"Blest be the dear uniting loveThat will not let us part,"
"Blest be the dear uniting loveThat will not let us part,"
"Blest be the dear uniting love
That will not let us part,"
the meeting closed, and we gave each other the parting hand about 10a.m.
Have night meeting at Brother John Ogg's on way home. Speak from part of Luke 13, and stay thirteenth night with Brother Ogg.
Thursday, May 31. Stay fourteenth night at Thomas Clark's.
Friday, June 1. Stay fifteenth night at Jacob Cosner's.
Saturday, June 2. Meeting at Rorabaugh's on New Creek, in Hampshire County, Virginia. Acts 10 is read. Get to Enoch Hyre's and stay sixteenth night.
Sunday, June 3. Meeting at Enoch Hyre's. Part of Acts 2 is read. Polly Stambaugh is baptized. Cross the mountain to Leonard Brake's, where I stay seventeenth night.
Monday, June 4. Attend the burial of Frederic Dove in the Gap. Age, eighty-seven years, two months and seventeen days Stay at Dove's eighteenth night.
Tuesday, June 5. Attend the burial of Brother Nasselrodt, near Dove's. Age, sixty-one years, five months and twenty-eight days. In the evening get home.
Friday, August 17. Attend the burial of Elizabeth, daughter of William Hevner, in the Gap. She died of typhoid fever. I speak from these words in Psalm 103: "Surely, man's days are as grass: as a flower of the field, so he flourisheth: ... and the place thereof shall know it no more." Her place in the home is sadly vacant. We can only bow in tearful sympathy with the bereaved family.
Thursday, September 6. Perform the marriage ceremony of William Miller and Sarah Shoemaker, and the same for Levi Runion and Elizabeth Aubrey.
Friday, September 7. This day Brother Kline started on another journey to Hampshire County, Virginia. He attended a succession of meetings and love feasts both going and returning, as was his custom. He got home September 21, after an absence of just two weeks. He does not forget Nell. On the evening of his arrival home he says: "On the journey from which I have just returned, Nell has carried me 221 miles. If Martin Luther and John Wesley are correct in their opinions, Nell may be rewarded for her uncomplaining faithfulness, in a future state of existence. But as we have no assurance of this, I desire to reward her in this world as well as I can, for her gentle and untiring service. I think the comfort of brutes generally is not thought of as much as it should be. Solomon says: 'The righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel.' Prov. 10:12. Solomon deals out a bit of very cutting sarcasm here, in the subordinate clause of his proposition; but it is fairly merited by such as are cruel to brutes. People do not, I am sure, regard the comfort of brutes as they should. There are, here and there, noble exceptions; but horses labor faithfully for us, and very often the only reward they get is harsh treatment and scanty feeding. The Lord has graciously given to man the supremacy over the brute creation. But man should not show his supremacy by acting the part of a tyrant; but, like a wise ruler, 'do justice and love mercy.' Whatever else may be brought against me on the day of judgment, I am resolved, by the help of God, that no brute shall there, in fact or figure, rise up and say: 'You mistreated me intentionally.'"
Sunday, September 30. Attend the burial of William Hevner's son Harvey. He died of typhoid fever. His age was twenty-seven years, two months and four days. It has been a very short while since his sister Elizabeth passed away. We should weep with those who weep: but our deepest sympathy for others cannot give us a realization of the depth of grief felt by bereaved parents and their children. Happy are those who can look beyond the tomb to have their sorrows healed.
Between this time and the close of the year Brother Kline made only one long journey. He and Anna went in his family carriage to Maryland first. After attending a number of love feasts and other meetings around Frederic City and Shepherdstown, they went down the Cumberland Valley beyond Harrisburg, and after a few days' sojourn there they return by very nearly the same route they went. They were just three weeks and two days on this journey.
End of1849.
Whole distance traveled this year by me is 3,903 miles.
Sunday, February 12, 1850. Meeting at Buck Hill, in Shenandoah County, Virginia. I speak from John 6:44, 45.Text.—"No man can come to me, except the Father which hath sent me draw him."
I here note the substance of what I said. My text sets forth the two great facts which all should know:man's weaknessandGod's power. The first part of the text declares man's absolute weakness in himself and of himself. In another place our Lord says: "Without me ye can do nothing." In the text he says: "No man can come to me." Had he stopped here we would be left without hope. But he did not stop here. Immediately, as if by the same breath of love, he adds: "Except the Father which hath sent me draw him." This part shows that if the Father does draw a man he can come to Jesus. Now, then, does the Father draw? The prophets say he does in these words: "And they shall all be taught of God." He draws them by teaching them. In what follows we may learn the power of this Great Teacher. Notice very particularly: "Every man,"—this means every human being, whether man or woman,—"every man therefore that hath heard and hath learned of the Father, cometh unto me."
But here are things very deep. Our minds inquire to know how the Father, whose voice we have never at any time heard and whose shape we have never seen, can teach us. It is through the Son that the Father speaks, for the Son bears this testimony himself in these words: "I speak not from myself; but the Father which sent me, he hath given me a commandment what I should say and what I should speak. And I know that his commandment is life eternal: the things therefore which I speak, even as the Father hath said unto me, so I speak." Nothing can be plainer than this that Jesus spoke with authority, the divine authority of the Father, and that he is God the Father manifest in the flesh, the Emmanuel—God the Father with us. For further proof of this, turn to Isaiah 9:6, "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." Again our Lord says: "All power is given to me in heaven and on earth." Paul's teaching harmonizes with this: "For," says he, "in him dwelleth all the fulness of the Godhead bodily." By the Godhead he means the Divine Head of creation, providence, redemption and eternal salvation: "For all things were made by him;" and as Paul again says: "In him all things consist," or hold together.
We are now prepared to understand how Jesus could know the thoughts of men, and why he needed not that any should testify to him of man, for he knew what was in man. He knew all this by creation and preservation, by his power of perception which is boundless, and his knowledge which is infinite. Man's body, when viewed intelligently, with its organs of life and motion, is a thing of wonder in our eyes. Anatomy reveals in its organs, designs and purposes in their structures and uses which overwhelm us with astonishment. What, then, must the soul be, when its structure and organization, essence and power as far exceed those of the body as the man who lives in the house exceeds the house? For the body is nothing more than the house or habitation of the soul. Paul calls it "our earthly house." He says: "In this we groan—it will be dissolved." He then immediately turns his thought to the renewed soul or spiritual body, and calls it "a building of God, a house not made with hands." All things, then, pertaining to our souls, being naked and open to the eyes of him with whom we have to do, we may rest secure in the belief that whatever he tells us about ourselves is true. He knows just what we can do and what we cannot do. And it is he who says, "No man can come to me, except the Father draw him."
But perhaps some inside this house are saying within themselves: "Is man not free to choose good or evil—to do right or wrong?" I answer that he is free,—free as the eagle in the air; free as the fox in the bramble; free as the lion in the desert; free as birds and beasts are free to comply with the instincts of their natures and the inclinations of their wills. Man's freedom is what makes him a responsible being. He is yet more free than the brute creation; because that is bounded by the limits of capacity. But man's mind is capable of indefinite expansion and elevation in knowledge. Still the text is true: "No man can come to me, except the Father draw him." Let me draw a comparison here. A king once made a great supper and invited many to come and partake of it. At the right time he sent forth his servants to tell them that were bidden to come, for all things are now ready. Did they go? No! They all began to make excuses. You see they were free, free to go, and free to stay away. They chose to stay away, and in this very way every sinner uses his freedom; he chooses not to come to the Lord.
When a man's will or a woman's will is set on something they love above everything else, can they of themselves change their wills? I have known several instances in which a young lady set her affections upon a man who was not her equal in any respect, and very far below her in general character. I have known the mother of such a lady to bend over her daughter, and with tearful eyes entreat her to withdraw her affections from that unworthy object and give them to another who, in breathless suspense, and with a soul and character and surroundings worthy of her, was but waiting to receive them. And did that young lady change? Did she withdraw her love from the unworthy object and give it to the other? She did not. Her answer every time was: "Mother, Icannot." Just in this sense, relatively, the sinner is free. He is free to love most what he likes best, and that is himself and the world. In this state he would forever remain but for "the grace of God which bringeth salvation." Right here comes in the necessity for the change of heart, the new creation and regeneration, as Paul calls it; the being born again, as the Lord and Peter call it, upon which everything depends, and without which no man can enter the kingdom of heaven. This is connected with the drawing of the Father, "for man looketh on the outward appearance, but the Lord looketh upon the heart."
When I was young I could not understand what it is to come to Jesus, to be with him, to follow him. I thought I could readily see how people could come to him to be healed, and to be cured of their diseases, and to be fed by his liberal hand, when he was visibly on earth in the flesh. But he is no longer here in that form. I was in darkness. My eyes could behold no form which I could approach unto; no visible steps for me to follow; hear no audible voice of comfort to encourage, of instruction to enlighten, and of commands to obey. Where, thought I, is he to be found, and how are we to know when we have found him? These and many other similar thoughts occupied my mind, until I wondered much why he did not stay when he was here. I suppose that many young but thoughtful minds have wandered, and others at the present time are now wandering in this same wilderness of doubt and uncertainty. Let me say to you, my dear young friend, that Jesus is here as truly now as he was when visible to natural eyes. As God, he is here in his glorified state. To every one who desires him he says in words of warmest love, "Lo, I am with you alway." These are his very words. He is everywhere. He said, just before his death, by way of encouraging his disciples: "I go away, but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you." He continued: "I will not leave you comfortless: I will come unto you." But he has promised yet more than his presence to go with all who love him: he declares in words we can understand that "if a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him." Again he says: "He that abideth in me, and I in him, the same beareth much fruit." In his last prayer to the Father he says: "I in them, and thou in me, that they may be perfected into one." These promises ought to assure every one of the greatness and the power of the love of Christ; since he loves us so much as to be willing to come and dwell with us and be in us forever.
It is by faith that we come to him. We see him with the eye of faith. We walk with him by faith, not by sight. We love him because he first loved us, and gave his life to redeem and save us. All this and much more we learn in his Word. His Word is the Gospel which is able to make us wise unto salvation. Let me exhort all of you, old and young, to read and search for its hidden treasures, for therein are contained the words of eternal life. It is the duty and privilege of every one to pray. Prayer is the eye that looks to Jesus, and the heart that says: "Lord, save, or I perish." Faith is the hand that lays hold of his saving promises. Obedience is the whole man in active service on the side of the Lord Jesus Christ.
Sunday, March 3. Go to Sellers's schoolhouse. Speak on John 14:6. Dine at Felix Senger's; then home.
Felix Senger deserves more than a passing notice. He, with his father, Joel Senger, moved to Rockingham County, Virginia, about the year 1847. Both father and son belonged to the Brotherhood, and each was like the other in devotion to its interests, actively employed. Felix established a nursery of fruit trees, the second, if not the first, established in the county. Most of the orchards planted from his nursery, after having given the most abundant satisfaction, are now very old or dead. Some trees, though in the decline of life, still tell the sweet story of Felix Senger's nursery. They are like some good people, who, though old, can still remember and tell of the one who, though dead, was the means of their being planted in the Lord's orchard of spiritual fruit trees.
Brother Kline attended the burial services of four aged people in this month. The first was that of old mother Mills, as he calls her. This took place the fifth. Her age was eighty-one years and eleven months. The next was that of Mrs. John Carr, on the eleventh. Her age was seventy-one years. The next was that of Mr. Stern, on the eighteenth. His age was eighty years. The next was that of Alexander Glovier, on the twenty-seventh. His age was seventy-nine years, one month and twenty-four days.
Saturday, March 30. Attend council meeting at Shaver's meetinghouse in Shenandoah County. Samuel Mummert is elected speaker.
Thursday, April 11. Council meeting at our meetinghouse. Jacob Wine and Jacob Miller are elected delegates to the Annual Meeting.
Saturday, April 20. Council meeting at the brick meetinghouse in Augusta County. Daniel Brower is established, and Jacob Brower advanced in the ministry.
Sunday, May 5. Meeting in our meetinghouse. Romans 6 is read. Joshua Wampler and wife, Hannah Sites, Mary Miller, Hetty Showalter and Mrs. Eaton were baptized by me to-day.
Tuesday, May 7. Perform the marriage ceremony of John Tussing and Susan Watkins.
Monday, May 13. Visit Mary Wampler, who is very sick. Give her a course of medicine. Then go to see Christian Fulk in the Gap. He is very sick.
Tuesday, May 14. Visit Christian Fulk again. He appears some better, but his case is very doubtful.
Note.—This brother, after a severe illness, in which he was assiduously attended by Brother Kline, was buried June 9 following.
Thursday, May 16. Attend an evening meeting at John Zigler's in Timberville. Brother George Shaver is there. He speaks from Acts 2.
Substance of what he said: The day of Pentecost witnessed the establishment of the first Christian church on earth. The wonderful prophecy of Joel received its fulfillment on this day. The sun had been darkened and the moon turned into blood, or darkened so as to appear like black blood; volcanic fire and the vapor of smoke had attended the earthquake while the Lord of glory hung upon the cross; the baptism in the Spirit and in the fire was now present; the apostles were induced with miraculous gifts to speak with other tongues; and when Peter and the rest set forth the Lord Jesus in his resurrected glory and power, the Jews there assembled, being cut to the heart, cried out: "Men and brethren, what shall we do?" The answer which Peter gave then and there is the true answer to that all-important question. I sincerely desire that every unconverted man and woman in this house will duly consider the answer, for it may redound to the salvation of his or her soul. I will therefore give it in the exact words we find recorded. They are these: "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Notice here, obedience comes first. The repentance and the baptism precede the gift of the Holy Spirit. God is holy; and the sanctuary must be cleansed before he is willing to set up his glory there. The Temple had to be dedicated before the Lord could dwell in it. This gift of the Holy Spirit, by which we are to understand his entering into our hearts and making his abode with us, is the beginning of a heavenly life in the soul. The fruit of the Spirit, as it appears in the life of its possessor, is love, joy, peace, longsuffering, gentleness, kindness, meekness, temperance, brotherly kindness, charity.
The body of every true follower of Jesus Christ is a temple of the Holy Ghost. But I cannot dismiss the subject yet. I have reason to believe there are some unconverted men and women in this little assembly. Were those hearers on that day sinners above all men? "I tell you nay! And except ye repent, ye shall all likewise perish." I sometimes think they were not such sinners as many we see around us now. Was it not for these the Lord prayed as he hung upon the cross? Hear his dying prayer: "Father, forgive them, for they know not what they do." Can this be said of the many who go on heedless of all the preaching, and praying and reading that is being done to instruct their minds and move their hearts? I do not think it can. And it is to be feared that in a coming day the very sinners who go on in sin, facing the very light of gospel day, may be compelled to realize the awful truth uttered by our Lord: "He that knoweth to do his Master's will, and doeth it not, shall be beaten with many stripes."
But there is glorious news here for every one who is willing to obey. Thousands of obedient hearts are rejoicing to-night, on earth and in heaven, in the happy experiences they have of the presence of the Holy Spirit in their souls. This is the good news, this is the Gospel of their salvation. God is his own witness in every one that loves to obey him. "If ye abide in my words, ye shall know the truth, and the truth shall make you free." The Holy Spirit is the spirit of truth. It is the Lord in man as "the way, the truth and the life." "Ye are God's sanctuary: ye are God's building." How ineffably exalted is the state of that man in whose heart and mind the Lord has fixed his dwelling place! We can not realize the glory that awaits us, when the veil that now hides the inner sanctuary shall drop and disclose to our eyes the enraptured vision.
Brethren and sisters, let us not be weary in well-doing, for in due season we shall reap if we faint not. Therefore let us rejoice evermore; let us pray without ceasing; and "in every thing give thanks; for this is the will of God concerning us."
Thursday, May 23. Perform the marriage ceremony of Christian Runion and Diana Estep.
Saturday, May 25. Preach the funeral of Elijah Judy's wife. A very dear sister whom I lately baptized has left us. But our loss is her gain. She was the sister of Enoch and Saul Hyre. She leaves a sad husband and two very fine children, Enoch and Sallie. My prayer for them is that they, with their father, may follow in the steps of their pious mother and receive her glad welcome
On the blissful shore,Where partings are no more.
On the blissful shore,Where partings are no more.
On the blissful shore,
Where partings are no more.
Thursday, July 4. Attend the burial of Peter Driver on the head of Muddy Creek, in Rockingham County. His age was eighty-three years and eight months. He was an honest member of our Brotherhood. His children consisted of four sons and five daughters; and they are now all heads of families, doing well, and members of our order of Brethren. Peter Driver was a blacksmith. He once related a fact to me which I will here note. "In my early days," said he, "we knew nothing of binding wagon and carriage wheels with a heated tire. I wonder," continued he, "that our daily experience in working iron did not teach us that an iron band or tire is larger when it is hot than when cold. Some may have thought of this," he said, smiling, "but if they did, I guess they were afraid that if they would venture to put on the tire hot, the wheel might be burned up before they could get the tire cooled." He was very partial to the German language, and was never known to speak English from choice. Some one once said to him, "Mr. Driver, English people have the same God that German people have." "I believe that; but he speaks to German people in a much plainer way in his Word than he does to English people." Of course he could understand German best.
Saturday, July 13. Go to Page County. Cross the Massanutton and Peaked mountains by what is known as Koontz's Path. Daniel Dovel and John Harsbarger are with me. They are very pleasant and cheerful brethren. We spend the night together at Brother William Dovel's.
Sunday, July 14. Meeting at Liberty schoolhouse. Isaac N. Walter is there. He is a well-known and very popular preacher in the Christian church. This is the first time I have ever met with him. He is very friendly and sociable, and will carry an influence wherever he goes. He was at one time a very strong Adventist. He professed to believe in our foreknowing the day of our Lord's coming, and announced it as being very near at hand. Brother Benjamin Bowman told me that on one occasion friend Walter announced that he would preach a sermon on the second advent of Christ, and therein tell the day on which we might confidently expect the Lord to appear in glory, and give the scripture evidences on which his proofs rested. This sermon was announced for Antioch, a brick meetinghouse belonging to the Christian connection, and stood four miles north of Harrisonburg, and not far from where Brother Bowman lived. He told me that a large concourse of people was present to hear, and he with the rest. The discourse was eloquent, but with the thoughtful not very convincing. But the day, which Mr. Walter had so confidently set for the appearing of the Lord in glory, passed by as all other days pass by, in harmony with all the other notes that make the music of the spheres. Not long after this, the two met in the road. Walter looked a little bashful, but spoke first, and said: "Well, Brother Bowman, I was mistaken." "Yes," Brother Bowman replied, "but I had discovered that before you told me."
Sunday, August 4. Meeting in Elk meetinghouse, in Page County. I speak from Luke 16:9.Text.—"Make unto yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations."
This is a very remarkable passage of Scripture. My understanding of it differs a little from that of some of our Brethren, but it is all in love, and each bears with the other's interpretation. I will here give a brief outline of my view of it. I think the Lord meant to encourage a very free use of this world's goods in the way of helping the poor, especially those of the household of faith. Through Paul we learn that Jesus said, "It is more blessed to give than to receive."
Christian people may imitate the unjust steward in this one thing: he aimed to provide for the future by making use of what was within his reach at the present. This may be our Lord's meaning. But he may have meant more. The wealth of some has doubtless been acquired in an unrighteous way, while in their unregenerate state, heedless of conscience and justice. Such mammon or wealth must be unrighteous, because unrighteously obtained. Those who have acquired wealth in an unjust way, and who afterward repent in heart and see the evil of their former course, may be deeply distressed, and at the same time have no opportunity to do as Zaccheus did,—make restoration. To such, it does appear to me, Jesus would say: "Let my Father's children have a share of it. Use it in a way that will glorify him, by helping his dear children; and if you fail to be found in the number of those who are 'my brethren' at the great day of final accounts, you may still come in as 'the blessed of the Father' and inherit the kingdom prepared for you. It will then be my joy to acknowledge you and say: 'I was hungry, and you fed me; I was thirsty, and you gave me drink; I was a stranger, and you took me in; I was naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came unto me.'" Whatsoever is done to one of the least of the Lord's brethren he accounts it as done to him. Such is the wonderful union and identity of the Lord and his people. When Paul was struck down he cried out: "Who art thou, Lord?" And the answer came: "I am Jesus of Nazareth, whom thou persecutest."
I would earnestly encourage all to go on unto perfection. Then we will be sure of the heavenly inheritance. "And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord."
Friday, August 9. Harvest meeting at our meetinghouse. I baptize Henry Swartz and wife, and Barbara Yount.
Sunday, August 31. Meet brethren Daniel P. Saylor and Boyle at Shaver's meetinghouse, in Shenandoah County.
Sunday, September 1. Meeting at same place. The visiting brethren speak to great edification and comfort.
Monday, September 2. Meeting at Flat Rock meetinghouse. The visiting brethren are with us, and rivet attention by their able discourses. Brother Saylor does not seem to be lifted out of his shoes by the encomiums passed upon him. But I suppose he has got used to them.
Tuesday, September 3. Meeting at our meetinghouse. The visiting brethren with us to-day. They draw large congregations.
To-day I was somewhat amused at an answer I heard given. Brother Sam Wampler noticed the deep interest visible in the congregation, and, I suppose, contrasted it in his mind with that manifest on occasions when none but our home preachers are present. He accosted, in a very pleasant way, one of the members in these words: "How does it happen that when I preach you hang your head as if you might be asleep; but when preachers from a distance come you appear to be all eyes and ears?" "Why," replied the brother, "Sam, when you preach I know it is coming all right whether I hear it or not: but when strange brethren get up I do not know what may be coming, and think it best to listen."
Monday, September 9. This day Brother Kline and Daniel Yount start in company of each other to Pennsylvania. They went on horseback, out through the mountains of the western part of Virginia and Maryland.
Friday, September 13, they had meeting at the widow Jacob Snider's in the forenoon, and evening meeting at Brother Jacob Steel's, in Bedford County, Pennsylvania. On the fourteenth they had meeting at the same place.
Sunday, September 15. They had meeting and a love feast at the Yellow Creek meetinghouse. On the sixteenth they visit John Deahl's, John Eschleman's and stay all night at John Brumbaugh's, near Clover Creek meetinghouse, in Blair County, Pennsylvania.
Tuesday, September 17. They attended a meeting and love feast at the Clover Creek meetinghouse. John 3 was read. Isaac and George Brumbaugh were established in the ministry of the Word. One person was baptized.
Wednesday, September 18. They passed through Martinsburg to Brother David Allebaugh's, where they had night meeting. Brother Kline had for his subject "The Importunate Widow, and the Unjust Judge."
Diary Notes.—We should not conclude from this parable that our heavenly Father is compared to an unjust judge who has no regard for his subordinates. This is not at all the point of comparison. We should not let our minds dwell here for a moment, because the contrast between the character of the judge and that of God is so great that there is no point of similarity.
The whole lesson, I think, is found in the power of prayer. What moved the judge to grant the widow's request? It was her importunity. But he did this only to get rid of her. It, however, shows what earnestness will do even with an unfeeling man. Here the comparison comes in. If an unfeeling man, who has no reverence for God and no regard for the welfare of others, can be influenced to regard the petition of a poor widow, though from a selfish motive, because she will not be put off, what may we not expect to do by prayer when our Father in heaven is ever ready to hear and answer prayer? He invites us to pray. He says: "Pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." We must by no means lose sight of the one great point in the comparison, and that point is the widow'searnestness. Prayer, without earnest feelings of want and dependence upon God, is but a form of words, and no prayer at all.
But let us notice the point in her prayer: "Avenge me of mine adversary." Who her adversary was we have no means of knowing, nor how he became her adversary. But we are told who the Christian's adversary is. Peter tells us in these words: "Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour." The wordavengemeans to conquer or destroy an enemy, for the purpose of securing tranquility to the party avenged. In this sense Mosesavengedthe children of Israel on the Midianites. In the same sense Ahimaaz said: "Let me now run, and bear the king tidings, how that the Lord hath avenged the king of his enemies." I think you are now prepared to understand what the Lord means by the words: "And will not God avenge his own elect, which cry day and night unto him? I tell you that he will avenge them speedily."
It is now understood that thedevil, the very vilest and worst of all tramps, is the Christian's adversary. But God has promised to avenge him, if he will call upon him in that spirit of earnestness which is deaf to denial, such as the widow had. We must not forget, however, that God, in all he has ever done for man in the way of avenging him of his enemies or adversaries, required man's assistance. As Paul puts it, we are coworkers with God, and so must we ever be.
Let us now test this matter a little. God is willing to bruise Satan's head under your feet, and thus avenge you of the worst adversary you have ever known. He is at hand, ready, with more than twelve legions of angels at his service, if needed. You are sorely tried. You are tempted to commit adultery with some one until every nerve in your body trembles from the agony of suspense between conscious right and conscious wrong. One deep, fervent prayer from the heart breathed to Almighty God: "Lord, save, or I perish," will avenge you of your adversary, will put him to flight, and leave you and God masters of the field. Brethren and friends, this is no idle talk. God will as surely give you the victory through our Lord Jesus Christ, as he has promised it.
The Lord says with apparent emphasis: "Hear what the unjust judge saith." There must then be something in it which deeply concerns us to know. Just what I have said is in it, the power of prayer. "The effectual fervent prayer of a righteous man availeth much."
But again: You are tempted to do something very sinful, and you seem to yourself to try to pray. You feel the serpent's coil about your heart drawing tighter and yet tighter, until your spiritual breath seems almost gone. I will tell you now just how you have got into this fix. You did not look to God soon enough. You put off praying and allowed the tempter to twist himself around you in the way he is. Do you ask what you are to do in this case? I will tell you. If you will just summon breath and courage to say from your inmost soul: "God, be merciful to me a sinner," your adversary will let go his filthy hold of you, and the Lord will set your spirit free. "God will avenge his own elect speedily." But they must cry unto him.
I love this word "cry." It carries with it to my mind the cry of an innocent child to its parent, when it fears danger or feels the need of something. Brethren, such let our cry to the Lord ever be. There is never any dallying with words in the mouth of a little child. Its requests, though they may not always be wise, are always sincere, and sincerity is what the Lord most loves, and hypocrisy is what he most abhors. "Except ye be converted, and become as little children, ye can not enter into the kingdom of heaven."
Thursday, September 19. They had meeting at a schoolhouse near Brother Brumbaugh's. They spent the night at Jacob Burket's. The next day they came to Brother Samuel Coxe's, in Logan's Valley, and spent the afternoon in writing letters. I here note an example of Brother Kline's exactness. He this afternoon wrote a letter to Brother Henry Koontz. He notes the main points in the letter. One is that he wants Brother Koontz to be at the Flat Rock meetinghouse on December 8, at 10 o'clock, without fail.
Saturday, September 21. They came to Brother Jacob Beck's, and had night meeting in the Baptist meetinghouse near by.
Sunday, September 22.Delightful morning.This is the first entry for the day. Brother Kline was not unappreciative of the beautiful. This must have been one of those bright and balmy mornings witnessed only in September months, and rarely then. Nature is in her calmest mood. Summer is just bidding farewell, with a smile of promise that he will return again, and as a proof of his good will lays all the rich treasures he has gathered for us into the lap of Autumn, who is at hand to receive them.
We have morning and afternoon services in the Baptist church here. In the morning meeting "The Strait Gate" is the subject. In the afternoon, "The Departure of Paul." Acts 20:36, 37.Text.—"And when he had thus spoken, he kneeled down and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him."
The first impression made on the mind upon reading this text is the great love which these tender-hearted disciples had for Paul. But we need not be surprised at this, when we remember the great love which the tender-hearted Paul had for them. The elders of the church at Ephesus, and probably many of the sisters and lay brethren, had come to Miletus to have Paul take affectionate leave of them before taking sail for Jerusalem. He also desired to give them a parting exhortation and offer prayer with them on their behalf. The words of the exhortation are recorded in the chapter read, but the words of the prayer are not. We are not sure that the prayer was audible. It is possible to think they all kneeled together and thus prayed with and for each other, but mostly for Paul. From the secret chambers of their hearts the still small voice of loving prayer ascended to the ear of him whose throne is heaven, and whose footstool is earth. Be this as it may, the prayer was earnest, and the exhortation gladly received: "For they all wept sore, and fell upon Paul's neck, and kissed him, sorrowing most of all that they should see his face no more." Who of us, Brethren, has not prayed at the departure of one we dearly loved? As you take the hand probably for the last time, and give the last touch of the lips, who can withhold prayer—prayer from the inmost depths of the soul? As the receding form fades from sight, how the heart swells with emotions of prayer for blessings upon the departing one, altogether too big for utterance. Such were the feelings of these sorrowing disciples at the departure of Paul.
Brethren, the account here given shows the love in which the truth was received in that day. Paul here says: "I have not shunned to declare unto you the whole counsel of God." This means a great deal. Oh, how many, many at the present day fear to declare the whole counsel of God! And it is a sad truth, or at least I believe it to be true, that if a minister in almost any of the so-called orthodox churches would have the courage, from a sheer sense of duty, to declare the whole counsel of God in the ears of his congregation, instead of falling on his neck and kissing him at his departure, they would be heartily glad to get rid of him. But, Brethren, I am persuaded better things of you, and things which accompany salvation. Our love for the truth, the whole truth, and nothing but the truth, is our best evidence, when that truth is lived out in a life of obedience to the Lord's precepts, that we are walking with God in the fellowship of the Spirit. So let us ever walk.
Monday, Sept 23. They went through Huntingdon City, in Huntingdon County, Pennsylvania, and got to Brother Michael Bolinger's, where they had evening meeting in a schoolhouse near by, and stayed all night at Brother Bolinger's. Next day they took dinner at Brother Andrew Spanogle's, and got to the meetinghouse at one o'clock. Meeting and love feast. Luke 24 is read. They stay all night at Brother Umbenhaver's.
Wednesday, September 25. They have meeting at the meetinghouse. Hebrews 10 is read. Brother Michael Bolinger was this day ordained to the full work of the gospel ministry. May the Lord bless the good brother in his work. They had night meeting at Brother Samuel Myers's in Mifflin County, Pennsylvania, where they stayed all night.
Thursday, September 26. They had a union meeting at Brother George Keever's, and stayed all night with Brother Keever.
Friday, September 27. They attended a council meeting before preaching. Brother Abraham Rothrock was this day ordained to the full work of the gospel ministry; and Brother Jacob Mohler was advanced. The visiting brethren spoke on the text: "My kingdom is not of this world." Night meeting was appointed, but owing to a violent storm of hail and rain no people assembled.
Saturday, September 28. They got to Brother Jacob Royer's, in Union County, Pennsylvania, where they stayed all night. Clear and cool.
Sunday, September 29. Meeting begins at half past nine o'clock. Union meeting this evening.
Monday, September 30. The vote of the church was taken before preaching, and Brother Isaac Myers and Brother John Sprogle were ordained to the full work of the gospel ministry. They attended a night meeting in a schoolhouse near Brother Christian Shiveley's, and stayed with him all night. They are still in Union County, Pennsylvania.
Tuesday, October 1. They went to Brother Christian Shallaberger's, in Juniata County, Pennsylvania, where they attended night meeting and Brother Daniel Yount spoke from Eph. 2:8, 9, 10. He explained the meaning of the wordgrace, that it is the love of God for the undeserving of his love. He definedfaithas being a loving acceptance of God's revealed truth: that faith is the gift of God only this far, that he tells man what he is to believe and how he is to believe, that the Gospel of our salvation is what man is to believe; that he is to believe with the heart, with all his heart: that the new man, the regenerated man, is God's workmanship, created unto good works. He carried out all his points very ably, and left a good impression.
Wednesday, October 2. They attended a union meeting in Good Will meetinghouse.
Thursday, October 3. They attended a council meeting in the forenoon at the meetinghouse. Brother David Myers was ordained to the full work of the ministry, and Brother Solomon Seever was chosen speaker. They had night meeting at Thomsonsville, and stayed all night at Brother Solomon Seever's.
Friday, October 4. They had meeting in a schoolhouse near Brother Pool's on the Juniata river; then night meeting at Brother Jacob Spanogle's, where they stayed all night.
Saturday, October 5. They had meeting in a schoolhouse near by. They stayed all night at Brother Peter Long's near Germantown, in Perry County, Pennsylvania.
Sunday, October 6. Meeting in the Methodist meetinghouse in Germantown. Brother Kline spoke on Luke 24:48.Text.—"And ye are witnesses of these things."
It is a happy but not uncommon experience with Christians, when reading the Divine Word, to receive some new thought, or see some new truth by the reading of the most familiar passages. In this particular the Book of Revelation is like the book of nature. The treasures of knowledge in both are inexhaustible; but they do not come to us, we must go to them. "And ye are witnesses of these things."
"The Word became flesh and dwelt among us, full of grace and truth." "The Word was God." "The testimony of Jesus is the spirit of prophecy." These Scriptures, in their most comprehensive sense, include the all of the divine manifestation in the flesh. The Lord is the life of all the things written in the law of Moses, and in the prophets, and in the Psalms. Their spirit, or spiritual significance is all confined to the testimony they bear to the Emmanuel, the God with us. Hence "the testimony of Jesus is the spirit of prophecy," very much as the spirit of man is the life of his body. In the early part of his ministry he had told these very disciples that he came to fulfill the law and the prophets. He fulfilled the law of the Decalogue or Ten Commandments to the extent of every jot and tittle, from its lowest natural to its highest spiritual requirement and significance. The prophecies likewise all centered in him, and found in him their fulfillment; not, however, in their fullest development, for eternity alone will witness this; but they disclose in him their spirit and life. "Thus it is written and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."
These eleven disciples, from this time on to do the work of apostles, had been with the Lord in nearly all of his public ministry and life. They knew how he had overcome in temptation; how victorious he had been in his conflicts with the accusing and fault-finding Jews, and how patient and forgiving he had been in his trial before Pilate and the high priest. They were witnesses of the purity of his character and life; of the disinterested love he bore toward all within his reach; of the good will toward men manifested by his going about doing good wherever he went. But the point above all other points in his character in which all poor sinners are most deeply interested is the duty and work he here laid upon these eleven apostles: the commission he gave them, that repentance and remission of sins should be preached in his name. They were witnesses of his mercy so often shown to sinners of the lowest and vilest character. Did he ever send one away empty? If you will read the four Gospels in which are recorded the life of Jesus Christ you may be surprised to see how often he said, "Thy sins are forgiven." Once when he was in a Pharisee's house a woman in the city, who was a sinner, washed his feet with her tears of penitence, and he said: "Her sins which are many are forgiven." Some people brought to him a man sick of the palsy lying on a bed. And Jesus seeing their faith said to the sick of the palsy: "Son, be of good cheer; thy sins are forgiven." This man's sins were remitted, because remitted and forgiven have the same meaning.
I must here call special attention to one point in all the miracles of healing wrought by the Lord, and that point has relation to the cause of all our woe. It is the sin of man. To the impotent man who had lain by the pool thirty and six years, unable to get in, after being healed, the Lord when he met him in the Temple said: "Sin no more, lest a worse thing come upon thee." Paul says: "By one man sin entered into the world, and death by sin." Death of the body is the point at which all diseases, ailments and infirmities aim; and the death, the eternal death, of the soul is the point at which all sins aim. "Death is the wages of sin." "And ye are witnesses of these things." In relieving insane, idiotic, epileptic and dumb people of the mental ailments afflicting them, he always removed the cause by casting out the devils or evil spirits as the cause of their troubles.
I know that some people doubt or disbelieve that sin is the cause of all suffering. I have met such. They freely aver that this cannot be so, because the brute creation suffers, which they say is sinless. It is a well conceded fact that brutes are not accountable. They have no future state of existence. They lack that freedom of the will to choose good or evil, and that understanding to know good from evil, both of which man has in unlimited possession. Still, brutes are subject in a low degree to the very same vile passions, the indulgence of which in man becomes sin to him. And why? Because man is destined to live to eternity, in another state of existence. If man's existence were to terminate with the life of his body, his sins, although of a somewhat viler character than those of the brute creation, would be of no more account. The Lord sent out his apostles, and in their steps others to follow, whose great business it was, has been, and ever will be to tell people that they are sinners; that sin is the cause of all the misery, wretchedness, suffering and unhappiness in earth and hell, and that the only way for people to be rid of the multiform evils of existence is to be rid of sin.
Salvation from sin, then, is immensely the most important matter that can possibly engage man's heartfelt attention, as I said at the start. How to get rid of the evil of sin—I mean the love of evil—and how to come into the possession of the love of what is good, and as a result of that love lead a good life, is the sum and substance of all divine teaching. And why? Because a man's character, whether good or bad, goes with him when he dies. Character is the only thing we do take with us when we leave this world and enter the next. "He that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." "Whatsoever a man soweth the same shall he reap," is a law as immutable as the law of gravitation. Our Lord has mercifully opened up a way, a highway, out of a life of sin into a life of holiness. The first step in this way, nay, the first step towards it, isrepentance. This involves a very great change in the state of man's will or heart. Heart and will have the same meaning. Repentance is a change in the affections of the heart. It is a change so great that man of himself, unaided by the Lord, would never make it. It is a change from the supreme love of self and the world to love of the Lord and one's neighbor. "Except a man deny himself, and take up his cross daily, he cannot be my disciple." Self-denial and bearing the cross are repentance.
"If any man cometh unto me, and hateth not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." All these relationships symbolize evil affections and thoughts which are to be no longer loved. The withdrawal of the affections from all our inherited and acquired evils is repentance. If the right hand be in the way of our repentance, it must be cut off. If the right eye cause us to stumble, it must be plucked out.
But it will not do to leave the matter thus. The quotations and references I have given are so strong they almost overwhelm us. We almost cry out when we hear or read them, as the disciples did when the Lord had just told them of the impossibility of a rich man's entering the kingdom of heaven: "Who then can be saved?" But I give you the same answer the Lord gave the disciples: "With men this is impossible: but with God all things are possible." It is the Lord who gives us the power to repent. Bartimeus could not see until the Lord opened his eyes. But when he called, the Lord heard. So we must call. "And whosoever shall call on the name of the Lord, shall be saved." This is faith; and I may here add the Lord's words: "I am come a light into the world, that whosoever believeth on me should not abide in darkness." But remission of sins is as sure to follow true repentance as day is sure to follow the darkest night. "Every good tree bringeth forth good fruit." Remission of sins, and a life of good works, is the fruit borne by the penitent man symbolized by a good tree. And what does remission of sins imply? It implies casting our sins behind us; forsaking them; leaving them off, and not looking back. It implies putting one's hand to the plow in a new field of life and labor, and never looking back. "He that putteth his hand to the plow, and looketh back, is not fit for the kingdom." Looking back with a longing eye, as Lot's wife did, is sure proof that we have not fairly remitted our sins in heart, but that we still love them.
I perceive from the expression of some faces that surprise is felt at my intimation that man remits his own sins. But he does as truly as he destroys the grass from among his corn or the weeds from his garden. God gives him the strength and the will to do both, but man has his work to do. He must be a coworker with God. Would there be any good in blind eyes being restored to sight, unless man would be willing to see with them? Or any good in palsied arms made strong, unless they were used to do good? Or any good in having the whole leprous body cleansed, unless the cleansed man would return to give glory to God?
Isaiah's very first vision of the church called forth that wonderful exclamation: "Wash you, make you clean; put away the evil of your doings from before mine eyes: cease to do evil; learn to do well." This, when done, is the remission of sins. It is sending them back, to the rear; while we have the Lord always before our eyes. He said to the blind Pharisees: "Cleanse first theinsideof the cup and the platter, that the outside may be clean also." Paul says: "Let us cleanse ourselves from all filthiness of the flesh andspirit." James says: "Cleanse your hands, ye sinners; and purify your hearts, ye double minded." Does not all this look as if man had a good deal to do with the remission of his sins?
It is natural, or, rather, it is in harmony with God's order in the creation of man, for him to desire to have a part and lot in all the Lord does for him. He enjoys most the fruit of trees planted by his own hands. A lady appreciates the garden or lawn arranged and set according to her taste, and cultivated by her hands. God mercifully favors us with similar feelings in making good, pure-minded, truth-loving, faithful men and women of his intelligent creation. With this intention he has given man special work and ways of manifesting his will to work with the Lord. The only ordinance of this kind which I will call your attention to to-day is that of baptism for the remission of sins. It is also called the washing of regeneration. As the Father, Son and Holy Spirit, or Holy Ghost, the three eternal and infinite essentials of the Divine Trinity, all have part in man's repentance, in the remission of his sins, as well as in the regeneration of his will unto eternal life,baptismin water, in each of the three names, is enjoined in our Lord's great commission. "Go ye into all the world, and preach the gospel to every creature, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
As an order of Christian Brethren, we hold that a threefold immersion of the body in water by a properly authorized administrator is necessary to fulfill the requirement of the great commission. As water, in its highest and divinest significance, symbolizes all the holy means by which man is enabled to renounce and remit his sins, so baptism symbolizes his heartfelt acceptance of and submission to those means. From this it is called the baptism of repentance first, and, later on, as the truth became clearer, it is called baptism for the remission of sins. As additional light was still thrown upon man's salvation, a light which Nicodemus could not see, baptism acquired a new significance, described by Paul as "the washing of regeneration."
Almost unwittingly we now find a threefold significance in the ordinance. It symbolized first, in the ministry of John, repentance toward God the Father. But after the martyrdom of John no baptism was administered until the day of Pentecost, when it received its full significance. As Peter had experienced so much of the evil of sin and the joy of forgiveness, it symbolized to his mind the remission of sins. He was right. Paul was the unbelieving, educated Jew, whose heart was so set against the Lord that after his conversion he felt himself to be a new man, with a new name; and in his letter to Titus he calls it "the washing of regeneration." Thus we have a threefold significance of the ordinance, as well as a threefold act. Anyone, then, whether fully conscious of the truth or not, says, by submitting to the ordinance, "I have repented of my sins; I have forsaken my sins and desire to keep them forever behind me; I desire to walk in newness of life. I accept the love of the Father, the truth of the Son, and the power of the Holy Ghost by which I have been taken 'out of death into life,' and from the power of Satan to God; my feet set into the way of holiness, and a 'new song put into my mouth, even praises unto our God.'"
The two brethren had night meeting at John Eby's, where they stayed all night.
Monday, October 7. They got to Brother David Kinsey's, in Franklin County, Pennsylvania.
Tuesday, October 8. They had night meeting at Brother Jacob Rile's.
The next day they joined company with brethren Christian Long and John Glock, who come up the Shenandoah Valley with them to Brother Kline's home, which they reached Saturday, October 12.
On December 8 Brother Kline started to Baltimore. He went partly on a visit to his relative, Michael B. Kline, who was, at this time, a very prosperous commission merchant in the city. Brother Kline spent about six days in Baltimore this time; and whilst hardly any one else would have thought of anything beyond the pleasure of the visit and a little business to be attended to, he must have a gathering and preach. He made his voice heard time and again. No doubt many heard what they had never heard before—the truth. On his return home, he stopped in Washington City and had a pleasant interview with President Fillmore.
In the year 1850 Brother Kline traveled 4,070 miles. He preached thirty-one funeral sermons. Twelve of these were for persons over fifty years of age; seven, for persons between twenty and fifty; and twelve for persons under twenty. He delivered one hundred and ten sermons at appointments for preaching, besides the many councils and other meetings attended. When at home he was also called to administer medicine to the sick. This service and the ministry kept him actively employed almost the whole of his time.
Thursday, January 9. Perform the marriage ceremony of Conrad Custer and Nancy Shoemaker; also the same for George Hulvey and Diana Turner.
Tuesday, February 11. Perform the marriage ceremony of Jackson See and Bettie Whitmore.
Thursday, February 20. Perform the marriage ceremony of Solomon Hulvey and Catharine Ritchie.
Monday, February 24. A fearful storm unroofs part of my barn to-day.
Saturday, March 8. Council meeting at Beaver Creek meetinghouse. The church has under consideration the matter of preparing for Annual Meeting to be held at the Brick meetinghouse, near Christian Kline's, on Middle river in Augusta County, Virginia, to begin Saturday, June 7, 1851.
Sunday, March 9. Meeting at the Beaver Creek meetinghouse. First Peter 1 is read. Afternoon meeting in Bridgewater, in the Lutheran church. Speak on John 3:29.Text.—"He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled."
This is a wonderful testimony, borne by John the Baptist. It at once shows the love which that wonderfully great and good man had for the Lord, and at the same time his own deep humility of heart in his presence. And the Lord's testimony concerning John given in these words, "He was a burning and a shining light," is equally wonderful, and carries with it the great love he had for John.
John had many friends. All held him to be a prophet of extraordinary character; and if his popularity had tended to corrupt the honest simplicity of his heart he would not have borne this testimony to Jesus. But he goes still further in his disavowal of all claim to preferment by confessing and not denying that he is not the Christ. He says: "He must increase, but I must decrease." Jesus was the sun rising in his splendor; John the moon paling in his light.
The church is the bride. The Lord is the bridegroom. "He that hath the bride is the bridegroom." There is a doctrine of deep interest involved in John's testimony. It concerns every one of us to know it. It is the relation subsisting between the Lord and the church. This relation is represented as that existing between husband and wife, the very nearest that can subsist between two human beings—the unification of one with the other to the extent that they are no more twain, but one flesh. Reference to this relation of the church to the Lord is to be found in the Scriptures at several places. Isaiah prophesying the glory of the true Christian church exclaims: "For as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee."
But it is consistent and proper for a bride to adorn herself preparatory to her marriage. But even for this occasion she should be arrayed in modest apparel, as becometh saints. But God recognizes the propriety of suitable ornamentation, and uses it as a figure in these words: "My soul will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, as a bride adorneth herself with her jewels." The garments of salvation beautifully symbolize the holy life of God's saints, and correspond to the fine linen, clean and white, in which the bride, the Lamb's wife, is arrayed, as described by John in the Apocalypse. Her jewels correspond to the divine truths of the Word, which ornament a good life.
I will now offer some practical thoughts on what I have stated, so as to draw the attention of your minds more closely to the subject. Some people seem to think it a matter of small moment whether one makes a public profession of religion or not. Such seem to satisfy their minds by concluding that God knows what is in their hearts, and that the church has no business to concern itself about them. They think they can live as good and as pure lives out of the church as in it. This last conclusion may be correct, for many do not live very pure or good livesinthe church. But all this has nothing to do with God's established order. A man might say: "I love that lady, and with her consent I will live a virtuous life with her. But I do not intend to marry her after the ceremonial style of most people. Marriage ceremonies are useless, and with her consent we will just go together as husband and wife, and so live; and whose business is it but our own?" In the first place I have to say, that if two could be found who were willing to go together and live in this way, if they were not in some way severely punished, they might thank their good stars for it. In the next place I have to say that such cohabitation would wholly subvert the order of society by giving loose reins to lust which would break in upon the legal relationships of the social compact to an extent that would place us on a social level with the aborigines of America.
And what would the Lord's kingdom be without a visible church? He says: "My kingdom is not of this world." His kingdom being essentially invisible, it remains a matter of necessity that there be some way for making its subjects visible to one another as such, and capable of being recognized and known as such.
Our Lord says: "The kingdom of heaven cometh not with observation; for lo! the kingdom of heaven is within you." Now, we cannot look into a man's heart. All we can know of a man's heart is from what he says and does. But the Lord has established an order for the subjects of his kingdom. He has proclaimed a law, call it a ceremonial law if you choose, by obedience to which all the subjects of his kingdom on earth may be found out and become known to each other. That law is the Lord's will made visible in the order of his brethren, carried out in the forms of church organization by means of established ordinances appointed by him. The Lord does not want his bride to wander through earth's vanities a viewless, inactive, unprotected entity: