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ence and a philosophy of history; and
that the true historian does not sim
ply state facts, but also shows the
relation between causes and results.
In any true conception ot history it is
seen that Jesus Christ is the unitier of
the history of this world. Neither Gib
bon, Hume, Macaulay, Green or Mc-
Master, I venture to affirm, nor any
other man can write a scientific his
tory of the world and leave out Jesus
Christ. You might as well try to write
a treatise on astronomy and leave
out the sun. Jesus Christ is the sun
of the moral universe. All the events
of history before his coming converg
ed toward Him; all events since have
diverged from Him. Christ’s cross is
the pivotal point in the history of the
race. On this cross was written His
title in Hebrew, the language of re
ligion; in Greek, the language of art;
in Latin, the language of law and mil
itary power. The cross stood at the
confluence of the three streams of an
cient civilization. Religion came and
laid its crown on Jesus Christ’s feet;
art came and paid its tribute at the
cross; and law came and cast its hon
ors before the Christ. They all said,
“We will have Jesus for our King.’’
Christ assuredly is the center of the
civilization of the race.
Somehow we have largely lost this
conception of the position of Christ.
We have somehow relegated Jesus to
distant ages and remote countries.
We are willing to believe that God
was in the world in the days of Moses
and David, of Solomon and Isaiah, and
of Hosea and Malachi; perhaps also in
the days of the apostles, and some
would admit that God was actively
present in the days of Wesley and
Whitefield. But somehow many of us
have come to the conclusion that God
has retired from the world. Do not
believe it. God is not dead; God is
not dethroned. The pierced palm ot
Jesus Christ is on the helm of the un
iverse. God was never more really in
the world than He is today. Jesus
Christ was never more truly the cen
ter of th events of history than He is
now. I would not pun on a word in a
sacred connection; but I say that his
tory is “His story.” The story ot
Christ is the history of man. 1 be
lieve that God is going before Amer
ica as truly toda> as He went before
Israel of old, with pillar of cloud by
day and pillar of fire by night. He is
leading America onward and upward,
until today our American sits crowned
as queen in the congress of nations.
Men say God was with Washington and
God was with Lincoln. Why should
we not say God is with our heroic
leaders today? I speak not as a par
tisan, but as an enthusiastic, although
only an adopted, American citizen.
Jesus Christ is guiding this whole
world into fuller light, into larger life,
and into diviner work than ever before
in the history of America or in the
history of humanity.
♦ * *
The Crown of Salvation.
We see on Christ’s brow the Crown
of Salvation. I limit the word salva
tion or redemption, for the moment,
to our personal Christian experience.
I shall not make light of the Church.
God forbid. I am too much of a
churchman for that. The Church is
the bride of Christ. He came from
heaven to woo and win her. I shall
not make light of Church ordinances.
God forbid. They have their place
and purpose. I shall not make light of
Church creeds. They have a place
and purpose, although not so great as
many believe, but still a place. We
repeat in our own Church service the
so-called Apostles’ Creed. I am glad
there has been eliminated from the
form we use the clause about the de
scent into hades. It ought never to
have been introduced, and as speed
ily as possible it ought to be struck
out. It was not in for about seven
hundred ’ears. and no man living can
tell how it ever got into thjs creed. Its
introduction is one of the mysteries
and misfortunes of ecclesiastical his
tory. I would not make light of the Ni
cene Creed, although it is too abstruse
and difficult for ordinary use, and its
preparation was the result of shameful
quarrels on the part of members ot
the council who acted at times more
like ward politicians than like Chris
tian teachers. I am glad I am not
obliged to repeat the Athanasian
creed. There are parts of it that
doom so many men to eternal perdi
tion that on my lips, at least, those
words would ue blasphemy. In Chris
tian experience it is Christ first, Christ
last, Christ always. We do not read,
“Come unto baptism, all ye that labor
and are heavy laden.” We do not
read, “Come unto communion for
peace and salvation.” But Christ said,
“Come unto me, and I will give you
rest.”
A little while ago I was called to
visit a dying man. He aid not belong
to my parish, in any strict sense in
which that term may be used; but my
parish includes everybody to whom i
can be helpful in the providence of
God. I saw, immediately on entering
the room, that he was a very sick
man; and the moment his family
spoke, I saw I was in a Scotch home.
Probably I was called because of my
name and parentage. The wife went
near him and said, “John, the minister
is come. Do ye ken him?” But his
eyes were Lghtless, and his face ex
pressionless. His daughter then went
to him and said, “Father, do ye ken
me? I’m yer ain wee dochter Jeanie.'
But there was no response. The wife
was now filled with peculiar sadness,
and going to him again she said,
“John, John, do ye ken me. John,
speak to me, I’m your ain wifey.'
Still there was no response. Then 1
went close to him and in a calm, clear
voice, adopting their own method of
speech, I said: “John, do ye ken
Jesus?” Instantly his face and eyes
were illumined with almost heavenly
light, and with strength which seem
ed to be divinely given, he said, “O,
I ken Him weel. He’s my ain Sa
viour.” I kneic by his side, took his
hand in mine, and prayed. For a
time I felt the grasp of his hand in
response to my prayers; then his hand
was still, and when I ceased praying
I looked into his face and he was gone.
He had gone to see “his ain Saviour”
face to face. That was no time to talk
about creeds; that was no time to talk
about Churches. That was the time
to talk about Christ. The older I grow
the shorter and simpler my creed be
comes. Not more creed but more
Christ the Church needs and the
worlds needs. A Christless pulpit is
a powerless pulpit. Christless pews
are charmless pews. Let us crown our
Christ in our studies, in our pleasures,
in our homes and in our business. If
a man can not take Christ into his bus
iness, he must have a very bad busi
ness, or he must have a very poor
religion; probably he has both.
Christ shall have the pre-eminence
in heaven. Without Christ heaven it
self would be charmless. You have
children in heaven; you have parents
in heaven. But past the dearest of
children, past the best beloved of
mothers you will hasten to cast your
joyous crown at His pierced feet. His
name will be the sweetest hu.j in your
most triumphant song. His presence
will give heaven its chief attraction.
There you shall see Him face to
face; there you shall behold Him as
“King of kings, and Lord of lords.”
Your glad and grateful song will re
sound through Jieaven’s lofty dome:
“Blessing, and glory, and wisdom,
The Golden Age For November 16, 1911.
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