Whole distance traveled this year by me is 3,903 miles.
SUNDAY, February 12, 1850. Meeting at Buck Hill, in Shenandoah County,
Virginia. I speak from John 6:44, 45. TEXT.--"No man can come to me,
except the Father which hath sent me draw him."
I here note the substance of what I said. My text sets forth the two
great facts which all should know: _man's weakness_ and _God's power_.
The first part of the text declares man's absolute weakness in himself
and of himself. In another place our Lord says: "Without me ye can do
nothing." In the text he says: "No man can come to me." Had he stopped
here we would be left without hope. But he did not stop here.
Immediately, as if by the same breath of love, he adds: "Except the
Father which hath sent me draw him." This part shows that if the
Father does draw a man he can come to Jesus. Now, then, does the
Father draw? The prophets say he does in these words: "And they shall
all be taught of God." He draws them by teaching them. In what follows
we may learn the power of this Great Teacher. Notice very
particularly: "Every man,"--this means every human being, whether man
or woman,--"every man therefore that hath heard and hath learned of
the Father, cometh unto me."
But here are things very deep. Our minds inquire to know how the
Father, whose voice we have never at any time heard and whose shape we
have never seen, can teach us. It is through the Son that the Father
speaks, for the Son bears this testimony himself in these words: "I
speak not from myself; but the Father which sent me, he hath given me
a commandment what I should say and what I should speak. And I know
that his commandment is life eternal: the things therefore which I
speak, even as the Father hath said unto me, so I speak." Nothing can
be plainer than this that Jesus spoke with authority, the divine
authority of the Father, and that he is God the Father manifest in the
flesh, the Emmanuel--God the Father with us. For further proof of
this, turn to Isaiah 9:6, "Unto us a child is born, unto us a son is
given, and the government shall be upon his shoulder; and his name
shall be called Wonderful, Counsellor, The mighty God, The everlasting
Father, The Prince of Peace." Again our Lord says: "All power is given
to me in heaven and on earth." Paul's teaching harmonizes with this:
"For," says he, "in him dwelleth all the fulness of the Godhead
bodily." By the Godhead he means the Divine Head of creation,
providence, redemption and eternal salvation: "For all things were
made by him;" and as Paul again says: "In him all things consist," or
hold together.
We are now prepared to understand how Jesus could know the thoughts of
men, and why he needed not that any should testify to him of man, for
he knew what was in man. He knew all this by creation and
preservation, by his power of perception which is boundless, and his
knowledge which is infinite. Man's body, when viewed intelligently,
with its organs of life and motion, is a thing of wonder in our eyes.
Anatomy reveals in its organs, designs and purposes in their
structures and uses which overwhelm us with astonishment. What, then,
must the soul be, when its structure and organization, essence and
power as far exceed those of the body as the man who lives in the
house exceeds the house? For the body is nothing more than the house
or habitation of the soul. Paul calls it "our earthly house." He says:
"In this we groan--it will be dissolved." He then immediately turns
his thought to the renewed soul or spiritual body, and calls it "a
building of God, a house not made with hands." All things, then,
pertaining to our souls, being naked and open to the eyes of him with
whom we have to do, we may rest secure in the belief that whatever he
tells us about ourselves is true. He knows just what we can do and
what we cannot do. And it is he who says, "No man can come to me,
except the Father draw him."
But perhaps some inside this house are saying within themselves: "Is
man not free to choose good or evil--to do right or wrong?" I answer
that he is free,--free as the eagle in the air; free as the fox in the
bramble; free as the lion in the desert; free as birds and beasts are
free to comply with the instincts of their natures and the
inclinations of their wills. Man's freedom is what makes him a
responsible being. He is yet more free than the brute creation;
because that is bounded by the limits of capacity. But man's mind is
capable of indefinite expansion and elevation in knowledge. Still the
text is true: "No man can come to me, except the Father draw him." Let
me draw a comparison here. A king once made a great supper and invited
many to come and partake of it. At the right time he sent forth his
servants to tell them that were bidden to come, for all things are now
ready. Did they go? No! They all began to make excuses. You see they
were free, free to go, and free to stay away. They chose to stay away,
and in this very way every sinner uses his freedom; he chooses not to
come to the Lord.
When a man's will or a woman's will is set on something they love
above everything else, can they of themselves change their wills? I
have known several instances in which a young lady set her affections
upon a man who was not her equal in any respect, and very far below
her in general character. I have known the mother of such a lady to
bend over her daughter, and with tearful eyes entreat her to withdraw
her affections from that unworthy object and give them to another who,
in breathless suspense, and with a soul and character and surroundings
worthy of her, was but waiting to receive them. And did that young
lady change? Did she withdraw her love from the unworthy object and
give it to the other? She did not. Her answer every time was: "Mother,
I _cannot_." Just in this sense, relatively, the sinner is free. He is
free to love most what he likes best, and that is himself and the
world. In this state he would forever remain but for "the grace of God
which bringeth salvation." Right here comes in the necessity for the
change of heart, the new creation and regeneration, as Paul calls it;
the being born again, as the Lord and Peter call it, upon which
everything depends, and without which no man can enter the kingdom of
heaven. This is connected with the drawing of the Father, "for man
looketh on the outward appearance, but the Lord looketh upon the
heart."
When I was young I could not understand what it is to come to Jesus,
to be with him, to follow him. I thought I could readily see how
people could come to him to be healed, and to be cured of their
diseases, and to be fed by his liberal hand, when he was visibly on
earth in the flesh. But he is no longer here in that form. I was in
darkness. My eyes could behold no form which I could approach unto; no
visible steps for me to follow; hear no audible voice of comfort to
encourage, of instruction to enlighten, and of commands to obey.
Where, thought I, is he to be found, and how are we to know when we
have found him? These and many other similar thoughts occupied my
mind, until I wondered much why he did not stay when he was here. I
suppose that many young but thoughtful minds have wandered, and others
at the present time are now wandering in this same wilderness of doubt
and uncertainty. Let me say to you, my dear young friend, that Jesus
is here as truly now as he was when visible to natural eyes. As God,
he is here in his glorified state. To every one who desires him he
says in words of warmest love, "Lo, I am with you alway." These are
his very words. He is everywhere. He said, just before his death, by
way of encouraging his disciples: "I go away, but I will see you
again, and your heart shall rejoice, and your joy no one taketh away
from you." He continued: "I will not leave you comfortless: I will
come unto you." But he has promised yet more than his presence to go
with all who love him: he declares in words we can understand that "if
a man love me, he will keep my word: and my Father will love him, and
we will come unto him, and make our abode with him." Again he says:
"He that abideth in me, and I in him, the same beareth much fruit." In
his last prayer to the Father he says: "I in them, and thou in me,
that they may be perfected into one." These promises ought to assure
every one of the greatness and the power of the love of Christ; since
he loves us so much as to be willing to come and dwell with us and be
in us forever.
It is by faith that we come to him. We see him with the eye of faith.
We walk with him by faith, not by sight. We love him because he first
loved us, and gave his life to redeem and save us. All this and much
more we learn in his Word. His Word is the Gospel which is able to
make us wise unto salvation. Let me exhort all of you, old and young,
to read and search for its hidden treasures, for therein are contained
the words of eternal life. It is the duty and privilege of every one
to pray. Prayer is the eye that looks to Jesus, and the heart that
says: "Lord, save, or I perish." Faith is the hand that lays hold of
his saving promises. Obedience is the whole man in active service on
the side of the Lord Jesus Christ.
SUNDAY, March 3. Go to Sellers's schoolhouse. Speak on John 14:6. Dine
at Felix Senger's; then home.
Felix Senger deserves more than a passing notice. He, with his father,
Joel Senger, moved to Rockingham County, Virginia, about the year
1847. Both father and son belonged to the Brotherhood, and each was
like the other in devotion to its interests, actively employed. Felix
established a nursery of fruit trees, the second, if not the first,
established in the county. Most of the orchards planted from his
nursery, after having given the most abundant satisfaction, are now
very old or dead. Some trees, though in the decline of life, still
tell the sweet story of Felix Senger's nursery. They are like some
good people, who, though old, can still remember and tell of the one
who, though dead, was the means of their being planted in the Lord's
orchard of spiritual fruit trees.
Brother Kline attended the burial services of four aged people in this
month. The first was that of old mother Mills, as he calls her. This
took place the fifth. Her age was eighty-one years and eleven months.
The next was that of Mrs. John Carr, on the eleventh. Her age was
seventy-one years. The next was that of Mr. Stern, on the eighteenth.
His age was eighty years. The next was that of Alexander Glovier, on
the twenty-seventh. His age was seventy-nine years, one month and
twenty-four days.
SATURDAY, March 30. Attend council meeting at Shaver's meetinghouse in
Shenandoah County. Samuel Mummert is elected speaker.
THURSDAY, April 11. Council meeting at our meetinghouse. Jacob Wine
and Jacob Miller are elected delegates to the Annual Meeting.
SATURDAY, April 20. Council meeting at the brick meetinghouse in
Augusta County. Daniel Brower is established, and Jacob Brower
advanced in the ministry.
SUNDAY, May 5. Meeting in our meetinghouse. Romans 6 is read. Joshua
Wampler and wife, Hannah Sites, Mary Miller, Hetty Showalter and Mrs.
Eaton were baptized by me to-day.
TUESDAY, May 7. Perform the marriage ceremony of John Tussing and
Susan Watkins.
MONDAY, May 13. Visit Mary Wampler, who is very sick. Give her a
course of medicine. Then go to see Christian Fulk in the Gap. He is
very sick.
TUESDAY, May 14. Visit Christian Fulk again. He appears some better,
but his case is very doubtful.
NOTE.--This brother, after a severe illness, in which he was
assiduously attended by Brother Kline, was buried June 9 following.
THURSDAY, May 16. Attend an evening meeting at John Zigler's in
Timberville. Brother George Shaver is there. He speaks from Acts 2.
Substance of what he said: The day of Pentecost witnessed the
establishment of the first Christian church on earth. The wonderful
prophecy of Joel received its fulfillment on this day. The sun had
been darkened and the moon turned into blood, or darkened so as to
appear like black blood; volcanic fire and the vapor of smoke had
attended the earthquake while the Lord of glory hung upon the cross;
the baptism in the Spirit and in the fire was now present; the
apostles were induced with miraculous gifts to speak with other
tongues; and when Peter and the rest set forth the Lord Jesus in his
resurrected glory and power, the Jews there assembled, being cut to
the heart, cried out: "Men and brethren, what shall we do?" The answer
which Peter gave then and there is the true answer to that
all-important question. I sincerely desire that every unconverted man
and woman in this house will duly consider the answer, for it may
redound to the salvation of his or her soul. I will therefore give it
in the exact words we find recorded. They are these: "Repent, and be
baptized every one of you in the name of Jesus Christ, for the
remission of sins, and ye shall receive the gift of the Holy Ghost."
Notice here, obedience comes first. The repentance and the baptism
precede the gift of the Holy Spirit. God is holy; and the sanctuary
must be cleansed before he is willing to set up his glory there. The
Temple had to be dedicated before the Lord could dwell in it. This
gift of the Holy Spirit, by which we are to understand his entering
into our hearts and making his abode with us, is the beginning of a
heavenly life in the soul. The fruit of the Spirit, as it appears in
the life of its possessor, is love, joy, peace, longsuffering,
gentleness, kindness, meekness, temperance, brotherly kindness,
charity.
The body of every true follower of Jesus Christ is a temple of the
Holy Ghost. But I cannot dismiss the subject yet. I have reason to
believe there are some unconverted men and women in this little
assembly. Were those hearers on that day sinners above all men? "I
tell you nay! And except ye repent, ye shall all likewise perish." I
sometimes think they were not such sinners as many we see around us
now. Was it not for these the Lord prayed as he hung upon the cross?
Hear his dying prayer: "Father, forgive them, for they know not what
they do." Can this be said of the many who go on heedless of all the
preaching, and praying and reading that is being done to instruct
their minds and move their hearts? I do not think it can. And it is to
be feared that in a coming day the very sinners who go on in sin,
facing the very light of gospel day, may be compelled to realize the
awful truth uttered by our Lord: "He that knoweth to do his Master's
will, and doeth it not, shall be beaten with many stripes."
But there is glorious news here for every one who is willing to obey.
Thousands of obedient hearts are rejoicing to-night, on earth and in
heaven, in the happy experiences they have of the presence of the Holy
Spirit in their souls. This is the good news, this is the Gospel of
their salvation. God is his own witness in every one that loves to
obey him. "If ye abide in my words, ye shall know the truth, and the
truth shall make you free." The Holy Spirit is the spirit of truth. It
is the Lord in man as "the way, the truth and the life." "Ye are God's
sanctuary: ye are God's building." How ineffably exalted is the state
of that man in whose heart and mind the Lord has fixed his dwelling
place! We can not realize the glory that awaits us, when the veil that
now hides the inner sanctuary shall drop and disclose to our eyes the
enraptured vision.
Brethren and sisters, let us not be weary in well-doing, for in due
season we shall reap if we faint not. Therefore let us rejoice
evermore; let us pray without ceasing; and "in every thing give
thanks; for this is the will of God concerning us."
THURSDAY, May 23. Perform the marriage ceremony of Christian Runion
and Diana Estep.
SATURDAY, May 25. Preach the funeral of Elijah Judy's wife. A very
dear sister whom I lately baptized has left us. But our loss is her
gain. She was the sister of Enoch and Saul Hyre. She leaves a sad
husband and two very fine children, Enoch and Sallie. My prayer for
them is that they, with their father, may follow in the steps of their
pious mother and receive her glad welcome
On the blissful shore,
Where partings are no more.
THURSDAY, July 4. Attend the burial of Peter Driver on the head of
Muddy Creek, in Rockingham County. His age was eighty-three years and
eight months. He was an honest member of our Brotherhood. His children
consisted of four sons and five daughters; and they are now all heads
of families, doing well, and members of our order of Brethren. Peter
Driver was a blacksmith. He once related a fact to me which I will
here note. "In my early days," said he, "we knew nothing of binding
wagon and carriage wheels with a heated tire. I wonder," continued he,
"that our daily experience in working iron did not teach us that an
iron band or tire is larger when it is hot than when cold. Some may
have thought of this," he said, smiling, "but if they did, I guess
they were afraid that if they would venture to put on the tire hot,
the wheel might be burned up before they could get the tire cooled."
He was very partial to the German language, and was never known to
speak English from choice. Some one once said to him, "Mr. Driver,
English people have the same God that German people have." "I believe
that; but he speaks to German people in a much plainer way in his Word
than he does to English people." Of course he could understand German
best.
SATURDAY, July 13. Go to Page County. Cross the Massanutton and Peaked
mountains by what is known as Koontz's Path. Daniel Dovel and John
Harsbarger are with me. They are very pleasant and cheerful brethren.
We spend the night together at Brother William Dovel's.
SUNDAY, July 14. Meeting at Liberty schoolhouse. Isaac N. Walter is
there. He is a well-known and very popular preacher in the Christian
church. This is the first time I have ever met with him. He is very
friendly and sociable, and will carry an influence wherever he goes.
He was at one time a very strong Adventist. He professed to believe in
our foreknowing the day of our Lord's coming, and announced it as
being very near at hand. Brother Benjamin Bowman told me that on one
occasion friend Walter announced that he would preach a sermon on the
second advent of Christ, and therein tell the day on which we might
confidently expect the Lord to appear in glory, and give the scripture
evidences on which his proofs rested. This sermon was announced for
Antioch, a brick meetinghouse belonging to the Christian connection,
and stood four miles north of Harrisonburg, and not far from where
Brother Bowman lived. He told me that a large concourse of people was
present to hear, and he with the rest. The discourse was eloquent, but
with the thoughtful not very convincing. But the day, which Mr. Walter
had so confidently set for the appearing of the Lord in glory, passed
by as all other days pass by, in harmony with all the other notes that
make the music of the spheres. Not long after this, the two met in the
road. Walter looked a little bashful, but spoke first, and said:
"Well, Brother Bowman, I was mistaken." "Yes," Brother Bowman replied,
"but I had discovered that before you told me."
SUNDAY, August 4. Meeting in Elk meetinghouse, in Page County. I speak
from Luke 16:9. TEXT.--"Make unto yourselves friends of the mammon of
unrighteousness, that when ye fail, they may receive you into
everlasting habitations."
This is a very remarkable passage of Scripture. My understanding of it
differs a little from that of some of our Brethren, but it is all in
love, and each bears with the other's interpretation. I will here give
a brief outline of my view of it. I think the Lord meant to encourage
a very free use of this world's goods in the way of helping the poor,
especially those of the household of faith. Through Paul we learn that
Jesus said, "It is more blessed to give than to receive."
Christian people may imitate the unjust steward in this one thing: he
aimed to provide for the future by making use of what was within his
reach at the present. This may be our Lord's meaning. But he may have
meant more. The wealth of some has doubtless been acquired in an
unrighteous way, while in their unregenerate state, heedless of
conscience and justice. Such mammon or wealth must be unrighteous,
because unrighteously obtained. Those who have acquired wealth in an
unjust way, and who afterward repent in heart and see the evil of
their former course, may be deeply distressed, and at the same time
have no opportunity to do as Zaccheus did,--make restoration. To such,
it does appear to me, Jesus would say: "Let my Father's children have
a share of it. Use it in a way that will glorify him, by helping his
dear children; and if you fail to be found in the number of those who
are 'my brethren' at the great day of final accounts, you may still
come in as 'the blessed of the Father' and inherit the kingdom
prepared for you. It will then be my joy to acknowledge you and say:
'I was hungry, and you fed me; I was thirsty, and you gave me drink; I
was a stranger, and you took me in; I was naked, and you clothed me; I
was sick, and you visited me; I was in prison, and you came unto me.'"
Whatsoever is done to one of the least of the Lord's brethren he
accounts it as done to him. Such is the wonderful union and identity
of the Lord and his people. When Paul was struck down he cried out:
"Who art thou, Lord?" And the answer came: "I am Jesus of Nazareth,
whom thou persecutest."
I would earnestly encourage all to go on unto perfection. Then we will
be sure of the heavenly inheritance. "And blessed is she that
believed: for there shall be a performance of those things which were
told her from the Lord."
FRIDAY, August 9. Harvest meeting at our meetinghouse. I baptize Henry
Swartz and wife, and Barbara Yount.
SUNDAY, August 31. Meet brethren Daniel P. Saylor and Boyle at
Shaver's meetinghouse, in Shenandoah County.
SUNDAY, September 1. Meeting at same place. The visiting brethren
speak to great edification and comfort.
MONDAY, September 2. Meeting at Flat Rock meetinghouse. The visiting
brethren are with us, and rivet attention by their able discourses.
Brother Saylor does not seem to be lifted out of his shoes by the
encomiums passed upon him. But I suppose he has got used to them.
TUESDAY, September 3. Meeting at our meetinghouse. The visiting
brethren with us to-day. They draw large congregations.
To-day I was somewhat amused at an answer I heard given. Brother Sam
Wampler noticed the deep interest visible in the congregation, and, I
suppose, contrasted it in his mind with that manifest on occasions
when none but our home preachers are present. He accosted, in a very
pleasant way, one of the members in these words: "How does it happen
that when I preach you hang your head as if you might be asleep; but
when preachers from a distance come you appear to be all eyes and
ears?" "Why," replied the brother, "Sam, when you preach I know it is
coming all right whether I hear it or not: but when strange brethren
get up I do not know what may be coming, and think it best to listen."
MONDAY, September 9. This day Brother Kline and Daniel Yount start in
company of each other to Pennsylvania. They went on horseback, out
through the mountains of the western part of Virginia and Maryland.
FRIDAY, September 13, they had meeting at the widow Jacob Snider's in
the forenoon, and evening meeting at Brother Jacob Steel's, in Bedford
County, Pennsylvania. On the fourteenth they had meeting at the same
place.
SUNDAY, September 15. They had meeting and a love feast at the Yellow
Creek meetinghouse. On the sixteenth they visit John Deahl's, John
Eschleman's and stay all night at John Brumbaugh's, near Clover Creek
meetinghouse, in Blair County, Pennsylvania.
TUESDAY, September 17. They attended a meeting and love feast at the
Clover Creek meetinghouse. John 3 was read. Isaac and George Brumbaugh
were established in the ministry of the Word. One person was baptized.
WEDNESDAY, September 18. They passed through Martinsburg to Brother
David Allebaugh's, where they had night meeting. Brother Kline had for
his subject "The Importunate Widow, and the Unjust Judge."
DIARY NOTES.--We should not conclude from this parable that our
heavenly Father is compared to an unjust judge who has no regard for
his subordinates. This is not at all the point of comparison. We
should not let our minds dwell here for a moment, because the contrast
between the character of the judge and that of God is so great that
there is no point of similarity.
The whole lesson, I think, is found in the power of prayer. What moved
the judge to grant the widow's request? It was her importunity. But he
did this only to get rid of her. It, however, shows what earnestness
will do even with an unfeeling man. Here the comparison comes in. If
an unfeeling man, who has no reverence for God and no regard for the
welfare of others, can be influenced to regard the petition of a poor
widow, though from a selfish motive, because she will not be put off,
what may we not expect to do by prayer when our Father in heaven is
ever ready to hear and answer prayer? He invites us to pray. He says:
"Pray to thy Father which is in secret; and thy Father, which seeth in
secret, shall reward thee openly." We must by no means lose sight of
the one great point in the comparison, and that point is the widow's
EARNESTNESS. Prayer, without earnest feelings of want and dependence
upon God, is but a form of words, and no prayer at all.
But let us notice the point in her prayer: "Avenge me of mine
adversary." Who her adversary was we have no means of knowing, nor how
he became her adversary. But we are told who the Christian's adversary
is. Peter tells us in these words: "Your adversary, the devil, as a
roaring lion, walketh about, seeking whom he may devour." The word
AVENGE means to conquer or destroy an enemy, for the purpose of
securing tranquility to the party avenged. In this sense Moses
_avenged_ the children of Israel on the Midianites. In the same sense
Ahimaaz said: "Let me now run, and bear the king tidings, how that the
Lord hath avenged the king of his enemies." I think you are now
prepared to understand what the Lord means by the words: "And will not
God avenge his own elect, which cry day and night unto him? I tell you
that he will avenge them speedily."
It is now understood that the DEVIL, the very vilest and worst of all
tramps, is the Christian's adversary. But God has promised to avenge
him, if he will call upon him in that spirit of earnestness which is
deaf to denial, such as the widow had. We must not forget, however,
that God, in all he has ever done for man in the way of avenging him
of his enemies or adversaries, required man's assistance. As Paul puts
it, we are coworkers with God, and so must we ever be.
Let us now test this matter a little. God is willing to bruise Satan's
head under your feet, and thus avenge you of the worst adversary you
have ever known. He is at hand, ready, with more than twelve legions
of angels at his service, if needed. You are sorely tried. You are
tempted to commit adultery with some one until every nerve in your
body trembles from the agony of suspense between conscious right and
conscious wrong. One deep, fervent prayer from the heart breathed to
Almighty God: "Lord, save, or I perish," will avenge you of your
adversary, will put him to flight, and leave you and God masters of
the field. Brethren and friends, this is no idle talk. God will as
surely give you the victory through our Lord Jesus Christ, as he has
promised it.
The Lord says with apparent emphasis: "Hear what the unjust judge
saith." There must then be something in it which deeply concerns us to
know. Just what I have said is in it, the power of prayer. "The
effectual fervent prayer of a righteous man availeth much."
But again: You are tempted to do something very sinful, and you seem
to yourself to try to pray. You feel the serpent's coil about your
heart drawing tighter and yet tighter, until your spiritual breath
seems almost gone. I will tell you now just how you have got into this
fix. You did not look to God soon enough. You put off praying and
allowed the tempter to twist himself around you in the way he is. Do
you ask what you are to do in this case? I will tell you. If you will
just summon breath and courage to say from your inmost soul: "God, be
merciful to me a sinner," your adversary will let go his filthy hold
of you, and the Lord will set your spirit free. "God will avenge his
own elect speedily." But they must cry unto him.
I love this word "cry." It carries with it to my mind the cry of an
innocent child to its parent, when it fears danger or feels the need
of something. Brethren, such let our cry to the Lord ever be. There is
never any dallying with words in the mouth of a little child. Its
requests, though they may not always be wise, are always sincere, and
sincerity is what the Lord most loves, and hypocrisy is what he most
abhors. "Except ye be converted, and become as little children, ye can
not enter into the kingdom of heaven."
THURSDAY, September 19. They had meeting at a schoolhouse near Brother
Brumbaugh's. They spent the night at Jacob Burket's. The next day they
came to Brother Samuel Coxe's, in Logan's Valley, and spent the
afternoon in writing letters. I here note an example of Brother
Kline's exactness. He this afternoon wrote a letter to Brother Henry
Koontz. He notes the main points in the letter. One is that he wants
Brother Koontz to be at the Flat Rock meetinghouse on December 8, at
10 o'clock, without fail.
SATURDAY, September 21. They came to Brother Jacob Beck's, and had
night meeting in the Baptist meetinghouse near by.
SUNDAY, September 22. _Delightful morning._ This is the first entry
for the day. Brother Kline was not unappreciative of the beautiful.
This must have been one of those bright and balmy mornings witnessed
only in September months, and rarely then. Nature is in her calmest
mood. Summer is just bidding farewell, with a smile of promise that he
will return again, and as a proof of his good will lays all the rich
treasures he has gathered for us into the lap of Autumn, who is at
hand to receive them.
We have morning and afternoon services in the Baptist church here. In
the morning meeting "The Strait Gate" is the subject. In the
afternoon, "The Departure of Paul." Acts 20:36, 37. TEXT.--"And when
he had thus spoken, he kneeled down and prayed with them all. And they
all wept sore, and fell on Paul's neck, and kissed him."
The first impression made on the mind upon reading this text is the
great love which these tender-hearted disciples had for Paul. But we
need not be surprised at this, when we remember the great love which
the tender-hearted Paul had for them. The elders of the church at
Ephesus, and probably many of the sisters and lay brethren, had come
to Miletus to have Paul take affectionate leave of them before taking
sail for Jerusalem. He also desired to give them a parting exhortation
and offer prayer with them on their behalf. The words of the
exhortation are recorded in the chapter read, but the words of the
prayer are not. We are not sure that the prayer was audible. It is
possible to think they all kneeled together and thus prayed with and
for each other, but mostly for Paul. From the secret chambers of their
hearts the still small voice of loving prayer ascended to the ear of
him whose throne is heaven, and whose footstool is earth. Be this as
it may, the prayer was earnest, and the exhortation gladly received:
"For they all wept sore, and fell upon Paul's neck, and kissed him,
sorrowing most of all that they should see his face no more." Who of
us, Brethren, has not prayed at the departure of one we dearly loved?
As you take the hand probably for the last time, and give the last
touch of the lips, who can withhold prayer--prayer from the inmost
depths of the soul? As the receding form fades from sight, how the
heart swells with emotions of prayer for blessings upon the departing
one, altogether too big for utterance. Such were the feelings of these
sorrowing disciples at the departure of Paul.
Brethren, the account here given shows the love in which the truth was
received in that day. Paul here says: "I have not shunned to declare
unto you the whole counsel of God." This means a great deal. Oh, how
many, many at the present day fear to declare the whole counsel of
God! And it is a sad truth, or at least I believe it to be true, that
if a minister in almost any of the so-called orthodox churches would
have the courage, from a sheer sense of duty, to declare the whole
counsel of God in the ears of his congregation, instead of falling on
his neck and kissing him at his departure, they would be heartily glad
to get rid of him. But, Brethren, I am persuaded better things of you,
and things which accompany salvation. Our love for the truth, the
whole truth, and nothing but the truth, is our best evidence, when
that truth is lived out in a life of obedience to the Lord's precepts,
that we are walking with God in the fellowship of the Spirit. So let
us ever walk.
MONDAY, Sept 23. They went through Huntingdon City, in Huntingdon
County, Pennsylvania, and got to Brother Michael Bolinger's, where
they had evening meeting in a schoolhouse near by, and stayed all
night at Brother Bolinger's. Next day they took dinner at Brother
Andrew Spanogle's, and got to the meetinghouse at one o'clock. Meeting
and love feast. Luke 24 is read. They stay all night at Brother
Umbenhaver's.
WEDNESDAY, September 25. They have meeting at the meetinghouse.
Hebrews 10 is read. Brother Michael Bolinger was this day ordained to
the full work of the gospel ministry. May the Lord bless the good
brother in his work. They had night meeting at Brother Samuel Myers's
in Mifflin County, Pennsylvania, where they stayed all night.
THURSDAY, September 26. They had a union meeting at Brother George
Keever's, and stayed all night with Brother Keever.
FRIDAY, September 27. They attended a council meeting before
preaching. Brother Abraham Rothrock was this day ordained to the full
work of the gospel ministry; and Brother Jacob Mohler was advanced.
The visiting brethren spoke on the text: "My kingdom is not of this
world." Night meeting was appointed, but owing to a violent storm of
hail and rain no people assembled.
SATURDAY, September 28. They got to Brother Jacob Royer's, in Union
County, Pennsylvania, where they stayed all night. Clear and cool.
SUNDAY, September 29. Meeting begins at half past nine o'clock. Union
meeting this evening.
MONDAY, September 30. The vote of the church was taken before
preaching, and Brother Isaac Myers and Brother John Sprogle were
ordained to the full work of the gospel ministry. They attended a
night meeting in a schoolhouse near Brother Christian Shiveley's, and
stayed with him all night. They are still in Union County,
Pennsylvania.
TUESDAY, October 1. They went to Brother Christian Shallaberger's, in
Juniata County, Pennsylvania, where they attended night meeting and
Brother Daniel Yount spoke from Eph. 2:8, 9, 10. He explained the
meaning of the word GRACE, that it is the love of God for the
undeserving of his love. He defined FAITH as being a loving acceptance
of God's revealed truth: that faith is the gift of God only this far,
that he tells man what he is to believe and how he is to believe, that
the Gospel of our salvation is what man is to believe; that he is to
believe with the heart, with all his heart: that the new man, the
regenerated man, is God's workmanship, created unto good works. He
carried out all his points very ably, and left a good impression.
WEDNESDAY, October 2. They attended a union meeting in Good Will
meetinghouse.
THURSDAY, October 3. They attended a council meeting in the forenoon
at the meetinghouse. Brother David Myers was ordained to the full work
of the ministry, and Brother Solomon Seever was chosen speaker. They
had night meeting at Thomsonsville, and stayed all night at Brother
Solomon Seever's.
FRIDAY, October 4. They had meeting in a schoolhouse near Brother
Pool's on the Juniata river; then night meeting at Brother Jacob
Spanogle's, where they stayed all night.
SATURDAY, October 5. They had meeting in a schoolhouse near by. They
stayed all night at Brother Peter Long's near Germantown, in Perry
County, Pennsylvania.
SUNDAY, October 6. Meeting in the Methodist meetinghouse in
Germantown. Brother Kline spoke on Luke 24:48. TEXT.--"And ye are
witnesses of these things."
It is a happy but not uncommon experience with Christians, when
reading the Divine Word, to receive some new thought, or see some new
truth by the reading of the most familiar passages. In this particular
the Book of Revelation is like the book of nature. The treasures of
knowledge in both are inexhaustible; but they do not come to us, we
must go to them. "And ye are witnesses of these things."
"The Word became flesh and dwelt among us, full of grace and truth."
"The Word was God." "The testimony of Jesus is the spirit of
prophecy." These Scriptures, in their most comprehensive sense,
include the all of the divine manifestation in the flesh. The Lord is
the life of all the things written in the law of Moses, and in the
prophets, and in the Psalms. Their spirit, or spiritual significance
is all confined to the testimony they bear to the Emmanuel, the God
with us. Hence "the testimony of Jesus is the spirit of prophecy,"
very much as the spirit of man is the life of his body. In the early
part of his ministry he had told these very disciples that he came to
fulfill the law and the prophets. He fulfilled the law of the
Decalogue or Ten Commandments to the extent of every jot and tittle,
from its lowest natural to its highest spiritual requirement and
significance. The prophecies likewise all centered in him, and found
in him their fulfillment; not, however, in their fullest development,
for eternity alone will witness this; but they disclose in him their
spirit and life. "Thus it is written and thus it behooved Christ to
suffer, and to rise from the dead the third day: and that repentance
and remission of sins should be preached in his name among all
nations, beginning at Jerusalem."
These eleven disciples, from this time on to do the work of apostles,
had been with the Lord in nearly all of his public ministry and life.
They knew how he had overcome in temptation; how victorious he had
been in his conflicts with the accusing and fault-finding Jews, and
how patient and forgiving he had been in his trial before Pilate and
the high priest. They were witnesses of the purity of his character
and life; of the disinterested love he bore toward all within his
reach; of the good will toward men manifested by his going about doing
good wherever he went. But the point above all other points in his
character in which all poor sinners are most deeply interested is the
duty and work he here laid upon these eleven apostles: the commission
he gave them, that repentance and remission of sins should be preached
in his name. They were witnesses of his mercy so often shown to
sinners of the lowest and vilest character. Did he ever send one away
empty? If you will read the four Gospels in which are recorded the
life of Jesus Christ you may be surprised to see how often he said,
"Thy sins are forgiven." Once when he was in a Pharisee's house a
woman in the city, who was a sinner, washed his feet with her tears of
penitence, and he said: "Her sins which are many are forgiven." Some
people brought to him a man sick of the palsy lying on a bed. And
Jesus seeing their faith said to the sick of the palsy: "Son, be of
good cheer; thy sins are forgiven." This man's sins were remitted,
because remitted and forgiven have the same meaning.
I must here call special attention to one point in all the miracles of
healing wrought by the Lord, and that point has relation to the cause
of all our woe. It is the sin of man. To the impotent man who had lain
by the pool thirty and six years, unable to get in, after being
healed, the Lord when he met him in the Temple said: "Sin no more,
lest a worse thing come upon thee." Paul says: "By one man sin entered
into the world, and death by sin." Death of the body is the point at
which all diseases, ailments and infirmities aim; and the death, the
eternal death, of the soul is the point at which all sins aim. "Death
is the wages of sin." "And ye are witnesses of these things." In
relieving insane, idiotic, epileptic and dumb people of the mental
ailments afflicting them, he always removed the cause by casting out
the devils or evil spirits as the cause of their troubles.
I know that some people doubt or disbelieve that sin is the cause of
all suffering. I have met such. They freely aver that this cannot be
so, because the brute creation suffers, which they say is sinless. It
is a well conceded fact that brutes are not accountable. They have no
future state of existence. They lack that freedom of the will to
choose good or evil, and that understanding to know good from evil,
both of which man has in unlimited possession. Still, brutes are
subject in a low degree to the very same vile passions, the indulgence
of which in man becomes sin to him. And why? Because man is destined
to live to eternity, in another state of existence. If man's existence
were to terminate with the life of his body, his sins, although of a
somewhat viler character than those of the brute creation, would be of
no more account. The Lord sent out his apostles, and in their steps
others to follow, whose great business it was, has been, and ever will
be to tell people that they are sinners; that sin is the cause of all
the misery, wretchedness, suffering and unhappiness in earth and hell,
and that the only way for people to be rid of the multiform evils of
existence is to be rid of sin.
Salvation from sin, then, is immensely the most important matter that
can possibly engage man's heartfelt attention, as I said at the start.
How to get rid of the evil of sin--I mean the love of evil--and how to
come into the possession of the love of what is good, and as a result
of that love lead a good life, is the sum and substance of all divine
teaching. And why? Because a man's character, whether good or bad,
goes with him when he dies. Character is the only thing we do take
with us when we leave this world and enter the next. "He that soweth
to the flesh shall of the flesh reap corruption; but he that soweth to
the Spirit shall of the Spirit reap life everlasting." "Whatsoever a
man soweth the same shall he reap," is a law as immutable as the law
of gravitation. Our Lord has mercifully opened up a way, a highway,
out of a life of sin into a life of holiness. The first step in this
way, nay, the first step towards it, is _repentance_. This involves a
very great change in the state of man's will or heart. Heart and will
have the same meaning. Repentance is a change in the affections of the
heart. It is a change so great that man of himself, unaided by the
Lord, would never make it. It is a change from the supreme love of
self and the world to love of the Lord and one's neighbor. "Except a
man deny himself, and take up his cross daily, he cannot be my
disciple." Self-denial and bearing the cross are repentance.
"If any man cometh unto me, and hateth not his father, and mother, and
wife, and children, and brethren, and sisters, yea, and his own life
also, he cannot be my disciple." All these relationships symbolize
evil affections and thoughts which are to be no longer loved. The
withdrawal of the affections from all our inherited and acquired evils
is repentance. If the right hand be in the way of our repentance, it
must be cut off. If the right eye cause us to stumble, it must be
plucked out.
But it will not do to leave the matter thus. The quotations and
references I have given are so strong they almost overwhelm us. We
almost cry out when we hear or read them, as the disciples did when
the Lord had just told them of the impossibility of a rich man's
entering the kingdom of heaven: "Who then can be saved?" But I give
you the same answer the Lord gave the disciples: "With men this is
impossible: but with God all things are possible." It is the Lord who
gives us the power to repent. Bartimeus could not see until the Lord
opened his eyes. But when he called, the Lord heard. So we must call.
"And whosoever shall call on the name of the Lord, shall be saved."
This is faith; and I may here add the Lord's words: "I am come a light
into the world, that whosoever believeth on me should not abide in
darkness." But remission of sins is as sure to follow true repentance
as day is sure to follow the darkest night. "Every good tree bringeth
forth good fruit." Remission of sins, and a life of good works, is the
fruit borne by the penitent man symbolized by a good tree. And what
does remission of sins imply? It implies casting our sins behind us;
forsaking them; leaving them off, and not looking back. It implies
putting one's hand to the plow in a new field of life and labor, and
never looking back. "He that putteth his hand to the plow, and looketh
back, is not fit for the kingdom." Looking back with a longing eye, as
Lot's wife did, is sure proof that we have not fairly remitted our
sins in heart, but that we still love them.
I perceive from the expression of some faces that surprise is felt at
my intimation that man remits his own sins. But he does as truly as he
destroys the grass from among his corn or the weeds from his garden.
God gives him the strength and the will to do both, but man has his
work to do. He must be a coworker with God. Would there be any good in
blind eyes being restored to sight, unless man would be willing to see
with them? Or any good in palsied arms made strong, unless they were
used to do good? Or any good in having the whole leprous body
cleansed, unless the cleansed man would return to give glory to God?
Isaiah's very first vision of the church called forth that wonderful
exclamation: "Wash you, make you clean; put away the evil of your
doings from before mine eyes: cease to do evil; learn to do well."
This, when done, is the remission of sins. It is sending them back, to
the rear; while we have the Lord always before our eyes. He said to
the blind Pharisees: "Cleanse first the INSIDE of the cup and the
platter, that the outside may be clean also." Paul says: "Let us
cleanse ourselves from all filthiness of the flesh and SPIRIT." James
says: "Cleanse your hands, ye sinners; and purify your hearts, ye
double minded." Does not all this look as if man had a good deal to do
with the remission of his sins?
It is natural, or, rather, it is in harmony with God's order in the
creation of man, for him to desire to have a part and lot in all the
Lord does for him. He enjoys most the fruit of trees planted by his
own hands. A lady appreciates the garden or lawn arranged and set
according to her taste, and cultivated by her hands. God mercifully
favors us with similar feelings in making good, pure-minded,
truth-loving, faithful men and women of his intelligent creation. With
this intention he has given man special work and ways of manifesting
his will to work with the Lord. The only ordinance of this kind which
I will call your attention to to-day is that of baptism for the
remission of sins. It is also called the washing of regeneration. As
the Father, Son and Holy Spirit, or Holy Ghost, the three eternal and
infinite essentials of the Divine Trinity, all have part in man's
repentance, in the remission of his sins, as well as in the
regeneration of his will unto eternal life, BAPTISM in water, in each
of the three names, is enjoined in our Lord's great commission. "Go ye
into all the world, and preach the gospel to every creature, baptizing
them in the name of the Father, and of the Son, and of the Holy
Ghost."
As an order of Christian Brethren, we hold that a threefold immersion
of the body in water by a properly authorized administrator is
necessary to fulfill the requirement of the great commission. As
water, in its highest and divinest significance, symbolizes all the
holy means by which man is enabled to renounce and remit his sins, so
baptism symbolizes his heartfelt acceptance of and submission to those
means. From this it is called the baptism of repentance first, and,
later on, as the truth became clearer, it is called baptism for the
remission of sins. As additional light was still thrown upon man's
salvation, a light which Nicodemus could not see, baptism acquired a
new significance, described by Paul as "the washing of regeneration."
Almost unwittingly we now find a threefold significance in the
ordinance. It symbolized first, in the ministry of John, repentance
toward God the Father. But after the martyrdom of John no baptism was
administered until the day of Pentecost, when it received its full
significance. As Peter had experienced so much of the evil of sin and
the joy of forgiveness, it symbolized to his mind the remission of
sins. He was right. Paul was the unbelieving, educated Jew, whose
heart was so set against the Lord that after his conversion he felt
himself to be a new man, with a new name; and in his letter to Titus
he calls it "the washing of regeneration." Thus we have a threefold
significance of the ordinance, as well as a threefold act. Anyone,
then, whether fully conscious of the truth or not, says, by submitting
to the ordinance, "I have repented of my sins; I have forsaken my sins
and desire to keep them forever behind me; I desire to walk in newness
of life. I accept the love of the Father, the truth of the Son, and
the power of the Holy Ghost by which I have been taken 'out of death
into life,' and from the power of Satan to God; my feet set into the
way of holiness, and a 'new song put into my mouth, even praises unto
our God.'"
The two brethren had night meeting at John Eby's, where they stayed
all night.
MONDAY, October 7. They got to Brother David Kinsey's, in Franklin
County, Pennsylvania.
TUESDAY, October 8. They had night meeting at Brother Jacob Rile's.
The next day they joined company with brethren Christian Long and John
Glock, who come up the Shenandoah Valley with them to Brother Kline's
home, which they reached Saturday, October 12.
On December 8 Brother Kline started to Baltimore. He went partly on a
visit to his relative, Michael B. Kline, who was, at this time, a very
prosperous commission merchant in the city. Brother Kline spent about
six days in Baltimore this time; and whilst hardly any one else would
have thought of anything beyond the pleasure of the visit and a little
business to be attended to, he must have a gathering and preach. He
made his voice heard time and again. No doubt many heard what they had
never heard before--the truth. On his return home, he stopped in
Washington City and had a pleasant interview with President Fillmore.
In the year 1850 Brother Kline traveled 4,070 miles. He preached
thirty-one funeral sermons. Twelve of these were for persons over
fifty years of age; seven, for persons between twenty and fifty; and
twelve for persons under twenty. He delivered one hundred and ten
sermons at appointments for preaching, besides the many councils and
other meetings attended. When at home he was also called to administer
medicine to the sick. This service and the ministry kept him actively
employed almost the whole of his time.
THURSDAY, January 9. Perform the marriage ceremony of Conrad Custer
and Nancy Shoemaker; also the same for George Hulvey and Diana Turner.
TUESDAY, February 11. Perform the marriage ceremony of Jackson See and
Bettie Whitmore.
THURSDAY, February 20. Perform the marriage ceremony of Solomon Hulvey
and Catharine Ritchie.
MONDAY, February 24. A fearful storm unroofs part of my barn to-day.
SATURDAY, March 8. Council meeting at Beaver Creek meetinghouse. The
church has under consideration the matter of preparing for Annual
Meeting to be held at the Brick meetinghouse, near Christian Kline's,
on Middle river in Augusta County, Virginia, to begin Saturday, June
7, 1851.
SUNDAY, March 9. Meeting at the Beaver Creek meetinghouse. First Peter
1 is read. Afternoon meeting in Bridgewater, in the Lutheran church.
Speak on John 3:29. TEXT.--"He that hath the bride is the bridegroom:
but the friend of the bridegroom, which standeth and heareth him,
rejoiceth greatly because of the bridegroom's voice: this my joy
therefore is fulfilled."
This is a wonderful testimony, borne by John the Baptist. It at once
shows the love which that wonderfully great and good man had for the
Lord, and at the same time his own deep humility of heart in his
presence. And the Lord's testimony concerning John given in these
words, "He was a burning and a shining light," is equally wonderful,
and carries with it the great love he had for John.
John had many friends. All held him to be a prophet of extraordinary
character; and if his popularity had tended to corrupt the honest
simplicity of his heart he would not have borne this testimony to
Jesus. But he goes still further in his disavowal of all claim to
preferment by confessing and not denying that he is not the Christ. He
says: "He must increase, but I must decrease." Jesus was the sun
rising in his splendor; John the moon paling in his light.
The church is the bride. The Lord is the bridegroom. "He that hath the
bride is the bridegroom." There is a doctrine of deep interest
involved in John's testimony. It concerns every one of us to know it.
It is the relation subsisting between the Lord and the church. This
relation is represented as that existing between husband and wife, the
very nearest that can subsist between two human beings--the
unification of one with the other to the extent that they are no more
twain, but one flesh. Reference to this relation of the church to the
Lord is to be found in the Scriptures at several places. Isaiah
prophesying the glory of the true Christian church exclaims: "For as
the bridegroom rejoiceth over the bride, so shall thy God rejoice over
thee."
But it is consistent and proper for a bride to adorn herself
preparatory to her marriage. But even for this occasion she should be
arrayed in modest apparel, as becometh saints. But God recognizes the
propriety of suitable ornamentation, and uses it as a figure in these
words: "My soul will greatly rejoice in the Lord, for he hath clothed
me with the garments of salvation, as a bride adorneth herself with
her jewels." The garments of salvation beautifully symbolize the holy
life of God's saints, and correspond to the fine linen, clean and
white, in which the bride, the Lamb's wife, is arrayed, as described
by John in the Apocalypse. Her jewels correspond to the divine truths
of the Word, which ornament a good life.
I will now offer some practical thoughts on what I have stated, so as
to draw the attention of your minds more closely to the subject. Some
people seem to think it a matter of small moment whether one makes a
public profession of religion or not. Such seem to satisfy their minds
by concluding that God knows what is in their hearts, and that the
church has no business to concern itself about them. They think they
can live as good and as pure lives out of the church as in it. This
last conclusion may be correct, for many do not live very pure or good
lives _in_ the church. But all this has nothing to do with God's
established order. A man might say: "I love that lady, and with her
consent I will live a virtuous life with her. But I do not intend to
marry her after the ceremonial style of most people. Marriage
ceremonies are useless, and with her consent we will just go together
as husband and wife, and so live; and whose business is it but our
own?" In the first place I have to say, that if two could be found who
were willing to go together and live in this way, if they were not in
some way severely punished, they might thank their good stars for it.
In the next place I have to say that such cohabitation would wholly
subvert the order of society by giving loose reins to lust which would
break in upon the legal relationships of the social compact to an
extent that would place us on a social level with the aborigines of
America.
And what would the Lord's kingdom be without a visible church? He
says: "My kingdom is not of this world." His kingdom being essentially
invisible, it remains a matter of necessity that there be some way for
making its subjects visible to one another as such, and capable of
being recognized and known as such.
Our Lord says: "The kingdom of heaven cometh not with observation; for
lo! the kingdom of heaven is within you." Now, we cannot look into a
man's heart. All we can know of a man's heart is from what he says and
does. But the Lord has established an order for the subjects of his
kingdom. He has proclaimed a law, call it a ceremonial law if you
choose, by obedience to which all the subjects of his kingdom on earth
may be found out and become known to each other. That law is the
Lord's will made visible in the order of his brethren, carried out in
the forms of church organization by means of established ordinances
appointed by him. The Lord does not want his bride to wander through
earth's vanities a viewless, inactive, unprotected entity:
Doing nothing for his cause,
Learning nothing of his laws;
but he wants her to appear "all glorious within" and without; "bright
as the sun, fair as the moon, and terrible as an army with banners."
I have been accused by some of never preaching a sermon without having
something to say about baptism, as if discoursing on that subject
might be criminal in their eyes. I can boldly say I do not like to
close a sermon without saying something about it, because baptism in
water, as the door to the visible church, has so much significance in
it that I do not feel as if I had fully discharged my duty to the
souls of men without it. But I am not altogether singular in this
respect. I have some very good company. John the Baptist had _baptism_
in two of his sermons. Peter the apostle had _baptism_, in two out of
three of his sermons. Ananias had _baptism_ in the sermon he preached
to Saul, and that in a shape altogether too strong for many, as that
Saul should wash away his sins in it. Philip had _baptism_ in his
sermon to the eunuch, and Paul had _baptism_ in his joyful
anticipations of heavenly glory, and calls it the washing of
regeneration; and in fact he laid strong emphasis on it in his answer
to the Philippian jailer's question, "What shall I do to be saved?"
But the Lord's sermon to Nicodemus gives the crown to _baptism_ as the
visible birth into the visible church. He calls it "born of
water,"--internally born of the Spirit, externally born of water. So
you see, friends, I have plenty of company in this line of preaching,
and good company too.
Baptism, as the visible ceremony of union of the penitent, believing,
loving candidate with the church, and of the church with the Lord as
his bride, holds the same rank in its relation to the Divine Law as
the ceremony of marriage holds to human law. Both are simple in form,
yet both are absolutely essential to order and an orderly life both in
a religious and social sense. The ordinance of marriage and that of
baptism compare remarkably in another point of view. Both cement a
union to be dissolved only in death. Both have the stamp of the divine
seal, impressed by the Lord's hand, engraven with the words: "WHAT GOD
HATH JOINED TOGETHER, LET NOT MAN PUT ASUNDER."
Now, friends, let me beg you to take the Lord's way. He invites you
affectionately to come and take his yoke upon you. Learn to work in
his vineyard. Your own heart is a vineyard which the Lord will own if
you will but give it to him: and he will help you to keep it clean. He
will give you richly to enjoy the first ripe grapes of a good life
lived in his service. But remember: "He that is ashamed of me and of
my words, of him will the Son of man be ashamed, when he shall come in
his Father's glory, and the glory of the holy angels." Then why not
come into the church? None are too poor to come. It costs no money or
goods. Why not please your King by visibly becoming his subject? Why
not honor your Lord by obeying his commands? Why not glorify your
Husband by publicly taking to yourself his name and living henceforth
a holy and virtuous life in his sight?
TUESDAY, March 25. Aunt Mary Kline, Uncle Frederick Kline's widow, was
buried to-day. Age, seventy-two years, eleven months and five days.
WEDNESDAY, March 26. Attend the funeral of Giles Devier's little
child. It was buried at our meetinghouse. Age, one year, five months
and sixteen days. It is a pretty thought that angels may gather little
children from the arms of their parents, as love plucks roses from
their parent stems. "Of such is the kingdom of heaven."
THURSDAY, March 27. Perform the marriage ceremony of Robert Allison
and Mary Kline, daughter of Joseph Kline.
TUESDAY, April 1. William Smith took leave of us for his new home in
Illinois.
WEDNESDAY, April 9. Council meeting at the Brush meetinghouse. John
Wine is elected speaker.
THURSDAY, April 10. Council meeting at our meetinghouse. Christian
Wine is elected speaker.
FRIDAY, April 18. Council meeting at Lost River meetinghouse. Jacob
Pope is advanced. His work in the ministry is very acceptable to the
Brotherhood as far as known.
THURSDAY, April 24. I am sick. Erysipelas right bad.
For the next six days Brother Kline is confined to his room. Dr. Jacob
Driver, a very well informed and successful Botanic Physician, is
called to the case. His treatment is so judicious and active that by
Thursday, May 1, Brother Kline is able to ride out. Dr. Jacob Driver
was born and raised in Rockingham County, Virginia. He gave rise to a
numerous family, and in the autumn of 1852 moved and settled in Allen
County, Ohio. His children all became members of the order of the
Brethren. His son Jacob is now an active minister in the Sugar Creek
congregation in the above County. Dr. Jacob Driver died in Allen
County about the year 1867, deeply lamented by all who knew him. He
and his wife, in their early days, became members of the Brotherhood.
He was a son of Peter Driver, a brief notice of whom has been given.
TUESDAY, June 3. Meeting and love feast at our meetinghouse.
Revelation 2 is read.
SATURDAY, June 7. Meeting in the grove near the Brick meetinghouse, on
Middle river. Many people gathering. Acts 3 is read. From present
appearances there will be a very large concourse of people at this
Annual Meeting.
SUNDAY, June 8. Meeting in the meetinghouse and also in the grove.
MONDAY, June 9. The Yearly Council opens. Take in the questions.
Transact some business. Good order prevails, and a spirit of love and
union abounds. If by these meetings we can foster and preserve the
unity of the faith and order of our beloved Brotherhood, so that
wherever we may go among our Brethren we may be able to see eye to eye
and face to face as to the doctrines we preach and the order of
Christian life we uphold, our highest aim will have been reached. It
may be that as time goes on and knowledge is increased new things will
come up demanding consideration; but I sincerely hope and pray no
departures from what we now regard with so much love and unanimity as
the will of the Lord will ever take place.
TUESDAY, June 10. All the queries and business items left over from
yesterday are taken up and disposed of to-day. The Annual Meeting
breaks up in good feeling, but with the sad forecast that some present
to-day will never attend another Yearly Meeting. Be it so. In heaven
no farewell tears are shed. It is not the parting that makes one sad.
It is the how and the where and the when we shall meet again that
break up the fountains of our hearts.
WEDNESDAY, June 11. Meeting in the Methodist church in Harrisonburg.
Brother Daniel P. Saylor spoke on the Great Commission, Matt. 28:19,
20. He showed great boldness of speech. He shuns not to declare the
whole counsel of God. Many were present to hear a sermon from a
minister of our faith for the first time in their life. I have
sometimes feared that Brother Saylor's love for souls is at times
obscured by the severity of his speech in the stand, and by the
austerity of his manner among the people. Whilst Christian propriety
does set limits to "becoming all things to all men," still, as far as
consistency will allow, God's ministers should show great love for the
people in their associations with them. Some preachers, I believe, do
more good out of the stand than in it. They do this by little acts of
kindness and little words of love.
Between the last date above given and the thirtieth day of July,
Brother Kline preached ten funeral discourses, each of which was
delivered on the day of burial. Paul uttered a great truth when he
said: "It is appointed unto men ONCE to die." But only once. If they
die a _second death_, it is their fault. The death of the body is the
only death ever _appointed_ unto men.
WEDNESDAY, August 6. Attend the funeral of Nimrod Dove. Age,
forty-eight years, eleven months and thirteen days. Nimrod Dove was a
patient and persevering school-teacher. Some, who are now young, will
doubtless remember him gratefully when they are old.
FRIDAY, August 8. Harvest thanksgiving in our meetinghouse. Betty Frey
is baptized.
SUNDAY, August 17. Meeting in Andrew Chapel in Harrisonburg. Good
attention. Stay all night at Christian Myers's, near head of
Linville's Creek. I spoke to-day on Luke 14:10, from this clause:
"Friend, go up higher." This is what the Lord says to every one who
comes to the gospel feast in that spirit of deep humility and
self-abasement that is willing to take the lowest place. God's people
go up higher when they arise to walk in newness of life. When they add
to their faith virtue; and to virtue knowledge; and to knowledge
charity. They go up higher as they increase their knowledge of his
Word, in the love of its saving truth. They go up higher as they love
God and their neighbor more.
The love of self and the world attracts man downward into the foul
pits of vice, immorality, intemperance, gambling, profanity, anger,
jealousy, worldly fashions, and all the forms and phases of evil. God
would have men come out of these horrible pits, wash themselves in the
pure water of his Word, and take a lowly seat at his table. Then with
joy he will say to each: "Friend, go up higher."
These are the outlines of my discourse to-day. The Editor would love
to expand the rich thoughts, condensed in these outlines, into an
elaborate discourse in exact accord with what he feels sure the
beloved brother said, but the limits of this work forbid.
SUNDAY, September 21. Meeting in our meetinghouse. I this day baptize
Noah Frey and wife; Isaac Smith and wife; Widow Dove; Mrs. Bulger and
Barbara Baker.
MONDAY, September 22. Brother Kline started to Maryland. The Diary
shows many meetings, councils and love feasts attended. On
FRIDAY, September 26, he assisted at the ordination of Brother
Christian Keafer to the full work of the ministry. Brother McCleningen
was elected speaker. This service was in the Welsh Run congregation,
near Brother William Engel's. He speaks of union meetings in which he
served, at different places, but does not say a word further about
them, as to why they were so called or for what particular object they
were held.
TUESDAY, September 30. He attended a union meeting in the Beaver Creek
meetinghouse, in which he served; and on
WEDNESDAY, October 1, he attended a union meeting in Welty's
meetinghouse, in which Brother Shaver served.
After attending several other meetings and making many visits, he
started for home, where he arrived October 5.
TUESDAY, October 28. Attend the funeral of Sister Gibbons. She died
yesterday at the home of her son Samuel Gibbons, near Luray, Page
County, Virginia. She grew old in years, but the service of the Lord
was not old in her heart. She passed from labor to reward at the high
age of ninety-one years, lacking nineteen days.
WEDNESDAY, November 12. Brother Kline started on another journey to
Hardy and Hampshire Counties. He held a night meeting at James Stump's
in Hardy; preached the funeral sermon of Brother Solomon Arnold; held
a union meeting at Brother Benjamin Leatherman's; attended morning
meeting on
SATURDAY, November 15, at the meetinghouse; and held night service at
Joseph Arnold's.
SUNDAY, November 16. He had forenoon meeting at William George's and
night meeting at Solomon Michael's. He filled six other appointments
between this, and his return home, where he arrived Friday, November
21. I find extended outline notes of but one sermon preached on this
journey. These I will here put in as good shape as I can. He delivered
this sermon at Jacob Keplinger's, in the Gap, the night before he got
home. Jacob Keplinger was a Lutheran himself, and the sermon was
preached right in a community of people of the same faith. But they
had respect for Brother Kline. The religious warmth of his heart and
the purity and simplicity of his life won for him the esteem and
friendship of people wherever he went.
TEXT.--The kingdom of God cometh not with observation: Neither
shall they say, Lo here! or, lo there! for, behold, the kingdom
of God is within you.--Luke 17:20, 21.
People never grow entirely out of their childhood feelings. We
naturally incline to value most what our eyes can see and our hands
handle. Our natures are so sentient that objects of sense please us
best. It is from this that object lessons attract the young. They can
best apprehend what their senses can grasp. It is very difficult for
the mind to grasp abstract truth. But right here lies the basis of all
true education. The power to comprehend truth in the abstract, to take
hold of its ramifications as subjects of thought, and reduce them to
order in the mind, so as to develop and give them concrete form for
practical ends in life, is education.