"There is a land of pure delight;Where saints immortal reign...."
"There is a land of pure delight;Where saints immortal reign...."
"There is a land of pure delight;
Where saints immortal reign...."
At the close of the singing he led in prayer, and the burden of his prayer was thanksgiving for the glorious hope set before us in the Gospel. He then delivered a brief but feeling address suited to the occasion; and Brother Benjamin Bowman, after giving some interesting facts connected with the Miller family, closed the church services.
Thursday, March 15. This day Brother Kline spends in Washington City. He visits the Representatives' chamber, the Senate chamber, the Patent office, and other places of public interest. His business, however, is at Alexandria, in connection with the Manassas Gap Railroad Company. He is in attendance at a meeting of the officers and stockholders of said company in the city of Alexandria to-night; makes his report of the amount of stock in said company which Rockingham County is willing to take; hears it accepted, and next day returns home. Brother Kline was deeply interested in this company's road. It is the same which now passes close along by his place; but he did not live to see its completion.
Thursday, March 22. Council meeting at the old meetinghouse above Harrisonburg. Brother John Flory is elected to the Word, and Joseph Good to the deaconship. Dine at William Byrd's and at night attend a lecture on feet-washing in Dayton, Virginia. Stay all night at Brother Solomon Garber's.
Friday, March 23. This day Brother Kline, in company of Brother Solomon Garber, starts up the Valley of Virginia, on horseback, to the District Conference appointed to meet at the Valley meetinghouse, in Botetourt County, on Friday, March 30; distant from Brother Kline's home somewhat over one hundred miles.
Saturday, March 24. Dine and feed at Brother Samuel Zink's; then on to Brother James Sprous's, five miles beyond; and from there to meeting at Chestnut Grove, two miles distant. Subject, 1 Thess. 5:9.
Brother Daniel Brower, of Augusta County, joined company with them about this time. On
Sunday, March 25, they have meeting at Carr's Creek meetinghouse, and stay all night at Brother Danner's.
Monday, March 26. They stay at Brother William Runnell's.
Tuesday, March 27. They have meeting in Hampton schoolhouse; dine at Jonas Hill's, and have night meeting at Rapp's church. They stay all night at Mathias Rapp's.
Wednesday, March 28. Stay all night at John Pursley's.
Thursday, March 29. Dine at Sister Sarah Grabeil's, and stay at Brother Peter Nininger's.
Friday, March 30 andSaturday, March 31. They attend conference at the Valley meetinghouse. On
Sunday, April 1, they attend meeting at the church, and dividing out go to other appointments in reach.
Monday, April 2. They start homeward.
Sunday, April 15. Brother James Turner is very sick. I wait on him to-day.
Sunday, May 13. Meeting at Ritchey's schoolhouse. Hebrews 4 is read. Stay with James Turner all night. He seems a little better.
This is the last night that Brother Kline ever stayed with Brother James Turner. On
Monday, May 14, he took leave of him and started on his way to the Annual Meeting in Tennessee, never to see Brother Turner's face again in this world, for in his absence Brother Turner died.
Tuesday, May 15. Arrive at Brother Benjamin Moomaw's, where I stay all night.
Wednesday, May 16. Call at Brother David Plain's; then to meeting at Bethel. Subject, John 14:24. Dine at Brother Moomaw's. Sup at Jacob Bonsack's: then to night meeting. Brother Jacob Miller speaks. His subject is the General Epistle of Jude, his discourse being made up of remarks upon the spirit and general scope of the epistle. Stay all night at Daniel Kiser's. Fine weather.
Thursday, May 17. Arrive at Brother John Lear's, who meets us at the Union depot. Stay all night with him.
Friday, May 18. Meeting at Knapp's Creek meetinghouse. Matthew 5 is read. Dine at young Benjamin Basehore's. Then to meetinghouse again. Subject, "The Pure River of the Water of Life." Revelation 22. Stay all night at Peter Basehore's.
Saturday, May 19. Come to Joseph Bowman's; then go to Jonesborough, Washington County, Tennessee. Dr. Alpheus Dove is located here, and I spend the day and night with him.
Sunday, May 20. Stop at Conrad Basehore's. Forenoon meeting at the Valley meetinghouse. Matthew 11 is read. Dine at Brother Conrad Basehore's. Meeting in afternoon. John 3:7 is my subject. Sup at Brother Joseph Bowman's and stay there all night.
Monday, May 21. Visit David Bowman's, Daniel Bowman's, Sears's, and get back to Joseph Bowman's for dinner. Toward evening go to Brother Daniel Crouse's, where I stay all night. Fine weather.
Tuesday, May 22. Meeting in Brother Henry Swadley's barn. I give a general talk on the fifteenth chapter of John. Stay all night at Brother David Garst's.
Wednesday, May 23. Come to Henry Linaweaver's; dine at Brother Samuel Miller's, and in afternoon have meeting at the Seceder's meetinghouse. Subject, "The Great Prophet." Stay all night at Brother John Nead's. Fine day.
Thursday, May 24. Afternoon meeting at Brother Benjamin Basehore's. My subject, Matthew 11, last three verses. Stay there all night.
Friday, May 25. Stop at Emmanuel Arnold's. Meeting in the Limestone meetinghouse. After meeting, deliberate in committee on the best ways and means for a more extended and general spread of the Gospel. All the members of the committee seemed to be impressed with the importance of the matter under consideration. All agreed that it is not contrary to gospel order for the church to help such preachers as are not able, from poverty, to do what their ability as ministers would enable them to do, if they could spare the time from their work at home to go more. Many fields are still white unto the harvest. The Lord may be to-day saying: "I have much people in this city," or in this place. By this he means, ready to accept salvation and become his people whenever the door of the church is fairly opened up to them. Stay all night at Brother David Clepper's.
Saturday, May 26. Meeting at the meetinghouse. D.P. Saylor, H. Koontz, and James Quinter all speak. Ephesians 2 was read. In the afternoon Peter Nead spoke to a very large and attentive audience.
Sunday, May 27. A very heavy rain comes up to-day about meeting time. We nevertheless have forenoon and afternoon services in the meetinghouse. Stay all night at Brother Michael Basehore's.
Monday, May 28. Gather at the meetinghouse. Organize. Take in questions: discuss some of them. Fine, delightful day. Stay at Brother Emmanuel Arnold's.
Tuesday, May 29. Get through with the business at three o'clock. Brother Quinter and I come to Jonesborough, where he delivers a sermon in the Presbyterian church. Subject, Rom. 1:17.Text.—"The just shall live by faith."
This text was Luther's sword. With it he slew more of the enemies of the Reformation than Samson slew of the Philistines with the jawbone of an ass. The text readily suggests two questions.
I. Who are the just?II. What is faith?
These two questions being clearly answered, the grand copula, upon which the meaning and force of the text depends, is readily understood as to the quality of the life which it involves. It evidently means a good life, a holy life, an obedient life, a humble life, a pure life out of a pure heart. It means that the just or righteous shall live a life conformed in all respects to the character of that state of heart in which love to God holds dominant rule, and subordinate love to man prompts to a life of vital charity.
I.Who are the just?The just, in the sense of the text, are those who are righteous, and who desire to grow more and more righteous in God's sight. Men may be righteous in their own sight, and very unrighteous in God's sight. And precisely the reverse of this: they may be great sinners in their own sight, and just or righteous in God's sight. This last state was Paul's experience when he pronounced himself "the chief of sinners." He felt that he was righteous or just in God's eye; but in his own eye, enlightened by the Word and Spirit of the Lord, he was vile. This consciousness gave vent to many exclamations such as these: "O wretched man that I am! who shall deliver me from the body of this death?" Again: "For I know that in me, that is, in my flesh, there dwelleth no good thing." On the other hand, the Pharisee, who stood praying in the temple was righteous in his own view of himself, and "thanked God that he was not as other men"—a sinner like unto them, he meant, of course. This line of thought suggests another question:
How are men to become righteous or just?"For the scripture hath concluded all under sin." This same apostle tells us that "we are justified [made righteous] by faith; ... for with the heart man believeth unto righteousness." Probably no passage of Scripture has been subject to worse misconstructions than this one. It has been made to teach that a mere declaration of faith in Christ procures the instantaneous forgiveness of all sin, passes the sinner out of death into life, makes him a regenerate child of God, and gives him an inalienable title to citizenship in heaven. But I have not so learned Christ, nor do I understand Paul to teach anything like this. I do not deny that a sincere and heart confession of Christ is a step, the first step, to these heavenly blessings; but I do deny that Christian perfection rests upon a naked confession of him by the mouth. The thoughtless sinner does not know Christ. He has never in heart so much as asked the question: "Who is he, Lord, that I may believe on him?" God has never been in all his thoughts. "The world knew him not," and the world knows him not now. When one, then, is suddenly wrought upon by some influence as was the Philippian jailer, by which, in his distress, he cries out, "What must I do to be saved?" the answer that Paul gave is exactly the right answer. "Believe in the Lord Jesus Christ, and thou shalt be saved." And this leads to my second and last question:
What is faith?I will here give Paul's definition. We come to God by faith. "And he that cometh unto God"—or to Christ the same—"must believe that he is, and that he is a rewarder of them that diligently seek him." Faith must, then, be the very first step in the direction of receiving good from the Lord. We see striking examples of this in the life of Jesus on earth. What brought the throng from all directions that attended and even pressed him? It was faith, the belief that he could do them good. But it was not spiritual or heavenly good they sought so much as bodily good. Jesus reminded them of this in the words: "Ye seek me, not because of the miracles,—" not because you desire proofs of my divine power to save your souls from eternal death,—"but because ye ate of the loaves, and were filled." But true faith, the faith that saves the soul, the faith by which the just shall live, isa loving acceptance of the Word of God; every word that proceedeth out of the mouth of God; for by this doth man live. And how does man live by it? By obeying it, by making its precepts the rule and guide of his life. By faith the Word becomes "a lamp unto his path." "It is as the light that shineth more and more unto the perfect day." All who believe the Lord's words, as contained in our New Testament, because they love their truth, and from the heart desire to live,—this means, order their lives and conduct by them,—believe in the Lord Jesus Christ. And these have the promise of eternal life: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
These were the leading thoughts in Brother Quinter's discourse to-day. We stay all night in Jonesborough with Dr. Alpheus Dove.
Wednesday, May 30. Go back to the meetinghouse where the Annual Meeting was held; arrange some matters left back in our hands; then go together to Brother Jacob Nead's, where we stay all night.
Thursday, May 31. Start homeward.
Sunday, July 22. Meeting at Turner's schoolhouse in the Gap. Brother Solomon Garber is with me. Mark 12 is read. Dine at the widow James Turner's, and go to James Fitzwater's, where we stay all night on our way to some of the western counties of Virginia.
The counties to which the two brethren were going are included in West Virginia, which, as is well known, was organized a State during the Rebellion. The people living among the mountains are generally hospitable, and much attached to the scenes of their childhood and that wild freedom of nature found in the mountains that surround them. The motto engraved upon the State Seal of West Virginia is very expressive and appropriate, and in Latin reads thus: "Montani liber semper sunt." Translated, it reads thus: "Mountaineers are ever free." The people are noted for the attention with which they listen to the preaching of the Gospel. Brother Kline often spoke of the pleasure it gave him to preach in these sections, because the Word was received with so much readiness. His success among them proved this. They were devotedly attached to him; and it is questionable if in any part of the Brotherhood deeper grief was felt over his martyrdom than that which filled the hearts of the brethren and sisters and friends in West Virginia.
Monday, July 23. Cross the Shenandoah mountain over to the South Fork, and have meeting at Zion, in Hardy county, 2 Corinthians 5 was read. Dine at Nimrod Judy's, and in afternoon have a small gathering at Leonard Brake's on the Fork four miles below Zion, for social prayer. We then cross the Fork mountain to John Judy's, on South Mill Creek, where we have night meeting, and stay all night. Attended three meetings to-day; and traveled thirty-three miles on Nell's back across two very high mountains.
Tuesday, July 24. Meeting at Isaac Judy's, about four miles higher up on the same creek. Brother Solomon Garber spoke from Luke 24:26, "Ought not Christ to have suffered these things, and to enter into his glory?" He spoke with much clearness and order in his mind. After dinner we traveled by way of the Upper Track, across the South Branch mountain, sixteen miles, to Solomon Harman's, near the North Fork. Stay there all night.
Wednesday, July 25. On this journey Brother Kline has noted the distance traveled over between one point and the next in most cases. Thus: Come to William Adamson's at the mouth of Seneca (five miles); then to Seneca meetinghouse (two miles); find a congregation; speak from John 3:14, 15, 16. Come to Jesse Harper's (two miles); dine; then to widow Cooper's (eight miles); stay all night.
Thursday, July 26. Meeting at widow Cooper's; subject, Luke 14; dine; then have meeting at soldier White's. Subject, 1 John 3:4; then come to Abraham Summerfield's, where we stay all night. Fine day.
Friday, July 27. Come to Levi Wilmot's (sixteen miles), and have a two o'clock meeting. Subject, Matthew 5. Stay there all night.
Saturday, July 28. Cross the mountain to Leading Creek to Charles Burke's (eight miles); and after dinner have meeting at the meetinghouse (two miles). Council meeting continues till evening. Stay all night at Brother Simon's.
Sunday, July 29. John 6 is read. Brother Solomon Garber speaks from verses 44 and 45. Council meeting again; considerable discord; get things partially settled by evening. Stay all night again at Brother Simon's.
Monday, July 30. Come to Burke's again. Stay all night at Brother Wilson's; fine day, but river high from yesterday's rain, and fords in bad condition and dangerous.
Tuesday, July 31. Come to Middle Fork of Cheat river (eight miles), but find the river past fording, and have to go round by the bridge (five miles), and on to Brother George Yager's (five miles), where we dine; then to the meetinghouse, where I speak on John 14:6. We then come to Peck's Run. meetinghouse and speak on Rev. 3:20, "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Stay all night at Philip Dupoy's. Much rain to-day.
Wednesday, August 1. Afternoon meeting at Houser's (ten miles); speak from John 3:16. Stay all night at Houser's. Fine day.
Thursday, August 2. Meeting at ten o'clock, and love feast in the evening. Luke 14 is read. Brother Solomon Garber baptizes Mrs. Jacob Neff. Fine day and night. The love feast to-night is a healing balm to our hearts.
Friday, August 3. Council meeting at Houser's meetinghouse. Joseph Houser and Joseph Michael are forwarded to baptize, perform marriage ceremonies, and do other work within the defined limits of their degree in the ministry. Come to Brother George Yager's (ten miles), where we stay all night. Fine day. I baptized two persons to-day.
Saturday, August 4. After dinner come round by the bridge (six miles) to Middle Fork (five miles), to Union schoolhouse (six miles), and have meeting. Subject, John 14:16, 17. Stay all night at William Wilson's. Clear and warm day.
Sunday, August 5. Very heavy rain throughout the forenoon. Start at one o'clock to Union meetinghouse (seven miles); have meeting. Subject, Mark 4:24. Go to John Skidmore's (five miles), where we stay all night.
Monday, August 6. Come to Josiah Simon's (four miles). We have meeting at the meetinghouse. Make remarks on the general scope of Hebrews 4, and particular remarks on the thirteenth verse. Counsel after meeting. Josiah Simon is forwarded to baptize. We stay all night at Levi Wilmot's (six miles).
Tuesday, August 7. Dine at John Wiat's; then to Abraham Summerfield's (eighteen miles) to meeting. Subject, Titus 2:11, "For the grace of God that bringeth salvation hath appeared unto all men." Stay all night at Thomas S. White's.
Wednesday, August 8. Come to Seneca meetinghouse (twelve miles). Luke 14 is read. Dine at Elburn's; stay all night at Ely Bland's (eight miles). The entire time between Thursday, July 26, and the above date we have spent in Randolph County. We are now in Pendleton County.
Thursday, August 9. Come to Circleville on the North Fork of the South Branch (seven miles). Meeting in Circleville. Subject, Hebrews 12:1, 2, 3. Dine at Samuel Sollenberger's. Afternoon meeting. Brother Solomon Garber speaks from Heb. 2:1, 2, 3. Stay all night at Solomon Pharo's.
Friday, August 10. Come to Brother Noah H. Lamb's. Meeting at Friend Run schoolhouse (eight miles). Subject, John 1:11, 12, 13. Dine at Noah H. Lamb's. Meeting at schoolhouse again. Brother Solomon Garber speaks on conversion and baptism. Nine persons are baptized, viz, Noah H. Lamb and wife, Henry Elyard and wife, Ban Lambert and wife, Elias Wimer and wife, and John Wesley Lambert. Fine day but warm. Brother Solomon Garber's remarks on conversion were very searching. It is difficult to see how any one, after hearing such a discourse with an understanding mind, could be self-deceived. I have great hopes in regard to the genuineness of those who have been baptized to-day. His remarks on baptism were necessarily brief, but pointed and clear. We stay all night at Henry Elyard's.
Saturday, August 11. Come to John Hammer's on the South Branch, a few miles below Franklin. Have meeting at the home of Jacob Hammer. Subject, Acts 10. Dine at Jacob Hammer's. Meeting in the afternoon. Solomon Garber speaks from James 1. Stay all night at John Hammer's. Fine day.
Sunday, August 12. Come to Mountain Grove (four miles). Speak on John 3:4, 5, 6, 7. Dine at John Eye's. Afternoon meeting at Lough's church. Brother Solomon Garber speaks from 2 Cor. 5:17. Come to Joel Siple's where we stay all night.
Monday, August 13. Rain last night and this morning. Come to Peter Warnstaff's (seven miles), take dinner with him and his kind mother and sister; and at three o'clock start to John Fulk's, on top of Shenandoah mountain (eight miles), where we stay all night.
Tuesday, August 14. Stop awhile at Philip Ritchey's; dine at Philip Baker's: and in evening get home.
Monday, December 31. Cloudy this morning. Snow eleven inches deep. I work at my sleigh. Clears up prettily this evening. I have traveled in the year 1860, 5,686 miles; married five couples; preached twenty funerals, ten for children under ten years of age, one between ten and twenty, two between thirty and fifty, two between sixty and seventy, and five above seventy.
Tuesday, January 1, 1861. The year opens with dark and lowering clouds in our national horizon. I feel a deep interest in the peace and prosperity of our country; but in my view both are sorely threatened now. Secession is the cry further south; and I greatly fear its poisonous breath is being wafted northward towards Virginia on the wings of fanatical discontent. A move is clearly on hand for holding a convention at Richmond, Virginia; and while its advocates publicly deny the charge, I, for one, feel sure that it signals the separation of our beloved old State from the family in which she has long lived and been happy. The perishable things of earth distress me not, only in so far as they affect the imperishable. Secession means war; and war means tears and ashes and blood. It means bonds and imprisonments, and perhaps even death to many in our beloved Brotherhood, who, I have the confidence to believe, will die, rather than disobey God by taking up arms.
The Lord, by the mouth of Moses, says: "Be sure your sin will find you out." It may be that the sin of holding three millions of human beings under the galling yoke of involuntary servitude has, like the bondage of Israel in Egypt, sent a cry to heaven for vengeance; a cry that has now reached the ear of God. I bow my head in prayer. All is dark save when I turn my eyes to him. He assures me in his Word that "all things work together for good to them that love him." This is my ground of hope for my beloved brethren and their wives and their children. He alone can provide for their safety and support. I believe he will do it.
Wednesday, January 30. Write a letter to John Letcher, Governor of Virginia, in which I set before him in a brief way the doctrines which we as a body or church, known as Brethren, German Baptists or Dunkards, have always held upon the subject of obedience to the "rightful authority and power of government." We teach and are taught obedience to the "powers that be;" believing as we do that "the powers that be are ordained of God," and under his divine sanction so far as such powers keep within God's bounds. ByGod's boundswe understand such laws and their administrations and enforcements as do not conflict with, oppose, or violate any precept or command contained in the Divine Word which he has given for the moral and spiritual government of his people. Bygovernment, to which we as a body acknowledge and teach our obligations of duty and obedience, we understand rightful human authority. And by this, again, we understand, as the Apostle Paul puts it, "the power that protects and blesses the good, and punishes the evildoer." The general Government of the United States of America, constituted upon an inseparable union of the several States, has proved itself to be of incalculable worth to its citizens and the world, and therefore we, as a church and people, are heart and soul opposed to any move which looks toward its dismemberment.
This is in substance what I wrote to John Letcher, Governor of Virginia.
I likewise attend Abraham Shue's sale: The candidates for seats in the Convention to meet in Richmond were on the ground, actively speaking both publicly and privately. Mr. George Chrisman, one of them, a man of preëminent wisdom in things relating to government, publicly avowed himself opposed to secession on the basis of both principle and policy. "On the ground of principle," said he, "secession violates the pledge of sacred honor made by the several States when they set their hands and seals to the Constitution of the United States. On the ground of policy," continued he, "the secession of Virginia will culminate in the breaking up of her long-cherished institutions, civil, social, and, to some extent, religious."
Friday, February 1. Write to John T. Harris, our representative in Congress. Beseech him to do all he can to avert the calamity that now threatens us, by pouring oil upon the troubled waters until the tempest of passion abates. I esteem him as an incorruptible patriot at heart. May the Lord guide him and all the other lawmakers of our land.
Saturday, February 9. Martha Kline, wife of John B. Kline, dies very suddenly to-day.
Sunday, February 10. Funeral of our dear sister, Martha Kline, at our meetinghouse.Text.—"I have fought a good fight; I have finished my course; I have kept the faith." Age, twenty-eight years and eight days.
Friday, April 5. Council meeting at our meetinghouse, William Summers and wife, Harvey Fifer and wife, Sophia Fifer, Sally Wampler and Sally Helbert are to-day baptized by Jacob Miller. A terribly malignant type of diphtheria has recently made its appearance in the Shenandoah Valley and is now invading our immediate neighborhood. Four of Andrew Crist's children are now dangerously ill with the disease. Some in other families have died; and others are sick. The outlook, both as to health and peace, is very disheartening. But we are admonished in the Divine Word not to fear. The people of God have a better portion than this world can give—"an enduring substance, which death can never reach."
Sunday, April 7. Attend the funeral of Christian Shoemaker in the Gap. His age was about eighty years.
Sunday, April 21. Meeting at our meetinghouse. Great excitement on account of secession and war movements. The volunteers are being called out to enter the field of war, and God only knows what the end will be. There is great commotion everywhere in the realm of thought and sentiment, men's hearts failing them for fear, the sea and the waves of human passion roaring.
Thursday, May 2. Council meeting at our meetinghouse. I this day baptize Isaac Kline, Lucretia Spitzer, Joseph Wampler and wife, Rebecca Driver, Anna Kline and John McKee's wife.
Friday, May 3. Go to Nimrod Judy's on the South Fork, where I stay all night.
Saturday, May 4. Snow this morning. Have meeting at Jess Mitchell's. Second Corinthians 4 is read. Stay all night at John Davis's.
Sunday, May 5. Meeting at Jacob Collers's on the Shenandoah mountain. Luke 10 is read.
Sunday, May 12. Perform the marriage ceremony of James Fitzwater and Catharine Showalter, at the house of her father, Brother Anthony Showalter. I then attend meeting at the Brush meetinghouse, and after meeting witness the baptism by Brother Jacob Spitzer of Mrs. Beahm, Mrs. Henry Frank, Mrs. Hottinger, and two of Michael Showalter's daughters.
Friday, May 17. At home calmly enjoying the company of Dr. Jacob Driver, of Allen County, Ohio.
The Editor was intimately acquainted with Dr. Driver; and as he and Brother Kline were lifelong friends and in later years of their lives brethren, a brief reminiscence of Dr. Driver will here be given: Jacob Driver was born in Rockingham County, Virginia, about the year 1801. His parents came from Pennsylvania, and their baptism into the church of the Brethren is noted in this biography. About the year 1838, Jacob, their eldest son, became very strongly impressed with the rational and logical arguments given by Dr. Samuel Thompson in a work written and published by him entitled: "Guide to Health." This guide indicated and represented the way from sickness back to health as being very short and easy to find, exempt from dangers and free from doubt. Jacob Driver entered the field of medical practice, and his success in that line added enthusiasm to his faith, by which as time went on, mountains were removed. He soon deservedly acquired the title of "Doctor;" and although not conferred by a medical college, still the title of "Doctor of Medicine" has rarely been conferred by diploma upon a man more worthy to hold it, or borne with the honors of better success. His removal with his family to Allen County, Ohio, in the autumn of 1852, was deplored by many families in Rockingham, who had learned to depend upon him as their most trustworthy medical adviser. He died in Allen County about the year 1867, leaving an excellent lineage of sons and daughters, among whom Jacob, his youngest son, is now an active minister in the church of the Brethren. The ties of affection which bound the hearts of Brother John Kline and Jacob Driver into an inseparable union were those of a double brotherhood: brethren in church, and brethren in medical practice.
Saturday, May 18. Dine at John Bowman's above Harrisonburg, and stay all night at Daniel Thomas's.
Sunday, May 19. Meeting in the Beaver Creek meetinghouse and at two other places near by. A very great concourse of people on the ground. The spiritual peace and composure of heart, however, usually manifest in the Brotherhood on all former occasions of this kind, is sadly interfered with now by the distracted state of our country. But the weather is pleasant, and we hope to have a good meeting. Preaching in the meetinghouse to-night, and also in Dayton, Virginia.
Monday, May 20. The Annual Meeting opens to-day at Beaver Creek meetinghouse, in Rockingham County, Virginia. First, organize for counsel; take in questions; have public preaching in forenoon. "Much people." In afternoon form subcommittees. Some rain and mist to-day. Stay all night at Martin Miller's.
Tuesday, May 21. Proceed with business to-day; work through four committees. Cool but pleasant day. Stay all night at Isaac Miller's.
Wednesday, May 22. Get through with business by eleven o'clock, and the Annual Meeting breaks up, most of those present from the North as well as from the South carrying away with them heavier hearts than they ever before have borne from a meeting of this kind. Many prayers were offered in the course of its progress in the behalf of our country. The Shekinah of God's care may be gloriously waving over our heads now, and we not able to see it. The Red Sea is before us, but Jehovah will part its waters for us to go through unharmed.
When Egypt's king God's chosen tribes pursued,In crystal walls the admiring waters stood:When through the desert wilds he led their way,The rock relented, and poured forth a sea.What limits can Almighty Goodness know,When seas can harden, and when rocks can flow?
When Egypt's king God's chosen tribes pursued,In crystal walls the admiring waters stood:When through the desert wilds he led their way,The rock relented, and poured forth a sea.What limits can Almighty Goodness know,When seas can harden, and when rocks can flow?
When Egypt's king God's chosen tribes pursued,
In crystal walls the admiring waters stood:
When through the desert wilds he led their way,
The rock relented, and poured forth a sea.
What limits can Almighty Goodness know,
When seas can harden, and when rocks can flow?
Saturday, June 1. Go to Jesse Mitchell's, in Pendleton County, Virginia, where I stay all night.
Sunday, June 2. Meeting at Jesse Mitchell's. Speak from 1 Cor. 1:17.
Thursday, June 6. Attend the burial of Brother Samuel Myers near the head of Linville Creek. His age was forty-six years, eight months and eight days. He leaves a widow and comparatively young family to battle with the ills of life. May God bless and keep them as he only can.
Saturday, June 8. Dine at Philip Baker's on way to Pendleton County. Stay all night at George Cowger's on the South Fork. Delightful weather.
Sunday, June 9. Go to Brother Hughey Ratchford's on the Henkel mountain to see his sister Hannah, who is very sick of typhoid fever. Give medicine, and leave some for her and for Hughey's wife who is also sick. Come back to John Fulk's on the Shenandoah mountain where I stay all night.
Monday, June 10. Call at David Hoover's, Michael Wine's, Widow Turner's, and home.
Thursday, June 13. Meeting for fasting and prayer at our meetinghouse. Matthew 5 is read. Fasting has been observed from remote antiquity, in times of sorrow and mourning from afflictions and national distress. We have no direct command in the New Testament to fast, but we believe if it is done in the spirit of deep humility before God, with confessions of sin and heartfelt desire to draw nearer to him in our walk and conversation, our fasting to-day will not be a meaningless service in his sight. Paul was "in fastings oft." These he observed to keep under his body, lest after having preached to others he himself should be a castaway. In regard to fasting in my own case, I can say that it strengthens my heart, and nerves my spirit to resist temptation. My love and faith and virtue are confirmed. Let us fast, not in appearance only, but in heart.
Sunday, June 16. Meeting at our meetinghouse. I baptize John Walker, Jane and Frances Sherkey, John Grimm's wife, and Mrs. Clemm.
Tuesday, June 18. John Wine, Jacob Spitzer, and Christian Wine obtain license from our County Court to perform marriage ceremonies.
Tuesday, June 25. Stop at Philip Ritchey's; dine at John Fulk's; preach at Bethel church, in Pendleton County, and stay all night at Peter Warnstaff's.
Wednesday, June 26. Dine at Joel Siple's; go to Lough's church, but find no congregation; come to Martain Wise's (John Bond's) and find a gathering of people for night meeting. Speak from Second Corinthians 5. Stay all night at Martain Wise's.
Thursday, June 27. Meeting at Isaac Judy's; speak from Rev. 3:20. "Behold, I stand at the door and knock." Stay at Judy's all night. But little else than war seems to be talked about or thought about. It seems to be everywhere much the same. The Lord looks compassionately upon his people. He knows we are but dust. "As a father pitieth his children, so the Lord pitieth them that fear him."
Friday, June 28. Preach at Philip Kesner's; funeral for Michael Ratchford's child. Stay all night at John Judy's.
Saturday, June 29. Meeting at Jacob Collor's. Subject, John 1:11. Night meeting at Zion on the South Fork. Stay all night at Silas Henkel's on top of the mountain.
Sunday, June 30. Stop at Hughey Ratchford's to see Sister Hannah and Hughey's wife. They are both mending towards convalescence. From there I go to William Davis's in Sweedlin Valley; find a gathering, and speak from Matthew 5, first thirteen verses. Dine at Jesse Mitchell's, and in evening preach the funeral of Sister Elizabeth Freed, whom I had baptized just four weeks before. Subject, 1 Peter 1:24, 25.
Monday, July 1. Dine at Philip Ritchey's; then home.
Thursday, July 4. This evening, about seven o'clock, a wonderful appearance was witnessed in the sky. A succession of meteoric balls of fire flew through the air, apparently from west to east; attended by reports in rapid succession very much resembling those of heavy pieces of artillery and quite as loud. Some think this may be a providential mockery of the pageantry and pride displayed on each succeeding anniversary of this day over our national greatness which has now, for a time at least, departed.
Sunday, July 14. Meeting at our meetinghouse. I baptize John Driver and wife, Catharine Myers, Christian Zimmers and wife, Brady Ann Parker, Mrs. Fahrney, Ruthy Light, Bettie Miller, Susie Kline, Saloma Smith, Martha Jane and Sarah Catharine Swartz, and Martha McMullen.
Sunday, July 21. A very singular panic struck our part of the Valley this afternoon. A report of negroes breaking out and committing fearful outrages flew as on the wings of the wind. Women were frightened and men dismayed. It was, however, soon discovered to be false.
Sunday, October 20. Diphtheria is raging. In the past three weeks I have preached four funeral discourses for children between two and four years of age. But parents have better promises for the children that are taken than for those that are left.
Saturday, November 9. Brother John Wine and I go to the South Fork. Preach funeral for William Ratcliff's child. Age, two years, four months and thirteen days. Stay all night at Christian Dasher's.
Sunday, November 10. Meeting at Jesse Mitchell's. Brother John Wine speaks on Jude, third verse. We stay all night at Samuel Trumbo's.
Thursday, November 21. Attend the burial of old Mother Wine, the mother of Christian, John, Michael, Samuel and George—four preachers, and one, Michael, deacon. Her age was seventy-one years, eight months and sixteen days. A woman of great usefulness in her community as a help in sickness, she will long be remembered. My subject for discourse was Rev. 14:12, 13.
Sunday, November 24. Attend the burial of Hannah Zimmers, wife of Christian Zimmers. Funeral services at Pine Grove meetinghouse. Her age was about fifty-seven years.Text.—"For here have we no continuing city, but we seek one to come." Heb. 13:14.
It is a blessed assurance which the Divine Word gives the afflicted and dying children of God, that they have "a city which hath foundations; whose builder and maker is God." From the fact that the city has foundations we are clearly authorized to infer that it rests upon the immutable love, wisdom and power of God. It is not the baseless fabric of a dream. There is reality about it. Imagination did not construct it, for its builder and maker is God. This city is the New Jerusalem, so beautifully described in the last part of the book of Revelation. The foundations of thewallof the city are there described. There are twelve foundations, each of stone, and some of them more precious than diamonds. The city itself is built of gold, and its streets are paved with the same. I often rejoice in the hope set before us; but not the foundationless hope of good from this world. Slaughter and blood are the order of the day here now. We have at no time much to hope for from this world, but there is nothing to hope for now. We should rather rejoice than be grieved over the departure of God's children. They are safe. Beyond the reach of suffering, temptation and sin, they are safe in the city of God, where no sickness, nor sorrow, nor pain, nor death can ever reach them more.
Sunday, December 8. Meeting at Turner's schoolhouse, in the Gap. Catharine Fulk, daughter of Philip Ritchey, is baptized by me. Dine at the widow Peggy Turner's, and stay all night at David Hoover's.
Friday, December 13. Council meeting at our meetinghouse. Brother Michael B.E. Kline is elected speaker, and Brother Noah Rhodes deacon.
Friday, December 20. Write to John Hopkins, to John C. Woodson, and to Charles Lewis. I can but entreat these men to stand in defense of our Brethren, and try to devise some plan by which they can be exempted from the necessity of bearing arms. I feel sure that if we can be rightly understood as to our faith and life, there will be some way provided for their exemption. The Brotherhood is a unit, heart and hand against arms-bearing. These things I make known to these men; not, however, in any spirit of defiance, but in the spirit of meekness and obedience to what we in heart believe to be the will of the Lord. Many have already expressed to me their determination to flee from their homes rather than disobey God.
Sunday, December 29. Meeting in our meetinghouse. The two ministering brethren, John Huffman and Nathan Spitler, both from Page County, are with us.
Monday, December 30. Write to General Jackson and to Charles Lewis.
Tuesday, December 31. Traveled this year 3,930 miles. Preached thirty-eight funerals. Baptized about fifty converts.
Wednesday, January 1, 1862. At this time medicines were scarce and physicians in the army. As a consequence of this the demands for Brother Kline's professional services as a physician were largely increased. The Diary for this year shows an almost incredible amount of labor performed by him in this line. He was called to go twenty miles to see patients on Lost River. He also treated patients in Pendleton and Shenandoah counties, and many in Brock's Gap and in his own and adjoining neighborhoods. He had no day of rest. In connection with all this labor and responsibility, the Brotherhood looked to him for counsel and comfort on every hand. At the same time he wrote many letters, not only to distant Brethren, but to men in civil and military place and power.
Saturday, February 15. He wrote a letter to John Letcher, at the time Governor of Virginia; another to Secretary Benjamin, and one to Charles H. Lewis. His leading object in all his correspondence with these and other men in high civil and military positions was to acquaint and as far as possible familiarize the minds of these men with the true idea as to who the Brethren are, what they have ever been, and how they have come to regard arms-bearing as they do.
The correspondence we are now considering may be regarded by some as having been a small thing. Some may say: "It is a small thing to write a letter to the President of the United States, or to a member of his Cabinet, or to a member of Congress, or to the Governor of one's State." A small thing, no doubt; in itself quite as small as to write to any one else. It may be said that the greatness of all such correspondence depends upon the magnitude of the subject involved. Let us look at the subject involved here. We see some thousands of the most devoted Christian people the world has ever known standing in jeopardy; not one of all their number seems to know what to do. Their situation at this time reminds one of Israel camped on the mountain beside the valley of Elah, in hearing of the guttural defiance of the giant. At this critical hour, when something must be done, when some special but heretofore untried effort must be put forth to avert the impending destruction, amanof the Brethren, unassuming in all respects, about five feet seven inches in height, heavy-set, with a large but symmetrical face, hair down to the neck beautifully parted from the forehead across the middle of the head, voluntarily sets to work in secret through the mails to see what can be done. God only knows the full measure of Brother John Kline's service and influence in this way. It is a true saying that "to succeed is the best proof of success," and subsequent events show that Brother Kline fully realized this proof. As a humble observer of the movements of that day, and with a tolerably clear recollection of them, the Editor can only express his belief that Brother Kline's correspondence, with his other influence, contributed largely toward the enactment of the Confederate provision by which all the members of regularly organized Christian denominations or churches which have from their earliest establishment uniformly taught and practiced as one tenet of their faith non-arms-bearing and nonresistant principles, shall be perpetually exempt from all military duty to the Confederate States of America, or to any state belonging thereto, upon the payment of five hundred dollars to the person duly appointed to receive the same, for every member so exempted, and otherwise subject to military duty under existing orders.
The above is not the "Law of Exemptions" in exact words, but it is that part of it which was made for the Brethren, inexact sense.
Saturday, April 5. This forenoon I am about home. In the afternoon I am taken to Harrisonburg and put in the guard house. My place is in the large jury room of the court house, up stairs, with others who are captives with myself. Rain this evening.
Sunday, April 6. Rain and snow all last night, and continues on so all day. Have preaching in our captive hall. My subject is "Righteousness, Temperance, and a Judgment to Come." I aimed at comforting my brother captives and myself with the recollection that Paul was once a captive like ourselves, and that in this state of imprisonment he preached upon the text which I have selected for this day. I said:
Brethren, if any have cause to tremble, we have none. Those should tremble who seek to lay obstacles in the way of others who aim to do good and no evil. As a rule, prisoners are nervous and sometimes tremble when taken into court: but judges are proverbially calm and self-composed. Hence the old adage: "As sober as a judge." But this order is entirely reversed in the case of Paul before Felix. Here we see that Paul is calm, collected and self-possessed, and that Felix is first nervous, and soon trembles all over. In this trial it appears that the judge is convicted of guilt by the prisoner himself, and that the prisoner shows himself clear. But this is not the only case in which an innocent criminal has stood before a guilty judge. Felix had never heard such a sermon before. All that he had ever heard were most probably eulogistic in character, and spoken in praise of the Roman emperor and his subordinates. Felix was one of these, and it was natural for him to appropriate quite a large share of this praise to himself. But he did not find a eulogist in Paul. Panegyric had no place in Paul's earnest nature. Life and death, holiness and sin were subjects of moment too great and too real to be trifled with. If Paul would have stooped to flattery he might have quickly obtained his release, because Felix and those following him in office confessed they found no cause of death in his case. They kept him bound merely to please the flattering, deceitful Jews.
He reasoned of righteousness first. And this logic was all new to Felix, who had never thought of righteousness or justice as being the end and object of government. Herod was a pretty fair specimen of those Roman rulers or kings as they were sometimes called, and the unrighteous cause for which he had the head of John the Baptist cut off manifests the measure of his regard for justice. If history be correct, Felix was not much in advance of him in this respect. He was governor of Samaria at this time, and his headquarters and home were at Cesarea on the coast of the Mediterranean Sea. It was in this same city that Paul defended himself so heroically before Festus and Agrippa. Paul is silent as to the course of reasoning employed in bringing his threefold subject to bear with a weight upon the mind of Felix. We may reasonably conclude that his first point was the righteousness of civil government; contrasting the corrupt and perverted ideas of rulers as they then existed in their minds upon this feature, with what they ought rightfully to be. In this connection he did not fail to make occasional home thrusts similar to the one made by Nathan when he said to David: "Thou art the man."
It is a newly-discovered truth that the Bible reveals the only true basis of civil government. That basis, from its lowest bottom to its highest level, is love, or "good will toward men." Government founded upon any other basis is tyranny or despotism, the exact form being determined by the depth of bondage and slavery into which the governed are willing to be pressed down, and by the will of the rulers as to how low they are inclined to press them. The Constitution of the Roman government contained no trace of love. It was all force. History abundantly shows this. Neither justice in the administration of its laws, nor temperance in the demands and exaction of tributes, nor a judgment to come when accounts would be settled, was once thought of. Those in power knew nothing and thought nothing about any day of final retribution.
It is not very probable that Felix was made to tremble by anything Paul may have said concerning civil government. The mind of Felix was too firmly fixed in his own ideas of civil righteousness to be deeply moved or disturbed by anything a prisoner might say upon that point. His execution of Roman law according to his views of righteousness in their administration was satisfactory to his sovereign at Rome; and to please him, and thereby secure perpetual tenure of office, was the height of his ambition. The cause of his trembling must then be found in another quarter, or the adversary may say that Felix, just at that time, happened to be taken with an ague chill, which Paul mistook for the nervous agitation which he supposed to have been induced by the power of his discourse.
Felix was a pagan. His religion, if he had any belief at all in the supernatural, was idolatry. Paul did not appeal to his affections, to his emotional nature, but to his rational part. Hereasonedupon his great subject. We may justly conclude that he proceeded in a way similar to that which he took in addressing the Athenians on Mars' Hill. "The God whom ye ignorantly worship, him declare I unto you." And he set him forth in a rational light. He told them about God's righteousness. He told them that God had appointed a day in which he would judge the world inrighteousnessby that man whom he hath ordained, and of whom he hath given assurance or proof unto all men in that he hath raised him from the dead. This man was Jesus Christ the Lord. Here, also, he spoke of ajudgmentto come. And it becomes a thing self-evident that a judgment to come is the main fact upon which all moral and religious truth depends for its power over the hearts and lives of men. Take away from man all fear of accountability in a future state, and his bestial appetites assert their sway. "Let us eat and drink, for to-morrow we die" gives loose rein to every passion, and lust holds high carnival.
For our instruction here, it may be well to speak upon the subject ofrighteousness. What is it? Righteousness is obedience to law. This is its most general meaning. This is its human sense. In its divine sense it is obedience to the laws of God. Wherein the laws of men depart from the laws of God obedience to their laws is disobedience to God's laws. Here arises a conflict in which each individual may decide for himself which he will do, the will of men or the will of God. The decision of the apostles was "to obey God rather than men." By this obedience they stood righteous in the eyes of God. To be sinners in the sight of men gave them no distress, so long as they felt sure of being righteous in the sight of God.
Jesus is called Christ the righteous. He is set forth in the Word as the only example of perfect righteousness the world has ever had, for "he did no sin, neither was guile found in his mouth." He challenged the Jews with the question: "Which of you convinceth me of sin?" They could bring up no charge. Sin is the opposite of righteousness. It is sin, or the love of sin, which is impersonated by our Lord in Matt. 10:28 as a monster of awful power: "And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell." The version of the same matter as given by Luke is terribly sublime: "Fear him, which after he hath killed hath power to cast into hell: yea, I say unto you, Fear him." Brethren and friends, this is the only power we have real cause to be afraid of, and this is the enemy of all righteousness. And this enemy is right in ourselves. We need not go far to find him. Paul calls him by way of eminence as well as age "the old man of sin," "the first Adam," "the outward man," because he loves what is outside of us, fleshly enjoyments. Sin, or the love of sin, is the power that destroys both soul and body in hell. Righteousness is what saves; or, rather, righteousness in heart and life is salvation. If we look to the Lord in faith and prayer, by which I mean, if we love his Word and believe it with our heart, so as to make it the law and guide of our life, at all times and in all ways, we are sure of salvation; for it is through righteousness, as well as through much tribulation, that the saints shall inherit the promises. In the Revelation we read of a great multitude which no man could number, as standing before the throne. What a high standing they have! But by way of preparation for that honor they washed their robes and made them white in the blood of the Lamb. The robe of each was and is his wedding garment. The Lamb is the Lord's Word, and the blood of that Lamb is the spirit and life of that Holy Word infused into our souls and made effectual unto our salvation, by living a life of heartfelt obedience to his holy precepts.
Monday, April 7. Rain and snow with sleet come down all day. Room very damp and cold, with insufficient fire. Several brethren come to see me to-day.
Tuesday, April 8. Rain and snow continue as on yesterday. Our room very uncomfortable.
Wednesday, April 9. Still cloudy, with rain and snow. We have some pleasant conversations in the prison, with books and papers. But all the public prints are so filled and taken up with war that they give me but little enjoyment. The minds and spirits of nearly all the prisoners are so broken down by the state and prospects of the country that interesting and instructive conversations can hardly be held.
Thursday, April 10. The following beloved brethren and dear sister came in to see us to-day: John Zigler, John Wine and Christian Wine, Benjamin Miller, Joel Senger, and Catharine Showalter, daughter of Brother Jacob Miller and wife of Brother Jackson Showalter. The sight and presence of these brethren refreshed us much; and the dear sister carries sunshine with her wherever she goes. Last night and this morning regiment after regiment passed through town on their way down the valley in the direction of Winchester.
Sunday, April 13. We have meeting to-day. I speak from Matt. 11:28, 29, 30: "Come unto me, all ye that labor and are heavy laden, and I will give you rest: take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls: for my yoke is easy, and my burden is light."
Monday, April 14. To-day our two brethren, John and Joseph Cline, are released from imprisonment, and start for home to-night.
Tuesday, April 15. I am not well. The dampness of our room and the lack of comforts in the way of bedding and fuel have given me a cold from which I am very hoarse to-night.
Wednesday, April 16. There is talk that we are to be removed to New Market. The talk is correct. We leave here at twelve o'clock, and come to Bethlehem church where we stay all night. This church is between nine and ten miles northeast of Harrisonburg on the valley pike leading from Staunton to Winchester.
Thursday, April 17. Start for New Market; but after getting on two miles hear the cannons at Mt. Jackson. We turn and go back to Harrisonburg. News comes of the retreat of Jackson's army. Front of the Federal army at New Market. Jackson halts for the night at Lacy Springs.
Friday, April 18. Great excitement and confusion in town. General Jackson with his army passes through in his retreat, and the Federal troops are hourly looked for. Gabriel Heatwohl, Joseph Berry and myself are released from the guard house. I dine at Samuel Shacklett's; then walk out to Samuel Niswander's three miles, and ride from there to Jacob Miller's, where I stay all night.
Saturday, April 19. Brother Benjamin Bowman brings me on my way home nearly to Christian Wine's. I walk the short distance to Brother Wine's; get a horse of him, and come home.
Sunday, April 20. Easter. Cough very bad.
Wednesday, April 23. Federal cavalry through here now. Brother Daniel Miller was taken last night by Confederate scouts.
Friday, May 9. Preach the funeral of Sister Polly Summers. Age, seventy-seven years, one month and sixteen days.
Tuesday, May 20. Preach the funeral of Sister Polly Holsinger. Age, seventy-seven years. Three sisters in our church buried so close together in time, and all so nearly the same age!
Monday, May 26. Sister Debby Bowman is buried to-day. I attend. Age, forty-two years, eleven months and twenty days.
Tuesday, May 27. Preach the funeral of Mrs. Stern. Age, fifty-six years, three months and twenty days.
Thursday, May 29. Start to the Annual Meeting. Dine at James Fitzwater's in the Gap; sup at Nimrod Judy's on the South Fork, and stay all night at Jacob Mongold's on the South Fork mountain.
Friday, May 30. Get my pass at Petersburg; dine at James Parks's; and stay all night at Martain Cosner's, in Hardy County.
Saturday, May 31. Get to Thomas Clark's at three o'clock, and stay there all night.
Sunday, June 1. Go to meeting at Brother Rinker's. Speak from Romans eighth chapter. Meeting again at three o'clock. Speak from John seventeenth chapter. Stay all night at Brother Rinker's.
Monday, June 2. Come to Oakland in the morning to take the train westward, but cars are behind time. Get to Bellaire after night. Stay there all night, at Eagle Hotel.
Tuesday, June 3. Get to Dayton, Montgomery County, Ohio, at three o'clock in the afternoon. Stay all night at Brother Henry Yost's.
Wednesday, June 4. Visit Christian Forrer's. Go about through the city. Then start, and get to place of Annual Meeting in afternoon. Stay all night at Brother Billheimer's.
Thursday, June 5. Visit Solomon Stoner's; then to Farmersville, and back to Stoner's.
Friday, June 6. Visit Mary Trissel's. From there go to Abraham Aerbaugh's. From there go to meeting at Brother D. Miller's. Speak from Heb. 3:9. Fine weather.
Saturday, June 7. Come to the place of the Annual Meeting. Preaching in forenoon and afternoon. Fine weather. Come back to D. Miller's.
Sunday, June 8. An immense concourse of people. Meeting in five places, forenoon and afternoon. Fine weather continues.
Monday, June 9. Commence taking in questions. Queries all get in to-day. In evening I go to Brother George Miller's, and have a night meeting. Fine weather; clear and pleasant.
Tuesday, June 10. Discuss questions. Fine weather continues. Much love and good feeling generally. Go to Salem and have evening meeting. I stay all night at Brother David Zigler's.
Wednesday, June 11. Meeting continues. Get through with the discussion of questions by quarter past three o'clock. Close in the usual way; and many hands and lips are met which may never meet again until they meet where farewells are no more. Stay all night at the widow Benjamin Miller's.
Thursday, June 12. Go to Dayton. Visit Brother Abraham Young's. After dinner go to Midway and stay there all night with Brother Henry Zimmerman's.
Friday, June 13. Get to Pittsburg in the night.
Saturday, June 14. Dine at Abraham Myers's, and stay all night at Martain Myers's.
Sunday, June 15. Love feast at the Middle Creek meetinghouse. John 1 is read. Stay all night at Jacob Miller's near by.
Monday, June 16. Come to Daniel Miller's at Mechanicstown. Stay all night.
Tuesday, June 17. Love feast; part of John 14 is read. Fine day. Stay at Brother Miller's again.
Wednesday, June 18. Council meeting. The case of Peter Myers and John Figa was brought up and settled. Come to David Beachley's and stay all night.
Thursday, June 19. Come to Frostburg in time to take the train to Oakland, where I stay all night.
Friday, June 20. Come back to Brother Clark's in a hack, where I find Nell, having left her with Brother Clark. The poor brute seems glad to see me. I will never forget Brother Clark's kindness to me and Nell. Stay with him all night.
Saturday, June 21. Visit old Sister Parks and pray with her. Dine at Hyre's, and get to Brother John Mongold's on the mountain where I stay all night.
Sunday, June 22. Get to Brother William Fitzwater's in the Gap for dinner, and get Nell shod. This was a thing of necessity, as one of her shoes had come off crossing the mountain, and she was getting lame. Come to Brother Michael Wine's, where I stay all night.
Monday, June 23. Get home.
Sunday, August 24. At John Mongold's on the South Fork mountain. Preach Absalom Whetzel's funeral. Age, twenty-three years, eight months and twenty-one days.
Monday, August 25. Preach funeral of Isaac Rorabaugh at Adam Mallow's. Age, nineteen years, three months and twenty-one days. Stay all night at Jacob Hevner's.
Tuesday, August 26. Forenoon meeting at the widow Henkel's. Afternoon meeting at George Cowger's on the South Fork. Stay there all night.
Wednesday, August 27. Forenoon and afternoon meeting at Jesse Mitchell's. Jesse Mitchell is appointed minister of the Word, and Hughey Ratchford is elected to the deaconship.
Thursday, August 28. Stop at John Fulk's on top of the Shenandoah mountain, and get home in the evening.
Saturday, September 6. Attend the burial of Michael Homan. Age, sixty-five years and eight months. He was a highly respected citizen of our community.
Sunday, September 7. Am called to preach the funeral of Evaline Aubrey's child at the home of her father, William Hevner. Diphtheria is raging. It almost rivals the sword in its destruction of life. The sword cuts down the men in middle life, and diphtheria cuts down the children.
Sunday, September 21. Meeting on the South Fork mountain. Old mother Kesner, Jane Kesner and Jane Rorabaugh baptized by me. Stay all night at young Philip Kesner's.
Monday, September 22. Have night meeting and stay all night at the widow Henkel's on top of the mountain.
Tuesday, September 23. Meeting at George Cowger's on the South Fork. After dinner I visit Jacob Hevner, who is sick, and stay with him all night.
Wednesday, September 24. Cross the mountain to Jesse Mitchell's, and in the evening hold a love feast. We are disturbed by Southern scouts who are present under the pretext of hunting up deserters from the army. Stay all night at Samuel Trumbo's.
Thursday, September 25. Cross the Shenandoah mountain to Crab Run. Council meeting. Dine at Brother Isaac Whetzel's, and stay all night at Brother James Fitzwater's.
Saturday, October 4. Attend love feast at Beaver Creek meetinghouse. Stay at Martain Miller's.
Sunday, October 5. Meeting at the Beaver Creek meetinghouse. Speak from John 14:1, "Let not your heart be troubled." Peace is the exact opposite of trouble. And Jesus says: "Peace I leave with you: my peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled; neither let it be afraid."
To bring this subject to bear with due weight upon your minds I will spring this question: Did our Lord ever utter a precept with which it is impossible for man to comply? Wisdom and love answer with one voice: He never did. "Let not your heart be troubled" is a precept. It flows out of that fatherly love which ever warmed the Savior's heart. "Having loved his own, he loved them to the end." The Lord needed not that any should testify to him of man, for he knew what was in man. He knew the uttermost of human power both to understand and obey his precepts and commands. He therefore knows that wecan keepour hearts from being troubled. But man of himself can not do this. Our Lord's words, "Without me ye can do nothing," apply as truly to keeping the heart from being troubled as to any other human effort. In this as in all else pertaining to natural and spiritual life, we must be coworkers with God.
Monday, October 6. Stop at Daniel Thomas's; dine at Jacob Thomas's; visit Solomon Garber's; and have night meeting in Dayton. Stay all night at Dr. Abraham Sager's.
Tuesday, October 7. Attend a love feast at the Old meetinghouse. Stay all night at John Bowman's above Harrisonburg.
Wednesday, October 8. Go to see my old friend, Joseph Funk, and succeed in bringing about a better state of feeling on his part toward me. He became reconciled. He had been somewhat ruffled in his feelings by my "Strictures and Reply" to his published writings on baptism and feet-washing. Dine with him; then home.
Saturday, October 11. Meeting and love feast at the Lost River meetinghouse. Stay all night at Celestine Whitmore's.
Sunday, October 12. Meet at the Lost River meetinghouse. In council Moses Myers is elected speaker. Stay all night at John Basehore's.
Monday, October 20. Dine at John Fulk's. Have night meeting at Jesse Mitchell's. Stay there all night.
Tuesday, October 21. Have night meeting at George Cowger's. Stay there all night.
Wednesday, October 22. Morning meeting at the widow Henkel's. Night meeting at George Kesner's. Stay there all night.
Thursday, October 23. Forenoon meeting at Isaac Judy's. Stay all night at Manasseh Judy's.
Friday, October 24. Go to John Judy's; then to D. Henkel's and to Solomon Hours's, and back to John Judy's, where we have meeting. After preaching we repair to the clear water of Mill Creek, and I baptize seven persons. Stay all night at Jacob May's.
Sunday, November 2. Meeting at our meetinghouse. I this day baptize ten converts, whose names follow: David Rhodes, Daniel Zigler, George Moyers, William Fifer and wife, J. Crist and wife, Mary Whisler, Rebecca Trissel, and Katy Showalter.
Saturday, November 15. Council at Green Mount. Benjamin Funk and W.C. Thurman regularly elected and put in as ministers of the Word.
Sunday, November 16. Meeting at the Plains meetinghouse. Harrison Daugherty and Anna Prophet are baptized by Samuel Wampler, while I go and baptize Harvey Elger.
Wednesday, November 19. Go to Katy Mullen's. Her sister Diana and her mother are both buried in one grave at Rader's church. Jacob Stirewalt and I speak on the occasion from Rev. 14:13. Age of Diana, fifty-three years; mother, seventy-one years.
Friday, November 21. Preach the funeral of Mrs. William Hevner in the Gap. Age, seventy-first year. A kind and good mother in her family, and a friend to me has she been.
Thursday, December 4. Go to Henry Neff's; draw money for the brethren; go to Harrisonburg and to Solomon Garber's.
Friday, December 5. Council meeting at Beaver Creek meetinghouse. Daniel Thomas is ordained. Stay with him all night.
Saturday, December 6. Come to Harrisonburg; fix matters of business with the Confederate government agent; pay over money for the exemption of brethren. Come home; cold day.
Tuesday, December 16. Go to Harrisonburg; attend to seeing that the brethren get certificates of exemption as provided by the Confederate Congress.
Wednesday, December 31. I have traveled in this year 4,791 miles; preached fifty-six funerals; nineteen for children under five years of age; thirteen for children over five and under ten. Diphtheria has done a fatal work. Five for persons over ten and under twenty; three over twenty and under thirty; one over thirty and under forty; fifteen over forty years of age.
Thursday, January 1, 1863. Meeting of thanksgiving to the Lord for his kind affection toward us in our meetinghouse. I have somewhere read that in the reign of one of the sovereigns of Great Britain, when the outlook of the kingdom was very dark and threatening, one of the king's advisors proposed appointing a day for public thanksgiving in all the churches throughout the realm. The king answered the proposition by saying that he could see nothing for which either he or the nation had cause for special thanksgiving to God. The minister responded by saying that the king and the nation both had great cause to thank Godthat things were no worse. The king yielded and the day was set. The Christian people assembled; the preachers recounted the blessings still left in the nation's store, with the rich promises of God to provide for the future as things should be needed, and there was a day of thanksgiving in England the like of which is not often seen.
It has been my experience, Brethren, and I think I have heard some of you say the same, that prosperity does not always make people most truly thankful. Great success in business is apt to foster a feeling of independence. Men may forget God. It was in the days of Israel's prosperity in the goodly land of Goshen in Egypt that they forgot the name of the God of their fathers. When God appeared to Moses in Horeb, he had to tell him from out the burning bush what his name was, and also by what name he should make him to be known to his brethren in Egypt. Some of the deepest heartfelt expressions of gratitude break forth in times of misfortune. A brother once told me that he was away from home when his barn was struck with lightning and burned to the ground. At his return he beheld nothing but the smoking destruction of his gathered harvest. But when his children came running to meet him, and he saw them all safe, and their mother standing in the door unharmed, he burst into an expression of thanksgiving, which, he confessed to me, surpassed every other emotion of joy he had ever felt. Our best experiences come to us when we are made to realize properly the good that is still left us.