The words used in the New Testament are chiefly rsXaog and aprtog, neither of which in their use is restrained to this perfection. Hence James saith, he is riXziog, who bridles his tongue, chap. iii. 2. The word is but once used positively of any man in an indefinite sense ; and that is, 1 Cor. ii. 6, where it evidently denotes only men of some growth in the knowledge of the mysteiy of the gospel. But I shall not farther pursue the words.
\'2dlyl\ Two things are contained in this perfection of obedience that is required in our walking with God in the new covenant. The first whereof regards our obedience ; the second, the persons obeying.
1st. The perfection that respects the obedience itself, or our objec- tive perfection, is that of parts, or the whole of the will and counsel of God as to our obedience. The law or will of God concerning our obedience is perfect; it hath an integrity in it; and we must have respect to all the parts of it that are revealed to us. So David, "I have a respect unto all thy commandments," Ps. cxix. 6. See James ii. 10.
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2dly. Subjective perfection, in respect of the person obeying, is his sincerity and freedom from guile, — the uprightness of his heart in his obedience. And this is that which is mainly intended in that ex- pression of being " perfect/' — being upright, without guile, hypocrisy, false or selfish ends, — in singleness and simplicity of heart doing the whole will of God.
This, then, I say, is that perfection of obedience which makes it walking with God. Whatever comes short of this, — if the heart be not upright, without guile, free from hypocrisy and self- ends, —if the obedience be not universal, it is not walking with God. This is a perfection in a tendency to that which is complete; which Paul wished for the Corinthians, 2 Cor. xiii. 9 ; and which he exhorted the Hebrews to, chap. vi. 1. If we fail in this, or come short of this per- fection, by any guile of our hearts, by voluntary retaining any sweet morsel under our tongue, by keeping a knee for Baal, or a bow for Rimmon, — we walk not with God. It is sad to think how many lose all they do or have wrought by coming short in this perfection. One vile lust or other, — love of the world, pride, ambition, idleness, hard- heartedness, — may lose all, spoil all ; and men walk contrary to God when they think they walk most with him.
(3.) That our obedience may be walking with God, it is required that it be a constant, progressive motion towards a mark before us. Walking is a constant progress. He that is walking towards a place that he hath in his eye may stumble sometimes, yea, perhaps, and fall also; but yet, whilst his design and endeavour lies towards the place aimed at, — whilst he lies not still when he falls, but gets up again and j)resses forward, — he is still, from the chief aim of his acting, said to walk that way. But now, let this man sit down, or lie down in the way, you cannot say he is walking ; much less can you say that he is walking that way, if he walk quite contrary. So is it in that obedience which is walking with God. " I press forward," saith the apostle, " to the mark/' Phil. hi. 14 ; "I follow after it/' chap. hi. 12. And he bids us " so run that we may obtain." There is a constant pressing for- wards required in our obedience. Saith David, " I follow hard after God/' The enjoyment of God in Christ is the mark before us; our walking is a constant pressing towards it. To fall into, yea, perhaps, fall under, a temptation, hinders not but that a man may still be said to be walking, though he makes no great speed, and though he de- files himself by his fall. It is not every omission of a duty, it is not every commission of sin, that utterly cuts off in the performance of the duty; but to sit down and give over, — to engage in a way, a course of sin, — this is that which is called walking contrary to God, not with him.
(4.) Walking with God, is to walk always as under the eye of God.
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Hence it is called " walking before him," before his face, in his sight. The performance of all duties of obedience as under the eye of God, is required unto this walking with him.
Now, there are two ways whereby a man may do all things as under the eye of God: —
[I.] By a general apprehension of God's omniscience and presence, as " all things are open and naked before him," Heb. iv. 12; on this consideration, that he knows all things, — that his understanding is infinite, — that nothing can be hid from him, — that there is no flying out of his presence, Ps. cxxxix. 7, nor hiding from him, the darkness being light to him. Men may have a general persuasion that they are under the eye of God: and this is in the thoughts of all; — I do not say actually, but in respect of the principle of it that lies in them ; which, if it may freely act itself, will make them know it and con- sider it, Ps. xciv. 9 ; Job xxiv. 23 ; Prov. xv. 3.