On the Heavenly Calling and the Mystery

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 20:9).
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. 1:9); and that " love may abound more and more in knowledge, and in all judgment" (Phil. 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 2:2).
By the word we are cleansed (John 15:3 -Eph. 5.26).
By the word we are kept undefiled in the way, and from the paths of the destroyer (Psa. 17:4-119:9).
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 17:17).
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. 5:21, 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.