the Scripture, that he must rise again from the dead" (John xx. 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. i. 9); and that "love may abound more and more in knowledge, and in all judgment" (Phil. i. 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 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.

given a

We are begotten by the word of truth (James i. 18). We are born of the word (1 Peter i. 23).

By the word we grow (1 Peter ii. 2).

By the word we are cleansed (John xv. 3-Ephes. v. 26). By the word we are kept undefiled in the way, and from the paths of the destroyer (Ps. xvii. 4-cxix. 9).

By the word-" the sword of the Spirit"—we are able to stand against the wiles of Satan (Ephes. vi. 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 xvii. 17).

The written word, then, contains full and ample intruction whereby we may, in all things, have a sure guide, ind 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 con

cerning 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. v. 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 savour 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.

a

In considering the subject of the Heavenly Calling, a 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 strangership 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 this truth is, and what it really embraces.

a At a meeting of brethren in the Lord, at Liverpool, in November, 1843, much light appears to me to have been given upon this subject, which I have ever since found to be most profitable, and a cause for much thankfulness. The distinguishing features between "the Heavenly Calling" treated of in the Epistle to the Hebrews, and "the Mystery unfolded in the Epistles to the Ephesians and Colossians, were very defi nitely brought out.

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

I. 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. iii. 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 a kingdom of priests, and a holy nation

(Exodus xix. 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 (Exodus xxiii. 20-26, etc.; Deut. xxviii. 1-13).

He sought for rest and refreshment in them, of which the Sabbath was the sign (Exodus xxxi. 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