he who says he remains in him ought himself also to walk just like he walked.
We have entered into Christ as into the shadow of a great rock in a weary land, as guest; into a banquet-hall, as returning travellers into their home. And now we abide in Christ in this sense, that we are joined to him : as the stone is, in the wall, as the wave is in the sea, as the branch is in the vine, so are we in Christ. As the branch receives all its sap from the stem, so all the sap of spiritual life flows from Christ into us. If we were separated from him, we should be as branches cut off from the vine, only fit to be gathered up for the fire, and to be burned. So that we abide in Christ as our shelter, our home, and our life. Today we remain in Christ, and hope for ever to remain in him, as our Head. Ours is no transient union; while he lives as our Head we shall remain his members. We are nothing apart from him. As a finger is nothing without the head, as the whole body is nothing without the head, so should we be nothing without our Lord Jesus Christ. But we are in him vitally, and therefore we dare ask the question, "Who shall separate us from the love of God which is in Christ Jesus our Lord?" The first thing about a Christian is initiation, initiation into Christ: the next thing is imitation, the imitation of Christ. We cannot be Christians unless we are in Christ; and we are not truly in Christ unless in him we live and move and have our being, and the life of Christ is lived over again by us according to our measure. "Be ye imitators of God, as dear children." It is the nature of children to imitate their parents. Be ye imitators; of Christ as good soldiers, who cannot have a better model for their soldierly life than their Captain and Lord. Ought we not to be very grateful to Christ that he deigns to be our example? If he were not perfectly able to meet all our other wants, if he were an expiation and nothing else, we should glory in him as our atoning sacrifice, for we always put that to the front, and magnify the virtue of his precious blood beyond everything: but at the same time we need an example, and it is delightful to find it where we find our pardon and justification. They that are saved from the death of sin need to be guided in the life of holiness, and it is infinitely condescending on the part of Christ that he becomes an example to such poor creatures as we are. It is said to have been the distinguishing mark of Caesar as a soldier that he never said to his followers "Go!" but he always said "Come!" Of Alexander, also, it was noted that in weary marches he was sure to be on foot with his warriors, and in fierce attack's he always was in the van. The most persuasive sermon is the example which leads the way. This certainly is one trait in the Good Shepherd's character, "when he putteth forth his own sheep he goeth before them." If Jesus bids us do anything, he first does it himself. He would have us wash one another's feet; and this is the argument "Ye call me Master and Lord, and ye say well; for so I am. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." Shall we not do as he does whom we profess to follow? He has left his footprints that we may set our feet in them.Will we not joyfully fix our feet upon this royal road? But I stop a minute. I know that there are some here who cannot say that they are in Christ. Then, if you are not in Christ, you are out of Christ; and out of Christ your position is dangerous, terrible, ruinous. If we saw a man hanging over a deep pit, if we saw a man exposed to a sea of fire, and likely to perish in it, all our tenderest emotions would begin to flow, and we should pray in an agony of spirit, "Oh, God, save this man from danger!" My brethren, there are some among us tonight who are in the utmost danger; in a most emphatic sense they are lost already, for they are without God, and without Christ, strangers to the commonwealth of Israel. Oh, my hearers, how shall I speak of you without tears? Poor souls, abiding under the wrath of God! Poor souls! The mercy is that you are not past hope. There is an arm that can reach you: there is a voice that calls you calls you even now; hear it: "Look unto me, and be ye saved, all the ends of the earth; for I am God, and besides me there is none else." Can you not even now give one look to him who died for you? Will you not turn the eye of faith that way, and trust him who was nailed to the tree on your behalf? God grant that you may, and then I may include you also in the blessed instruction of the text. "He that saith he abideth in him, ought himself also so to walk, even as he walked." When we read the word "ought," if we are honest men, we begin to look about us and to make enquiries as to the reason and the measure of this obligation. An "ought" is a compulsion to a true heart. There is a "needs be" to every godly man that he should do what he ought. First,  it is the design of God that those who are in Christ should walk as Christ walked. It is a part of the original covenant purpose; for "whom he did foreknow be also did predestinate to be conformed to the image of his Son." That is the drift of the plan of grace, the aim of the covenant. Grace looks towards holiness, that there should be a people called forth to whom Christ should be the elder brother, the firstborn among many brethren. You certainly have not had the purpose of God fulfilled in you, dear friend, unless you have been conformed to the image of his dear Son. "He hath chosen us in Christ Jesus before the foundation of the world, that we should be holy and without blame before him in love." This is the aim of election; this is the object of redemption; this is the fruit of calling; this is the concomitant of justification; this is the evidence of adoption; this is the earnest of glory; that we should be holy, even as Christ is holy, and in this respect should wear the lineaments of the Son of God. He hath given his own Son to die for us, that we may die to sin; he has given him to live that we may live like him. In every one of us the Father desires to see Christ, that so Christ may be glorified in every one of us. Do you not feel this to be an imperative necessity to be laid upon you? Would you have the Lord miss his purpose? You are chosen of God to this end, that you should be "a chosen generation, a royal priesthood, a holy nation, a peculiar people, zealous of good works," and what is this but that you should walk even as he walked? Observe, And this, beloved, again, must all be  the fruit of the one Spirit that is in Christ and in us. The Father anointed Christ of old with the same anointing, which rests on us in our measure. The Holy Spirit descended upon him, and rested upon him, and we have an unction from the same Holy One. The Spirit of God has anointed all the chosen of God who are regenerated, and he dwelleth with them and in them. Now, the Spirit of God in every case works to the same result. It cannot be supposed that the Spirit of God in any case produces unholiness: the thought were blasphemy. The fruit of the Spirit is everything that is delightful, right, and good towards God, and generous towards man. The Spirit of God, wherever He works, works according to the mind of God; and God is hymned as "Holy, holy, holy," by those pure spirits who know him best. He is altogether without spot or trace of sin, and so shall we be when the Spirit's work is done. If, then, the Spirit of God dwell in you (and if it do not, you are not in Christ), it must work in you conformity to Christ that you should walk even as he walked. For, once more, inasmuch as we are in Christ, we are now bound to live to Christ's glory, and this is a great means of glorifying Christ. What can we do to glorify Christ if we do not walk even as he walked? If I came and preached to you, and if I had the tongues of men and of angels, yet if I did not seek to do as my Master did, what avails all that I can say? It is but "sounding brass and a tinkling cymbal." You know what men say to unholy preachers: they bid them be silent or be consistent. Unholy ministers are a derision, and a scoff, and a by-word. And so it is with unholy Christians, too. You may teach your children at home, or teach them in the Sunday-school class; but if they see your lives to be Christless, prayerless, godless, they will not learn any good from you. They will rather learn from what you  do amiss, than from what you  say that is right. Do you blame them that it is so? Are not actions far more forcible than words? Suppose you church-members are unjust in your trade; suppose that in your common conversation you are loose; suppose that in your acts you are licentious or untrue; what does the world say of your Christianity? Why, it becomes to them a thing of contempt. They sniff at it. It is so much dung and sweepings of the street to them, and so it ought to be. In the early ages some of the worst opponents of Christianity used to wing their shafts with the inconsistencies of Christian professors, and they were wise in their generation. One of them said, "Where is that catholic holiness of which we have often heard so much?" and another said, "We heard of these people that they love their Christ, and love other men so that they would even die for love of their brethren; but many of them do not love as well as the heathen whom they despise." I dare say there was a good deal of slander and scandal in what they said; but I am also afraid that, if it were said today, there would be a vast deal of sorrowful truth in it. Christian love is by no means so plentiful as it might be, nor holy living, either. Is not this the thing that weakens the preaching, of the gospel the want of living the gospel? If all the professed Christians who live in London really walked as Christ walked, would not the salt have more effect upon the corrupt mass than the stuff which is now called salt seems to have? We preach here in the pulpit; but what can we do, unless you preach yonder at home? It is you preaching in your shops, in your kitchens, in your nurseries, in your parlours, in the streets, which will tell on the masses. This is the preaching the best preaching in the world, for it is seen as well as heard. I heard one say he liked to see men preach with their feet; and this is it, " they ought also so to walk even as Christ walked." No testimony excels that which is borne in ordinary life. Christ ought to be glorified by us, and therefore we ought to be like him, for if we are not, we cannot glorify him, but must dishonor him. II. Now, secondly, CONSIDER WHEREIN THIS WALKING WITH CHRIST AS HE WALKED CONSISTS. Here is a wide subject. I have a sea before me with as much sailing, room as Noah in the ark. I can only just point out the direction in which you should sail if you would make a prosperous voyage. We must go a little into detail; so I say, next, one main point in which we ought to walk according to the walk of our great Exemplar is  obedience. Our Lord Jesus Christ took upon himself the form of a servant; and what service it was that he rendered! "He was a son; yet learned he obedience by the things that he suffered." And what obedience that dear Son of God rendered to the Father! He did not come to do his own will, but the will of him that sent him. He yielded himself up to come under law to God, and to do the Fathers will. Now in this respect we ought also to walk even as he walked. We have not come into the world to do what we like, to possess what we choose, or to say, "That is my notion, and therefore so shall it be." Sin promised freedom, and brought us bondage; grace now binds us, and ensures us liberty. Obedience is the law of every spiritual nature. It is the Lord's will that in his house his word should be the supreme law, for so only can our fallen natures be restored to their original glory. Set the wandering stars in their spheres, and rule them by the majestic sway of the sun, and then they will keep their happy estate, but not else. Understanding, heart, life, lip, everything, is now to enter into the service of God, even the Father, and it is to be ours to say, "Lord, show me what thou wouldest have me to do." Surely, beyond any other quality, we see in the career of the Son of God the perfection of self-abnegation. No man was ever so truly free as Jesus, and yet no man was so fully subservient to the heavenly will. Never saw these seas a pilot so able to steer according to his own judgment, and never one so carefully to follow the channel as marked down in the chart. His was the unique originality of absolute obedience. Dear friends, you see how it ought to be with you also. It is ours to walk in cheerful subservience to the mind of the Father, even as Jesus did. Does this strike you as an easy thing? It is child's work, certainly; but assuredly it is not child's play. Next, we ought to walk as Christ did in the matter of  self-denial. Of course, in this work of self-denial we are not called to imitate Christ in offering up ourselves as a propitiatory sacrifice. That would be a vain intrusion into things which are his peculiar domain. The self-denials which we practise should be such as he prescribes us. There is a will-worship which is practised in the Church of Rome of self-denials which are absurd, and must, I think, be hateful in the sight of God rather than pleasing to him. Saint Bernard was a man whom I admire to the last degree, and I count him to be one of the Lord's choice ones; yet in the early part of his life there is no doubt that he lessened his powers of usefulness to a large extent by the emaciation which he endured, and the way in which he brought himself to death's door. At times he was incapable of activity by reason of the weakness which he had incurred through fasting, and colds and exposure, There is no need to inflict useless torture upon the body. When did the Saviour thus behave himself? Point me to a single mortification of a needless kind. Enough self-denials come naturally in every Christian man's way to make him try whether he can deny himself in very deed for the Lord's sake. You are thus tested when you are put in positions where you might get gain by an unrighteous act, or win fame by withholding a truth, or earn love and honour by pandering to the passions of those about you. May you have grace enough to say, "No; it cannot be. I love not myself, but my Lord. I seek not myself, but Christ. I desire to propagate nothing but his truth, and not my own ideas": then will you have exhibited the self-denial of Jesus. These self-denials will sometimes be hard to flesh and blood. And then in the Church of God to be able to give all your substance, to devote all your time, to lay out all your ability this is to walk as Jesus walked. When weary and worn, still to be busy; to deny, yourself things which may be allowable, but which if allowable to you would be dangerous to others this also is like the Lord. Such self-denial as may be helpful to the weak you ought to practise. Think what Christ would do in such a case, and do it; and, whenever you can glorify him by denying yourself, do it. So walk as he did who made himself of no reputation, but took upon himself the form of a servant. and who, though he was rich, brought himself down to poverty for our sakes, that we might be rich unto God. Think of that. And then note again another point, and that is his great  tenderness, and gentleness, and readiness to forgive. His dying words ought to ring in the ear of all who find it hard to pass by affronts, "Father, forgive them, for they know not what they do." Did he not set us an example of bearing and forbearing? "Who, when he was reviled, reviled not again." For every curse he gave a blessing,,. You cannot be Christians if this spirit of love is foreign to you. "Oh," say you, "we endorse the confession." I do not care. You must love your enemies, or you will die with the Creed in your throats. "Oh," say you, "we are regular in our pews, hearing the gospel." I do not care; you must forgive them that trespass against you, or you will go from your pews to perdition "Oh, but we have been baptized, and we come to the communion." I do not care even about that; for unless you are made meek and lowly in heart you will not find rest unto your souls. Pride goeth not before salvation, but before destruction; and a haughty spirit is no prophecy of elevation, but the herald of a fall. Take care, take care, you that say that you are in Christ; you ought also to walk in all the lowliness and in all the tenderness of Christ, or else at the end you will be discovered to be none of his. Hard, cruel, unrelenting, iron-hearted professors will no more go to heaven than the hogs they fatten. Let me add to all this, that he who says that Christ is in him ought also to live as Christ lived in secret. And how was this? And, then, think of his delight in God. How wonderful was Christ's  delight in his God! I can never think of his life as an unhappy one. He was, it is true, "a man of sorrows and acquainted with grief"; but still there was a deep spring of wondrous happiness in the midst of his heart, which made him always blessed; for he said to his Father, "I delight to do thy will, O my God! Yea, thy law is within heart." He delighted in God. Many a sweet night he spent in those prayer-times of his in fellowship with the Father. Why, it was that which prepared him for the agony of his bloody sweat, and for the "Why hast thou forsaken me?" Those love-visits, those near and dear communings which his holy heart had with the Father were his secret meat and drink. And you and I also must delight in God. This charming duty is far too much neglected. Strange that this honey should so seldom be in men's mouths! Listen to this text, "Delight thyself also in the Lord, and he shall give thee the desires of thine heart." Many a man says, "I should like to have the desires of my heart" Brother, here is the royal road thereto, the King's ascent to his treasury "Delight thyself also in the Lord." But, listen. it is very likely you would not obtain the desire that is now in your heart if you did that; for he that delights himself in God rises above the desires of the flesh and of the mind, and comes to desire that which God desires, and therefore it is that he wins the desire of his heart. But, oh, the pleasure, the joy, the bliss of delighting in God! How many times have I sung to myself that last dear stanza of the psalm, wherein the inspired poet sings 