"Kings are men to glory known
Who wade through fire to a throne;"
but a seared and blistered body is a great price to pay for an earthly
crown. So I think that "by fire," even if such a thing were possible,
would be a very undesirable way of getting into heaven, especially if
the fire means "hell fire." Martyrs, it is true, have gone to glory
through fire; but not the fire that burns and sears the soul. It was
only that elementary fire kindled by wicked hands around the stake. It
could kill the body, but after that there was no more that it could
do; and the purified and ransomed soul of the sainted being who thus
had suffered could look down from heights of glory upon the ashes of
his martyrdom and sing: "O death, where is thy sting? O grave, where
is thy victory?"
But to return to the text. We here note this remarkable language, that
"baptism doth also now save us." I suppose Peter uses the word
"baptism" here in its authorized acceptation, which is the immersion
of the body of a believer in water in the name of the Father, and of
the Son, and of the Holy Ghost, by a properly authorized administrator
of the ordinance. But in what sense can baptism be said to save us? My
first answer is, It saves us just as the sevenfold washing in Jordan
on the part of Naaman saved that leprous nobleman from being consumed
by the leprosy.
I will extend my remarks somewhat concerning Naaman the Syrian. He
came to the Prophet Elisha to get cured of his leprosy. He was well
supplied with valuable presents for the man of God, to be given to him
in the event of his being healed by him. The prophet of God told him
to go and wash or bathe seven times in the Jordan. This appeared too
insignificant for such a great man as he was to submit to. Besides he
regarded the waters of Damascus as superior in virtue to the waters of
the Jordan, and he started off in a rage from disappointment. But as
he was leaving his servants said to him: "If the prophet had bid thee
do some great thing wouldest thou not have done it? how much rather
then, when he saith to thee, Wash, and be clean? Then went he down and
dipped himself seven times in Jordan, according to the saying of the
man of God: and his flesh came again like unto the flesh of a little
child, and he was clean." Now, in my view, baptism saves us as this
sevenfold dipping in Jordan saved Naaman. Not the water, but the
spirit of obedience, is what saves. It saves us as going through the
door into the ark saved Noah and his family. It saves us as passing
through the Red Sea saved Israel from the host of Egyptians that were
in pursuit. This passage of Israel through the sea is called a
baptism.
And what shall I say more? For it looks as if this ought to be enough.
But I would like to send my voice around the globe laden with the
truth that "faith without works is dead," and that baptism is the very
first outward work of obedience the believer is required to do. This,
with the other ordinances of God's house, in connection with a good
life ornamented with the fruits of love and good will toward men,
gives life to faith and proves that it is a living reality in the
soul.
Saul of Tarsus was a believing convict;
"Borne down beneath a load of sin;
By Satan sorely pressed--"
for three days and nights, in which he did neither eat nor drink.
Ananias came to him with instructions direct from the Lord, saying:
"Arise, and be baptized, and wash away thy sins, calling on the name
of the Lord." Can we suppose that Saul would have become the happy
convert that he was, had he refused to obey?
Some think that baptism is nothing, or so nearly nothing that it is
hardly worth taking into the account of Christian life. May it not as
truthfully be said that faith is nothing, and that repentance is
nothing, and that obedience is nothing? Where is the difference?
In all love, with my heart moved in good will toward every one in this
house, I do here say that for the life of me I cannot see how any one
can hope for salvation while living in open disobedience to the only
Savior, Jesus Christ. Can any plead ignorance? From this hour forth
you shall not bring that in as a plea for neglect of duty, for I now
repeat in your ears the words that fell from the lips of Jesus
himself: "He that believeth and is baptized shall be saved." Have I a
right to say that you will be saved without baptism? I claim no such
right. You may say the penitent thief on the cross was saved without
baptism. So he was; all things are possible with God; and
notwithstanding all that God has said in his Word about baptism and
its blessed followings, I boldly say to you that if you die knowing as
little about it as the thief on the cross did, with no better chance
to have it administered upon you and to you than he had, God will
never require it at your hands. But from this day on, if not before
this day, you are lifted out of the darkness that encompassed his
mind, and can nevermore plead ignorance. Besides, your hands and feet
are not nailed to a cross as his were. You are not reduced to the
extremity of calling for mercy with the last gasp of expiring life.
"How shall we escape if we neglect so great salvation?"
Again: Hear what was said to the convicted multitude on the day of
Pentecost: "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." Have I a right, has any one a right, to say that
these promises would have been fulfilled without baptism? But they
were fulfilled, for the same day there were added to the brethren then
present, about three thousand souls. Would such addition have been
made without a compliance with the terms of admission? But those who
speak and think lightly of baptism, whilst they may not see it so, do
virtually dishonor the blessed Jesus by their implied belief that he
demands something of his people which is of little or no account. They
insult him by substantially saying they understand his business better
than he does himself. Are any ashamed to be baptized? If there be one
such here to-day, I warningly repeat in his or her ear this saying of
Jesus: "Whosoever shall be ashamed of me and my words, of him shall
the Son of man be ashamed, when he cometh in his own glory, and the
glory of the Father, and of the holy angels."
I have a clear conscience that I am attaching to this subject no more
importance than it justly claims in the scale of salvation. When I lay
me down to die, above all things I desire to feel assured that "I have
not shunned to declare the whole counsel of God." I submit these
remarks to your consideration, with a prayer for the divine blessing
upon us all to his glory. Amen!
TUESDAY, September 13. Perform the marriage ceremony of Michael Brake,
of Hardy County, Virginia, and Julia Ann Hevner, of Rockingham County,
at the home of her father, William Hevner.
THURSDAY, September 22. Attend a love feast at Abraham Huffman's in
Page County, and stay all night at Nathan Spitler's. These two
brethren give promise of great usefulness in the church.
SUNDAY, October 9. Brother Kline started to Maryland and Pennsylvania.
I here name the families he visited on this journey, in the order the
visits were made: Brother Waltman's, Jacob Saylor's, Widow Baer's,
Jacob Rees's, Jesse Royer's, Widow Rees's, Moomaw's, David Garber's,
Widow Bofamyer's, Joseph Pontz's, Minich's, Harnley's, Hartzler's, on
Tulpahocken, Daniel Zug's, John Gipple's, Abraham Gipe's, Isaac
Brubaker's. At this place he stayed the night of Monday, October 24.
He reports that a snow began to fall about three o'clock Monday
morning, which continued till evening, when it was over a foot in
depth. A remarkable occurrence for the time of year, October 24. It
will be remembered by many for a time to come. He then visited Abraham
Balsbach's, Moses Miller's, Allen Mohler's, William Etter's,
Sollenberger's, Engel's, Christian Keffer's.
I now name the places where he attended meetings: Jacob Saylor's
meetinghouse, October 13; Pipe Creek meetinghouse, October 14; Jacob
Rees's meetinghouse, October 15; Meadow Branch meetinghouse, October
16; Brother Moomaw's, October 17; Mount Joy, October 18; Widow
Bofamyer's, October 19; Joseph Pontz's morning, Brother Minich's
evening, October 20; Brother Harnley's morning, Shafferstown evening,
October 21; Brother Hartzler's on Tulpehocken, October 22; Milborough
morning, John Gipple's night, October 23; Isaac Brubaker's, October
24; Spring Creek morning, Abraham Balsbach's afternoon, October 25;
Mechanicsburg, October 26; Allen Mohler's, October 27; William
Etter's, October 28; Sellenberger's, October 29; Welsh Run
meetinghouse forenoon, Ridge meetinghouse night, October 30.
MONDAY, October 31. Start for home. Brother Kline arrived home safe
November 4. This report speaks for itself in behalf of his energy and
activity in the work of the ministry. Such instances of untiring
effort! Twenty-three meetings attended; and as many discourses
delivered, in seventeen consecutive days! Besides, he had considerable
traveling to do in reaching these appointments; and never stayed more
than one night at the same place! We involuntarily ask, When did he
sleep? or, Did he never get tired?
TUESDAY, November 15. Brother Samuel Bowman died this morning. I
rejoice to think he was a sincere follower of the Lord, and that he
has left a life record which he will not likely be ashamed to own in a
coming day.
SATURDAY, November 19. Night meeting at Prince's schoolhouse, near
Brother Abraham Huffman's, in Page County. Acts 8:12. TEXT.--"But when
they believed Philip preaching the things concerning the kingdom of
God and the name of the Lord Jesus Christ, they were baptized, both
men and women."
The dispersion which followed the fiery persecution of the saints at
Jerusalem was productive of good. The scattered apostles, and the
overseers of the deacons as well, of whom Philip named in the text was
one, preached wherever they went, and many believed. The very steps
taken by the enemies of the cross to put an end to its power "turned
out unto the furtherance of the gospel." In this we can see the
overruling hand of Providence.
There is one point in this line of thought which I desire to make
specially prominent. This point is the readiness with which believers
in that day submitted to the ordinance of baptism, and the
consequences which were almost sure to follow. The duty of being
immersed seems to have pressed itself upon their hearts, and nothing
short of obedience to this command could give their consciences rest.
But how is it now! Error has done so much to rob this impressive
ordinance of its beauty and significance that many seem indifferent to
its claims, or ignore it entirely.
Thousands professing faith in Christ at the present day go away from
the _revival_ singing:
"Nothing, either great or small;
Nothing have I now to do:
Jesus died and paid it all,
Long time ago."
This would surely be getting salvation at a cheap rate. There is in
this no "trial of faith, more precious than gold," no "cleansing of
the flesh and spirit, perfecting holiness in the fear of the Lord."
This means receiving the crown without bearing the cross. But the
early Christians were never soothed with such sedatives. On the
contrary, they were admonished to count the cost. Some of the items in
this cost were "_self-denial, no certain dwelling place_," _the loss
of all things, persecutions, fiery trials, bonds, imprisonments,
death_. They were not taught to regard the church as a cradle in which
their spiritual infancy was to be rocked, but as being a camp for
soldiers, with stout hearts and strong sinews, ready to do battle for
the Lord. They were therefore exhorted to put on the whole armor of
God: and their baptismal vow was the act of putting this armor on
publicly, and their enrollment in the Lord's host, prepared for the
great conflict. They were expected from that hour forth to "fight the
good fight of faith," and the battle hymn that flowed out of the heart
of every baptized believer of that day was, in spirit if not in form,
the same that some of us are still ready to sing:
"Sure I must fight, if I would reign;
Increase my courage, Lord:
I'll bear the cross, endure the pain,
Supported by thy Word."
I would rejoice if I could here, this night, be the means of melting
the ice that binds the hearts of some halfway believers, and if the
angel would trouble the sluggish pool in others. May God help you,
friends, to feel a sense of your duty, and, like these honest
Samaritans named in the text, "believe the things spoken concerning
the Kingdom of God and the name of Jesus Christ, and be baptized, both
men and women."
Brother Kline was actively engaged in preaching and visiting the sick
professionally as a physician to the close of the year. He traveled in
the year 1853, 4,411 miles.
I find it impossible to trace all the visits to distant churches and
families made by Brother Kline, and keep this book within the limits
of a suitable size. I therefore omit much which might be of interest.
FRIDAY, March 3. Council at the old meetinghouse above Harrisonburg.
SATURDAY, March 4. Council closes. Night meeting in Dayton, Virginia.
I speak from Psalm 144:11, 12: "Rid me, and deliver me from the hand
of strange children, whose mouth speaketh vanity, and their right hand
is a right hand of falsehood: that our sons may be as plants grown up
in their youth; that our daughters may be as corner stones, polished
after the similitude of a palace."
This is a wonderful prayer from the heart of one who was both priest
and king of his people. As a priest, David had the care of the
spiritual welfare of his people; and as a king, the civil prosperity
of Judah and Israel. The prayer of my text is offered in behalf of
both these interests, the spiritual and the temporal. Probably no man
ever felt more deeply the truth expressed in his own words, elsewhere
recorded, "Happy is the people whose God is Jehovah," than David did.
The lofty consciousness, which is the orderly outgrowth of correct
knowledge of God's love, wisdom and power, and man's utter lack of all
these attributes, accounts for the dependence and trust he reposed in
God. This called forth the prayer of my text. It contains three
petitions. The first is _for deliverance from strange children_; the
second, _that the sons may be as plants_ [olive trees] _grown up in
their youth_; the third, _that the daughters may be as corner stones,
polished after the similitude of a palace_.
David comes into the presence of the Lord-as the representative of his
kingdom. His watchful eye has seen the tracks and his listening ear
has heard the steps of strange feet. They are the feet of the
surrounding idolatrous nations. He calls them strange children, for
such they are; because in language, manners and dress they give proof
that they are not of Judah and Jerusalem, but of Sodom and Egypt. More
than this, these strange children are enemies. They would break up the
self-denying worship of the true God and rob the sanctuary of all its
sacred garniture. They would corrupt the morals, debase the manners,
and deprave the tastes of the young. "Their mouth speaketh vanity."
They boast of their liberty. Their sinful indulgences are not
restrained by law. They are _free_ to do whatever the lust of the
flesh and the eye may incline them to do. "Their right hand is the
right hand of falsehood." This figure is very strong. The _right hand_
in this place is figuratively put for knowledge, wisdom, power, and
whatever else they may vainly boast of having. But they are destitute
of all these. They have no knowledge of that which is good, because
they desire it not. They have no wisdom, because they have never
lifted their minds and hearts to the high plane of desire to do
justice and judgment. They have no power save that which is of the
natural man; and that power, unless properly restrained, is always to
be feared. No wonder that he says of these idolatrous, licentious
people that "their right hand is the right hand of falsehood."
But how is the Lord to rid him of and deliver him from the hand of
these strange children? By causing fire to fall from heaven and
consume them? By causing a flood of water to drown them? Or by making
the earth to open her jaws and devour them? No, no; in none of these
ways; for in such destruction of enemies there is no trial of the
faith of his people. Brethren, do you know that it is, has been and to
the end of time will be the pleasure of our heavenly Father to try the
faith of his children? This cannot be done independent of means. Do
you know that a tree standing in a stormy place takes deeper root than
one that grows up in a calm, sheltered spot? Do you know that a child
shielded from every trial, and kept out of the reach of all
temptation, will grow up with a very weak moral development? The back
that is never made to bear a load will forever stay weak. The hand and
arm unused to toil will lack strength and skill. God does not want a
kingdom made up of imbeciles. He wants a people strong in faith, who
can make a good fight, "the good fight of faith; lay hold of eternal
life;" and if needs be "take the kingdom of heaven by violence," the
violence that resists the devil and makes him leave tracks which point
away from where his people stand. The track always tells which way the
fox has gone.
This strength of faith, Brethren, is included in David's prayer for
his people, and he puts it in this shape: "That our sons may be as
plants [olive trees; see Psalm 128:4] grown up in their youth." We all
know that plants, including trees, make their best growth and yield
their best results in the open air, where they are exposed to the sun,
wind, rain, storm and drouth. And it is there they can receive the
tillage they need.
You see how readily this beautiful figure applies to the rearing and
education of children. "That our sons may be _grown up in their
youth_." Their manhood as to faith, virtue, obedience, wisdom,
intelligence and piety is largely developed while they are yet young.
How many mistakes are made by parents right here! They say of their
sons: "Ah, they are young. After awhile they will be through with
sowing their wild oats, and then I expect better things of them." The
better things may come, but David prayed otherwise. He wanted the
better things to grow up with their growth, and strengthen with their
strength, so as to be perfect men even while yet in their youth, as
lambs may be perfect in form and quality before they are fully
developed into sheep.
But more. He prays that "our daughters may be as corner stones,
polished after the similitude of a palace." Many of us, no doubt, have
seen palaces built of polished stones. David almost breaks me down
under the weight of his strong and significant figures. He wants the
sons of Judah and Jerusalem to be fruit-bearing trees with strong
roots struck deep into the ground. But the sphere in which the
daughters are to move, the part they are to act, the place they are to
hold in the social and religious life of the church and the world, is
different from that of the sons, and so he uses a very different
figure. They are to be corner stones, polished and set into a palace.
Corner stones, from the ground to the roof, are those upon which the
strength and beauty of a building greatly depend. A defect here mars
the appearance and detracts largely from the permanence and value of
the structure. David wants to see the daughters strong and solid as
corner stones, in faith, virtue, wisdom and all else that helps to
make a woman strong: and at the same time polished with all the
refinements of taste, modesty, beauty, gentleness, tender-heartedness
and love.
Since God has specially endowed woman with large capacities for
developing these powers and graces, let her look to it that they be
not suffered to lie buried in a napkin, or perverted to the idolatrous
worship of the goddess of fashion. The plastic and pliable temperament
of woman tends towards making her an easy prey for the tempter, when
he approaches her with smiles, bearing in his hands jewels of gold,
braided hair, and costly apparel. She is lured the same by the giddy
revel and the fashionable dance--trusting, thoughtless, happy child;
ready for almost any pleasure that makes the cheek to glow and the eye
to sparkle with delight!
Mothers, be patient, watchful and wise in training your daughters.
Withhold from them no good thing, but teach them to shun the ways that
are "the ways of hell." Fathers, be mild, but firm in training your
sons into habits of sobriety, temperance and abstemiousness from all
bad habits. Pray with them and for them, and if possible teach them to
feel that there is something better than the life and purer than the
love of this world. May God bless the young people of our land and
make them the pillars of his truth, is my prayer.
THURSDAY, April 13. Council meeting at the Mill Creek meetinghouse.
Brother Isaac Long is elected speaker, and Christian Hartman deacon.
Brother Isaac Long gives promise of great power in the Word. He has a
very good voice for both speaking and singing. I do not wish to attach
undue weight to this most wonderful gift of God, but when the head is
stored with knowledge and the heart with the love of truth, the human
voice is one of the great means by which God makes known the saving
virtue of his Word.
FRIDAY, April 14. Council meeting at the old meetinghouse. Brother
John Thomas is elected to the deaconship.
SUNDAY, April 30. Meeting at our meetinghouse. Samuel Wampler and wife
baptized.
THURSDAY, May 11. Perform the marriage ceremony of George Wine, son of
Samuel Wine, and Lydia Good, daughter of Jacob Good.
MONDAY, May 22. This day Brother Kline starts to the Annual Meeting.
He gets to Cumberland on the twenty-third, where he meets Brother E.K.
Beachley, who takes him to his home. The same evening he attends a
love feast at a meetinghouse near by.
FRIDAY, May 26. He attends a union meeting at the Middle Creek
meetinghouse, in Somerset County, Pennsylvania.
SATURDAY, May 27. He has meeting near Brother David Lichty's. I will
clothe the skeleton of this discourse as best I can. Acts 10:34, 35.
TEXT.--"Then Peter opened his mouth, and said, Of a truth I perceive
that God is no respecter of persons; but in every nation he that
feareth him, and worketh righteousness, is accepted of him."
It required a miracle to convince Peter that any besides Jews were to
be favored with the Gospel. But a man of his stamp of character, hard
to be convinced, resolute even to drawing the sword in defense of his
friend or faith, is not likely to be imposed upon by false
appearances, nor deceived by unreliable promises. Just such a man
Jesus needed, and just such a man Jesus chose to be foreman in his
little band of disciples. But when all doubt was removed from Peter's
mind, his faith became to be a part of himself. Its roots branched out
into every part of his nature, and permeated his entire self. Well
could Jesus say of the TRUTH which Peter so nobly confessed, and to
which he so nobly adhered in the later years of his life by a _faith_
that bore the test of fire: "Upon this rock will I build my church,
and the gates of hell shall not prevail against it." Such faith ever
has been and ever will be the foundation on which his church stands.
But now Peter clearly sees that the Gentiles are "fellow heirs with
the Jews," and equally entitled to the right of becoming members of
"the household of faith." "God is no respecter of persons: but in
every nation he that feareth him, and worketh righteousness, is
accepted of him." Neither social, moral nor political caste, nor age,
sex, color nor condition impose any barrier to God's acceptance. Peter
was taught this by his vision; and this is the meaning of the text.
But whilst God is thus impartial, we must not forget that his
acceptance of any and every one depends upon their acceptance of him.
"_He that feareth God._" I will say something on this. A
misunderstanding of this may do serious harm. Let me first say that
our heavenly Father, God, is not a despot or tyrant. There is no
element in his nature or essence that in the slightest degree savors
of despotism or tyranny. Jesus says: "He that seeth me seeth the
Father: the Son who is in the bosom of the Father, he hath declared
him. And from henceforth ye have both seen the Father and know him."
Jesus was also called Emmanuel, which, being interpreted, is, "God
with us." Do we, then, desire a correct knowledge of God the Father?
Let us acquaint ourselves with his Son Jesus Christ, and we will have
it, for he came to do the will of the Father. This was his explicit
work; and he accomplished it, for he says in his last great prayer:
"And now, O Father, I come to thee, having finished the work thou
gavest me to do."
Now I ask, Did Jesus ever show anything else than good will toward
men? Is there not manifest love in every act of his recorded life? Did
he not go about doing good? Did he not say: "No man hath greater love
than this, that he lay down his life for his friends. Ye are my
friends, if ye do whatsoever I command you"? God's love is seen in the
life work and words of Jesus.
Now, then, in what sense is Jesus Christ to be feared? In the very
sense in which his disciples feared him. But this was not in the sense
of being timid or fearful of his presence. On the contrary, they
desired to be with him and near him, for they felt secure in his
presence. They could take hold of his hands and see the nail prints,
and the spear mark in his side. John leaned on his breast at table,
and the women took hold of his feet. His word of comfort was: "Fear
not," and he often repeated this in their ears. "Be not afraid; it is
I." In all this we see the heart of our heavenly Father, for "the Son
is the express image of him." In what sense, then, are we to fear God?
Only in the sense of fear to go counter to his will. "Perfect love
casteth out fear." The redeemed saints and angels who stand before his
heavenly throne in perfect love know no fear of God, "for fear hath
torment." But we, who still grovel on earth battling with the world,
the flesh and the devil, have cause to fear offending his righteous
and holy will. But this only when we are tempted to leave some duty
undone or to commit some actual sin. As long as we walk in the good
way of love, faith and obedience we have nothing to fear. To all such
Jesus ever says: "Fear not, little flock; for it is your Father's good
pleasure [delight, joy] to give you the kingdom."
"_And worketh righteousness._" It is in order now to speak on this
point in the text. We know that God is just, "and there is no
unrighteousness in him." The prophet Daniel in his confession said: "O
Lord, righteousness belongeth unto thee." To work righteousness, then,
is to do the righteous will of the Father. All works of righteousness
have their origin in supreme love to God and subordinate love to man.
"Thou shalt love thy neighbor as thyself" covers the ground. It is
very much the same as that other saying of Jesus: "All things
whatsoever ye would that men should do unto you, do ye even so unto
them, for this is the law and the prophets." This command comprehends
all the possible relations of men with each other. It takes in the
social, moral, civil, commercial, national and religious relations of
the human family in all time; and when a man's conduct in these varied
relations is governed by the Lord's golden rule, he is working
righteousness in the eye of God and is accepted of him. "_He that
worketh righteousness_" takes in every human being that lives a good
life. But no one can live a good life without help from the Lord.
Jesus says: "Without me ye can do nothing." Cornelius had help from
God. He feared God. He worshiped God. He was a devout man himself, and
all his house had the same reverence for God. He had also heard of
Christ, especially of the witness borne by the Holy Spirit, at his
baptism, and that of the Father acknowledging his divine sonship.
But Cornelius needed instruction in matters pertaining to the
ordinances of God's house. His knowledge and faith were sufficient for
the purposes of living a good, righteous life. He was a man of prayer.
He also possessed that element of goodness which Paul says is greater
even than faith, and that element is _charity_. Notice, the angel said
to him: "Thy prayers and thine alms are gone up as a memorial before
God." The angel included nothing else. In our acknowledgments of
regard and favor in the behalf of any one we refer to one's character
and standing in the eyes of men. But the angel made no such reference.
From this we may learn what God loves most in his people, and that is
LOVE. The love of Cornelius for God was manifested by his prayers.
Loving, faithful, trustful prayers are the proof that we love God: and
kindness, gentleness and goodness toward others, the proof that we
love our neighbor. This was manifest in his alms.
But the Lord wanted Cornelius to arise and mount a higher plane in the
life of righteousness: a high plane of holy intelligence and knowledge
respecting himself and his people. The Holy Ghost falling upon him and
the rest brought with it the illuminating power, in verification of
the Lord's words: "The Holy Ghost, whom the Father will send in my
name, he shall teach you all things." This inflowing power, teaching,
quickening, regenerating the soul, is what Jesus means by a man's
being born of the Spirit: and in its order and connection "the washing
of regeneration," the water baptism, the water birth into the church,
follows. Cornelius was baptized, and all the devout members of his
family with him. This is the last mention that is made of him. Very
soon after this time that fearful persecution of the saints arose in
Jerusalem and Judea, which resulted in their dispersion to foreign
countries and places, so that Cornelius may never have enjoyed the
privilege of having the remaining ordinances of feet-washing, the
gospel salutation of the kiss, the love feast, and the holy Communion
of the bread and wine administered to him and his house. As no church
could be organized at the house of Cornelius at that time, these
ordinances had to be postponed. In truth, their introduction and
observance must always be guarded with care, lest they be abused and
perverted, as they were at Corinth some years later. But of this we
are sure: "If there be first a willing mind, it is accepted of a man
according to that which he hath, and not according to that which he
hath not."
I cannot close without a few reflections on what has been said. When
Cornelius was told what to do, he did not hesitate a moment. Forthwith
he sent for Peter. When Peter came he received him with joy, and would
have worshiped him in devout solemnity, had Peter not instantaneously
rejected his approach. When the inflowing baptism of the Holy Spirit
gave him and those with him the new birth of the Spirit, they were
ready to receive the water birth by baptism in water. The water was
not forbidden, because no opposition to the Gospel had as yet arisen
in Cesarea.
Now, friends, here is an example worthy of imitation. Let me prevail
in my appeal to you in behalf of your immortal souls. "To whom much is
given, of him they will require the more." Much is given you, my dear
friends who have so attentively listened to me to-day. "He that hath
ears to hear, let him hear." To hear is to obey. "He that knoweth to
do his master's will, and doeth it not, shall be beaten with many
stripes." "What shall it profit a man, if he shall gain the whole
world, and lose his own soul? or what shall a man give in exchange for
his soul?" These "words are spirit and they are life." "Learn of me,"
says the best friend on earth, "and ye shall find rest unto your
souls."
SUNDAY, May 28. Love feast at Forney's. Christian Schmucker is
ordained to the full work of the ministry.
TUESDAY, May 30. Love feast at David Summers's. An election is held.
Brother David Royer is elected speaker; and Daniel Newcomer and David
Summers deacons.
THURSDAY, June 1. Love feast at Brother Joseph Royer's, nine miles
north of Canton.
SATURDAY, June 3. Stay all night at Brother Nathan Stern's.
SUNDAY, June 4. Come to place of Annual Meeting. Breakfast in the
shed. Six persons baptized.
MONDAY, June 5. Form committees, and begin to take in queries. Stay
all night on the ground.
TUESDAY, June 6. Begin the discussion of questions. Get through with
the slave question by noon. All night on the ground.
WEDNESDAY, June 7. Get through with business by eleven o'clock, and
the meeting breaks up.
SUNDAY, July 23. This day Joseph Miller and I start to the counties of
Pendleton, Hardy, Randolph, Pocahontas, and Highland. I ride Nell.
These two brethren were absent on this journey precisely three weeks
to the day. I fear it would be tedious to the reader to trace them day
by day and step by step through all the ways they went. Not a day
passed in which they did not fill one appointment for preaching, and
often two. Brother Kline felt at home among the mountains. He had a
lively appreciation of the sublime in nature; and more than once does
he note the grandeur of some mountain's lofty summit over which he
passed; the majestic power of some falling stream; or the awful
solitude of some deep forest. It was mainly a timbered country through
which they passed. The regions traversed by the Alleghany mountain
proper were in that day still in a state of nature; and the scattered
inhabitants very nearly in the same state. Many of them live very
remote from any railroad or other public highway.
At a private house, in Randolph County, he says: "Extensive forests of
very tall and straight timber which would be exceedingly valuable for
building and other purposes, could it be gotten to market, cover large
sections of Randolph, Pocahontas, Tucker and other counties further
west. But as time goes on population will increase; and after awhile
the urgent demands for the timber and other productions of these
regions will cause roads to be constructed for their transportation to
markets. We should not be backward in our efforts to secure permanent
foothold for the truth as we hold and practice it. Many here cannot
read for themselves; and it pains my heart to find how poorly they
have been instructed in the things pertaining to the way of salvation.
The small amount of preaching they hear is not often of an instructive
character. It appeals to the feelings, but does not inform the mind.
This I learn by conversing with them. They are told to believe, it is
true; but what their faith is to lay hold of, and what the Lord
requires them to do that they may serve him acceptably, is not made
clear to their minds. It is not to be inferred that all are on the low
plane of intelligence I have described. There is here and there an
exception. But the exceptions are rare. And in our preaching we aim to
speak, as did Paul, 'as to babes.' As to natural capacity, and their
capability of attaining to high intelligence in the things of men and
God, things human and divine, under the hand of adequate instruction,
I regard them as being equal to any people in our State."
The two brethren continued in the company of each other throughout
this journey. They got home Sunday, August 13.
FRIDAY, September 29. This day Brother Kline starts to the counties of
Hardy and Hampshire. He visits Isaac Dasher's, James Parks's, William
Michael's, Adam Cosner's, Henry Cosner's, Joseph Arnold's, John
Leatherman's, Samuel Arnold's, Adam Michael's, Michael Lyon's, Solomon
Michael's, Jacob Cosner's, Martain Lantz's, Enoch Hyre's, Isaac
Shobe's, Chlora Judy's, Peggy Dasher's, and James Fitzwater's. He got
home Thursday, Oct. 12, after an absence of two weeks. He rode Nell. I
beg the kind reader to pardon the entry of the foregoing list of
names.
The Editor will here tell a short story of what really took place very
recently. He happened to be at the house of one of his friends, and in
looking through his library he discovered a very old copy of the life
of Isaac N. Walter, who had been dead over forty years. He remarked to
the lady of the house: "I see you still have on hand a copy of the
life of Isaac N. Walter." "O, yes, and that is the most precious
volume to me in all the library. You see from its appearance that it
has been handled very freely. Mr. Walter used to come to our house,
and whilst papa was not a member of his church he and papa thought a
great deal of each other; and whilst I have but a childhood
recollection of him, reading that book carries me back in thought to
the old home place where I was raised, and calls up the thousand and
one pleasant memories of my early days." Thus she went on; and very
soon opened to the place where the date of one of Mr. Walter's visits
to her father's house was given. She could no longer restrain her
tears, but excused them by saying: "You know a woman never forgets her
first love, and that is the love of her childhood home."
On this trip Brother Kline baptized Josiah Simons and James Hilkey,
October 7.
SUNDAY, October 15. Meeting at our meetinghouse. I baptize eleven
persons to-day. They are Noah Rhodes and wife; Frederic Kline and
wife; George Wine and wife; Susanna Showalter; Jacob Sanger; John
McKee; Catharine Fink, and Polly Wampler.
SUNDAY, October 22. Meeting at the Lost River meetinghouse. Matthew 28
is read. Philip Fitzwater and Catharine Sowder are baptized.
SUNDAY, October 29. Meeting at John Glick's, in Shenandoah County.
After meeting I baptize John Glick and wife. Stay all night at John
Neff's.
SUNDAY, November 12. Meeting at our meetinghouse. This day I baptize
John A. Showalter; Mary Kline; Mary Kesler; Anna Hoover, wife of
Emanuel Hoover, and Mrs. Fogel.
SUNDAY, November 26. This day John Bowman and I take a steamer at
Alexandria and attend a Methodist church in Washington City. After
looking around at the gorgeous displays of artistic ornamentation in
the structure and finish of the building itself, and being comfortably
seated in a pew cushioned with silk velvet, with my feet resting on a
Brussels carpet, I was ready to hear. The first thing I heard was a
sort of chant, with organ accompaniment. But I could only now and then
distinguish a word chanted; so I could not say amen to their giving of
thanks. Next came the reading of the twenty-fourth Psalm. Being a good
way back, I could not hear distinctly, but knowing the Psalm by heart,
memory served where hearing failed. This was more satisfactory. Next
came the musical interlude, and the opening prayer followed. I hardly
ever criticise a prayer; but when that prayer was through with it did
occur to my mind that if it were to be suddenly answered none would
probably be so much surprised as the preacher who offered it. A
familiar hymn was now sung, and many in the congregation joined their
voices in the song. This was very enjoyable. Next the sermon. The
preacher used fine language, and ornamented his discourse with flowery
similitudes and opposite figures. Such eloquence as flowed from his
lips to-day, other things being equal, does not fail to attract large
audiences. But when I took a view of the congregation, and beheld the
display of fashion everywhere visible, I could not suppress the
inquisitive reflection as to what John Wesley would think of that
being a congregation of Methodists, could he suddenly appear among
them. Would he own them? And would they own him in his plain dress and
old-fashioned ways? And then the thought--what if the next hundred
years bring on as great a change in our Brotherhood as the past
seventy-five years have unfolded in the Methodist society! But here I
let the curtain fall upon my thoughts, to hide them from my sight, for
I cannot endure the prospect of such a change.
I aim to cultivate a spirit of forbearance toward all denominations of
professing Christians; but I am forced to conclude that in this place
the sons of God have fallen in love with the daughters of men; that
the church and the world have shaken hands in a mutual agreement to
live together in peace.
MONDAY, November 27. At 5 o'clock we take the train for Baltimore,
where we arrive at 6:40 P.M. Stop at Globe hotel.
TUESDAY, November 28. Attend to business in the city, and in the
evening go to Michael B. Kline's.
WEDNESDAY, November 29. At 8 A.M. meet Brother D.P. Saylor at the
depot, and take cars for Philadelphia, where we arrive at 12:30 P.M.
Dine at Brother John Kagey's; then come to Morristown, and from there
to Brother John Umstead's, where we stay all night.
THURSDAY, November 30. Come to Brother Isaac Price's, and then to
Brother David Fricke's, where we stay all night.
FRIDAY, December 1. Come to Price's meetinghouse. Make arrangements;
take the voice of the church touching the grievance; close our
meeting; come to Brother Peter Hollowbush's; stay all night and
prepare our papers.
SATURDAY, December 2. Come to the meetinghouse again. Brother D.P.
Saylor speaks in the forenoon, and in the afternoon we present our
papers and try to settle, but great commotion follows, and we close
the meeting. Come to Brother John Price's; stay all night. Night
meeting. Speak on John 10:9.
SUNDAY, December 3. Meeting at the meetinghouse again. I speak on 1
Peter 1:22. TEXT.--"See that ye love one another with a pure heart
fervently."
Scientific moralists teach that man's _love_ is his _life_. They
support this statement by what they regard a self-evident truth, that
such as a man's love is, such is his life. The wide field for
investigation to which this line of thought leads, presents many
plausible arguments in favor of the doctrine they hold. For one, I can
and must confess that I have never been able to look deep enough into
the human soul to find out just what the principle of life is. Neither
is it important that I should know. But there is One that does know.
That One needs not that any should testify to him concerning man, for
he knows what is in man.
Brethren, you all know to whom my thought now turns. I mean our Lord
Jesus Christ. And let the life principle, the heart principle, the
love principle be one and the same or not, it is he who says of men:
"By their fruits shall ye KNOW them;" not doubtfully, but surely. The
life record of every man, written not with pen and ink on paper, but
with the finger of God on the tablet of his memory, will be the basis
of his adjudgment to hell or his acquittal to heaven. For "a good man
out of the good treasure of his heart bringeth forth good things;
likewise an evil man out of the evil treasure of his heart bringeth
forth evil things." "And they that have done good shall come forth
unto the resurrection of life; but they that have done evil, unto the
resurrection of damnation."
Man is created for society. He cannot be happy without it. If it would
be possible for us to conceive of a world inhabited by but one human
being, with all hope of society forever banished, if that human being
could ever think at all, it would only be to wish himself dead. All
our affections and thoughts are so intimately connected with the
affections and thoughts of others as to derive all the zest of their
enjoyment from this source alone. We enjoy the pleasures of the table
most when those we love enjoy them with us. This feeling is so
inwrought in the character that when any we specially love are absent,
who we may fear are not faring as well as we, the reflection mars the
relish of our food. This is what should be. But the length and breadth
of social enjoyment is exactly commensurate with the length and
breadth of social love. The man whose heart is so small as to be able
to take none but the members of his own family in the grasp of his
contracted regard can have a meager enjoyment of life. He is somewhat
above a brute, but very far beneath the dignity of a man; and, worst
of all, destitute of the spirit of Christ. "He that loveth not his
brother whom he hath seen, how can he love God whom he hath not seen?"
And this thought brings up my text: "See that ye love one another with
a pure heart fervently."
Brethren, if I could impress these words upon your hearts in a way and
to a degree that would be adequate to their importance, I would return
home in the happy reflection that I had been instrumental in doing a
work by which God is glorified and my Brethren saved. These words
encompass the whole ground of salvation. Inside this compass of
brotherly love is salvation, and nowhere else. Say what you please,
love is what saves man after all. Some say faith saves, and so it does
when it is quickened and filled with the warmth of brotherly love.
Otherwise, though it be strong enough to remove mountains, as Paul
says, it is nothing. Faith without love is a dead faith. Devils have
this kind, and tremble. This dead faith may be compared to ice which
is water as to substance, but worthless as to form. Frozen water may
bridge rivers; and a frozen faith may bridge some of the streams of
earthly life; but it will never bridge the stream of death and land us
safe in heaven.
But what is to be understood by brethren loving one another with a
pure heart fervently? I am afraid that if I attempt to tell what
brotherly love is, and how it is to be shown, I will only darken
counsel by words without wisdom. There is not a brother or sister in
this house who does not know what it is to love another with a pure
heart fervently. I will, however, venture to say a little under this
head, by way of drawing our minds to think more closely upon it. I
will say, first, that when one brother loves another with a pure heart
fervently, he tries in all ways and at all times _to do his brother
good, and no harm_. This love fills the mouth with good things and the
hands with blessings.
But the text implies that this love can be increased, that it may grow
ardent, burning, by the use of right means, or suffered to grow cold
by neglect. There can be no doubt of the truth of this. In all man's
relations to this life, experience shows that love may be fostered by
kindness, or frozen by unkindness. This last remark reminds me of a
conversation I had with a United Brethren preacher whom I chanced to
fall in with in one of the western counties of Virginia. Speaking of
his work, and the number of converts he reported at different meetings
he had held, led me to ask how they were doing since then. He replied
that a goodly number appeared to continue faithful; but he added that
some had burnt out by unholy fire, and that others had frozen out by
unholy frost. I afterward thought this to myself, that here was the
commingled fire and hail which John, in his apocalyptic vision, saw
falling from the same cloud. Ah, Brethren, let us beware of the unholy
fire of evil passion, anger, malice, wrath, strife, that would burn
and consume our love for one another; and on the other hand avoid all
feelings and expressions or other manifestations of contempt, or
neglect, or unkindness that would freeze it to death.
This brings me now to speak of forgiveness. You have read the story,
told by our Lord, of the debtor who owed the ten thousand talents, and
was forgiven the debt; and how he afterward treated a fellow-debtor
who owed him a hundred pence; and how the first debtor was delivered
to the tormentors because he would not forgive his fellow-servant. "So
shall also my heavenly Father do unto you,"--says our Lord--"if ye
forgive not every one his brother from your hearts." Brethren, you and
the Lord for it. I this day wash my hands clean of your blood as I
repeat in your ears these words of love and warning: "If ye forgive
men their trespasses, your heavenly Father will also forgive you. But
if ye forgive not men their trespasses, neither will your Father
forgive your trespasses."
When I was yet a boy in Pennsylvania, before we moved to Virginia, my
father very strictly forbade me playing marbles on Sunday. I obeyed
his orders for some time; but one Sunday, when father was at church, a
neighbor's boy came to our house and persuaded me to play with him. I
did it reluctantly. The play did not amuse me as usual. But I
transgressed all the same; and in the very act my father saw me on his
return home. He called me to come to him. Expecting chastisement, I
went with trembling steps. I never had felt so unhappy in my life.
"What were you doing?" he asked. I burst into tears. "Are you very
sorry for what you have done?" I nodded and wept assent. "Come a
little nearer to me." I went; and he then drew a handkerchief from his
coat pocket and gently wiped away my tears, saying at the same time,
"I feel sure, Johnny, that you are very sorry for what you have done,
and I forgive you with a kiss." Ah, Brethren, if I had never known
sorrow before, I had never known joy till after that kiss. In itself
it was but the contact of lips; but its power went to my heart; and I
can say here solemnly that I had never loved my father before as I
loved him after that. Love is what conquers after all. Love is the
root and the offspring of happiness. There can be no happiness without
love. Therefore, Brethren, "see that ye love one another with a pure
heart fervently."
After meeting I go with Brother David B. Kline in his carriage, and
have night meeting in a schoolhouse near his place. Snows all this
day.
MONDAY, December 4. Travel thirty-five miles to-day in Brother George
Gipel's wagon to his house. Snowing and blowing all day. Snow
wonderfully drifted. Stay all night at Brother Gipel's.
TUESDAY, December 5. Get into Brother Gipel's sleigh and go to meeting
at Brother Brachtbil's. From there come to Brother Jacob Wanger's,
near Jonestown, to night meeting. Speak on Rev. 3:21. [This sublime
discourse is withheld for want of room.] Stay all night at Brother
Brachtbil's. Wonderful blowing of snow continues. Roads blockaded very
much.
WEDNESDAY, December 6. Brother John Kline near Millerstown takes me in
his sleigh to meeting near his house. Speak on John 14:6. Night
meeting at his house. Speak on Revelation 22. Stay with him all night.
Still cold and stormy.
THURSDAY, December 7. Write a letter home, and one to Michael B.
Kline, of Baltimore. Stop at Jacob Frantz's, and get to Samuel
Royer's, near Myerstown, for dinner. Afternoon meeting at the
meetinghouse. Stay at David Zug's all night. Snowing and blowing
continues. Very cold.
FRIDAY, December 8. Meeting at Brother George Bolinger's. John 10 is
read. In afternoon come to Brother Samuel Hilsman's. Visit and help to
anoint a sick sister. Come to Brother John Gipel's. Night meeting.
Speak of John 14:6.
SATURDAY, December 9. Come to David Zug's. Meeting. Speak from Hebrews
2.
SUNDAY, December 10. Meeting at Christian Longenacre's. Speak on Luke
1:77. Night meeting at the widow Eby's.
MONDAY, December 11. Visit Aunt Anna Hershey. She is very weak. Dine
at Abraham Hershey's. He takes me to Mount Joy, to Henry Kurtz's,
where we have night meeting. Sup at David Sharlocher's, and stay all
night with Brother Kurtz.
TUESDAY, December 12. Dine at Brother Jacob Rinehold's, and take the
eleven o'clock train in Lancaster for home, where I arrive Friday,
December 15.
In the year 1854 Brother Kline traveled 6,463 miles. I feel sure that
it is safe to say that every mile he traveled was in the direction of
some good object. Here is something for every one to think on: Do all
the steps of my life tend in the direction of some good object? Are
all my motives pure, sincere, honest, fit for the eyes of the world,
and, above all, fit for the eye of God?
SATURDAY, March 31, 1855. Attend council meeting at the Brick
meetinghouse in Augusta County. John Brower and Abraham Garber are
elected to the ministry, and Enoch Brower and Levi Garber to the
deaconship.
THURSDAY, April 5. Attend council meeting at the Beaver Creek
meetinghouse. Martain Miller is ordained; Daniel Thomas forwarded; and
Joseph Miller, of Thorny Branch, elected to the deaconship.
FRIDAY, April 6 and SATURDAY, April 7. On these two days I vaccinate
sixty-three persons.
THURSDAY, April 19. Attend council meeting at the Brush meetinghouse.
Jacob Spitzer is elected to the ministry, and Felix Senger to the
deaconship.
FRIDAY, April 20. Council meeting at our meetinghouse. Abraham Knupp
is ordained; Christian Wine forwarded, and Martain Wampler elected to
the deaconship.
SATURDAY, April 21. Attend council meeting at the Flat Rock. Jonas
Early and Abraham Neff are elected to the deaconship.
SATURDAY, May 12. This day Brother Kline and Daniel Thomas, in company
of each other, start to the Annual Meeting on horseback. The meeting
opened Monday, May 28. They consequently had two weeks before them to
spend on the road, and this time they took up in traveling and
preaching by the way. They went first to Hardy County, where they
filled appointments at different places on the South Fork, South
Branch of the Potomac, and North Fork. They then crossed the Alleghany
mountains over into Randolph County, where they held a number of
meetings. The Diary reports Brother Daniel Thomas as taking the lead
in preaching at nearly all the appointments. And well was he worthy of
the honor. Few men are ever endowed with better natural abilities for
public speaking than was Brother Daniel Thomas. His voice had the rare
power of making every word he uttered to be distinctly heard all over
a large audience, without any apparent effort on his part. Besides, it
was musical. The hearer went away with its expressive inflections and
cadences still sounding in his ears. But his voice was not his only
forte. He had a mind as full of sanctified wit and quick perception as
an egg is full of food. A clear thinker, a cogent reasoner, and I may
add, full of love and the Holy Ghost, it is not a matter of wonder
that he excelled. What he might have achieved had he lived to an
advanced age, God only knows. His death was caused by an attack of
pneumonia. He left a comparatively young family. In the view of the
writer, who was intimately acquainted with him, the church of the
Brethren has never been called to give up a brighter or better man. He
is not _lost_. He has only moved away to the better land.
The following discourse was substantially preached by Brother Daniel
Thomas at the dwelling house of Elijah Judy in Hardy County, Virginia,
now West Virginia, on the evening of
MONDAY, May 14. _The parable of the sower_ is his subject. He said:
This parable, viewed in its natural or most obvious sense, is so
easily understood that it would be a suitable lesson for a primary
school reader. At the same time it holds within its grasp a fund of
spiritual instruction which, being received into the mind and heart,
fills both with light so clear as to illuminate many an otherwise dark
portion of Revealed Truth. To my mind this parable is the link
connecting the two ends of the great chain of God's work and man's
work in both the natural and spiritual life of man.
The Holy Land, as it is called, where our Lord was born, and where he
lived and died, comprised three small districts of country called
Judea, Samaria and Galilee. These districts, each about the size of
some of our Virginia counties, lay along the eastern shore of the
Mediterranean Sea. Their gusts of rain, with their lightning and
thunder, came from the west as ours do. The south winds came loaded
with warmth to them as ours do to us. On the eastern border of this
land was the river Jordan, a stream just about as large and swift as
your South Branch of the Potomac. Near the northeastern corner of this
land lay the beautiful Sea of Galilee, about three miles in breadth,
and from four to six miles in length. It was on this sea that our Lord
stilled the tempest. It was on the surface of this sea, that he was
seen walking as on a smooth pavement.
In our Savior's day the Holy Land was an agricultural country. The
farmers raised wheat and barley. These grains are often mentioned in
the Scriptures. But they had few fences in that country. The roads ran
through farms and fields with no sign of fence on either side. If
sheep or cattle were turned out to graze, they had to be watched by
men or boys called shepherds. I have been thus particular in my
description of this land to enable you the better to understand the
parable itself, and its higher or spiritual meaning. But farming has
ever been but poorly done in that country, and patches of briars and
other filth were suffered to grow. These were sown with the rest of
the field, and instead of being dug out were plowed and harrowed over.
No concern was felt about the seed likely to be wasted. The sower
opened his hand as freely in crossing the highway or the patch of
briery ground as anywhere else. Even those sections of the field which
showed no depth of soil on account of underlying rock were treated
like the rest. What a site for a parable! But what is a parable?
A parable is a statement of some fact literally or possibly true in
the natural world, and used to represent some spiritual truth. It is
the correspondence of the external or natural meaning with some
internal or spiritual meaning that makes any parable to be what it is.
The parable before us in its external or natural sense teaches nothing
beyond what we may learn by the sight of our eyes every year. If it
possessed no hidden meaning, no secret of life, it would be no holier
than a similar statement in an agricultural paper. This is just what
our Lord meant by these words: "It is the Spirit that quickeneth. The
flesh profiteth nothing. The words that I speak unto you are spirit,
and are life."
I think you are now prepared to derive some benefit from the internal
sense of the parable before us. It has ever been a great question as
to what man is required _to do_ to be saved. If we were to go by what
is generally preached at what are called _revivals of religion_, we
would only need to say we believe in Jesus Christ, then manifest some
joy in the new experience, get up, perhaps, and tell how we feel, and
we are ready to be counted in the list of new converts in full
possession of eternal life. This experience corresponds with the
explanation given of the rocky places: "This is he that heareth the
word, and straightway with joy receiveth it; yet hath he not root in
himself, but endureth for a while; and when tribulation or persecution
ariseth because of the word, straightway he stumbleth."
But here the query very naturally arises: "Are such to be lost? Is
there no hope for these rocky-ground, thorny-ground and wayside
hearers?" I say such need not be lost. There is salvation for such as
truly as for any, if they avail themselves of the proffered gifts. It
is wrong teaching, together with the influence of bad examples and bad
habits, that has made them to be the kind of ground they are. Here is
a lesson for all. Parents, if you desire your children to become good
ground, train them up in the way they should go: and when they are old
they will not depart from it.
There is another all-important truth bearing upon this connection of
my subject; and that truth is that "our Father, God, is the
husbandman." He is the great Farmer of souls, and "with God all things
are possible." It is a thing of very common occurrence, inside the
different denominations, for their members to backslide, as they call
it. This is not because they could not continue faithful, but it is
from a lack of the true knowledge of God, and a want of reliance upon
him, and looking in prayer to him. The divine teachings are very clear
on this point in the Christian's life. If an individual will repent,
believe the Gospel, and be baptized for the remission of sins, leave
off, that is, shun and forsake all evil ways and deeds as sins against
God, he has the blessed assurance that he will be led into all
necessary truth. Notice this: "If any man will do his will, he shall
KNOW of the doctrine, whether it be of God, or whether I speak of
myself." Again: David says: "Light is sown for the righteous, and
gladness for the upright in heart." And Solomon says: "The path of the
just is as the shining light, that shineth more and more unto the
perfect day." And our Lord applies the prophecy of Isaiah: "The people
which sat in darkness saw a great light." He was the great Light which
they saw, but they saw him and heard him by going to him.
There can, I think, be no doubt that some have stronger temptations to
evil than others. Bad habits, encouraged by long indulgence and
fostered by strong natural appetences, are hard to get rid of. But the
faith that worketh by love, and purifieth the heart, gets strong
enough to remove these mountains of sin; yea, strong enough to enable
a man even to _hate_ his own sinful life.
I have known men to reason and conclude from this parable that God is
partial. They speak on this wise: "If the different kinds of ground
symbolize or represent the different natures and dispositions of men
with respect to believing and obeying the Word, then all have not an
equal chance for salvation. If a man (say they) has no better show for
bringing forth the fruits of righteousness in a good life than the
rocky or thorny ground has for bringing forth a crop of wheat or
barley, he can have no show for salvation at all." This argument
appears plausible at a first view. And in the estimation of those who
look only upon the surface of things it is convincing. The first point
of error with those who reason in this way is to be found in their
belief that God has made this difference among men. But the entire
history of man, as given in the Bible, shows that men bring upon
themselves these varied degrees of opposition to what is pure and
good. "God made men upright, but they have sought out many
inventions," says the prophet. Of course he means inventions of evil
things. An apostle says: "Evil men and seducers shall wax worse and
worse, deceiving and being deceived." The natural tendency of man with
everything of earth is downward. The loveliest garden, by being
neglected, will get full of weeds. The most highly improved breeds of
domestic animals tend toward degeneracy and deterioration as to
quality, unless carefully guarded. Man is no exception to the rule. It
is only by watchful care that one generation of people becomes wiser
and better than the generation that preceded it. Our Lord would oft
repeat such expressions as these: "What I say unto one, I say unto
all, Watch." "Let your loins be girded and your lamps burning." "He
that hath ears to hear, let him hear." "Watch and pray, lest ye enter
into temptation."
There is no heart so stubborn hard but that the softening power of
Divine love can mellow it; and there is no soul so full of the thorns
and briers of evil passions and bad habits, but that the sanctifying
power of the truth can cleanse it. Jesus came not to call the
righteous, but sinners to repentance. They that be whole need not the
physician, but they that are sick. God is able to do for all who look
to him for help, exceeding abundantly above all we can ask or think;
and in Christ he is able to save to the uttermost all who come unto
God by him. No case of leprosy was ever beyond the power of the Lord
to cleanse. No blindness was ever too dark for him to remove. No palsy
was ever too dead for him to quicken into healthy life. No fever was
ever too burning for him to cool. No demoniac was ever so insane or
epileptic, under the power and in the possession of even a legion of
devils, but that he could have them all cast out and the possessed one
sit calmly, be clothed and in his right mind. Nothing is impossible
with God. The good-ground hearer brings forth fruit unto perfection
because he looks to the Lord, through his blessed Word, for help. This
help comes through his obedience to its holy precepts and commands.
God cannot help any one who continues to live regardless of and
indifferent to the precepts of his Holy Word.
In a modified sense the same laws govern in the spiritual world that
govern in the natural. As it is impossible for God, according to his
established order, to give you a rich and remunerative crop of corn or
wheat from a field covered with briers, thorns and weeds; just in the
same measure in a spiritual sense is he unable to give you happiness,
peace of mind and joy in the Holy Ghost while you continue in a life
of sin. "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."
Brethren and sisters, it may be that some of you fear, at times, that
your heart is no better than a bed of rock; or that it is full of
thorns; or that it is hard and poor as the beaten road. But such
self-examinations give evidence that the Holy Spirit is in your hearts
and that he is carrying on a glorious work of grace there. "Blessed are
the meek." "Blessed are the poor in spirit." "He that humbleth himself
shall be exalted." "God resisteth the proud; but giveth grace to the
humble." Be not discouraged. Our Father is the great husbandman, and
he knows just how to treat every kind of ground, just what to do in
every heart. Then let us not be weary in well doing, for in due season
we shall reap if we faint not.
The foregoing sermon was preached by Brother Daniel Thomas May 14.
Between this and the following Sunday he preached every day once or
twice. Brother Kline jotted down one other discourse which he
delivered on Saturday following, which I am compelled to omit for want
of room. On
SUNDAY, May 20, they had forenoon meeting at Josiah Simon's. This day
Brother Kline baptized Joseph Summerfield and wife, Mrs. Workman, and
Jane Hilkey. In his quaint way he adds: "God calls, and some still
answer. All glory to him."
SUNDAY, May 27, finds the two brethren at the place of Annual Meeting.
They attended meeting in Wine's barn; and also report meeting being
held at the same hour in the meetinghouse. He does not give the name
of the meetinghouse where the Annual Meeting was held this year, but
says that he and Brother Daniel had lodging at Brother Umbenhaver's
the first night.
MONDAY, May 28. Annual meeting begins. Take in questions, form
committees, and set them to work. We stay all night at Brother
Spanogle's.
TUESDAY, May 29. Go to place of meeting. Discuss and dispose of nearly
all the queries to-day. We stay at Brother Umbenhaver's.
WEDNESDAY, May 30. Go back to place of meeting and get through; preach
awhile; and after dinner we start from Brother Andrew Spanogle's
towards home. We get to Matthew Wineman's, where we stay all night.
THURSDAY, May 31. Stop awhile with brethren Michael and Jacob
Sollenberger; then by Mercersburg and Clear Spring to Sister Nipe's,
where we stay all night.
FRIDAY, June 1. Through Martinsburg and Winchester, Virginia, to
Brother James Tabler's where we stay all night.
SATURDAY, June 2. Get to Brother John Neff's, in Shenandoah County,
and on
SUNDAY, June 3, get home. On this journey Brother Daniel Thomas and I
traveled together on horseback 466 miles. Our horses became so
attached to each other that they could not bear separation. At any
time, when out of sight of each other, they showed almost
uncontrolable restlessness and dissatisfaction. I may add here that
_one_ of their riders at least was very similarly affected toward
_his_ companion by the way. The attachment of our horses was that of
mere instinct. It was generated through the sense of hearing, seeing
and smelling. But our attachment sprang from higher and more interior
causes, such as none but the people of God can understand and
appreciate. It has its place in "the hidden man of the heart," and
springs from the unity of our faith and the spirituality of our love.
Death ends the attachments of poor brutes; but the love of Christians
for each other rests on a foundation that death cannot destroy. Even
here, in our imperfect state, love fills life's cup with joy. How
ineffable, then, must be the joy of the redeemed in glory where love
is perfect and life is eternal!
From the last date given to the thirteenth day of September Brother
Kline was called to engage with considerable activity in the practice
of the medical profession. There was much sickness in his own and
adjoining neighborhoods. His death record was very small in proportion
to the number of his patients. This fact alone establishes his success
as a medical practitioner. The writer has been a careful and candid
observer of the different methods and medicines employed in the
treatment of the sick for a period of _fifty_ years, and he ventures
to give it as his impartial verdict that the course of treatment of
the sick, medically, pursued by Brother Kline and the other physicians
of his school, was attended by as small a death rate as that of any
school in the profession in his day or since. In addition to this,
convalescing and recovered patients were rarely heard to complain of
any _after_ effects of the disease or medicine. Brother Kline was
often heard to speak of this. He would say: "Our patients do not
complain of rheumatism, weak joints, broken down nerves,
rapidly-decaying teeth, impaired hearing or generally enfeebled
constitutions. We give no medicines which can leave any injurious
_after_ effects." But, after all, his heart was set on the ministry of
the Word. He regarded the life and health of the body as incalculably
subordinate to the life and health of the soul. This consideration
incited him to untiring activity in preaching, praying, exhorting,
singing, and to whatever else might instruct, comfort and encourage
the child of God, or warn the sinner of his danger and bring him to
Christ.
THURSDAY, September 13. This day Brother Kline, in company of Martain
Miller, starts on another journey to some of the western counties of
Virginia. He of late years begins to take company with him on these
trips. In the earlier part of his ministry he would often go alone, I
guess because no one volunteered to go with him. You remember Brother
Daniel Thomas was with him on his last trip before this. Now Brother
Martain Miller goes. Martain Miller was a brother of Daniel Miller,
near Greenmount, Virginia. He lived near the Beaver Creek
meetinghouse, in Rockingham County. His election to the ministry of
the Word, his subsequent advancement, and his ordination are given in
the Diary. Whilst he was not regarded as a minister of great power in
the stand, his influence in the councils of the church at home and
abroad was felt and acknowledged. A man like Elder Martain Miller, of
ready and deep perception, can quickly arrive at just and wise
decisions, which the man of ordinary mind might never be able to
reach. Hence the worth of such men as leaders in the realm of thought.
In the year 1862 W.C. Thurman began to preach the second advent of the
Lord as near. He subsequently became so bold in the expression of his
belief as to name the day on which that greatest of all events might
confidently be looked for to take place. As Thurman at that time was a
unit in the Brotherhood, and allowed to vent his soul breathings in
the church buildings of the Brethren, some, even among the thoughtful,
were deeply impressed with the probability of his conjectures being
well founded. The writer was present when the following little
incident took place, and remembers it with distinctness. It was at
Greenmount meetinghouse. Brother Martain Miller had led in preaching
that day, but had made no allusion to Thurman. After meeting broke up
some of the Brethren privately asked Brother Miller what he thought of
Thurman's doctrines. He shut his eyes, gave a very significant but
negative shake of the head, and after a brief pause said: "Do not
regard them. They will in due time prove their own fallacy. You cannot
convince Thurman that he is wild by any argument; but in a short while
he will be convinced without argument."
On the evening of the last given date, Brother Martain Miller spoke
from Matt. 7:13, at Zion church in Hardy County. From the outlines in
the Diary I give the substance of what he said, as nearly as I can.
The reader should know that none of the sermons herein given cover the
entire ground of the discourse. They only aim at the main points. It
is the purpose of the Editor to present these in spirit and word as
nearly like the same in which they were originally delivered, as can
possibly be done. His familiarity with the sermonic style, manner,
general lines of thought, doctrinal views, education and general
preaching power of nearly every minister represented in this work
enables him, as he thinks, to do this with at least some _approach_ to
justice. Without such knowledge, this work would never have been
undertaken by him.