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. 1:8, 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. 5:32); 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. 2:12).
" 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, 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, 6; see also Col. 2:13, 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. 5:30-32).
"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. 1:3).
She is a witness of the manifold wisdom of God, to principalities and powers in heavenly places" (Eph. 3:10).
Her spiritual conflicts are with wicked spirits in heavenly places (see margin Eph. 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. 1:9; Titus 1:2): not merely an elect body, but her election traced to the eternal purpose which he purposed in Christ Jesus" (Eph. 3:11).
" Predestinated unto the adoption of children" (Eph. 1:6). Before God in all the perfectness and love of Christ. " Complete in him" (Col. 2:10). " Accepted in the beloved" (Eph. 1:6).
" Sealed with the holy Spirit of promise, unto the day redemption" (Eph. 1:13, and iv. 30).
" Builded together for an habitation of God through the Spirit" (Eph. 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. 1:25,26).
Again, (Eph. 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. 32:8). We have seen how they were acknowledged by God as His peculiar people (Ex. 19:5,6);- of the dominion promised them over other nations, and the earthly character of their blessings (Deut. 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. 59:20,21). 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. 2:3).
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. 37:27,28). 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. 11:10).
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. 49:6,7).
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. 2:14-17). " 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 11:18).
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. 3:1-5; 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. 3:9,10).... "which after God is created in righteousness and true holiness. Wherefore put away lying for we are members one of another". (Eph. 4:24,25).
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. 5:22, 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. 6:18,19; Eph. 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. 3:14).
It is "a Holy Calling" (2 Tim. 1:9). God hath not
called us unto uncleanness, but unto holiness" (1 Thess. 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. 2:14).-" Walk worthy of God who has called you into his kingdom and glory" (1 Thess. 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. 1:6), "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 3:1). 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. 2:18). " Praying always with all prayer and supplication in the Spirit" (6:18).
Praying in the Holy Ghost (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. 2:2,8).
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. 2:18-23).
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 7:1-8). 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 7:1-13).
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. 2:11-14). '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. 2:20)?
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. 1:21,22; Col. 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. 4:8-16).
The same in Col. 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 1:68-79). 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)