by the Lord. The reply of Jesus to the Pharisees was that "an evil and
adulterous generation seeketh after a sign." And now they want to know
when his kingdom will come. My text is the Lord's answer. "The kingdom
of God cometh not with observation." It is not something
representative, with visible outlines and surfaces that you can
perceive by means of your senses. It is altogether invisible: it is a
state of mind and heart: it has its place in a man's soul: it is not
outside of you; "for lo, the kingdom of God is within you." In this
regard the kingdom of heaven is like education. You cannot tell by
simply looking at a man whether he is educated or not. And why?
because education is not a thing of the body, but of the mind; and the
mind or understanding is invisible.
Just so it is with the kingdom of God. It has no connection with the
body. In fact the body, with its appetites and passions opposes it.
For as Paul says: "The flesh lusteth against the Spirit, and the
Spirit against the flesh; and these are contrary the one to the
other." The kingdom of God, then, has its place in man's renewed heart
and mind, and can therefore never be a thing of observation. But let
us look a little further. The most precious and valuable things of
earth are worthless until brought out into use. Of what good are all
the mineral treasures of earth while hidden in the mines? Just so "the
kingdom of heaven is like unto a treasure hid in the field."
But our heavenly Father has prepared a body, a visible, organized body
for his kingdom on earth, so that it may become active, useful, and in
every way promotive of man's highest good on earth and his highest
bliss in heaven. This body is the Lord's visible church. Like the
human body, it is composed of members, and each member has his place
and office of service in the body. The church is composed of those who
do the Lord's will; and he owns all such as his brethren. On one
occasion he exclaimed: "Who are my brethren?" And immediately he said:
"Behold my brethren! For whosoever shall do the will of my Father
which is in heaven, the same is my brother, and sister, and mother."
Thus the church is composed of such as hold a relationship with him,
symbolized by that of brother, sister and mother. It is for his church
that Jesus offered that wonderful prayer recorded in the seventeenth
chapter of John. He there says: "I have manifested thy name unto the
men which thou gavest me out of the world: thine they were, and thou
gavest them me; and they have kept thy word." The church, then, is
composed of such as keep the Lord's Word.
He said: "My kingdom is not of this world." Neither is the church,
which is the visible, active, use-loving and use-performing body of
the kingdom, of this world. It is not organized according to the order
of human institutions and laws, but according to God's order. Human
laws and customs have really and legitimately nothing to do either
with its organization and government or with the admission of members
into its body and their retention and conduct in the body. But the
church is _in_ the world. By its being _in_ the world, where sin and
sorrow and suffering abound; where there is so much pain to assuage,
so much want to relieve, so much evil to combat, so much ignorance to
dispel by the light of truth, numberless and boundless opportunities
and demands are presented for "the good man, out of the good treasure
of his heart to bring forth good things."
And in the world is just where the Lord wants his church to ever be.
It is in the church on earth that God's people learn those wonderful
lessons of self-denial, humility, gentleness, brotherly kindness,
forbearance, patience, and all other heavenly qualities and graces. In
a word, the church, in its purest form and highest sense, is heaven
begun on earth. Hence the blessed Jesus, in the prayer referred to,
says: "I pray not that thou shouldest take them out of the world, but
that thou shouldest keep them from the evil."
Since the church is the outward, visible form of God's kingdom on
earth, it is of the utmost importance that the church give expression
to and be a representative of the soul and spirit of the kingdom. Paul
says: "The kingdom of God is not meat and drink, but righteousness,
peace, and joy in the Holy Ghost." The church must be righteous. By
this is meant that it must obey the Lord's Word. He says: "Ye are my
friends if ye do whatsoever I command you." It is obedience on the
part of the church that makes any organization bearing that name
acceptable to the Lord. In the great day to come some will say: "We
have eaten and drunk in thy presence, and thou hast taught in our
streets." But he will say: "I tell you I know you not whence ye are."
Many others again will say: "Lord, Lord, have we not prophesied in thy
name? and in thy name have cast out devils? and in thy name done many
wonderful works? And then will I profess unto them, I never knew you:
depart from me, ye that work iniquity." The lips of man may not apply
these terrific words to any whose doom is yet to be disclosed; but all
organizations claiming to be churches of Jesus Christ will do well to
see to it that they obey from the heart those ordinances given by our
Lord both by example and precept. When he pronounces us happy, we may
feel sure that we are safe.
Let us now, before we close, look over the ground and see where the
church of the Brethren stands, which it is my privilege to represent
here to-night. Jesus was baptized, that is, immersed by John in the
river Jordan. We follow his example as further set forth in the great
commission he gave. He washed the disciples' feet, giving us an
example that we shall do to one another as he did to them. This we do.
He ate a supper with them before the administration of the Communion.
This we do; and from other scripture authority we feel justified in
calling it a love feast. He administered the Communion of his body and
blood, symbolized by the bread and wine. This we likewise do. Now we
have his blessed Word for it: "If ye know these things, happy are ye
if ye do them."
SUNDAY, December 7. Michael B.E. Kline and wife are baptized at
Timberville.
WEDNESDAY, December 31. I have traveled this year 3,816 miles, mostly
on horseback; and preached forty-five funeral discourses.
THURSDAY, January 22, 1852. Attend upon my aged mother. She passed a
calculus or stone from the bladder to-day weighing seven ounces and
two and one-half drachms. Its greatest circumference is nine inches. A
very wonderful concretion indeed.
THURSDAY, March 11. My dear aged mother passes away from earth to-day,
at 1 o'clock. She has been a good mother. I rejoice in the thought
that from her bright home in heaven, if saints are permitted to look
down upon earth, she can still witness the fruits of her good example
and influence, manifest in the well-doing of all her children, and
most of her grandchildren.
FRIDAY, March 12. Take Anna over to Brother Samuel Kline's, where our
dear mother now lies a corpse.
SATURDAY, March 13. Mother is buried to-day. Her age was eighty-one
years, three months and twenty days.
MONDAY, March 22. This day Brother Kline started to Maryland. As usual
on such journeys, he visited many friends and Brethren, among whom he
mentions D.P. Saylor, Jacob Saylor, Howard Hillery, Brother Cover,
Joseph Engle, Philip Boyle, Israel Engle, Brother Rupp, Jesse Royer,
Betsy Engle, William Deahl, Abraham Deahl, Brother Rhinehart, and
others. He preaches and prays as he goes; leaving behind him good
examples, good instructions, good doctrines, with prayers and good
wishes for all. What a life of good works! He returned home Thursday,
April 1.
THURSDAY, April 15. Council meeting at the Flat Rock meetinghouse.
John Neff is elected speaker.
FRIDAY, April 16. Council meeting at our meetinghouse. John Zigler is
elected to the deaconship.
SATURDAY, April 17. Council meeting at the Brush meetinghouse. Jacob
Miller is advanced in the ministry of the Word.
SUNDAY, May 16. Attend a meeting in the Campbellite church in
Baltimore. I meet Brother D.P. Saylor there. He speaks from Heb. 12:1,
2. Outlines of his discourse. TEXT.--"Let us lay aside every weight,
and the sin which doth so easily beset us; and let us run with
patience the race that is set before us; looking unto Jesus."
He said: The book of Hebrews is, in one respect, the most
extraordinary book in the New Testament. It sets forth Christ the Lord
to us in a somewhat new light, and new relation. All the other books
of the New Testament are mainly occupied in setting forth Jesus as the
atoning Savior. But this book is preeminently taken up with Christ the
anointed High Priest of our profession. The other books tell what
Jesus has done to redeem the world from sin. This book tells what he
is now doing to save his people.
In his admonitions and instructions Brother Saylor beautifully
referred to the Olympic games celebrated by the ancient Greeks once
every four years. From these the figure of running a race, given in
the text, was borrowed. A man cannot run long and well with a load on
his back. You have no doubt seen the fabled demigod Atlas pictured
with the world on his shoulders. I have often thought of that old
Grecian representation of avarice, as being something like a true
picture of many professors of the Christian religion at the present
day. You see the old myth struggling along with this big round world
on his back, apparently casting his eyes upward at times as if he
might be longing to reach the top of Mount Olympus, the home of the
gods: but alas! his head is bowed and his back bent under the mighty
pressure, and he never got there. It will fare no better with the man
who tries to carry this world with him to heaven. The apostle says:
"Let us cast off every weight" that would hinder our progress.
You know the devil is called a serpent. No sane man ever yet invited a
snake to bite him. If one is bitten by a copperhead or rattlesnake, it
is either because he has gone where he ought not go, or else, if
compelled, he was not watchful, but was off his guard. Besetting sins
are these snakes in the grass and along the hedges. The apostle here
takes it for granted, as a thing settled long ago, that the Christian
has laid aside his habitual sins. Besetting sins are such as we meet
or overtake unexpectedly in the way, and like robbers that beset us
and take our goods, they spoil our peace and take away our joy. The
best way for all Christians is to keep out of the way of snakes and
robbers.
"And let us run with patience the race that is set before us." In
another place Paul says: "I press forward to the mark for the prize."
He represents the Christian as running, but not as uncertainly. Not as
if some one else might beat him and take the prize, and he thereby
lose it. No, no! In the Christian race there is a prize for every one
that runs with patience the race set before him.
But he also speaks of a _mark_. The language here employed indicates
that the _mark_ must be reached before the prize can justly be
claimed. This mark is conformity to Christ in spirit and life. "If any
man have not the Spirit of Christ, he is none of his." "He has set us
an example that we should follow in his steps." The prize is heaven
and eternal happiness. God is pleased to give to his children things
which they are incapable of obtaining by their own efforts; but he
will not give direct what they are capable of getting by judicious
means rightly applied. It is no credit to any one to depend on others
for what he could win for himself. It is so in the Christian's race
for eternal life.
"Looking unto Jesus." If you have ever been at sea you noticed the
interest with which sailors watched the lighthouses along the shore in
a dark night. This figure may help us in our thought of looking to
Jesus. His word is a "lamp unto our feet and a light unto our path."
Friends, when you look prayerfully to the Lord's Word for guidance in
your religious life you are looking unto Jesus. He is nowhere else to
be found. But he is always there, and whosoever will look may find him
there unto the salvation of his soul.
They stayed all night at Michael B. Kline's.
MONDAY, May 17. They stopped awhile with Sister Rubicum in
Philadelphia; and arrived at the Irving House, in New York City, at
10:30 P.M.
Men love to honor their favorites. Washington Irving has caused his
name to be stamped upon the affections of the people of this city.
Irving collars, Irving hats, Irving signs and Irving attached to many
things give evidence of the high regard in which he is held. We will
pass his home on the Hudson to-day.
TUESDAY, May 18. Take the steamer "Henry Clay" to Albany, where we
land at 3 P.M. Kossuth is in the place. A great procession, with many
other demonstrations in honor of the Hungarian exile, is given. These
things are not done for the man personally, but for the cause which he
represents, that of freeing his country from the galling yoke of
bondage. We have a delightful boat ride up the Hudson.
I must here relate a short encounter which I had with a professed
infidel on the boat. He some way came to the conclusion that I was a
religious man, and probably a preacher. This led him to approach me
for a talk, and he introduced himself in a very courteous and
agreeable manner. After he had stated his objections to the Christian
religion, I asked him if he was absolutely certain that there is no
place and state of future punishment. He answered: "I do not contend
for this; but only hold that hell is unreasonable, and that heaven is
impossible: and according to Bible description, to me at least, it
would be undesirable." I answered: "I suppose you will allow, that if
the Bible is _not_ true I will fare no worse after death for having
taught its doctrines and the faith of Jesus Christ: and you no better
for having denied both?" "All this," said he, "is self-evident." "But
if it so turns out that we both, after death, find that God's Word is
absolutely true, which, my dear friend, will fare the better then?
You, for having rejected the Lord Jesus Christ before men; or I, for
having humbly confessed him?" We parted at the landing to meet,
perhaps, no more until that day when the secrets of all hearts shall
be made known.
WEDNESDAY, May 19. Get to Buffalo, New York, at 8 P.M. Stay all night
at the Mansion House. Philip Dorsheimer, proprietor.
THURSDAY, May 20. This day I enjoy my first sight of Niagara Falls.
Cross on the bridge over to the Canada side and go up to the falls.
Return by the bridge and go up to the falls on the American side. Go
to see the buffaloes; and visit the telegraph office. Return to the
Mansion House and stay there all night. I suppose that all the
thoughts and emotions which a view of Niagara Falls is capable of
exciting in the beholder have been so clearly and graphically
expressed in prose and verse, so far as lies in the power of words to
express them, that I feel like keeping silent. This, however, I will
venture to say, that in the sight of such mighty power I felt very
small and weak. How, then, thought I, will I feel when I come in sight
of the Power that made and moves the world!
Cold and snow this morning. But I must remember that I am not in
Virginia.
FRIDAY, May 21. Take passage on the steamboat "America" to Erie; then
on to Cleveland, where we arrive at 5 A.M. Sleep a little. Then, on
same boat, to Sandusky City, where we take cars to Tiffin, and from
there go to Brother Eversole's, in Hancock County, Ohio.
SUNDAY, May 23. Brother Kline attended forenoon meeting at Brother
Peter Weant's; and afternoon meeting at Brother Dickey's. In the
evening he went to Brother Daniel Rosenberger's and assisted in
anointing a sick sister. Next day they had meeting at Brother Jacob
Kendrick's. On Tuesday, while they were detained at Perrysburg,
Brother Kline says: "We saw the fishermen make a haul with their
seine. While witnessing the adroitness and care with which they
separated the bad fish from the good, I was reminded of the parable in
which the same performance is spoken of. The gospel net catches or
takes in both good and bad. But the separation of the good from the
bad cannot take place on earth. 'At the end of the world the angels
shall come forth and sever the wicked from among the just.'"
WEDNESDAY, May 26. They take the boat "John Hollister" for Toledo:
from there they take cars to Elkhart, Indiana. The two brethren, Kline
and Saylor, do not appear to have been together all the time on this
journey; but at Elkhart it seems they got together again and two other
brethren with them; for he now speaks of brethren Saylor, Krontz and
P. Ebersole all going together and staying all night at Brother Jacob
Studebaker's; and on the twenty-ninth they all go to Jonathan Wylan's,
the place of the Annual Meeting. Brother Kline reports a wonderful
concourse of people.
SUNDAY, May 30. They have meeting at three places. On Monday business
begins. Many queries are placed in the hands of the subcommittees. On
Tuesday the reports of the subcommittees are taken in, and discussions
follow freely, but all in a spirit of love.
WEDNESDAY, June 2. Business is all disposed of by 3 o'clock, and the
meeting breaks up. Brother Kline goes to Michael Waybright's and holds
night meeting.
On his return trip Brother Kline revisits Elkhart, and goes to Dayton
to Brother Henry Yost's. From there he goes to Cincinnati to see Drs.
Kost and Curtis, with whom he spends a night; thence back to Columbus;
goes through the state prison; visits other places of interest; and
thence through Cleveland and Pittsburg home. He arrived home
SATURDAY, June 12. He reports 2,685 miles traveled from the time he
left home till his return.
SUNDAY, June 27. Meeting at our meetinghouse. I baptize Daniel Wampler
and wife.
FRIDAY, July 2. Write letters to Brethren in Pendleton and Hardy
Counties to make appointments for preaching. He gives plenty of time
for those Brethren to whom the above letters were sent, to make the
appointments generally known; and allows time for the slow transit of
the mails in that day. Brother Kline's successes were never brilliant
or dazzling, as some men's appear, but they were acquired by methods
which few men are willing to adopt; and achieved by self-sacrifices
and labors which few men are willing to undergo.
FRIDAY, August 20. This day Brother Kline started to Pendleton County,
Virginia. From Pendleton he went to Hardy County, and from there to
Hampshire County. He filled every appointment made for him by the
Brethren to whom he had written on July 2. On his outward way he left
a line of appointments which he filled on his return homeward. On this
tour he traveled 183 miles on the back of his faithful mare Nell, over
roads and mountain paths next to impassable. He was gone from home on
this trip just two weeks, in which time he preached nineteen sermons,
attended one council meeting and one love feast.
Such preaching tours, as this work abundantly shows, were but common
proofs of his missionary spirit and love for the souls of men. Added
to this we find a purely unselfish spirit in him. Not long before his
martyrdom he told me that if he would have asked for money along the
lines of his work extending over many years--using his very words--"I
know that I would have freely received it; but I have never asked one
cent; and, God prospering me in the future as in the past, I never
expect to." He went on his own expenses, always and at all times,
apparently more ready to give than to receive.
THURSDAY, September 30. On this day Brother Kline started to
Tennessee. He rode Nell. He went up the Valley of Virginia, stopping
with Brethren and preaching by previous arrangements made by letters.
He stayed all night with Peter Nininger, and one night with Benjamin
Moomaw. At both places he filled appointments previously sent on.
MONDAY, October 4. He dined at Jacob Brubaker's. He arrived at Brother
John Bowman's on Friday, the eighth.
SATURDAY, October 9, he had meeting at John Bowman's. It would seem
that he had leisure here to jot the outlines of his discourse on that
day. He spoke from Rev. 2:7. TEXT.--"He that hath an ear, let him hear
what the Spirit saith unto the churches."
There is a wonderful correspondence of natural things with things
spiritual. It is this correspondence which makes a good life give
evidence of a good heart within, and intelligent conduct prove that it
is the offspring of an enlightened mind. If there were no
correspondence between internal and external things--between the tree
and its fruit--what would we know about anything? It is from this law
that all our Lord's parables and miracles derive their significance.
When he spoke of external, natural things, he wanted his disciples to
learn internal, spiritual things. In the text he speaks of a hearing
ear. "He that hath an ear." Do not nearly all men have ears? In
several other places the Lord says: "He that hath ears to hear, let
him hear." It is plain that the natural ear is not meant; but the ear
of the soul (by which is meant an understanding mind) is the ear meant
in the text. But to hear means more than just to understand what is
said. People may understand what they hear or read, and still be none
the better off for it. To hear, in a divine sense, is to hearken; and
to hearken means to obey, or a willingness to obey. The text then
means about this: "He that understands what the Spirit saith to the
churches, let him obey." This brings up the question whether or not
people of ordinary intelligence are able to understand what the Spirit
says to the churches.
Let us turn to what the Spirit says to the church at Ephesus. After
reviewing the good qualities and characteristics of this church, much
to their praise and credit, he does not flatter their vanity, by
intimations or otherwise, to think themselves all right and in need of
nothing; but "I have this AGAINST thee, that thou didst leave thy
first love. Remember therefore, from whence thou art fallen, and
repent." It is truthfully said "our best friends are those who warn us
of danger." This is God's friendship for his churches. He shows his
people by his Word where they may go wrong, and, if they have ears to
hear and eyes to see, where they _are_ wrong. _Leaving their first
love_ is the charge brought against this church of Ephesus. And it is
the only charge. To what extent or degree they had departed is not
definitely said; but they had gone so far that repentance and
reformation, or the doing of their first works, was necessary that
they might be restored to the state they had once enjoyed.
Now it appears plain to my mind, from all the teachings I find
elsewhere in the Word, that love to the Lord their God with all the
heart, and love to the neighbor, which is the church, is, and forever
ought to be, the first and only love. The church is the good Samaritan
that lifts up the wounded brother who has fallen among the thieves of
temptation, and restores him. This love to the Lord and the church is
the love from which these Ephesian brethren had fallen. Departures
from first loves are not uncommon in the church and out of it. The
newly married couple enjoy a warmth of affection that sweetens their
cup of happiness and strews flowers all along their pathway of life.
This pleasure lasts while their love lasts; but when love dies,
happiness dies with it. This accounts for the joyless, pleasureless
life of many married partners. First love, alas! departed; the first
fire all burnt out, leaving naught but the dull ashes of cold
indifference and burning tears. It sometimes goes somewhat the same
way with members coming into the church. They run well for a season,
manifest a deep interest in the things of religion, but when
tribulation or persecution ariseth on account of the Word, directly
they stumble. Entire churches sometimes lose their first love for the
Lord and for one another. This seems to have been true of the church
at Ephesus.
The best way for all is to be sure that the first love is of the right
kind. I have heard of some coming into the church from motives of mere
personal interest. I have heard of one man who confessed, after he had
been expelled, that he got out of the Dunkards all he wanted. Said he:
"They helped me out of debt, and that is what I went in for." That man
never lost HIS first love. His first love was the love of self and the
world, and that is the love he carried with him when he was turned
out. Such examples, however, are rare. As a people we are not often
imposed upon in this way. But some who come in with the best of
motives, desiring to live in the church, to be built up in the church,
and to help build up the church, may, as I have known instances of the
kind, lose these good feelings, become discouraged, and altogether
unhappy. To such, if any of that class are here, I now speak.
At the start I have to say, I have glorious news for you. The Lord
says to us all: "In the world ye shall have tribulation: but be of
good cheer; I have overcome the world." The blessed Savior has
overcome the world for every one of his people. We all have our
tribulations; but some are better able to bear them than others. The
Apostle Paul says: "Confirm the strong, support the weak." It seems
strange to us that any could ever grow weak in his day, when they were
as yet almost in sight of their ascended Lord, and in hearing of the
echo of his voice. But so it was then, and so it will ever be. But God
knows our feeble frame. "As a father pitieth his children, so the Lord
pitieth them that fear him." Our Lord, just before his crucifixion,
said: "I will not leave you comfortless. I will come to you." This he
spoke to his sorrowing disciples. This he says to you, and to every
discouraged disciple of his: "Ye, therefore, now have sorrow, but your
sorrow shall be turned into joy." As he was preparing to wash the
disciples' feet it is said of him: "Having loved his own which were in
the world, he loved them unto the end."
"His is an unchanging love,
Higher than the heights above;
Deeper than the depths beneath;
Stronger than the hand of death."
It is impossible for one human soul to enter fully into the feelings
of another, so as to realize in all the particulars of experience what
the other suffers. But the Lord knows it all. "He that made the ear,
shall he not hear? He that made the eye, shall he not see? He that
made the heart, shall he not understand?" He consequently knows the
proper remedy for all the backslidings, declensions of our first love,
and all relapses into states of lukewarmness. His prescribed remedy is
_repentance_, in every case. If you will take the time to read
carefully the seven letters addressed to the seven churches of Asia,
you will see that _repentance_ is the remedy prescribed in every case
of failure in duty, weakness of faith, coldness of love; together with
all the troubles growing out of these.
_Repentance_ is a change of mind. It is a change from wrong feelings
and affections in the soul to right feelings; from weak faith in the
Lord to strong faith; from weak love for the Lord and the church to
strong love. Joy of heart and peace of mind are as sure to follow a
change like this as a tree is sure to bloom in spring. Blossoms on
trees, other conditions favoring, give promise of fruits. Your joy and
peace from true repentance, like the bloom on a good tree, will give
promise of a life full of good fruits. No one need tell me that he
cannot repent. "Nothing shall be impossible unto you." Who says this?
Jesus says it. Again: "If ye shall ask any thing in my name, I will do
it." But again he says: "Without me ye can do nothing." Speaking to
the Father, of his disciples, the Lord said: "I in them, and thou in
me, that they may be perfected into one."
We are slow to learn the greatest of all the truths God has revealed,
the truth that the Lord is personally, in the fullness of his love,
wisdom and power, in the soul or spiritual body of every one of his
children. "Ye are God's temple; ye are God's building." As the life of
the vine is the life of the branches, so is Christ our life. The Lord
is ever at hand; not only _around_ us, but _in_ us. And he is not only
able but ready at all times to do us all the good we are capable of
receiving from his hand. Say not then, "I cannot repent;" for one
earnest, believing, trusting look to him, with whom all things are
possible, will cause the tears of penitence to flow down your face in
a stream that will "make glad the city of our God," rebuilt with its
walls, in your heart.
But the Lord tries to encourage his _lost-love_ children with promises
additional to those of his presence, love and power. He sets forth
inducements of a character that surpasses all worldly considerations
as far as the heaven is high above the earth. Notice some of them: "To
him that overcometh, to him will I give to eat of the tree of life,
which is in the midst of the paradise of God." To eat of the tree of
life is to enjoy all the blessedness and happiness of a heavenly life.
"In the paradise of God" is a figure taken from the garden of Eden,
for paradise means garden. We sometimes wonder at the folly of our
first parents in disobeying God's commands, and thus bringing upon
themselves the disgrace and ruin which followed. But do we not act
after the same manner when we disobey the Lord? We as surely deprive
ourselves of the enjoyments of his favor and conscious presence as
they did. But through his abounding love in Christ Jesus we can be
reclaimed and reinstated sooner than they. Thanks be to God, the
scheme of redemption and salvation is now complete; and we are not now
required to wait four thousand years to have the head of the serpent
bruised under our feet. Neither is there a flaming sword of
threatening vengeance to guard the gate against our return. We are
invited to return. The gate is open. Yea, the Lord himself is the
gate. He stands beckoning, even calling and saying: "I am the way; I
am the door. By me, if any man enter in, he shall be saved." The
paradise of God, the garden of Eden, is planted by the Lord in the
heart of every true follower of his. This is a great truth. When we
are in heavenly frames of feeling we are in a state to enjoy its cool
shade and partake of its fruits. There the sun does not light upon us,
nor any unpleasant heat.
Hoping that what I have said in much weakness may be made strong by
the Spirit of God, unto edification and comfort, I now close. On
SUNDAY, October 10, he had meeting at Brother Christian Wine's. Next
day he visited David Garst's; and stayed all night at the widow
Bowman's.
He visited successively, in order, the following named brethren and
sisters, preaching nearly every day: Daniel Crouse's, John Sherfey's,
John Basehore's, Henry Swadley's, widow Bowman's, John Bowman's, Henry
Garst's.
TUESDAY, October 19. He started homeward, but stopped at Brother
Michael Grabil's and attended a meeting in Roanoke meetinghouse.
Assisted by brethren Kinsey and Brubaker, he ordained Brother
Christian Wirt to the full work of the gospel ministry.
FRIDAY, October 29. He arrived home safe, after an absence of
something over four weeks. The whole distance, going and returning,
was about 600 miles. This he traveled on Nell's back. Good, patient,
faithful Nell!
From this time on to the close of the year, Brother Kline was mainly
engaged in the practice of medicine, together with his ministerial
labors. On far into the next year the same may be said of his work.
Ever active, no such thing as idleness ever had a place in his life.
Looking through his Diary, observing the unintermitting activity of
his life "_every day and Sunday too_," I am struck with wonder that he
did not get tired.
SUNDAY, March 13, 1853. Meeting at the Elk meetinghouse, in Page
County, Virginia. Acts 9 was read. My topic was Saul's conversion.
There are three points in the conversion of Saul which I noted
particularly in my discourse to-day. They are as follows:
I. Saul's conversion was _unexpected_. II. It was _miraculous_. III.
It was _thorough_.
No event could have been less expected than the conversion of Saul of
Tarsus. Lightning from the clear blue sky, or the breaking forth of
the sun at midnight, could not have struck both Jews and Christians
with deeper amazement than did the report of the change of Saul from
persecutor to protector of God's people. But this is sometimes God's
way. Often does he send us blessings and do wonders when we least
expect them. Day breaks at the darkest hour. In the midst of parching
dryness the refreshing shower comes. The hardest pain is just before
the birth. A sleepless night ends in a joyful morning. In this way he
shows us that the "excellency of the power is not of men, but of God."
In our religious experiences we sometimes feel prayer a burden;
reading and meditation a task. We loathe ourselves and wonder how
Jesus can love us. Out of such frames of feeling the Lord sometimes
suddenly lifts us, by causing light to break in upon our souls,
revealing some new truth, some fresh affection, in which we rejoice.
In addition to these instances of unexpected blessings, we sometimes
see men gathered into the fold, for whose conversion we had lost all
hope.
We need not wonder that Saul's conversion was wholly unexpected. He
had shown such hostility to Jesus of Nazareth that no ground for hope
of any change in him was anywhere visible. His conviction was
therefore, in the eyes of Christians, a miracle. But it was so only in
appearance. The light, above the brightness of the sun, that shone
upon him, was but the same light that shone from the face of the Lord
and glistened from his raiment on the holy mount when he was
transfigured. John had a somewhat similar vision of the Lord upon the
isle of Patmos. John was better prepared to receive the vision than
was Saul; but even John fell at the Lord's feet as dead. The Lord
immediately laid his right hand upon John, and in the tenderness of
his love said: "Fear not." These same sweet words fell from his lips
upon the ears of the three disciples on the holy mount. But Saul heard
far different words. A voice sounded into his soul: "I am Jesus of
Nazareth whom thou persecutest." This terrific announcement broke up
the sealed fountain of his sinful heart and he cried out: "Lord, what
wouldst thou have me to do?" He was then told to go into the city of
Damascus, and it would there be told him what he had to do.
Notice the difference. The Lord did not say to him as he had to many
others: "Fear not." This seemed to be his cherished phrase to all who
loved and believed on him. To the women at the sepulcher, these words,
"fear not," were addressed by the angel. To the church, seen in vision
by the prophetic eye of Isaiah, the words, "Fear not, for I have
redeemed thee: fear not, for I am with thee," are tenderly spoken by
the Lord. If Saul's conviction had been brought about by human agency
through the preaching of the Word, the adversaries of the cross might
have said that he had been persuaded, or bribed with money to change
his manner of life. But nothing like this could be said now. The men
who journeyed with him could testify otherwise. They saw the light
that flashed upon him; but they heard not the words spoken. They were
not persecutors of Jesus by intention as Saul was. Like the soldiers
who nailed the Lord to the cross, they knew not what they did. But
Saul knew what he was doing, and the light struck conviction to his
heart.
Conviction is a knowledge of sin imparted by the Holy Spirit through
the Word. The light that Saul saw is an expressive emblem of the light
of revealed truth. Light signifies truth, in very many places in the
Scriptures. Take, for examples, the following: "The people which sat
in darkness saw great light." Darkness here does not mean natural
darkness, but mental or spiritual darkness, which is ignorance. Again:
"Every one that doeth evil, hateth the light." This was Saul's state
exactly. He was doing evil, and he hated the light to such a pitch of
passion that he sought to take the lives of the children of light. But
it was God's way then, and it is God's way now, to convict and convert
men by means of the very thing they hate, which is the Word of Truth.
Saul remained three days and nights in this awful state of conviction
in which time "he did neither eat nor drink." The anguish of spirit
suffered during these days and nights no heart but his own can ever
know. His sins were red with the blood of the saints. Doubts as to
what the persecuted Jesus might require of him, with a thousand
unanswerable questions, harassed his mind. Conviction, or a feeling
sense of sin, always precedes conversion. Repentance cannot take place
without a knowledge of sin's condemning and destroying power. When
this is felt man desires to be rid of sin, and asks what he must do to
be saved. This is the first step in repentance. Conversion and
repentance, complete, are expressions meaning one and the same thing.
Our Lord's illustration is instructive: "When a woman is in travail,
she hath anguish; but when she is delivered she straightway forgetteth
her anguish for joy that a man is born into the world." These words
from the lips of Jesus tell us more about conviction and conversion
than all else that has ever been written.
We must notice the kindness in which Ananias approached Saul to
complete the manward side of his conversion and usher in the new
birth. He put his hands on him, not roughly, but gently, and said:
"BROTHER SAUL,"--"and immediately there fell from his eyes as it had
been scales: and he received sight forthwith, and arose, and was
baptized." His spiritual eyes were now open; his sins washed away; and
out of the baptismal stream he was visibly born into the church a new
creature in Christ Jesus, with a new name. I hold the belief that Saul
changed his name himself. His old life was now so abhorrent to him
that he could no longer bear to hear the name by which he was called
when pursuing that course of life. It was his desire to cast all
recollection of it out of mind, and the old name with it. But he never
did forget entirely. He calls himself the chief of sinners, and almost
gets wild with exultation over the mercies of God. Hear some of his
joyful exclamations: "Who shall condemn us! Who shall separate us from
the love of Christ! O, the length, and the breadth, and the depth and
the height of the love of Christ!" Paul never doubted his conversion.
He became as enthusiastic in building up the church as he had been in
tearing it down. He tried to repair the evil he had done by adding new
recruits to the church to fill the places of those whom he had either
driven out or caused to be martyred.
Brethren and sisters, here is a lesson for us all. Let us follow
Paul's example in self-denial, in love for the Brethren, in love for
the unconverted, in the love of doing good at all times and in all
ways.
THURSDAY, April 7. Council meeting at the Flat Rock. David Kline is
advanced in the ministry, and John Long is elected to the deaconship.
SUNDAY, April 10. Meeting at the Lost River meetinghouse. George
Halterman is baptized.
SUNDAY, May 1. Meeting at Turner's schoolhouse, in the Gap. Samuel
Smith is baptized.
SUNDAY, May 8. Meeting at Joseph Glick's. Samuel Good and wife
baptized.
MONDAY, May 9. Meeting in our meetinghouse. John Bowman and Daniel
Crouse are with us, on their way to the Annual Meeting.
THURSDAY, May 12. This day Brother Kline and Benjamin Bowman started
together, on horseback, to the Yearly Meeting, which, according to the
Diary, was appointed to meet near William Deahl's. They went down the
Valley of Virginia, and arrived at Brother William Deahl's Saturday
evening following.
SUNDAY, May 15. _Diary_: There is preaching at three places. We were
made to witness a very distressing occurrence to-day in the sudden
death of Brother Daniel Haines's wife. She came into the meeting in
her usual state of health, and in two hours she was a corpse. Death
had done its work upon the body; but it could not touch the soul to
which Jesus had given eternal life. "Hither shalt thou go, but no
farther; and here shall all thy waves be stayed," may be applied to
death as it comes to the child of God, as appropriately as to the
great ocean.
MONDAY, May 16. Come to the meetinghouse. Committees are appointed. Go
to Jacob Saylor's and take in questions. In the meantime preaching is
going on at the meetinghouse as yesterday. We stay all night at
Brother Deahl's.
THURSDAY, May 17. Business progresses slowly.
WEDNESDAY, May 18. At about four o'clock it is announced that all the
business before the meeting has been disposed of, and the meeting
breaks up, with many farewell salutations and much tender feeling. We
stay all night with John Waltman, married to Martin Deahl's daughter.
MONDAY, May 23. Love feast at our meetinghouse. A great concourse of
people, but good order. The brethren John Bowman and Daniel Crouse are
here. They speak to good acceptance.
TUESDAY, May 24. Go to the Tristle meetinghouse. Christian Funk is
buried. Age, eighty years, three months and nineteen days. He was a
very consistent member of the Mennonite persuasion, and suddenly died
in the meetinghouse, on Sunday before, in the very act of singing a
devotional hymn with the congregation. Let us hope that as the song
died on his lips here his soul caught its echo in heaven.
SUNDAY, June 19. Go to Philip Ritchey's schoolhouse in the Gap. Speak
from Jer. 7:23. TEXT.--"But this thing commanded I them, saying, Obey
my voice, and I will be your God, and ye shall be my people."
I said in substance: Man is to-day what he has ever been. "The carnal
mind is enmity against God" now, quite as deep-seated in man's heart
as when he led his unholy and rebellious people out of Egypt. Man's
will now, as then, is contrary to God's will. But God wants to change
man's will so as to incline it to good instead of evil. God is
infinitely blessed and happy, because he is infinitely just and good.
Man is unblessed and unhappy, because he is unholy and evil. One of
the clearest proofs of man's degeneracy is found in his willingness to
remain in his sinful and unhappy state. Like the man among the tombs,
he is ready to cry out, in thought if not otherwise, "Let us alone!
what have we to do with thee? Art thou come to torment us before the
time?"
The two great lessons given in the text, are OBEDIENCE and REWARD. I
will tell you about _obedience_ first. To make this very plain you
must first be told that _obedience_ consists in doing what one is
commanded to do. Two things, however, are necessary to make obedience
a duty. _First_, the command must come from a right source; it must be
based upon the right authority. _Second_, it must be given in a way
that can be understood. The command must be plain. These two things
being established, it is the duty of every one to hear and obey what
he is commanded to do. Disobeying good commands is as sure to bring
suffering and loss as violating the laws of health is sure to bring
disease into our bodies. Let us notice some of the commands which, in
the course of our lives, it may be our duty to obey. There is no
difference between a law and a command. Every law is a command in
substance, and every command is a law. There are very deep things
involved here, but I will not now enter upon them. Every command is
but the expression of the will of the commander; and the will of the
commander in every case, when expressed, and compliance with it is
demanded, is a law.
Authority has many grades. There is parental authority, teachers'
authority, magisterial authority, legislative authority. All these
grades of authority are necessary for our well-being. But no benefit
can be derived from authority of any kind without obedience to that
authority. The best law can do no good unless it be obeyed. Parental
laws, no matter how wise and good they are in themselves, are of no
account unless the children obey their parents. It is the same with
all laws.
Possibly it may not be clear to the understanding of some how
obedience to God's laws makes man happy. Let us then consider this
matter of obedience on a lower grade. Parents love their children.
Parents have much of life's experiences. They are capable of knowing
better than their children can what is best for the children. Now if
children will heed what their parents say to them in the way of good
counsel, instruction, and government, love, peace and harmony will
prevail in the household. Joy will be a constant guest. Happiness will
crown the board. Habits of good will be formed in the young which will
not forsake them when they are old. In youth the foundation is thus
laid for honorable success in later years. Reverse this picture:
instead of happiness, discontent; instead of joy, distress; instead of
peace, contentions and broils; instead of respectability, disgrace;
instead of honor, shame. What an amazing difference between the
rewards of obedience and the effects of disobedience! The good results
of obedience to good laws are boundless in extent and endless in
duration.
This now brings me to the main point of my discourse, obedience to God
and its rewards. As God is infinitely good, and therefore wills
nothing beyond the good of his creatures; and as he is infinitely wise
to know in what the highest good of his creatures consists, it becomes
man's highest duty and privilege to know what God would have him to
do. But inside of all the externals of obedience there must be a state
of heart and mind conformed to God's will before any works can be done
acceptable to him. What _is_ this state of mind and heart? It is all
expressed in two words,--love and faith. Jesus says: "If ye love me,
keep my commandments." As much as to say, "Do not act the part of a
hypocrite by putting on the form of obedience with no love in the
heart." He continues the thought by saying: "He that loveth me will
keep my words." Obedience, you see, is the proof of love, true
obedience, I mean.
Some gravely ask, _Which is first in the heart, love or faith?_ This
question is very nearly like that of asking which is most necessary to
the growth of plants, heat or moisture? The truth is plain, that both
are necessary; and both together. Without both together no seed could
sprout, no plant put forth its leaves. Just so it is with the growth
of gospel seeds in the soul. There must be love and faith, both. But
this is very plain and easy to be understood. No one can believe in
Jesus truly without loving him; and no one can love him without at the
same time believing on him. "We love him because he first loved us:"
and faith is but a belief in and joyful acceptance of the words which
tell us how he has made known his love for us. Out of this love and
faith true obedience springs.
We must notice one particular in our thought upon this subject. It is
a matter of the deepest interest to every one of us. I now state it:
Our _love_ and _faith_ grow with our obedience. What class of children
love their parents most and repose the most confidence in them,
obedient children or disobedient children? Obedient children, you all
answer. Why is this? It is because obedient children receive daily
rewards for their good conduct in the expressions of appreciation and
love on the part of their parents, brothers, sisters and friends. Love
begets love. Just so it is with man and God. The Apostle James puts
this thought beautifully: "If a man be not a forgetful hearer, but a
doer of the work, this man shall be blessed in his deed." How will he
know this? By the heart consolations and comforts it brings him. The
Holy Spirit will bear witness with his spirit that he is a child of
God. "God is not slack concerning his promises." When he says: "Obey
my voice, and I will be your God, and ye shall be my people," do you
think he has no way of letting them know they _are_ his people? Will
not a father and mother own the child they love? How much more our
heavenly Father will own and bless his child!
"The opened heavens around me shine
With beams of sacred bliss,
When Jesus shows that he is mine
And whispers: I am his."
There can be no greater enjoyment than the reading of the Scriptures
when we feel that we have complied with their injunctions and
requirements, and have a will to do so for ever. It is then the "peace
of God which passeth all understanding" fills the soul, and the mind
is happy.
The text says: "I will be your God; and ye shall be my people." This
is the reward of our obedience. If men would preach from this to the
end of time they could tell but a very small part of the blessedness
wrapped up in this promise. People think much of the blessings of this
life when they are joyous and cheerful from health and prosperity. But
in this promise life and health are guaranteed to all eternity. "He
that believeth on me shall never die." We are assured that in the
glory world sickness and pain and death shall be no more. "I will be
your God." This means in the way of every good. "No good thing," says
the Psalmist, "will the Lord withhold from them that fear him." This
will be made clearest in the world to come. "He is able to do
exceeding abundantly above all we can ask or think." "I will be your
God,--not for awhile and then cast you off. I do not repent of my
promises and gifts. You may make a promise, or give something, or do
something from an impulse of feeling, which you afterwards regret; but
I am subject to no such weakness." In this sense he speaks to us in
his Word. He will, if we heed his voice, make of us all "a people
prepared for the Lord," a converted, obedient, sanctified and
eternally saved and happy people.
Some may regard God as man's enemy. They seem to think there is
something terrible in religion, and the farther away they can keep
from it the safer they are. What a fatal mistake! To be a child of God
is to be safe and happy. Our heavenly Father feels the love of pity
for the sinner. I lately read a very touching account of a lost child.
The father went calling, _calling_ the name of his boy. After awhile
the boy was found; but his mind was so bewildered and confused that he
did not seem to know his father's voice. So it is with the sinner. He
has wandered so far away from home, the home of peace with God, that
he knows not the voice of the Father. That voice is still calling:
"Come unto me, and ye shall find rest unto your souls;" for "he came
to save that which was lost."
"And ye shall be my people." We get to be his people by true
repentance, faith and baptism. He commands us to repent. He commands
us to believe on the Son. "He that believeth the Son hath everlasting
life." He commands us to be baptized. Obedience from love and faith
makes us his people. As Jesus ascended from the waters of the Jordan,
lo, the heavens were opened unto him, and a voice from heaven said:
"This is my beloved Son, in whom I am well pleased." This was an
expression of the Father's love which he has for every one who, from
the heart, will hear his voice.
WEDNESDAY, June 19. It is now delightful weather, and Brother Kline is
this day on the Great Cheat mountain, filling two appointments at a
place which he calls Marsh's. The Great Cheat mountain lies west of
the Alleghany proper, and for many miles ranges nearly parallel with
it. A branch of Cheat river drains the valley between the two. The
people in this section are mainly employed in rearing cattle and
sheep. The lands are well adapted to grazing. But in most localities
of this country meetings for preaching and other religious services
are rare, and the Gospel is seldom heard. Brother Kline's heart ever
leaned toward destitute regions like these. He would say: "I
occasionally find one whose sense of sin has so mellowed his heart
that, like a ripe apple, he is ready to fall by a gentle touch of
gospel truth."
FRIDAY, July 1. Yesterday I had meeting at Josiah Simmon's, and to-day
have meeting at the same place. I speak from 1 Peter 1:19. TEXT.--"Ye
were redeemed with the precious blood of Christ."
I tried to set before these dear people the only hope of salvation. I
told them about the Son of God; that he was born of a woman, a pure
virgin who conceived him not of man, but of the Holy Spirit of God;
that his birth was heralded and announced by an angel from heaven who
named him Jesus before he was born, for, said the angel, "He shall
save his people from their sins."
When he came to be a man about thirty years of age he was publicly
baptized by John the Baptist in the river Jordan, "and, lo, the
heavens were opened unto him, and he saw the Spirit of God descending
like a dove upon him: and, lo, a voice from heaven saying, This is my
beloved Son, in whom I am well pleased." Jesus lived a life of sinless
purity, going about doing good, teaching the people the way of
everlasting life; healing the sick; raising the dead to life; giving
sight to the blind; hearing to the deaf; cleansing the lepers, and
casting devils and evil spirits out of people who were subject to the
evil powers by which they were possessed. All these things are related
by the four evangelists. Jesus also taught the people many things by
parables, in which he set forth his great love for them; what he was
able and willing to do to save them from their sins, and what it was
necessary for them to do to be saved.
But the Jews would not accept the truth he told them. They were a very
proud and self-righteous people, and were not willing to be instructed
in things they vainly believed they understood better than Jesus did.
He called on them to repent of their sins. They denied their being
sinners. He told them he was the Son of God, and that he came down
from heaven. They would not believe this: and just because he taught
and did things contrary to the way their proud and selfish hearts
thought right, they arrested Jesus the Lord of glory, took him before
their high priest, gave him a mock trial, and had him crucified. Some
may not know just what this means. It means that Jesus was nailed to
two pieces of wood one across the other; his hands were nailed to the
crosspiece above, and his feet to the high post that was fastened by
its lower end in the ground. Thus he hung in agony till he was dead.
This was the crucifixion of Jesus Christ. It was done through the
envy, malice and hatred of the Jews. It shows how very wicked they
were. Some good men who had not consented to the death of Jesus took
his body down from the cross and placed it in a sepulchre or vault cut
out of solid rock. This vault had been cut out of the rock some time
before and belonged to a man of the name of Joseph. This Joseph
assisted in placing the body of Jesus in his new vault or tomb, and
then they placed a large stone at the mouth of the tomb, and the body
of Jesus was buried. As the pall of that night's darkness gently
settled on the grave of the crucified Jesus, the Jews felt relieved
that they had now, as they thought, put their enemy out of sight. But
on the morning of the third day after this some women came to the tomb
to anoint the body of Jesus, and, behold! it was not there; but a
bright and shining angel of glory was there, who said to those good
women: "He is not here; he is risen from the dead." They could hardly
believe for joy. Soon, however, they, with many others, saw the risen
Lord for themselves, with their own eyes, and never doubted any more.
All that I have said so far is intended as an introduction to my text.
My text says: "We were redeemed with the precious blood of Christ."
The Lord told his disciples, who were his loving friends, the reason
why he suffered the Jews to put him to death. It was, he told them,
that all the things written in the law of Moses and the prophets and
the psalms concerning him might be fulfilled. He also said to two of
them as they journeyed to Emmaus: "Ought not Christ to have suffered
these things, and to enter into his glory?" The blood he shed on the
cross was necessary to his glorification. Without it he could not have
been glorified. The blood of Christ is called the blood of the
covenant. Now what is a covenant? A covenant is a union of one mind
and heart with another. It is literally _a going together_, as a man
and woman join heart and hand in the _covenant_ of marriage. When God
and man enter into a covenant they unite and become as one. In this
union God loves man with unspeakable love, and man loves the Lord his
God with all his heart. Love is what unites. Love unites a husband and
wife. When this union is perfect, what the one loves the other
likewise loves; and when we are in covenant union with our glorified
Lord and Savior Jesus Christ, what he loves we love, and what he hates
we also hate. As man enters into a covenant with the Lord he enters a
state of salvation from sin, death and hell. But all covenants between
God and men must be sealed or made with blood: and whereas a covenant
with the Lord Jesus Christ redeems and saves man from death and hell,
therefore the blood of Christ redeems and saves man because it is the
blood of the covenant between him and God.
But let us carry this thought a little further. Jesus said to the
Jews, "Except ye eat the flesh and drink the blood of the Son of man,
ye have no life in you." By blood here the Lord does not mean natural
blood: he means the blood of the covenant by which we are united with
him; the redeeming blood which Peter speaks of in the text. But we
must drink it: otherwise we have no life in us. Now how is it possible
for any one to drink the blood of Christ? I will tell you. Christ's
blood is his life, and he says: "My words are spirit, and they are
life." His blood, then, is his Word in its spirit and life. Now when
we believe what he tells us with our heart, and do what he commands us
because we love him, we are truly _drinking his blood_. When we
forsake our sins by turning unto the Lord from a heart-felt faith in
his Word and belief of the truth he tells us, _we are drinking his
blood_; his blood, which is his gospel truth, becomes our life. "And
because he lives, we shall live also." "I am the way, the truth, and
the life. My word is truth." All this and much more is signified by
eating the flesh and drinking the blood of Jesus. "Whosoever looketh
into the perfect law of liberty, and continueth therein, he being not
a forgetful hearer, but a doer of the work, this man shall be blessed
in his deed." God's truth is called the law of liberty. Why? Because
it tells men how they may become free. It redeems them when they obey
it.
Peter calls this change from bondage to liberty a new birth. Notice
here in the chapter I read: "Born again, not of corruptible seed, but
of incorruptible, by the word of God, which liveth and abideth
forever." We are naturally born unto sin, into the love of things that
please our natural sight, our natural appetites and inclinations.
Through these we love ourselves and the world to a degree that holds
us in bondage, a kind of slavery. This is meant by Paul in these
words: "To whomsoever ye yield yourselves servants to obey, his
servants ye are, whether of sin unto death, or of obedience unto
righteousness." Peter means about the same by these words: "Of whom a
man is overcome, by the same is he brought into bondage." And in the
book of Hebrews we read of such "who, through fear of death, were all
their lifetime subject to bondage." Being born again spiritually, into
a new state of heart and life, we are set free from our bondage to
sin. In this newborn state we love to do the will of God, and love the
company of good people, and desire to be in the church with the people
of God. The Lord Jesus says: "If the truth shall make you free, ye
shall be free indeed." It is by and through the truth that men are
redeemed. "Verily, verily, he that committeth sin is the servant of
sin." These are the Lord's own words.
But the worst state any one can be in is a state of bondage in sin,
with no desire, no wish or feeling of any kind, to get out of it. This
spirit of indifference stamps the seal of darkness deeper and deeper,
until the soul loses all desire for anything better. I am just now
reminded of what I read not long since. A family of the name of
Slocum, living in the State of Pennsylvania, if I mistake not, many
years ago, was visited by Indians for the purpose of plunder. With
other things they carried off one of the children of the family, a
girl several years old. The family was sorely distressed, and every
possible effort was made to rescue the child. But all in vain. Many
years after, when the poor little girl's father and mother were both
dead, her surviving brother and sister heard of her. They felt
satisfied they had been correctly informed, and resolved to go to see
her, and if possible try to get her back to live with them once more.
They went on horseback, and found her a long way off in what was then
an unsettled part of Ohio. I may be mistaken even here, as to the part
of the country they found her in. But they did find their sister
living among the Indians, and in fact the wife of one of the chiefs.
She still remembered some English words. They got her to understand
who they were, and they wished her to go back with them to their home.
But she would not go. She gave them to understand that she was
_satisfied_ to remain with the Indians, destitute and comfortless as
they were. The last trace of home feeling had left her heart, and with
it had departed every vestige of religious concern and love for social
life. Sad and sorrowing did her brother and sister return to their
homes; and to the time of their death they never ceased to mourn for
their lost sister. I have told you a true story; and if it causes the
eye of some tender-hearted mother to grow dim with a tear I say, _It
is well_. God's children are exhorted to be tender-hearted,
compassionate one for another, and to weep with the sorrowing.
But there is something that should touch our sympathies and bring our
tears from fountains far deeper than those opened by such stories as
the one I just related. And that is the condition which so many are in
with respect to the things of salvation. Like the poor woman I told
you about, they are deaf to all that is told them about a better life,
and dead to all that God and man are willing to do for them. It is
sometimes said of the sick that as long as there is life there is
hope. So let it be with us in behalf of such. If the lost sister could
have been made sensible of the great benefit it might have been to her
to go back and live in a civilized and religious way, at last she
might have consented to go. So let us hope that many, who are still in
the bondage of sin and the darkness of this world, may see the truth
that will set them free and give them light to repent and live.
SATURDAY, July 2. Cross the Cheat mountain to John Riley's in
Pocahontas County, Virginia.
SUNDAY, July 3. In the forenoon I attend a Methodist quarterly
meeting, at which they hold what they call a love feast; that is, they
take bread and water; and after preaching they take what they call the
Lord's Supper. They seem to be very sincere in what they do; but to my
mind they are not consistent in calling a morsel of bread and a sip of
wine, taken at the middle of the day, the Lord's Supper. I am sure we
have no right to depart from God's order in anything appertaining to
his church and worship.
In the afternoon I preach a funeral and baptize John Riley. Dine at
Jacob Yager's on top of the Alleghany mountain, and stay all night at
Adam Hevner's. Brother Kline got home Thursday, July 7.
SUNDAY, July 10. Baptize Samuel Bowman and wife. Brother and Sister
Bowman give proof of being a good tree by the fruit they bear.
Samuel Bowman lived and died on Linville Creek, not far from Brother
Kline's place. He raised a highly respectable family, very
intelligent, and some of his children became members of the church of
the Brethren.
SATURDAY, July 30. Meeting at Liberty, in Page County, Virginia. I
speak on FOREORDINATION and ELECTION. Much has been said and written
on these subjects. It is to be feared, however, that instead of light
being thrown upon them in the way they have been treated, darkness,
rather, has been added to darkness. No subjects wrongly viewed can
look darker; and none rightly viewed can look clearer. The word
FOREORDAIN means _to ordain beforehand_: and the word ELECT means _to
choose_. Some that I have met with, in speaking on these subjects,
particularly as they are given in the epistolary writings of the New
Testament, remind me of fish in a net; they flounder about in the net,
while every effort they make fastens them only the more tightly in its
meshes. They read: "Whom God foreknew, he also FOREORDAINED to be
conformed to the image of his Son, ... and whom he foreordained, them
he also called: and whom he called, them he also justified: and whom
he justified, them he also glorified." Rom. 8:29, 30. Likewise the
text before us: "ELECT ... according to the foreknowledge of God the
Father, through sanctification of the Spirit." 1 Peter 1:2.
These passages, with others of a somewhat similar import, do _not_
teach the foreordination and election of individuals independent of
character and fitness. A lack of perception of this comprehensive
truth accounts for the general misunderstanding of these and like
passages in the apostolic writings. The doctrine of _election_, as it
is called, opens out into a very large field for thought and
investigation. It takes in the whole way of salvation from beginning
to end.
"God is love," and the universe, with all its display of wonders and
apparent opposition of forces and their ends, was created and is
upheld by the eternal hand, for no other purpose than to make his love
be seen and felt by his intelligent creation. Any other view
challenges the divine love and reflects discredit upon the divine
wisdom. All that we know of God is revealed in the truth he has given
to save man from sin and its consequences. His love, wisdom and power
are all revealed in his great scheme to build up a heaven of eternal
glory and bliss for all who desire or are willing to share in its
blessedness. But God does not work out of order. He works in accord
with the love and wisdom which are his essence, and both infinite and
eternal with him. Before the heavens were made, or ever the
foundations of the earth were laid, it was the divine purpose to
create intelligent beings to be eternally happy. When God created the
heavens and the earth he made man in his own image and likeness. Man
was happy. But he fell. And God foresaw that man would fall; and to
remedy the loss and restore man to the divine image again, Christ was,
as a Lamb, slain before the foundation of the world. In the Divine
estimation Christ was slain before the foundation of the world; but to
us, visibly, not until four thousand years afterward. In the divine
foreknowledge the church was established before the world was made,
and God _foreordained_ who should compose it, basing this
foreordination, not on one in preference to another on any personal
ground, but on the ground of fitness as to quality. Foreordination and
election have nothing to do with man other than as pertains to quality
and fitness. The penitent, believing, loving and obeying, humble,
self-denying soul is _foreordained_ to be one of God's ELECT, now,
henceforth and forever.
I now repeat the text: "Elect ... according to the foreknowledge of
God the Father, through sanctification of the Spirit." What I have
said harmonizes with this, because the qualified fitness of the
_elect_ is through sanctification of the Spirit. Our Lord prays for
all in these words: "Father, sanctify them through thy truth: thy word
is truth." It is through the truth that men are sanctified, and the
sanctified the world over and through all time are God's elect,
according to his foreknowledge or foreordination, because no others
can be. The all-in-all of this great subject resolves itself into the
simple fact that men do not come into covenant union with God unto
salvation because God elected and foreordained it to be so in their
special behalf as individuals, unconditionally chosen beforehand,
whilst others no worse than they are left to go to destruction; but
they are elected _according to God's foreordination_ because they have
come into covenant union with him unto salvation; and have, therefore,
the fitness to be worthy of being so chosen or elected. Their election
and foreordination are not the cause but the result of the fitness. It
is foreordained that "of such is the kingdom of heaven," because it
cannot consist of any other kind.
But let us turn to Ezekiel's prophecy, 33:11, "As I live, saith the
Lord God, I have no pleasure in the death of the wicked; but that the
wicked turn from his way and live: turn ye, turn ye, ... for why will
ye die; O house of Israel?" If the house of Israel was of the elect on
an unconditional basis of salvation, they surely would return at some
time, and why such concern? If not, all the calling after them that
could be done would not fetch them back, because they were not of the
elect. This is exactly where the doctrine of unconditional election
leads.
Again, 2 Peter 3:9, God is "not willing that any should perish, but
that all should come to repentance." If God is not willing that any
should perish, why did he not make provision and save all? If it is
possible for him to save some just because he chooses to do so without
any conditions, why not save all? I know what the advocates of this
doctrine which I am combatting teach: they say God makes his elect
willing to repent and turn to him in the day of his power. I ask, If
he is not willing that any should perish, why does he not save all? If
he wills that all should come to repentance, why does he not give
repentance to all and remission of sins? I mention these things merely
to show the contradictions and confusion involved in the doctrine of
unconditional elections.
I will here relate what I read somewhere not long ago. A very pious
African slave was employed in waiting on the guests at a public house
of entertainment. One of the guests, who was a man of some prominence
in the world, having been informed of the unaffected Christian piety
of this poor slave, thought to sport with him. Addressing him by name,
he said: "I want you to tell me whether I am one of the Lord's elect
or not." "Indeed, sir," said the poor slave, "I have never heard of
your being a candidate. If you want a place in the good Lord's service
you must go to him and tell him that you are a candidate, that you
will accept the lowest place that he is willing to give you, and that
you will do whatever he requires at your hands. If," continued he,
"you come out publicly in this way, I can then tell you what I think
as to whether you are one of the Lord's elect or not."
FRIDAY, August 5. Harvest meeting at our meetinghouse. Much good
singing, with thanksgiving and speaking suited to the occasion.
SUNDAY, August 28. Meeting at Edom, a village about six miles
northward from Harrisonburg, Virginia. I spoke from 1 Peter 3:18, 22.
The first part of this text should be handled with great caution.
Precisely what is meant is not very clear. I am told that a critical
examination of the Greek text does favor the doctrine that Christ went
from the cross to carry the news of his victorious death to the
spirits of those who perished in the flood. If it pleased the good
Lord to carry the news of salvation to this throng of prisoners and
release them from their prison, who can say aught against it? My heart
would rejoice to think that every being in the universe could and
would, sometime, in the course of the ages, be made sinless and happy.
But we should never concern ourselves about what God has not revealed.
It is our right and privilege to rejoice evermore in the free and full
salvation clearly set forth and freely offered in his Word. To the
unconverted and careless sinner, I here say to-day, as I love your
immortal soul, Do not rest your hope of salvation upon anything short
of a saving faith in our Lord Jesus Christ. If our Father in heaven
has provided another way, as some would say, "by fire," I know not
that way.