The Christian Walk
As ye have therefore received Christ Jesus the Lord, so walk ye in him.
The way in which a Christian Believer must walk in his passage through this world to the next, is a way which we are by no means apt to observe, or disposed to adhere to. It is new and singular in its nature: it cannot be identified with any other: in consequence of which, the wise, who would walk in it, must begin where the foolish do; and proceed, step by step, in ground constantly new; seeing nothing which past experience had made familiar to them. It requires, moreover, such vigilance and attention, such spiritual and elevated affections, such exercise of the inward faculties, and, withal, such simplicity, that we are too ignorant, too indolent, and too proud to discover this way of Christian Sanctification, and then to keep in it.
Hence, the saints and brethren at Colosse, though well spoken of, upon the whole, for their faith in Christ Jesus and their love in the Spirit, needed an exhortation on that head. They had been corrupted in some degree, or were in danger of becoming so, by the introduction of outward observances, or human methods of sanctilication, instead of the simple way of living by faith in Christ. Their learned Heathen neighbours, drawing them into disputes on some difficult points, might make them ashamed of Christ Crucified; or, more probably, teachers, newly converted from Heathenism, might, through their imperfect views of the glory of the Gospel, attempt to garnish their doctrine with maxims and sentiments concerning morality, such as were most in vogue among the Heathen Literati at the time. There are certain men, who, because they possess somewhat more learning than others, think, when they become converts to the Gospel, that they are great acquisitions to the cause: they officiously extend the shield of their learning over their more unlearned brethren, and try to prove where others believe: but, while they think they promote the cause, they generally spoil what they touch. Therefore they are thus cautioned: — Setvare lest any man spoil you through philosophy and vain deceit, after the tradition of meny after the rudiments of the. world, and not after Christ (v. 8). Every part of true religion may be learnt new from the Bille. The Word of God, though it lends aid to other books, receives it from none.
Similar caution was added respecting those teachers among them that Judaized, or added Jewish observances to Christianity, with the desire of making their obedience complete. Ye are complete in him, they are told (v. 10). Let no man therefore judge or condemn 3/0?/ m meat or drink, or in respect of a holy day(y. 16). Let no man agitate your minds by charging you with neglects in these external observances: they were once necessary, but these are a shadow of things to come, but the body is Christ: therefore penances, fasts, and austerities, which are so valuable in the sight of the Heathens and form so large a part of corrupt Christianity, are now done away.
These were the prohibitions given them. The command and positive rule, laid down for their consistent walk and effectual sanctification, is to be seen in the text: As ye have received Christ Jesus the Lord, so walk ye in him.
Here are two important sentences — one discovering the beginning, the other the progress, of the Christian Life — one the gate, the other the way in which it opens.
The beginning of all true religion is, receiving CHRIST JESUS. Not merely receiving his baptism or his name, but the Lord himself. The receiving of Christ is essential: where Christ is not found our religion is only a name.
Is it asked,” What is meant by receiving Christ?’ It is to receive him as God’s unspeakable GIFT — provided by the love of the Father, before the foundation of the world; and bestowed freely on us sinful men, without regard to our deserts. It is to receive him as our atoning sacrifice and justifying righteousness — cordially accepting him as of God, made unto us wisdom, and righteousness, a?id sanctijication, and redemption — coming to him, as the foundation laid by God — believing in him, as the ap [jointed Saviour — and making him the ground of our hope of acceptance with God, to the exclusion of all other hopes. It is also, to receive him as our lord, whose commands ALONE are to be obeyed: this may be the chief import of the words; for they may be translated. As ye have therefore received Christ Jesus to be your Lord, so walk ye i?i him: where the reception is real, or the faith genuine, there will accompany it humility, love, devotedness: therefore to say that we receive Christ Jesus the Lord, is to say, that we receive him with the consciousness that we are sinners, perishing under the wrath of God: as a dying man receives the lat medicine that restores his life, or ns a drowning man seizes the kind hand that saves him, with like joy and love we receive God the Saviour, and gratitude consecrates to him the rest of life.
This is the beginning of our new course toward heaven — the stretching of our wings toward the skies: and thrice happy are ye. Children of God, who have become such through Christ Jesus. It is our continuance in this way, that we are to consider from this text. As ye have received Christ Jesus the Lord, so walk ye in him.
To walk in Christ is :-
I. To CONTINUE TO APPLY HIS BLOOD for the cleansing of our consciences from guilt.
It is a common experience of the children of God, but especially of those who are beginning their Christian Life, that, when they fall into sin or feel their hearts averse to duty, a consciousness of guilt arises, which destroys their peace, and proves a grievous hindrance to them. The fear of being under the displeasure of God alienates their affections from him, and makes them unwilling to pray; and, therefore, religion no longer affords them pleasure: they become dissatisfied with its restraints; and thus, while they are waiting for a better disposition and state of mind with which they may come with acceptance before God, unbelief is gaining gromid, and imperceptibly causing them to depart farther and farther from God.
This is, because they lose sight of the Blood of Christ; or make not that use of it which it is their privilege to do: for Christ is the appointed means, not only of our obtaining reconciliation with God at first, but of securing his favour and walking with him in love. Through him we have access by faith, into this grace wherein we stand (Rom. v. 2). Such is the everlasting efficacy of his blood, that it was necessary that he should shed it but once: and now once, in the end of the world, hath he appeared to put away sin, by the sacrifice of himself (Heb. ix. 26): but, by that one oblation, he obtained eternal redemption for us; and by that one offering, has perfected for ever them that are sanctified (Heb. ix. 12; x. 14). His blood is called a fountain opened for sin and for uncleanness, to signify, that as a fountain sends forth fresh streams for daily and hourly purification, so the blood of Christ is intended for the continual application of sinners to it.
The purpose of these constant applications to the Blood of Christ, is not indeed altogether the same ab that of our first act of coming to him:
for that was to obtain the favour of God, and the repeal of the curse which had cone out ag:ainst us; whereas these daily repeated acts of faith on his blood are more as memorials before God, and chiefly for the preservation of our own peace: thus our Lord said to Peter, He, that is washed, needeth not save to wash his feet, but is clean every whit (John xiii. 10). It is also described as a way or road to God; by which we may learn, that it is not like the drawbridge which is taken up after you have passed over, but it remains fixed and open to all like the king’s highway.
It is one of his attributes, Jesus Christ, the same yesterday, and to-day, and for ever (Heb. xiii. 8). Besides the perpetual value which the blood of Christ hath in the sight of God, he is himself pleading the merit of it at his Father’s throne; and, on the ground of that, makes unceasing intercession for his people. We are, therefore, encouraged to come boldly to the throne of grace, seeing he ever liveth to make intercession for us; and to draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience (Heb. x. 22).
Let us, then, be careful, Dear Brethren, when we fall into sin, never to remain at a distance from God, in a sullen and slavish despondency, as we are apt to do; for conscious guilt will
152 £IGHTU Si^RMON.
never remedy itself, but rather revive the ancient enmity against God. On the contrary, though our guilt be dark and threatening, and corruptions rage, let us, in spite of ourselves, flee, without a moment’s delay, to the Lord Jesus Christ. What else can we do? Lord to whom shall ive go? Thou hast the words of eternal life — Without me, ye can do nothing (John vi. 68; xv. 5). Think not that ye will be rejected for all your iniquities: his death and inteicession secure your pardon.
II. To walk in Christ, is TO LIVE IN DEPEN-DANCE ON HIS GRACE.
It hath PLEASED the Father, that in him should all fiduess dwell (Col. i. 19); and it is also his pleasure, that the spiritual life of his children should be maintained, by receiving out of that fulness, grace for grace.
But we are slow to learn the practical use of these privileges, as is evident from the {general unsteadiness of our walk. Tottering in our steps, and wandering in our course, are evident signs that we lean too little on the arm of another. The surprise and confusion which we are thrown into on the unexpected arrival of some trial, are proofs that we walk too much {11 dependance on our own wisdom, without f’oiisidenng ourselves as under the guidance
THE CHKISriAN WALK. l5o
of another. If the Prophet’s servant had seen the chariots of tire round about the mountain he would not have been so terrilied. And this is more evident still, from that solicitude and anxiety, those fears, suspicions, and surmises, about things to come, both temporal and spiritual, which form so large a part of our woes.
Now it is our duty and our privilege to feel, and to be in the habit of feeling, that we have no wisdom nor strength of our own; but are in such a state of weakness, that, if left to ourselves, we sink quickly to sin and hell. We should never suppose that we are alone, steering our own way across the ocean of life; but keep it always in mind, that the Lord is at the helm.
Nor should these thoughts consist of the mere general assent of the mind to the truth of God’s assisting the righteous; but they should be the convictions of faith in that new Covenant of Grace, which provides the great Mediator to be to us in the stead of our own wisdom and strength.
To walk in Christ, is to remember always that we have thus, in the person of Christ, all the powers of the Godhead and all the sympathies of the Manhood interested about us and attached to us; that Christ being with us as God, it is the miinite strength of the Almighty that defends — unerring wisdom that guides — and everlasting love that comforts us; that, as Man, we have in him one that is experimentally acquainted with our sorrows, trials, and temptations, and disposed to sympathize with us.
To walk in Christ is so to acknowledge him in these relations, as to place an unbounded confidence in him. If it be the pressure of present affliction, whether temporal or spiritual, that is our trial, we should assure ourselves that it is permitted or appointed by Him — regidated by Him in its duration and degree; and that it shall eventually forward our sanctification; and that, in the mean time, grace shall be given us to bear it patiently. If future difficulties foreseen, anxiety about our being faithful in such and such circumstances, be the cause of distress — and our creative fancy is ever inventing something or other to terrify us — all such disquieting fears are to be removed by leaving these difficulties with Christ; as the sheep looks to the shepherd for food, the wife to the husband for protection.
How happy the life thus spent in dependance on Jesus! As the little child enjoys itself without a thought in its mind about its maintenance, for it knows that this is its parent’s care, so is it the believer’s privilege to enjoy a perfect serenity by simply trusting to his Divine
THE CHRISTIAN WALK. If55
Lord: Be careful for nothing; but, in every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God; and the peace of God, which passeth all nndersta7iding, shall keep your hearts and minds through Christ Jesus (Phil. iv. 6, 7). It is this life of faith that is spoken of in the Canticles, when the Church is described as going: up from the wilderness leaning on her beloved; and this was the life of the holy Paul, and the secret cause of his eminence in holiness: / live, yet riot I, but Christ liveth in me; and the life which I now live in the flesh. Hive by the faith of the Son of God (Gal. ii.20). And not only in general, but he mentions particular instances of his life of faith: at the time of his praying for the removal of the thorn in the flesh, when he was assured by the Lord Jesus that His grace was sufficient for him, he cordially receives the dispensation on these terms, and adds. Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me (2 Cor. xii. 9). When he stood before the lion at Rome, he saw by faith the Lord sta,nding by him strengthening yiim.
The holy Apostle was well acquainted with this divine life; and it is a just occasion of grief and humiliation that we are such strangers to it. Pride and carelessness are the principal reasons of our having-, in general, no more than a faint glimmering of it. We know not our corruption — we forget our weakness — our lips confess that we are wretched, and miserable, and poor and blind, and naked; but our hearts are, notwithstanding, at the same time, as the hearts of those who say that they are rich and increased in goods and have need of nothing. Hence we encounter temptations or other difficulties in our own strength; and if, by God’s grace, we are conquerors, we feel self-complacency. But, in general, the tenour of our walk is careless: so that the hours and days are spent without exertion to keep our hearts in a spiritual frame; and therefore it is no wonder if the heart, left to take its own course, should seldom feel the necessity of seeking help from Christ. Hence self-knowledge and diligence must be exercised, in order to our understanding rightly that part of the life of faith, which consists in our dependance upon his grace.
ni. To walk in Christ, is TO FOLLOW HIS EXAMPLE. Whom he did foreknow, he also did predestinate to be conformed to the image of his Son (Rom. viii. 29).
Conformity to the example of Christ is, indeed, only another word for spotless perfection; but it is confessedly a great help toward the attainment of perfection to be furnished, not only with written directions, but with a pattern by which to form ourselves: for if, at any time, doubts arise whether we are indeed following- the prescribed rules, our conduct may be brought to the test by observing if it correspond to the pattern: for instance, i a person should be disposed to argue for public amusements, though they are not expressly forbidden, it is immediately decided by asking whether the Saviour would go to enjoy himself in such scenes of vanity and dissipation. A reference to the pattern has also this advantage attending it, that it enables us more easily to preserve a due proportion and harmony between the respective pai’ts of the copy: for instance, persons are often actuated with what they suppose a laudable zeal, and know not their own spirit, till, on comparing themselves with their Lord, they discover that their zeal is not in proportion to their love and humility.
Thus Christ’s holy life affords facilities for the general adjustment of our own; and every particular also of his offices, walk, and conversation, exemphfies every particular of our own.
Thus we may learn from Him that which is the beginning of all sincere obedience, namely, a renunciation of our own will: as it is written. We ought 7iot to please ourselves, but evert, one to please his neighbour for his good to edification, for even Christ pleased not himself (Rom. XV. 1 — 3).
The mortification of sin may also be learnt from his pattern, as St. Peter teaches: Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mijid (1 Peter iv. 1): that is, do you also crucify the flesh with its affections and lusts.
Humility is best learnt from considering Christ. Let nothing be done through strife or vain-glory. Let this mind be in you, which was also in Christ Jesus: who, being iti the form qf God, thought it not robbery to be equal with God: but made himself of fio reputation, and took upon him the form of a servant, and was mxide in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cro5* (Phil. ii. 3,5 — 8).
Mutual Forbearance, and readiness to receive one another, notwithstanding our faults, is enjoined after the example of Christ. Receive ye one another as Christ also received us, to the glory of God (Rom. XV. 7). Forbearing one another. and forgiving one another, if any imm have a quarrel against any; even as Christ forgave you, so also do ye (Col. hi. 13).
The temper of ‘Love, in general, is to be like him. Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour (Eph. v. 2). Hereby perceive we the love of God, because he laid down his life for us; and ive ought also to lay down our lives for the brethren (1 John iii. 16). If we suffer unjustly from them who are without, we are taught to look to Chi’ist, who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him thatjudgeth righteously (1 Peter ii. 22, 23).
IV. Lastly, to walk in Christ, is to walk IN FELLOWSHIP WITH HIM. We have fellowship with the Father, and with his Son Jesus Christ (1 John i. 3).
The former particulars of our duty mentioned were, that we are to apply to him as Sinners; depend upon him as Helpless; imitate him as his Followers; and, here we add, to hold communion with him as his Friends: for so he permits us to speak — Henceforth I call you not servants, but friends (John xv. 15). It is an exclusive friendship, conrtned to his believing’ people: the world knows him not, nor he them: therefore he said to his disciples, Yet a Utile while and the world seeth me no more, hut ye see me (John xiv. 19): he manifests himself to us as he does not unto the world. It is a familiar friendship: for, Behold I stand at the door and knock: if any nmn hear my voice and open the door, I will come in to him and will sup with him, and he with me (Rev. iii. 20).
For the preservation of this holy intimacy in its strength and purity on our parts, we must beware of inward pollution; for it is only the pure in heart that shall see God. It is not the sinful act only, but the sinful thought indulged, that will cause the Lord to withdraw his presence.
And, in general, the rules for the maintenance of human friendship are applicable here; such as avoiding of occasions of offence, and seeking to please. A friend will take it unkindly, if we do not speak in his defence when any thing is said to his disadvantage; nay, even if we do not speak in his praise, when any benefit would result to his cause. An estrangement of affection will ensue, if we do not visit him; and take pains too, if necessary, to find him: so except we seek the Lord in prayer, and persevere till we reach his presence, we shall be seldom blest with the liaht of his countenance. Nothing mars our peace and engenders slavish fear so much, as carelessness and infrequency in prayer.
Having spoken thus much in explanation, let us now endeavour to APPLY the subject more particularly by addressing,
1. Those who are WALKING, NOT in Christ, BUT sin; and have not, it is to be presumed received Christ Jesus the Lord: for he, that truly nameth the name of Christ, departeth from iniquity.
As ye have, therefore, not received Christ J^sus the Lord, our business with you is to beseech you to receive him. He has offered himself to you in times past, and you did not receive him; yet, though justly offended, he renews the offer. He offers to wash you from your sins in his blood — to clothe you with his righteousness — to deliver you from your sins — to purify your hearts — to give you peace with God and your own conscience; and, hereafter, an immortal crown. He asks not that you buy these blessings at the price of your works, or with any price; but to receive them as already purchased, and bestowed freely on the chief of sinners. Therefore to-day, while it is called to-day, harden not your hearts; for your to-moiTOW may never come. Trifle not with God: make not light of his invitation: but lest you never
M hear it agian, receive it while you hear it — before you die to hear it no more! Receive Christ without delay; and receive him as he offers himself — as a Saviour from sin, as well as a Saviour from punishment. Think not that you can receive his commands, and yet neglect his atonement; nor, on the other hand, that you can be delivered from punishment, and yet disobey him. Therefore be contented to part with every thing, that you may find him the complete Saviour; and be prepared to receive, along with him, contempt, persecution,*^ and sorrow. Let the world go: give it up in every form that it assumes — whether the lust of the flesh, or the lust of the eyes, or the pride of life — forsake its vanities, its covetousness, its vain and ungodly company: do any thing, and lose every thing if necessary, if you may but receive the Lord Jesus Christ.
2. Let us, who tiiist that we have received HIM AND ARE WALKING IN HIM, be reminded, by what we have heard, of the necessity of making this more a point of duty; or rather to make all duties a part of this, and to take shame to ourselves that we have neglected it so much in time past; and, in future, measure our growth in grace by our knowledge of the Lord and Saviour .Jesus Christ. As a further encouragement, let us assure ourselves, that, if we tljus keep him in view, his attention to us wili be reciprocal. He that in his love and pity redeemed us, will bear us and carry us all the way through the wilderness, as the kind shepherd carries the lambs in his bosom, and gently leads those that are with young. He will bring us all on our way, in such a manner, that we shall finally reach the fold above. There, we shall have no more need to walk in Christ by faith and love, but by love only: for they that walk IN him here, shall walk with him hereafter; and He, that led them through the wilderness, will lead them to the joys in Heaven. The Lamb, which is in the midst of the throne shall feed them, and shall lead them to living fountains of waters. The tabernacle of God shall be with men, and he will dwell tvith them. God himself shall be in the midst of them, and be their God.
m2