Living as Christ Would

"Whatsoever he saith unto you, do it. (John

2:5.)

It was one of the wise observations of Solomon that there is nothing new under the sun. "The sun ariseth and goeth down, hastening to the place whence he arose. The wind whirleth about continually and returneth again according to its circuits. The thing that hath been shall be, and that which is done is that which shall be done; and there is no new thing under the sun."

The discoveries which are heralded so frequently in the scientific world are merely discoveries of new applications of old forces. The last book in philosophy is an echo of discussions that were heard in the Athenian schools some thousands of years ago. And the same holds true in the province of religious things.

In the fifteenth century a book was published, called "The Imitation of Christ," which has had a wider circulation ever since than any other book except the Bible. Its author was Thomas à Kempis, an Augustinian monk and mystic. At the time there were two Popes, one having his seat in Rome and the other in Avignon; and the Chris

tian thought of the world was divided accordingly. Those who stood with Rome held that the primal rule of the Christian life was action, to the end that the Kingdom might be established on earth, by force of arms if necessary; while those who stood with Avignon affirmed that contemplation was the fundamental rule, this being necessary to bring the soul into union with God. Thomas à Kempis held with the school of Avignon as against the Latin Christianity of his time. In the midst of a busy world, when Huss of Bohemia was going bravely to the stake and Savonarola was hurling thunderbolts in the Duomo at Florence, this placid monk in the shadow of the Convent of St. Agnes was writing on the Imitation of Christ.

Ten years ago a book was published, called "In His Steps," which followed out the philosophy of Thomas à Kempis from the practical standpoint of daily life; and this book, like the Imitatio Christi, has had an unparalleled circulation throughout the Christian world. Its story runs on this wise: A pastor named Henry Maxwell created a sensation in his parish by pledging certain of his congregation to determine their conduct by the rule, "What would Jesus do?" One of the parties to this covenant was a merchant who proceeded to place himself in right relation with his employes and patrons. Another was a choir singer, who declined an engagement with an operatic troupe in pursuance of what she deemed would be "the probable action of Jesus." An

other was the editor of a daily newspaper, who forthwith stopped his Sunday issue, cut out objectionable advertising and renounced partisan politics. Still another was a young heiress, who gave up luxuries and devoted her fortune to benevolence. The pastor himself, abandoning his usual method of pulpit ministration, confined his preaching to the solution of sociological problems and ended by resigning his pastorate and going down into the slums to live and labor in behalf of the poor. Of course this created a sensation, and ultimately turned the city upside down, and incidentally right side up.

We are having, just now, a revival of this rule of living, particularly in certain of our Western cities, where groups of professing Christians have entered into a temporary covenant to "live as Christ would." At last reports most of them were satisfied with a fortnight of experimentation, many being discouraged and ready to affirm that the plan could not be carried out.

The movements referred to, though so far apart in time, are practically identical. The watchword of the mystics was, "Let us imitate Christ!" The watchword of the Rev. Charles M. Sheldon and his adherents was, "In His Steps!" The watchword of the most recent movement is, "Let us live as Jesus would!" But the question back of all is one respecting the ultimate rule of the Christian life.

It is my purpose to show that in each of these

cases there is but a partial and inadequate statement of duty.

I. The Rule of Christian living here given seems to be Superfluous.

One supreme and ultimate rule is enough. The world has had such a rule from the beginning, and universally recognizes its rightness; to wit, obedience to the Moral Law.

II. The Rule proposed is Unscriptural.

Do not the Scriptures say, then, that we are to imitate Christ? Yes! "For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps"; and again, "If any man will come after me, let him deny himself and take up his cross and follow me."

But the question is one of emphasis, or the relative importance of things. What we want is not a rule but the rule the ultimate and complete rule of the Christian life. And there is not a word in the Scriptures or in the teachings of Jesus to contravene the proposition that the standard by which every Christian life is to be regulated, in general and particular, is obedience to the Moral Law.

The two great words of Scripture are "Believe" and "Obey.' A man is saved by believing in Christ. Until he does that he is not a Christian at all. As soon as he has accepted Christ as his Saviour his whole obligation is represented in the word "obedience"; that is, obedience to law as set forth in the teachings of Christ.

Is not the Christian, then, delivered from the bondage of law? Yes, from the bondage of the Ceremonial Law; for the obvious reason that all its rites and symbols were fulfilled in Christ. At his coming these observances lost their binding force, as the scaffolding of a building becomes useless when the building has gone up. But as to the Moral Law, our Lord himself referred its fulfilment to the conscience of every man. In the Sermon on the Mount he reiterated its precepts, adding the emphasis of his personal authority in a most searching analysis, and made them binding forever on all who profess to honor and serve him. It is false and mischievous to say that he "abrogated" that Law, since it is interwoven with the nerve and sinew of the human constitution. Its obligations can never be annulled until there is a radical change in our physical and moral structure. The Ten Commandments were written on tables of stone for this reason, to indicate that they were of perpetual force.

III. The proposed standard is too Vague and Indefinite to serve as a final and comprehensive Rule of the Christian life.

It says the only criterion is "the probable action of Jesus." But this means that there is no rigid standard at all. It leaves everything to personal opinion; since each must determine his conduct by supposing what Jesus would do. Here surely is a broad margin for ethical latitudinarianism.

What would be the result if a like standard of