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 andSaturday, 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 notlost. 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 soweris 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 requiredto doto be saved. If we were to go by what is generally preached at what are calledrevivals 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 shallknowof 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 tohatehis 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 thatoneof their riders at least was very similarly affected towardhiscompanion 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 offiftyyears, 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 anyaftereffects 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 injuriousaftereffects." 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 someapproachto justice. Without such knowledge, this work would never have been undertaken by him.
Text.—"Enter ye in by the narrow gate."
Our Lord Jesus Christ came into the world with but one end in view. That end is the raising of man to himself. This end is the burden of his mediatorial work, the center of his mediatorial prayer. From his heart on the eternal throne, wafted down to his people on the divine breath, hourly comes and is felt the power of his prayer: "Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." This brief prayer comprehends the divine end of all things—man's salvation and God's glory. The miracles wrought by our Lord, the parables spoken, the truths uttered, the victories gained in temptation, the rich tokens of his love given, all, all had as their great end man's salvation and God's glory—"that they might be with him where he is."
The only answer to the great question why the Lord did all this for man's salvation is found in his own words: "God so loved the world." And he loves it no less to-day than when the Son was born and the angels of glory were chanting their love song of "good will toward men" in the ears of the shepherds and above the manger in Bethlehem. But with all of God's good will to seek and save that which was lost he is able to save only such, and no others, as desire to be saved by him. If it were possible for him to save man and elevate him to heaven independently of any coöperation on man's part, then all would alike be saved, for God is no respecter of persons. But it would be quite as possible to compel or force any one to understand and love what he naturally hates, or to follow with enjoyment and delight a way of life he does not love, as it would be to save a human being without the consent and coöperation of his mind and heart.
The scribes and Pharisees gave evident proof of the truth of the old maxim: "Convince a man against his will, he is of the same opinion still." The Lord proved before their eyes his heavenly mission and divine character; their minds must have been convinced. But their wills did not favor the convictions of their minds; that is, they did not love the truth that was forced upon their minds, and so they rejected him. It is from this element in the constitution of man's soul or spirit that he must become as a little child, or he cannot enter the kingdom of heaven. Becoming as a little child is what is meant by being born again, without which no man shall see the kingdom of heaven. We all know a little child is innocent, teachable; because it is not lifted up in the pride of its own intelligence, nor confirmed in a belief of what is not true from a love of what is not good. Every one who enters through the narrow gate, and pursues the narrow way that leads to life, is willing to be led by the Lord. It may not be clear to the mind of every one what is symbolized by thenarrow gateand thenarrow way. I will try to tell you.
The divine truth of God's Wordis the narrow gate. It admits of no increase, and it allows no diminution. He that addeth to or taketh from the words of the prophecy of this book (the Bible), God shall take away his part out of the book of life. This is a fearful warning to all who would seek to make the gate and the way of eternal life any broader than it is laid and settled by the Word of Life; and a similar warning to any who would desire to make the gate and the way appear so narrow as to discourage and dissuade others from entering. I said the narrow gate is the truth of God's Word. But what is the narrow way? The narrow way is the daily life of every one who lives according to that truth. This leads to life eternal, because it leads to God. But the gate and the way will do no one any good unless it be entered and the way followed. And God compels no one to enter in opposition to one's own will. Entrance is not of compulsion, but of choice. Life and death are set before the sinner's eyes. The Bread of Life and the Water of Life are placed within his reach. The Lord calls, saying: "Why do ye spend your money for that which is not bread; and your labor for that which satisfieth not? Come ye to the waters: and whosoever will, let him take of the water of life freely."
But some may ask: "What is it to enter in at the narrow gate, and how is the sinner to know when he is entering?" I answer that when the sinner obeys God's holy truth from the heart he is then entering in by the narrow gate. His obedience must be to God's Word, not to man's word. Obedience to man's word takes man through the wide gate into the broad road that leads to destruction. Repentance towards God and faith in the Lord Jesus Christ are the two steps that take us in spirit through the narrow gate. But these two acts and exercises of the mind and heart mean immensely more than is generally imagined. Many seem to think that repentance means no more than simply to confess that one is a sinner in a sort of general way, and that faith is simply a confessed belief in Jesus Christ as the Son of God. But God's Word teaches far otherwise. I will here quote some of our Lord's sayings which apply to repentance: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." This points to repentance. Again: "If any man will come after me, let him deny himself, and take up his cross, and follow me." Self-denial is repentance; and every true penitent goes through the narrow gate with the cross on his shoulder, because the cross symbolizes the divine truth upon which the love of self and the love of the world is crucified. I am not afraid to repeat in your ears the words of Jesus. He has left them on record, that all who will heed them in the meek and teachable spirit of a little child may be lifted out of the mire and filth and darkness of a sinful life into the glorious liberty of the children of God.
If salvation is anything it is everything. This world, with all its fleeting show and short-lived pleasures, is nothing in the comparison. Salvation, or the life to which the narrow way conducts us, is so glorious, so ineffably exalted above the loftiest conceptions of the human mind, that the prophet Isaiah could justly say: "Since the beginning of the world none have heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him." Brethren, friends, we know not fully what is prepared for all who wait upon the Lord, that is, who do his will. But Jesus tells us that he is gone to prepare a place for us, and that he will come again and receive us to himself, that where he is there we may be also. We shall enter into his joy, the joy of the Lord. He will come to every one of us at death. He will then raise our redeemed souls into the life of heavenly bliss; for he is the resurrection and the life of every one that loves him. It is the privilege of every one to enter into life through the narrow gate. But I cannot enter for you, nor tread the narrow way, nor obtain a crown of glory for you. This is your own individual choice, your own individual work—nay, it is the Lord's merciful, loving, gracious work in you, for without him you can do nothing. But when you believe in him and love him with all your heart, he finds a resting place in your soul, and he then comes to be to you individually "the way, the truth, and the life."
The next eight days were almost entirely occupied in filling appointments previously made through letters from Brother Kline. We have to wonder a little when he found time to write them. But he was his own secretary on gratuitous service, and he never even so much as presented a bill for stationery or postal expenditures.
Friday, September 21. This day finds the two brethren at Union meetinghouse, in the Barker settlement, in Barbour County, Virginia. Brother Miller spoke at this meeting from John 3:7. Space alone forbids the insertion of his plain, practical sermon to-day. They found, as usual, a hearty welcome here; and in truth the same may be said of every place they visited. And why not? Even these primitive people were quick to perceive and appreciate the good will with which they had come. Besides, they made themselves sociable and entertaining in the families under whose roofs they found shelter. Brother Kline had an inexhaustible fund of information gained by reading and traveling, and he was not reserved in the way of keeping it all to himself. Brother Kline was what may be called a good conversationalist. He did not flood your attention with words, nor bore you with tiresome narratives of great exploits in which he was the hero. He would tell you of sights he had seen, and experiences he had had in traveling and otherwise, in a way that would so absorb you in thenarrativethat you lost sight of the man. He always aimed to exalt hissubjectand not the speaker. This was true in his preaching as well as in his conversations.
Saturday, September 22. They came to Brother Elias Ovel's for dinner. In the afternoon preaching in the meetinghouse and love feast at night. Brother Miller served.
Tuesday, September 25. They had meeting at Brother Peter Feiga's. An election was held in which Samuel Feiga was elected speaker, and Tobias Moser deacon. They staid all night at Thomas Clark's.
Brother Kline got home from this journey Sunday evening, October 7. Brother Miller got home the next day. They were gone three weeks and four days.
Monday, December 31. At home. I have this year traveled, mostly on horseback, 4,286 miles, and preached forty-two funeral sermons.
Saturday, January 5, 1856. At home. Cold; snows very fast all day.
Saturday, January 12. Snows all this day again, very fast. Sleighing is likely to be fine for a while; a rare occurrence in our State.
Sunday, January 20. Snows all this day, again. The snow is now very deep, and as it is not drifted sleighing will be surpassingly fine.
Monday, January 21. Brother John Zigler of Timberville dies very suddenly this morning, at the age of sixty-nine years, two months and twenty-seven days. This is county court day in Harrisonburg. I am told this evening by some who were present, that there were hundreds of sleighs of all shapes and sizes to be seen in the streets. So far as my knowledge extends, a scene like that has never before been witnessed in Harrisonburg. The roads in all directions are in a surpassingly fine condition for sleighing. The roads are all paved with crystals more valuable than all the diamonds that have ever shone in the crowns of kings.
Friday, February 29. Council meeting at the Brick church, in Augusta County. To-day we discuss the question of the propriety of making a move to more generally propagate the Gospel. Most of the brethren and sisters present seemed to be heartily in favor of the move. One brother, John Harshberger, said: "If the Gospel isnottrue, let us eat and drink like other beasts, for to-morrow we die; but if the Gospelbetrue—and thanks be unto God, for we know it is true—it is worthy of all acceptation; for it is the power of God unto salvation to every one that believeth. But how can any one believe in him of whom he has not heard? And how can any one hear without a preacher? And how can any preach except he be sent? I am in favor of trying to do more in every way than we have ever yet attempted, to spread the good news of salvation.
"'Salvation! let the echo flyThe spacious earth around,Till all the nations 'neath the skyConspire to raise the sound.'"
"'Salvation! let the echo flyThe spacious earth around,Till all the nations 'neath the skyConspire to raise the sound.'"
"'Salvation! let the echo fly
The spacious earth around,
Till all the nations 'neath the sky
Conspire to raise the sound.'"
Brother Benjamin Moomaw, Brother Nininger, Brother John Harshberger and myself were appointed a committee to draw up a memorial on the subject, to place before the next Annual Meeting.
Saturday, March 1. Council continues. The subject of divorce and adultery is considered to-day. It is decided to send it to the Annual Meeting, as also a query on proposition to district the churches, and have general council meetings in those Districts. It is also unanimously passed to have lamps in our meetinghouses. Pass some other minor questions, and council breaks up.
Sunday, March 2. Meeting at the same place. Brother Benjamin Moomaw speaks on Heb. 5:8, 9. He is a man of great power in the Word. I regret that I cannot recall to memory all that he said, but I will here give a condensed outline of what I remember. These are the words of his text: "Though he were a Son, yet learned he obedience by the things which he suffered. And being made perfect, he became the author of eternal salvation to all them that obey him."
This is a remarkable passage of Scripture. It deals primarily with the human nature of Christ. It is in this nature, the Divine humanity, that God manifests himself to man. This humanity brought with it the infirmities to which flesh is heir. This same apostle tells us that Jesus Christ was "tempted in all points like as we are, yet without sin." Innocence, freedom from all sin, is the orderly following of obedience. In this happy consciousness he challenges the whole Sanhedrim to convict him of sin. They could not do it; and Pilate acknowledges before the infuriated mob: "I find no fault in this man." From the part of the text, "yet learned he obedience by the things which he suffered," we are rather to understand that he learned orrealizedthe blessedness of obedience. In his own words: "He came not to do his own will, but the will of him that sent him." In his last great prayer with his disciples he says: "And now, Father, I come to thee, having finished the work thou didst give me to do." These words portray his immaculate righteousness.
But let us look at some of the glorious testifications borne by the Father to the honor of the Son. Let us turn to the first public act of his manhood. I guess your minds all turn at once to the scene of his baptism. Here are the pellucid waters of the Jordan coursing their way to the Dead Sea. "Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus said, Suffer it to be so now, for thus it becometh us to fulfill all righteousness." This righteousness is the righteousness of obedience. And notice, a few moments later, the glory and honor with which it is crowned. The opened heavens, the dove-like descent of the Spirit, the Father's recognition, "This is my beloved Son in whom I am well pleased," must have thrilled his heart with joy unspeakable. In this instance he realized the blessedness of obedience; and the hearts of many since that time have been made to thrill as they have gone up out of the waters of other Jordans, with kindred joy.
We now turn to his temptation in the wilderness. Here, our Lord, during forty days and nights, suffered all the privations and all the temptations arising therefrom, which man is capable of suffering. But never for one moment did his heart or hand swerve a hair from the line of perfect obedience to his Father's will, even in the darkest hour. And how did it turn out? Why, he resisted the devil, and the devil left him; and, behold! angels came and ministered unto him. Brethren, have you ever thought of the precious food these angels brought to the exhausted human nature of our Lord? He ate and drank with angels from the skies. They poured the spiritual oil of joy and comfort into his burdened soul. They brought fresh tokens of his Father's approval; and we read of no more sore conflict with the powers of darkness until the "last hour."
Some of us have, possibly, passed through trials, in a small way, somewhat akin to those endured by the Lord. We all know our own individual experiences best. For one, I can say right here that I am no stranger to temptation. The adversary of God's people has never yet counted me out of the number he seeks to seduce. I confess he does not try me at all times alike; but he does seem to come every time when I am the least prepared effectually and instantly to repel his assaults. If in preaching I happen to get off a fine thought or good sentiment dressed out in a becoming attire of words, he tries to flatter my vanity by making me believe that I am a great somebody. Brethren in the ministry, how is it with you? I see from the nods you give, that you have had similar experiences. At such times Herod's awful doom flashes over me—how that in the midst of a beautiful oration he fell dead, and right away was alive with worms consuming his body, and all because he gave not God the glory. This generally gets me rid of him on such occasions. At other times he comes with promises of worldly honors, saying to me that if I will enter the arena of politics I may count it as sure that I will be lifted to offices of honor and rich emoluments, for, says he, "the whole scheme with all its workings is in my hands, and to whomsoever I will, I give it." At such times I baffle him with this Scripture: "Thou shalt worship the Lord thy God;and himonlyshalt thou serve."
Jesus is now glorified. He is exalted higher than the heavens, far above all principality and power. He is invested with all power in heaven and earth; so that in him all things hold together, and the integrity of the universe is preserved. He is the head over all things to the church and has become the Author of eternal salvation unto all them that obey him. All things are now in his name and unto his glory, so that now he that honoreth the Son, honoreth the Father.
Can it be that this is the same Jesus who but a few years ago humbled himself to be baptized in the Jordan, suffered the temptation in the wilderness, wept at the grave of Lazarus, went about doing good, being homeless, with no place where to lay his head, a man of sorrows and acquainted with grief? Only a little while ago, and the midnight stillness of Gethsemane is gently broken by the words: "Father, if it be possible, let this cup pass from me: nevertheless, not my will, but thine be done." The spirit of obedience abides with him in full measure even in this trying hour; and if not uttered in words, it is declared in act: "Thus it becometh us to fulfill all righteousness."
One more trial awaits him. It is his last and great conflict with the "king of terrors" and the powers of darkness. Will his spirit of obedience and his resistance of sin bear the strain of this final test? Glory to his blessed name, it does. He says: "The prince of this world cometh, and hath nothing in me." Ah, there is our salvation. The prince of this world found no place in his sanctified heart. Throughout his trial before the Jewish, as well as civil authorities, he was the same. No change from that meekness and lowliness of heart that characterized his whole life was visible now. He even bore his own cross; and I sometimes think that he voluntarily laid himself down upon it, placed his hands and adjusted his feet for the nails; for he had said before: "I lay down my life of myself: no man taketh it from me. I have power to lay it down, and I have power to take it again." The nails are driven. The foot of the cross, with Jesus upon it, is firmly fixed in the ground. The sun has veiled his face; and darkness broods over the land. With a loud voice he cries: "It is finished," and he gave up his spirit. This is the consummation of the suffering by which the Captain of our salvation was perfected, and by which he obtained all power in heaven and earth.
I can imagine there was now a shout of joy and a high jubilee in heaven, and a growl of disappointment and defeat in hell. His body is taken from the cross. Not a bone of him is broken. Joseph's new tomb becomes its receptacle. Not long does it remain there. The bands of death are loosed, and the glorified Lord forsakes the tomb. "Ought not the Christ to have suffered these things, and to enter into his glory?"
Notice, further, the glory and honor with which his obedience is rewarded. In addition to the declarations bearing upon this subject already quoted, I here add what Paul says to the Philippians: "Wherefore, God also hath highly exalted him, and given him a name which is above every name: that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."
We have now before us in the person of our Lord and Savior Jesus Christ an example of perfect obedience. We have also noticed some of its rewards. But when we attempt to speak of the rewards of obedience, thought and language both fail; for heavenly bliss is ineffable, and celestial glory eternal. Christ's glorification is past comprehension. Eye hath not seen, nor ear heard. But let us rejoice greatly this day in the excellency of this knowledge of Christ. "He is able to save to the uttermost all who come unto God by him." "He has become the author of eternal salvation to all them that obey him."
My brother, my sister, do you ever question your spiritual state, doubting as to whether you are a child of God or not, wondering in the obscurity of your mind as to how you stand in the sight of God? I do not think any one need be in doubt as to this matter. Are you living a life of obedience to Christ? Let us see. You surely have been baptized. As baptism was his first public act, for you to follow his example and walk in his steps it became you to submit to the same ordinance expanded and illuminated as to its significance and use by his subsequent teachings. This you did, and you did it in the true spirit of obedience and love. You are no hypocrite, I am sure; for the hypocrite never examines himself. He totally lacks the goodness and sincerity and honesty that lead to self-examinations. The hypocrite does notlovethe house of God. He does not breathe freely in an atmosphere of prayer. His highest ambition is to make a fair show in the flesh, to secure some personal aggrandizement through his formal professions.
You do not belong to this class. You feel in your heart that you love Jesus, and often weep that you do not love him more. This very love should assure your heart that you are a child of God, for "love is of God, and God is love." You cheerfully, and in love for the Brethren, stoop to follow his example and obey his command by taking part in the ordinance of feet-washing. You eat the Lord's Supper as nearly after his example as can be known, in honor of him, and partake of the Communion of the bread and wine in remembrance of his broken body and shed blood. In addition to all this you hate the inborn corruptions of your fleshly mind. You sometimes sing from your heart's pure depth:
"I hate my own vain thoughts that rise,But love thy law, my God."
"I hate my own vain thoughts that rise,But love thy law, my God."
"I hate my own vain thoughts that rise,
But love thy law, my God."
And to you one of the most pleasing contemplations of heaven is founded upon the assurance that there will be no sin or sorrow for sin there, nor sinful thoughts. You even here rejoice many times, in the sweet foretastes of that happy state. When you meet the loving eyes and friendly hands of brethren and sisters here assembled for worship, you feel a delicious calm and a holy peace in your soul. It is at such times and on such occasions that you realize just what the apostle means by what he says of the experience of some heavenly-minded Christian brethren and sisters who lived and felt eighteen hundred years ago very much as you feel now. Identifying himself with them, he says: "We have all been made to sit together in heavenly places in Christ Jesus." "Be thou faithful unto death, and God shall give thee the crown of life."
At the close of this edifying discourse we sang the old hymn beginning:
"How happy are they who their Savior obey—."
Prayer was offered, meeting broke up, and Brother Moomaw and I went to Michael Whitmore's for dinner; then to Valley meetinghouse in afternoon, where he spoke from Acts 26; and stayed all night at Daniel Glick's.
Monday, March 3. We anoint Brother Daniel Glick this morning. He is very low in sickness. Come to Dayton to afternoon appointment, where I speak from John 1:29. Stay all night at Samuel Koontz's.
Wednesday, March 19. Council meeting at the Brush meetinghouse. Benjamin Miller, son of Daniel Miller, near the head of Linville Creek, is elected to the deaconship. I feel that the right brother was chosen, and entertain large hopes for his future.
Friday, April 4. Council meeting at our meetinghouse. Brother Samuel Zigler is elected to the deaconship. We might have selected a man of more words; but I am persuaded that one of purer mind and heart could not have been found. Brother Benjamin Bowman stays all night with me. This evening he related to me a remarkable dream he had had not very long before. To use his own words, as nearly as I can give them, he said: "I dreamed that I had died, but found myself consciously awake in the land of departed spirits. My own father met me. I knew him. The joy with which he received and welcomed me I cannot describe. My next experience was along a stream of very clear water. It did not appear to be a very large stream, but its remarkable character impressed me as singular. It flowed gently. It was not swift, but glided smoothly along, uphill and downhill the same. Its speed never varied, and this unaccountable characteristic struck me with surprise that waked me. This is my interpretation of my dream," said he: "The clear stream of water represents what the Christian should be. Its transparency symbolizes the clear thought and intelligent understanding that he should have respecting himself and his life. Self-knowledge should enable him to see himself in clear light. This knowledge leads to a clear understanding of his relation to God and man, and reveals whether that relation is what it should be, or otherwise. The uniform flow of the stream uphill and down, which so surprised me, symbolizes that inward peace of mind and gentle flow of heavenly affections which constitute the Christian's happiness in life. Though he have hisupsanddownsin life, his inward peace gently glides along. 'In the world ye shall have tribulation; but in me ye shall have peace.' One more thought. It is not natural for water to run uphill. Nothing short of divine power can make water run uphill in an open channel such as this had. This symbolizes the love and mercy of the Lord in our being kept by his hand in these inwardly calm and heavenly frames of feeling. Brother John, I never felt better from a dream in all my life."
Saturday, April 12. Council meeting at Shaver's meetinghouse, in Shenandoah County. Brother John Brindle is advanced.
Sunday, May 4. Meeting at Nathan Spitler's schoolhouse, in Page County. Hamilton Varner and wife, and John Huffman's wife are baptized to-day.
Monday, May 5. This day I start to the Annual Meeting, which is appointed to meet about fourteen miles from Freeport, in Stephenson County, on the extreme north border of Illinois, and about three miles from Brother Young's. After being exposed to many dangers and detentions, and one wreck on the way, I arrived safe at the place of meeting on
Saturday, May 10. Stay at Brother Young's first night. A great concourse of people on the ground.
Sunday, May 11. We have a very fine day. Preaching at several points. An immense assembly to-day.
Monday, May 12. Meeting is organized. Committees formed. Go to rooms and take in queries. Stay all night on the meeting grounds. Rain all day and cold.
Tuesday, May 13. Begin to discuss questions. Rain all day and night, and unpleasant. Stay all night on the meeting grounds.
Wednesday, May 14. Continue the discussion of questions. Close at half past five o'clock. Stay again on meeting grounds. Although we have some differences of opinion among us on minor points of order and usages, I am happy to know that in all great matters of doctrine and practice we are one. Whilst the meeting was in progress I was made to think of what Solomon says in the book of Proverbs about the locusts. "The locusts," says he, "have no king, yet go they forth, all of them, together in bands." We have no human king over us as pope, cardinal or bishop, with self-assumed authority and dignity; yet we hold together. We acknowledge allegiance to but one king, and he is out of human sight. He is the King of glory. But of him we can say with an apostle: "Whom having not seen we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory."
On my way home from the meeting I visited Peter Fesler's, Jacob Miller's, Samuel Freys's, Allen White's, Absalom Painter's, William Mason's, John Strough's, John Miller's, Joseph Funk's, George Hoover's, and John Snideman's, all in Indiana. I also preached at a number of points in Indiana and Ohio.
Saturday, May 24. This evening David Bowman and I get to Abraham Aerbach's in Ohio.
Sunday, May 25. Go to Bowman's meetinghouse, where I speak from Hebrews 12. Dine at David Miller's, and stay all night at Isaac Miller's.
Tuesday, May 27. Night meeting at the meetinghouse near Peter Nead's. Stay with Brother Nead.
Wednesday, May 28. Meeting at the same place. Sup with John Varner. Stay with Isaac Miller.
Thursday, May 29. Meeting at Reipsam's meetinghouse. Love feast this evening. Stay with Philip Grabil till one o'clock in the night, when we start for Springfield to take cars for home. Stop over a few days in Hampshire County, Virginia, and arrive home safe on Thursday, June 5.
Tuesday, June 17. This day I am fifty-nine years of age. When I was young my ambition led me to hope that I might some day attain to distinction in the world, and leave an imperishable name. I own with shame before my God, that my heart was full of vanity. I now thank him that he has led me to know and feel myself but a poor sinner redeemed. I am wholly dependent upon him for all that I am or ever shall be. Lord Jesus, may I live to glorify thee, and thee only. I believe thy truth. I trust thy love. May thy glory be the end of all my efforts in life, and thy love the propelling power in all I do. Hallowed bethyname, not my name.Thy willbe done, not my will. Give me grace thus ever to pray and to walk humbly before thee.
Friday, August 22. This day Brother Kline left home for another journey to the counties of Hardy and Randolph. He spent several days in Hardy County, preaching among the Brethren and friends on the South Fork, South Branch and beyond.
Sunday, August 24. Meeting at Bethel in forenoon; in afternoon at Jacob Cosner's.Text.—3 John seventh verse. He has given us but a touch of what he said here. I imagine his heart somewhat overflowed with gratitude to these kind-hearted people in return for the love they showed him. He read this third epistle of John to them; and I here append the substance of part of his comment on it:
"There are great blessings in store for those who through love to the Lord lodge and feed his ministers. The love of Gaius in this regard, was spoken of in the church. This letter was written to him. In the apostle's days as now, many went forth bearing the precious seed of God's Word, almost wholly dependent upon the charity of brethren and friends to the cause, for food and shelter. They were encouraged to go in this humble and trustful way by the recorded words of the Lord, that 'the laborer is worthy of his hire.' We learn from the context, sustained also by the other evangelists, that food and lodging is the hire the Lord had in view. To encourage all to the duty as well as privilege of kindly receiving his ministers and even his righteous brethren who might not be ministers, he left on record these words: 'He that receiveth a prophet (minister) in the name of a prophet, shall receive a prophet's reward. And he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.' And he sublimely crowns all those who tender their love in this way with the words: 'Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me.' How faithfully these tokens of love for the Lord and the Brethren were kept by the early Christians, Paul with others abundantly testifies. However, to avoid slanderous accusations which might be hurled at him by the adversaries of the cross, he did not always avail himself of the proffered good. Blessed are they who watch for and lay hold of opportunities to do good in this way."
Monday, August 25. Meeting at Greenland. Thomas Lion baptizes one person to-day. Stay all night at Thomas Clark's.
Tuesday, August 26. This day, after meeting, I baptize James Abernathy and wife.
Wednesday, August 27. Meeting at David Feige's on the pike. Afternoon meeting at West Union. Stay at Benjamin Beachley's.
Thursday, August 28. Ride twenty-nine miles to-day. Dine at Peter Bolyard's and stay all night at Henry Wilson's.
Friday, August 29. Meeting at meetinghouse. I baptize W. Oval and wife. Water is two miles distant. Afternoon meeting at same place. Speak from last chapter of Revelation.
Saturday, August 30. Come into Randolph County. Dine at Samuel Perkeypine's, and stay at Brother John Skidmore's.
Sunday, August 31. Meeting at Josiah Simon's. After preaching have a church council. Brother Charles Burke is forwarded to baptize; and Brother Josiah Simon is elected to the Word. Brother John Skidmore is elected to the deaconship, Stay all night at Brother Burke's.
Monday, September 1. Meeting at Levi Wilmot's. Speak from Matt. 7:21. As I have time this afternoon will outline my discourse for future reference.
The Editor gives these outlines in the best shape he can put them as follows:
Text.—"Not every one that saith unto me, Lord, Lord, shall enter the kingdom; but he that doeth the will of my Father which is in heaven."
This passage of Scripture means a great deal. It draws a sharp line between the false and the true in religious professions; between empty formality on the one hand, and loving obedience on the other. It is a very easy thing, and requires no previous preparation of heart by self-examination, for very wicked and thoughtless people to call upon the Lord in times of great danger, or in seasons of distress. Some years ago a very thoughtless and irreligious family near my home lived on the bank of a certain stream. Suddenly, after a great rain, their house was surrounded by a flood of water that threatened its destruction. They knew not what to do; and in their fright and consternation they began to call on the Lord for help. He may have heard them, for the house did not go. When the flood had passed away, and they felt that they were again secure, they had no further need of the Lord, and continued to live just as they had lived before.
Often have I heard of wicked people, when thrown prostrate upon beds of affliction, calling upon the Lord, and even promising that if he would raise them up again they would do better. But how often does it turn out that such promises are either wantonly disregarded or thoughtlessly broken! But why is this so? What is the cause? I will tell you. Such prayers and promises do not proceed from a right motive, and they do not aim at a right end. Self is the beginning and the end of all such prayers and promises. And when self is again made to feel easy by escape from danger, or recovery from sickness, there is an end of prayer, and promises are forgotten. But such as I have named are not the only class included in our Lord's meaning. If we read carefully we may see that some who desire to make a fair show in the flesh love to stand on the corners of the streets that they may be heard calling on the Lord, making long prayers, that they may be seen of men. Of such our Lord says: "Verily, they have their reward." Here again the love of self and the world is the beginning and the end.
There is one more class justly belonging to the number of those already described. This is a sad class indeed, although probably no worse off than some others. I hope no one here will ever be found in their number. You may read about them in the twenty-fifth chapter of Matthew's Gospel. They are called the "foolish virgins." We all know that a virgin is an unmarried woman who has kept the integrity of her virtue unbroken. The ten spoken of in the chapter are virgins in a figurative sense. They are so called because in appearance and profession they were not defiled with the world. They all had lamps. David says: "Thy word is alampunto my feet, and a light unto my path." Each one had thislampaccording to their understanding and use of the Word. All denominations of Christians claim the Word as their lamp or guide through the darkness of this world. But lamps differ greatly in almost every imaginable way,—in form, size, material and illuminating capacity. Much also depends upon the sight. If the sight be diseased, not good, the same lamp that shines brightly to one may be darkness to another. "If thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be darkness. If therefore the light that is in thee be darkness, how great is the darkness!"
The foolish virgins had lamps, that is, they professed faith in God's Word, but their faith lacked the oil of love; it was not made perfect by works in life proceeding from love to God and their neighbor. Oil in the Scriptures stands for love. Priests and kings had to be anointed with oil as a sign or emblem that they were to perform their official duties from love. Hence the light that is fed by pure oil beautifully symbolizes the truth that shines in the Christian's life, warm with the love of God; but the light that comes from a wick in a lamp destitute of oil symbolizes the life of the hypocrite, the vain professor. It may burn for a little; but it will soon go out and leave him in eternal darkness. The wise virgins represent those who make a profession of faith in the light of truth and in the love of it. These go in with the Lord to the marriage feast. But the foolish virgins find the door shut. They call, "Lord, Lord, open to us." But he answers by saying: "I know you not." "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."
I recently heard of a preacher who had attended one of our meetings. If I remember rightly, a good deal had that day been said on the importance and value of good works. I think that one who had spoken that day went so far as to quote these words of the Lord: "Every good tree bringeth forth good fruit." Good works are good fruit, he had also said. He had quoted this passage too: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Evil works are evil fruit, he had also said. And I feel sure he had quoted these words of the Lord: "They that have done good shall come unto the resurrection of life: but they that have done evil, unto the resurrection of damnation." The friend who told me had ridden a part of the way home with the preacher before referred to, and in speaking to this friend he said: "These Dunkards are odd people. I occasionally go to their meetings, and every time Idogo I am sure to hear ofworks!works! as if works were necessary to salvation." In answer to the friend who communicated this to me, I said: "I hope theDunkards, as he called us, will always be odd people in this regard, so long as it is written: 'He that doeth good is of God; but he that doeth evil hath not seen God.' 'A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit. By their fruits ye shallknowthem.'"
Brethren, let us think closely upon the closing words of my text: "He thatdoeththe will of my Father which is in heaven." An apostle says: "This is the will of God, even your sanctification." Sanctification meansholiness, and holiness means conformity of heart and life to God's Revealed Truth. The heart cannot be conformed to God's Revealed Truth when the life is conformed to the world and sin. "No man can serve two masters.... Ye cannot serve God and mammon." Jesus prays for all that believe on him through the Word: "Sanctify them in thy truth. Thy word is truth." We occasionally hear of some "professing sanctification." From what I have been told, those making this profession mean by it that they have attained to a state of sinless perfection. This is a state to be devoutly wished, for it is the state of the spirits of just men made perfect. Nothing shall enter that holy city where they dwell "that defileth, or worketh abomination, or maketh a lie." In this city of light and love no sin is found.