If this blessed truth is clearly understood, the perfect acceptance and everlasting security of the believer are known, for the priesthood of Christ involves them; also, full deliverance from the law, whether as to justification, or as a rule of life-Christ being, not only our Savior, but perfect pattern and example. May we know more of him, and what it is to be " partakers of the Heavenly Calling!"

2. What Is Meant by " the Mystery"; and What Connection Is There Between It and " the Heavenly Calling"?

From the remarks which have already been made, it, has been shown that the calling of God's people derives its character from the nature of their blessings, and from the nature of the hope set before them.

The earthly blessings and promises given to the Israelites, made theirs an earthly calling.

The spiritual blessings in heavenly places, and the heavenly hope of believers in the Lord Jesus, make theirs a heavenly calling.

But there is a truth relating to the Church, and its relationship with Christ, and standing before God in Him, of a very special character, opening out privileges and blessings of even a higher order than are spoken of in the Epistle to the Hebrews. These also necessarily make the calling of the Church heavenly, though that precise term is not found in those scriptures which refer to it.

It is called " the Mystery"; and I am perfectly satisfied that the true character of the Church cannot be known if there be not a clear perception of the distinctive truths involved in this term.

I will endeavor briefly to point out, under different heads, what appears to me of deep, practical importance to observe relative to " the Mystery.'

1st. The character and high standing of the Church are involved in it.

2ndly. The highest motives to a holy and spiritual walk are drawn from it.

3rdly. Worship and Ministry are set in their true light by it.

4thly. The interpretation, and right application of scripture, depend upon attention to its distinct features.

The Epistles to the Ephesians and Colossians contain the fullest and most direct statements concerning the mystery, though it is also referred to in other scriptures.

The truths embraced by it I would now consider.

In Eph. 1:8⁸Wherein he hath abounded toward us in all wisdom and prudence; (Ephesians 1:8), etc., we read that God " hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will."

What this is, is explained in the tenth verse, viz.: " That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are in earth; even in him.

Thus, "the mystery of his will" embraces God's complete purpose of blessing in both of these spheres.

But the apostle speaks, after this, of Christ and the Church, and says "this is a great mystery" (Eph. 5:32³²This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)); and throughout these Epistles, and other scriptures where he uses this term, it is with reference to those truths immediately connected with the Church. Let us examine this:-

1st. The character and high standing of the Church are involved in it.

These Epistles declare, in common with other scriptures, the redemption, reconciliation, forgiveness of sins through the blood of the cross, and heavenly hope of believers in Christ, but upon peculiar and distinct ground-not merely that Christ died for us, but that we died with him, and are risen with him.

" Buried with him in baptism, wherein ye are also risen with him (Col. 2:12¹²Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12)).

" If ye then be risen with Christ ... For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear" (Col. 3:1, 3, 4¹If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3:1)
³For ye are dead, and your life is hid with Christ in God. ⁴When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:3‑4)).

God " hath quickened us together with Christ; ... and hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Eph. 2:5, 6⁵Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) ⁶And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:5‑6); see also Col. 2:13, 20¹³And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)
²⁰Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Colossians 2:20)).

We learn from these scriptures, that the Church is spoken of as having died with Christ, risen with him, and made to sit in heavenly places in him-made alive with him, yea, that he is our life. This is the essential and prominent feature of the mystery. Life in Christ-one with our risen Lord.

" We are members of his body, of his flesh, and of his bones... They two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church" (Eph. 5:30-32³⁰For we are members of his body, of his flesh, and of his bones. ³¹For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. ³²This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:30‑32)).

"He that is joined to the Lord is one spirit"(1 Cor. 6.17). The blessings of the Church are spiritual, her portion is in heavenly places in Christ" (Eph. 1:3³Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)).

She is a witness of the manifold wisdom of God, to principalities and powers in heavenly places" (Eph. 3:10¹⁰To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:10)).

Her spiritual conflicts are with wicked spirits in heavenly places (see margin Eph. 6:12¹²For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12)). These mark her heavenly character; but there are other privileges to notice:-

The church was chosen in Christ before the foundation of the world-before time commenced its course (Eph. 1.4; see also 2 Tim. 1:9⁹Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9); Titus 1:2²In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)): not merely an elect body, but her election traced to the eternal purpose which he purposed in Christ Jesus" (Eph. 3:11¹¹According to the eternal purpose which he purposed in Christ Jesus our Lord: (Ephesians 3:11)).

" Predestinated unto the adoption of children" (Eph. 1:6⁶To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)). Before God in all the perfectness and love of Christ. " Complete in him" (Col. 2:10¹⁰And ye are complete in him, which is the head of all principality and power: (Colossians 2:10)). " Accepted in the beloved" (Eph. 1:6⁶To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)).

" Sealed with the holy Spirit of promise, unto the day redemption" (Eph. 1:13¹³In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13), and iv. 30).

" Builded together for an habitation of God through the Spirit" (Eph. 2:22²²In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22)).

These are the wonderful privileges of the Church, opened to us by the revelation of the mystery. Christ is presented in the Epistle to the Hebrews, as having been partaker with us, his brethren, in all our circumstances of weakness and sorrow down here; or ministering for us in heaven above, while we are passing through the wilderness; but, by the revelation of the mystery, we learn we are one with Christ in life and blessing, and set in him in heaven above; this, while a fact, is known to us by -faith.

Paul was the chosen instrument to make known this "Mystery" to the Church. To him was committed this dispensation of the grace of God, as the following passages declare:-

" Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the word- of God; even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints" (Col. 1:25,26²⁵Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; ²⁶Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:25‑26)).

Again, (Eph. 3:2-5²If ye have heard of the dispensation of the grace of God which is given me to you-ward: ³How that by revelation he made known unto me the mystery; (as I wrote afore in few words, ⁴Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) ⁵Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:2‑5)) " If ye have heard of the dispensation of the grace of God which is given me to you-ward: how that by revelation he made known unto me the mystery... which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit."

He was to make all men see what was the " fellowship of the mystery, which from the beginning of the world hath been hid in God."

But there is another feature of the mystery, which the apostle takes special pains to make clear, and which, if overlooked, would leave us with a defective apprehension of the character of the Church, and of the scope of the mystery.

It is this:-Who are the parties which constitute this body, brought into union with the Lord Jesus Christ?

And to answer this satisfactorily, we must consider the past and future purposes of God with reference to Israel; for it is by the strong contrast between Israel's order of blessing and the Church's, that the distinct character of the latter stands out in its prominence before the mind.

It was clearly revealed, that Israel was to be the center of all God's dealings and arrangements with the Earth, (Deut. 32:8⁸When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. (Deuteronomy 32:8)). We have seen how they were acknowledged by God as His peculiar people (Ex. 19:5,6⁵Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: ⁶And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. (Exodus 19:5‑6));- of the dominion promised them over other nations, and the earthly character of their blessings (Deut. 28:1-13¹And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: ²And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. ³Blessed shalt thou be in the city, and blessed shalt thou be in the field. ⁴Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. ⁵Blessed shall be thy basket and thy store. ⁶Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. ⁷The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. ⁸The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. ⁹The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. ¹⁰And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. ¹¹And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. ¹²The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. ¹³And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: (Deuteronomy 28:1‑13)).

And though now they are " Lo Ammi," and scattered over the world, it is distinctly revealed they shall be restored, forgiven, and every promise made to them fulfilled. " The Redeemer shall come to Zion, and turn away ungodliness from Jacob" (Isa. 59:20,21²⁰And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. ²¹As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever. (Isaiah 59:20‑21)). Israel shall then stand in pre-eminence of glory as a nation, the Gentiles shall bow down before them, and serve them, and the nation that will not serve them shall perish" (lx. 12). Jerusalem shall also be the center of true worship. " And many people shall go and say, Come ye, and let us go to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem" (Isa. 2:3³And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isaiah 2:3)).

My tabernacle also shall be with them, yea, I will be their God, and they shall be my people. And the heathen shall 'know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore" (Ezek. 37:27,28²⁷My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. ²⁸And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:27‑28)). Pre-eminent in national greatness and glory, pre-eminent in religious privileges, they will still remain a distinct people, while the truth and blessing flows from Jerusalem, and " the Earth shall be full of the knowledge of the Lord, as the waters cover the sea,"-" And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious" (Isa. 11:10¹⁰And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. (Isaiah 11:10)).

I need not multiply passages, as this is a truth extensively acknowledged. Christ is the source of all this blessing both to Israel and the Gentiles. " He is the Redeemer of Israel," the Mediator of the New Covenant to them; but He is also given to be " a light to the Gentiles," and God's salvation to the ends of the Earth (Isa. 49:6,7⁶And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. ⁷Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee. (Isaiah 49:6‑7)).

The Prophets of old speak expressly upon these two points. This is the order of the future blessing-the distinction still existing amidst the universal blessing, and ever maintained between Jew and Gentile.

Now the peculiar character of " the Mystery" sets all this aside during the dispensation of the Mystery.

Israel, having rejected Christ, is cast down from her high privilege for a season, and stands upon the common level of all sinners.

The Preaching of Jesus Christ according to the revelation of the Mystery" addresses all, Jew and Gentile, as lost sinners; and gathers from both parties a body of believers, who are brought into the same privileges, partakers of the same Life, of the same promises in Christ, of the same body, and are all alike fellow-heirs. Those who were afar off [Gentiles], and those who were. near [Jews], have now equal access through Christ " by one Spirit unto the Father": He "hath made both one, and hath broken down the middle wall of partition... for to make in himself of twain one new man, so making peace: and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them which were nigh," etc. (Eph. 2:14-17¹⁴For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; ¹⁵Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; ¹⁶And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: ¹⁷And came and preached peace to you which were afar off, and to them that were nigh. (Ephesians 2:14‑17)). " Now therefore ye [Gentiles] are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God."

Not brought into Jewish privileges, but both now fellow-citizens in those new blessings just before described.

All this was strange to the ears of the Jewish believers, ah, even at first to the Apostles; it was so contrary to the order of blessing they looked for.

They were slow to carry the Gospel to the Gentiles at all. Peter was led to do it by the vision of the sheet and his interview with Cornelius, and was afterward called to an account for it by the Church at Jerusalem, though subsequently they rejoiced "that God had also to the Gentiles granted repentance unto life" (Acts 11:18¹⁸When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. (Acts 11:18)).

This makes it additionally clear that the Mystery was not known to the early pentecostal Church. The Gospel declaring the death and resurrection of Jesus, and His exaltation as Lord and Christ, salvation through His name, forgiveness of sins, and the promise of the Holy. Ghost to all who believed, was preached; but it was reserved for Paul, after Jerusalem had rejected the testimony presented to her, to unfold the high and peculiar privileges into which believers were now brought.

The prominent features of the Mystery, then, which constitute the real character of the Church are:-Partakers of the Resurrection-life of Christ, risen with Him, seated in heavenly places in Him, blessed with all spiritual blessings in heavenly places in Him, witness to those in heavenly places; conflict with wicked spirits in heavenly places; the Hope of heavenly Glory; the distinction between Jew and Gentile gone, both of one body, and that body the dwelling-place of the Holy Ghost.

These are points which cannot be neglected without impairing the integrity of " the Mystery."

Most blessed is the truth taught us in the Epistle to the Hebrews; in many respects more necessary for our daily experience than any other part of Scripture, yet the full privileges and peculiar character of the church are not taught there: for instance, while it treats so largely of " the Heavenly Calling," not one principle or truth connected with it would be affected or weakened, had no Gentile been brought into its blessings.

But the Gentiles form one of the constituent parts of " the Mystery," and the place they occupy in it must be marked, to enter into its character.

2ndly. The higher motives to a holy and spiritual walk are drawn from it.

Because we learn by it, that we are dead and risen men, -that we are one with Christ-" blessed with all spiritual blessings in heavenly places in Christ"; that we possess a life, a new nature, which can find fellowship alone with him " who is our life." We are called then to walk as heavenly men, yet upon earth. How forcible is the Scripture upon this point.

" If ye then be risen with Christ, seek those things which are above, set your affections upon things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God... Mortify therefore your members which are upon the earth" (Col. 3:1-5¹If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. ²Set your affection on things above, not on things on the earth. ³For ye are dead, and your life is hid with Christ in God. ⁴When Christ, who is our life, shall appear, then shall ye also appear with him in glory. ⁵Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: (Colossians 3:1‑5); see also Rom. 6).

If the apostle exhorts us not to lie one to another, it is upon the ground of the nature of the new life and of the oneness of the body-" seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of Him that created him" (Col. 3:9,10⁹Lie not one to another, seeing that ye have put off the old man with his deeds; ¹⁰And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:9‑10)).... "which after God is created in righteousness and true holiness. Wherefore put away lying for we are members one of another". (Eph. 4:24,25²⁴And that ye put on the new man, which after God is created in righteousness and true holiness. ²⁵Wherefore putting away lying, speak every man truth with his neighbor: for we are members one of another. (Ephesians 4:24‑25)).

Again, Christ's love to the church and his oneness with it as his body, is the blessed motive urged upon the husband to love and cherish his wife as his own flesh. The submission of the church to Christ, is the pattern presented to the wife of subjection to her husband (Eph. 5:22²²Wives, submit yourselves unto your own husbands, as unto the Lord. (Ephesians 5:22), etc.)

The church being the habitation of God through the Spirit and our bodies the temple of the Holy. Ghost, what a motive to glorify God in our body and spirit, and with what care and godly fear should we walk lest we grieve the Holy Spirit whereby we are sealed unto the day of redemption (1 Cor. 6:18,19¹⁸Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. ¹⁹What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:18‑19); Eph. 4:30³⁰And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30)).

We learn specially by "the Mystery" the sovereign grace of our God. We are brought into its blessings " to the praise of the glory of his grace.... according to the riches of his grace... By grace ye are saved." Consequently the principles of grace are to regulate our walk here—praying for our enemies, doing good to them who hate us, resisting not evil, forgiving injuries, "even as God for Christ's sake has forgiven" us.

From what has been advanced, it will be seen how this truth bears. upon our walk in every respect. What a separative power there is in it, if we have learned by the principles of " the Heavenly Calling," that our path in the world is that of pilgrims and strangers, that we can take no part in its politics and schemes, how much more when we learn we are dead to the world and are heavenly men though in it.

It does not take us out of the relationship in which God has set us, or teach us to be recluses and not perform the duties assigned us, but to act upon God's principles in doing them. It is true that we shall not be able to carry his principles into fellowship with the world; the men of this world will not care for us if we were to attempt it: we could not unite with them without lowering the holy standard given to us; but, standing apart from its course and energy and baseless expectations, our minds will be kept free from its confusion and distractions, and be better able to express Christ in all our ways, Christ being ours in " the High Calling of God," therefore condemns earthly-mindedness, sensual enjoyments, and teaches us to have our conversation in heaven; from whence we look for the Savior, the Lord Jesus Christ (Phil. 3:14¹⁴I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:14)).

It is "a Holy Calling" (2 Tim. 1:9⁹Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9)). God hath not

called us unto uncleanness, but unto holiness" (1 Thess. 4:7⁷For God hath not called us unto uncleanness, but unto holiness. (1 Thessalonians 4:7)).

It is a calling to glory -" whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (2 Thess. 2:14¹⁴Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2 Thessalonians 2:14)).-" Walk worthy of God who has called you into his kingdom and glory" (1 Thess. 2:12¹²That ye would walk worthy of God, who hath called you unto his kingdom and glory. (1 Thessalonians 2:12)).

3rdly. Worship and Ministry are set in their true light by it.

In the Epistle to the Hebrews, the worshippers arc called to draw nigh to the Living God, as purged from in, having boldness through the blood of Jesus, the One who has made reconciliation for them, and is not ashamed to call them brethren, standing in the presence of God for them as their High Priest.

Wonderful and blessed is this, the creature brought nigh to the Living God, his Maker.

But we draw nigh in a still more blessed character and relationship as taught by "the Mystery"; as children we have access to God as our Father. " Accepted in the beloved" (Eph. 1:6⁶To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:6)), "in whom we have boldness and access with confidence by the faith of him" (3:12). " What manner of love the Father hath bestowed upon us that we should be called the sons of God" (1 John 3:1¹Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. (1 John 3:1)). Thus, while we should draw nigh in the spirit of adoption in child-like confidence, our hearts alive to all the happy affections and thoughts associated in that relationship, yet with reverence and awe, never forgetting that while sons we are still creatures in the presence of Him who is glorious in holiness, fearful in praises-the Eternal God!

The Holy Ghost is the power of our worship. " For through him we both have access by one Spirit unto the Father" (Eph. 2:18¹⁸For through him we both have access by one Spirit unto the Father. (Ephesians 2:18)). " Praying always with all prayer and supplication in the Spirit" (6:18).

Praying in the Holy Ghost (Jude 19¹⁹These be they who separate themselves, sensual, having not the Spirit. (Jude 19)). We can discern now, by the light of the Mystery, the drift of the

Lord's conversation to the woman of Samaria, when he was speaking of the true character of worship and the gift of the Spirit.

But the basis of all worship is reconciliation and peace with God. How fully this is established by " the Mystery." If one with Christ, quickened and risen with him, then the question about acceptance is forever settled. When faith has not apprehended this, and the finished work of Christ is not seen, the flesh will work and seek to find something else to rest in.

It would appear the Colossians needed to be warned against any who might beguile them with enticing words; and he shows how the truth of "the Mystery" overthrows all their reasoning.

He had great conflict for them, that their hearts might be comforted, being knit together in love unto all riches of the full assurance of understanding, to the acknowledgment of the Mystery of God, and of the Father, and of Christ."

" Beware lest any man' spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (Col. 2:2,8²That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; (Colossians 2:2)
⁸Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8)).

We may consider this warning under four distinct heads.

1. Philosophy, or human wisdom and reasoning.

2. Vain deceit-Superstition.

3. Tradition, or the commandments of men.

4. Rudiments of the world-Ordinances.

1. Philosophy would determine what is or is not pleasing to God by human reasoning, instead of receiving in humble faith what God has revealed. It seeks to exalt the powers of man's mind, and in pride of heart would hide from itself the corruption of human nature and the miserable ruined condition into which sin has plunged him.

2. Vain deceit. Superstition admits perhaps the ruin; but devises a way of its own to remedy the evil. Philosophy tends to infidelity, though it may end in superstition, if conscience becomes alarmed.

" Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind."

This is the way superstition works-great apparent humility-veneration for angels. God says, He is the only One to be worshipped. Christ is the only Mediator; and of Him it was said, " Let all the angels of God worship him;" but superstition, vainly puffed up by its fleshly mind, turns to worship and seek the aid of those who are said to be "ministering spirits"; and in worshipping them would fain persuade itself it is exhibiting humility-but Christ is slighted in 'it all. Another form superstition assumes, neglecting or punishing the body; but enough has been said to mark its character and workings; it is altogether intruding into things not seen-it has a show of wisdom in will-worship, but springs from the depraved heart " to the satisfying of the flesh" (Col. 2:18-23¹⁸Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, ¹⁹And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. ²⁰Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, ²¹(Touch not; taste not; handle not; ²²Which all are to perish with the using;) after the commandments and doctrines of men? ²³Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh. (Colossians 2:18‑23)).

The advocates of such a system may appear to be of deep sanctity, and the severity of their discipline and self-denial, and their solemn and imposing worship, calculated to produce an effect and excite the veneration of the natural mind; but the spiritual man discerns its true character " the flesh," and knows that it is all in 'the place of Christ and His work, and the absence of simple faith in Him and His precious blood.

3. Tradition, or the " commandments of men," may either enforce what God once appointed, the ordinances of the Law; or seek to make that binding for which there is no authority in Scripture. The Lord gives its character and results in Mark 7.

Let anything of man become authority, and binding upon the conscience; however simple and harmless it may appear, that moment it takes the place God and His Word should have in the soul, and becomes vain worship, weakens the authority of God's Word, and prepares the mind for laying it aside, and for formality (Mark 7:1-8¹Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. ²And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. ³For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. ⁴And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. ⁵Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? ⁶He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoreth me with their lips, but their heart is far from me. ⁷Howbeit in vain do they worship me, teaching for doctrines the commandments of men. ⁸For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. (Mark 7:1‑8)). But mark the next stage that tradition leads to. Having put the commands of men upon a level with the commands of God, it soon lays aside the latter, and ends in establishing something which is in direct contradiction to God's Word, making it of none effect, and rejecting the commandment of God, that the commandments of man may be observed. The two come into collision. God commands children to honor their father and mother: tradition says, " No, we are free to help them or not" (Mark 7:1-13¹Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. ²And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. ³For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. ⁴And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. ⁵Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? ⁶He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoreth me with their lips, but their heart is far from me. ⁷Howbeit in vain do they worship me, teaching for doctrines the commandments of men. ⁸For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. ⁹And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. ¹⁰For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death: ¹¹But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. ¹²And ye suffer him no more to do ought for his father or his mother; ¹³Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. (Mark 7:1‑13)).

4. Rudiments of the world, ordinances.-Enough has been said before to show the strong tendency of the heart, and the reason it so cleaves to ordinances.

The Apostle appears to have before his mind a statement very prevalent in those days:-" Unless ye be circumcised and keep the Law ye cannot be saved" (Acts 15.1). Mark how the truth of the Mystery at once delivers the soul from such teaching. Why, "Ye are circumcised ... by the circumcision of Christ.. buried with Him... risen with Him.. quickened together with Him, having forgiven, you all trespasses. Blotting out the handwriting of ordinances... and took it out of the way, nailing it to His cross" (Col. 2:11-14¹¹In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: ¹²Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. ¹³And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; ¹⁴Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; (Colossians 2:11‑14)). 'What a triumphant answer to such teachers! Meats, drinks, holy-days, new moon, or sabbaths, all disposed of by the same truth; they are the shadows of things to come; but the body is of Christ. " Ye are complete in Him," He is the great ordinance, and " If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances" (Col. 2:20²⁰Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, (Colossians 2:20))?

In considering the light which the Mystery casts upon Ministry, there are two things to be borne in mind.

The fullness of Christ, the Head of the body the Church.

And that the Church is the habitation of God through the Spirit.

Christ is not only Head of the Church, but Head over all things to the Church. Having triumphed over all powers, He is the Head of all principality and power, and " in Him dwelleth all the fullness of the Godhead bodily" (Eph. 1:21,22²¹Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: ²²And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:21‑22); Col. 2:9,10⁹For in him dwelleth all the fulness of the Godhead bodily. ¹⁰And ye are complete in him, which is the head of all principality and power: (Colossians 2:9‑10)).

" When He ascended up on high He led captivity captive, and gave gifts unto men." He " ascended up far above all heavens, that He might fill all things, and He gave... Apostles, Prophets, Evangelists, Pastors and Teachers, for the perfecting of the saints," etc., for their preservation from seducers, and for their growth up to Him in all things, who is the Head. " From whom the whole body fitly joined together and compacted by that which. every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love" (Eph. 4:8-16⁸Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. ⁹(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? ¹⁰He that descended is the same also that ascended up far above all heavens, that he might fill all things.) ¹¹And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; ¹²For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: ¹³Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: ¹⁴That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; ¹⁵But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: ¹⁶From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:8‑16)).

The same in Col. 2:19¹⁹And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. (Colossians 2:19), we see how everything for the nourishment and unity of the body and for its increase with the increase of God, flows from Christ the Head. When this is not known, or as soon as faith becomes weak, human power, wisdom, and qualifications are exalted; and instead of faith in the fullness of the Head, men lean upon them.

There is one body and one Spirit.-The Holy Ghost dwells in the body; and it is from His energy and operations, " dividing to every man severally as he will," by His immediate and direct action, that all ministries flow.

The operations of the Spirit are more fully taught in 1 Cor. 12; while in the Epistles to the Ephesians and Colossians we are led to see more of the fullness of the Head.

The basis of all ministry then, is: the fullness of the Head, and the development of the operations of the Holy Ghost dwelling in the body.

There is such an intimate connection between the real character of the Church and Ministry, that defective views of the one would be very likely to lead to imperfect views of the other.

4thly. The interpretation and right application of Scripture depend upon attention to its distinct features.

It cannot be denied, that the Scriptures give us the history of a holy faithful people, suffering for righteousness' sake, who cannot be standing in the privileges of the Church. If it were said, These Scriptures refer to the exercise of some of God's people previous to Christ; well, mark their distinct character:-They feel God's hand is heavy upon them, that they are suffering for their iniquities (though now most true in heart to. God); they call upon Him not to cast them off forever, no longer to hide his face, but to purge them from their sins; clearly they are not standing in the position or knowledge of reconciliation and acceptance. At once, then, we see..how unsuitable such language would be in the lips of those who stand in union with Christ, and in all the favor and acceptance which the Mystery teaches us we are set in. While we may derive much instruction and profit, and learn much of God and his ways in them, if our experience answered to theirs, we should have got off the ground of grace altogether. Hence the necessity of holding fast the principles of our calling, that we do not misapply such scriptures to the injury of souls.

Further:-They pray for vengeance upon their enemies -call down God's righteous judgment upon them. All this is the very opposite to the state of heart of those who know God's grace, and are commanded even to act in grace to all, and to pray for their enemies.

Their hopes are earthly-the fulfillment of God's promises made to the Fathers. These are not what sustain our souls in affliction, but the Heavenly Hope set before us. We see what the expectations of a godly Jew were in Zechariah's praise, and what he looked for by the truth of Christ (Luke 1:68-79⁶⁸Blessed be the Lord God of Israel; for he hath visited and redeemed his people, ⁶⁹And hath raised up an horn of salvation for us in the house of his servant David; ⁷⁰As he spake by the mouth of his holy prophets, which have been since the world began: ⁷¹That we should be saved from our enemies, and from the hand of all that hate us; ⁷²To perform the mercy promised to our fathers, and to remember his holy covenant; ⁷³The oath which he sware to our father Abraham, ⁷⁴That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, ⁷⁵In holiness and righteousness before him, all the days of our life. ⁷⁶And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; ⁷⁷To give knowledge of salvation unto his people by the remission of their sins, ⁷⁸Through the tender mercy of our God; whereby the dayspring from on high hath visited us, ⁷⁹To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. (Luke 1:68‑79)). We look for his coming again to receive us' unto himself, to enter the Father's mansions.. While he tarries, 'tis the time of tribulation: it may vary as to intensity; but the characteristic portion of the Church as to earth is tribulation. " In the world ye shall have tribulation."

Now if what I have said concerning certain Scriptures in their application to saints of old, if they describe the experience of saints who are yet to use them previous to the appearing in glory of the Lord Jesus Christ, and who find deliverance and acceptance at his coming-how careful we must be not to confound them with the Church, nor conclude because of their faith and devotedness that they are one with the Church. I allude specially to the Prophets and Psalms, though there are other scriptures that these remarks apply to, which will be readily discerned by those exercised upon these points. I have now gone through what appears to me to be necessary to note and keep before our minds in relation to the Heavenly Calling and the Mystery. By the light of the latter, we see what was in the Lord's mind in his conversation with his disciples, as recorded by John, and the additional instruction, specially chapters 14-16 concerning the presence and office of the Holy Ghost in the Church, which we need well to consider in connection with worship and ministry.

The first epistle of John is all in harmony with this subject, leading us to the spring of all our blessings, God's Love; and the knowledge of it, and our oneness in Christ, the power and spring of the new commandment in us.

The Lord guide us into all truth, and make our love abound one to another!

See how within the holiest

The blessed Savior stands;

There He prepares for us a place,

With incense from His hands.

Brethren! His glory all is ours,

His fellowship with God,

Yes, there we sit in Christ the Lord,

Fruit of His precious blood.

(Hymn, 368.-Poor of the Flock)

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