Brother Kline's habit was ever to rise early; and, especially on excursions like the present, would he often rise before the family and walk out to take the air, as he said, and see the sun rise. This he did even when the days were at their longest. To get up with him and take a walk before breakfast to some elevation not distant from his lodging place, and hear him discourse upon the rising sun, the balminess of the air, the clearness of the water, the songs of the birds, the delicate tints and wonderful mechanism of the flowers of fields and woods, was a treat of rare enjoyment.
Sunday, August 15. They all attended a meeting and love feast. John 15 was read. Five persons were baptized. The four brethren stayed all night at Brother Umbenhaver's. On the twenty-third they dined at Brother Seacrist's; then crossed the Juniata to Waynesboro and stayed all night at Brother Kensel's. On the twenty-fourth they attended a love feast near Brother Samuel Myers's. Hebrews 2 was read. One person baptized. On the twenty-fifth they went to Brother Dolyman's. On the twenty-sixth they went through Lewistown; then down the canal to Mifflinburg, and on to Michael Basehore's, where they had meeting. Acts 10 was read. From this place they went to David Myers's, where they had night meeting. Mark 11 was read.
From some unknown cause, here is the first sermon outlined by Brother Kline in all this journey. He may have been too busy, at times, to give the outlines; and at other times may not have felt like doing it. There is so much originality of thought in the outlines that I here reproduce his discourse as nearly as possible.
Sermon by Elder John Kline.
Preached at David Myers's, in Pennsylvania,August 26.
Text.—"By what authority doest thou these things?"
It was an exceedingly bold act on the part of our Lord to cleanse the temple at Jerusalem in the way he did it. In justification of his right to do this he appealed to what was written: "My house shall be called of all nations the house of prayer, but ye have made it a den of thieves." But reference to this authority involved other questions of grave import in the minds of the scribes and Pharisees. They wished to doubt his right to appeal to this Scripture, because they were unwilling to concede his claim to the divine sonship. To raise as strong a breast of opposition against him as possible, there "come to him in the temple the chief priests, and the scribes, and the elders, and say to him, By what authority doest thou these things?"
Most unexpectedly to them, they were confronted by another question quite as direct, from whose point and power they quailed: "The baptism of John, was it from heaven, or of men?" Whilst many of the scribes and Pharisees and elders had never condescended to show John enough respect even to be present at any time when he was baptizing in the Jordan, still they knew, and felt most keenly, the power of his teachings and work upon the common people; for "all held John to be a prophet;" "but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him," John.
To all human appearance, the influence of the baptism and teachings of John, upon the common people, saved our Lord's life upon this and probably other occasions, for the scribes and chief priests sought opportunity to destroy him; but they feared thecommon people. In this we discover traces of the good accomplished by John's mission, which was "to make ready a people prepared for the Lord;" and this people was thecommon people.
Our Lord, however, had a much higher thought and loftier end in the question he put to these men than that of merely saving his life by the facts involved in the question.
When a minister, either diplomatic or religious, on foreign soil, is asked for his authority, it is absolutely necessary for him to produce satisfactory credentials of his investment with the office and the honor he may claim. Our Lord's credentials must be clear and satisfactory, beyond those of any other minister, because no others ever have been or can be subjected to such a rigid scrutiny and to such scathing tests as those were which he bore. They must present a more imposing front than that of the power to work miracles. Others had wrought miracles before. Moses had made the bottom of the Red Sea dry ground; and with a single stroke of his rod had cleft a mighty rock to the gushing forth of a flood of water from it. Elijah had raised the widow's dead son, and had kept her cruse of oil and her barrel of meal replenished; so that the famine came not nigh her door. The walls of Jericho had fallen under the sound of Joshua's band of rams'-horn trumpeters; and, in fact, miracles had, in one way or another, been connected with almost all the events recorded in the Jewish Scriptures. On the evidence of these facts the scribes and Pharisees said to him in scorn: "Art thou greater than our fathers, which are dead? and Moses, and the prophets, which are dead?"
You may now perceive how necessary it was for our Lord to have some higher claim to authority, in the eyes of these unbelieving Jews, than they were willing to see in his power to work miracles. This higher testimony to his authority was given by his Father, signed and sealed by the Holy Spirit, in the presence of witnesses, as Jesus came up out of the water when he was baptized. It was on the bank of the Jordan that "the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased." To this fact all four of the evangelists bear testimony, in nearly the same words.
Peter, in an address recorded in the first chapter of the Acts, indirectly affirms that many witnessed our Lord's baptism and the attendant manifestations from heaven. To his mind it was an essential part of the qualifications of a candidate for the apostleship, that he had been a witness of our Lord's baptism, as well as of his resurrection. And why not? The proofs of his Sonship, of his Messiahship, of his union or oneness with the Father, of the Father's love for him, and of the acceptableness of the Son's work and obedience, were as clear and undeniable in the first as in the last.
After a brief consultation among themselves over the question propounded unto them by our Lord, these deceitful Jews decided that the most expedient answer they could frame would be to confess that they "could not tell." No wonder, now, that he told them that "the publicans and harlots would enter the kingdom of heaven before they would." We may here see a verification of the fact thatlovemust precedefaith. The truth may beforcedupon one, and he becompelledto acknowledge it; yet, unless he falls in love with that truth, he will not believe it as a thing offaith, and will not think and act correspondingly thereto.
"Convince a man against his will—He's of the same opinion still."
"Convince a man against his will—He's of the same opinion still."
"Convince a man against his will—
He's of the same opinion still."
We may here, very properly, inquire why the heavenly testimony was given at our Lord's baptism. Why were the Father's acknowledgment and approval of his beloved Son not given in the temple of Jerusalem, in the presence of his enemies, that they might beconvinced; or in one of its populous streets on a public day, that the world, in a representative sense, might know of him? It is impossible for men or angels to know the mind of the Lord where he has not revealed it. He has withheld from us any direct information on this point; but we may draw some inferential conclusions, which may serve to satisfy the mind and rest the heart.
It is a matter of fact that the Father never put his Son on exhibition; neither did the Son ever seek any place of honor or distinction before men. "He was meek and lowly in heart." The Word made flesh, the Way and the Truth and the Life did not appear on earth to be gazed at as a thing of mere curiosity, nor examined and handled as an article of merchandise.
Men have their opinions; and especially at this day is there a decided tendency with many to make a show of their denominational strength and numerical importance; but, really, it appears to me that the Son of God shunned observation, and apparently shrank from the echo of his fame. More than once did he kindly request those with him to say nothing about some sublime manifestation of divine power and love which he had just given.
Whatever else baptism may signify, to my mind it is plain that it is the visible door to the visible kingdom of heaven on earth. Christ the Lord is King of that kingdom; and as such it behooved him to enter it by the same door through which he has commanded that all his future subjects shall enter; and that door is water baptism. "He that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice." The fold is the kingdom; the shepherd is the Lord; and the porter is John the Baptist.
How fitting that the divine recognition be given at thedoorof the kingdom in which the Lord is to be crowned "King of kings." A few honest-hearted witnesses were all the Father wished, before whom to make known this glorious disclosure of love for his Son.
Baptism is not the putting away of the filth of the flesh. This is not its legitimate result. Its effect is the answer of a good conscience toward God. When one submits to this ordinance in the right spirit, and it is properly administered, it never fails of being followed by this happy experience. It gives the heart peace and rest in Christ. "The eunuch went on his way rejoicing." "The jailer rejoiced, believing in God with all his house." These rejoicings followed baptism in each case. The Psalmist says: "The testimony of the Lord is sure, enlightening the eyes: the statutes of the Lord are pure, rejoicing the heart. More are they to be desired than gold; yea, than much fine gold; for in the keeping of them there is great reward."
Baptism is both a testimony and a statute. It is a testimony because it bears witness to the truth by the joy it imparts; and it is a statute because it is a written command of God which it is the duty of every believer to obey; and in the keeping of it there is great reward.
Friday, August 27. They had meeting at Henry Hart's. Acts 3 was read. Two brethren were advanced from the deaconship to the ministry of the Word, and two were elected to the deaconship. The twenty-eighth they spent mostly with Brother John Royer. The twenty-ninth they attended two meetings: one at Brother Joel Royer's, and the other near the same place. At Joel Royer's, Brother Isaac Long took the lead in speaking; and from the outlines of his discourse, given in the Diary, I am assured it is worthy of being expanded into a sermon, and of holding a prominent place in this work.
Sermon by Elder Isaac Long, of Virginia.
Preached at Joel Royer's, in Pennsylvania,August 29.
Text.—"A sower went out to sow his seed."
There is one feature about my text for to-day that is likely to draw at least momentary attention. That feature is its simplicity. I am glad to hope that this may give rise to a query in the mind of each hearer in substance something like this: "What can he have to say on such a simple text as that? I am going to listen and see what he will make of it." I see your eyes have turned to me now; but, beloved brethren and sisters, whilst the eyes of your bodies are turned to me from feelings of curiosity, I beg that the eyes of your understandings and hearts may be turned to the Lord, for grace, on my part to speak, and on your part to hear.
The text, in its simplicity of phraseology and external sense, looks like a nut without a kernel. It comes to the ear like the uncertain sound of a trumpet: "A sower went out to sow his seed." No part of the farmer's work, however, is more common in its seasons than this; and I may add with emphasis, that no part of the farmer's work in its seasons is moreimportantthan this. The life of the world depends upon two great facts—seedingandharvesting; and when the Lord established his covenant with Noah after the flood, two of the essential provisions of that covenant were couched in these words: "While the earth remaineth, seedtime and harvest shall not cease." I never read that covenant but with delight, because I love farming, and when at home farming is my business. Here is my covenant with the Lord, and my assurance that my seedings will be blessed.
There is one thing in the provisions of that covenant to which I wish to call special attention. It is all found in one compound word, and that word is
SEED-TIME.
It does not readseedingand harvest.Seedingmeans the act of sowing seed. The Lord in his covenant does not say that this shall not cease; because the act of sowing seed orseedingdepends upon man: he only assures man that seedtime, or the time for sowing seed, shall not cease. But notice the other part. He does not say harvest-time; but he says thatharvestshall not cease, becausehe makes the harvest. He speaks positively here of results, as being able and forever willing to fulfill what he covenants to do. In this covenant, man's work is implied as well as God's work. Man's part of the work is to sow the seed when the time is given. God's part is to bless the seed sown, by giving the harvest. In all of man's labor pertaining to providing for the support and comfort of his body, "we are coworkers with God."
Our heavenly Father deals with us as children. By natural things he instructs us in spiritual things. Paul says; "First that which is natural; afterward that which is spiritual." This is God's order.
REASON AND FAITH.
Some think that reason must yield to faith. Others think that faith must yield to reason. The opinions on both sides are wrong, because both imply a conflict between reason and faith, when intruthno such conflict ever has existed, nor can it exist. Reason is neither more nor less than the intelligent operations of the mind in seeking to know the truth; and faith is but a willing acceptance and acknowledgment of that truth when it is known. In one way of looking at it, faith and knowledge are one; only faith is a loving acceptance, by thewill, of what theunderstandingis assured of being true. What the understanding doubts can never be received by the will as a thing of faith.
Wisdomis the union of faith and knowledge in man, and becomes more and more his guiding light in all intelligent action. If man's wisdom be merely that of earth, it is not genuine; but if it be heavenly, it is true wisdom, and leads more and more to God, and eternal life in him. Wisdom says that there must be a sort of reciprocal correspondence between the seed and the ground on which it is sown. This fact involves several principles based upon experience. The sower must know what kind of seed he is sowing. "It may be of wheat or some other grain." He should know what preparation the ground requires to make the hoped-for harvest. He should know what fertilizers and stimulants are likely to do most good. He should also know the righttimefor sowing his seed.
A mere knowledge of these principles, however, is not sufficient. There must be a practical application of them, in the way of complying with the necessary conditions, or the sowing will prove a failure. The seed that fell by the wayside was picked up by the birds. That which fell on the rock perished. That which fell among the thorns was soon overcome by their superior rankness of growth, and it made nothing. Only that which fell into good ground made a remunerative return.
MAN'S WILL IS THE FIELD.
I may say to you now that man'swillis the field which our Lord meant in the parable here recorded; "and the seed is the Word of God."
Notwithstanding the practical explanation given of this parable by our Lord, a degree of obscurity still broods over it in the minds of many Bible interpreters. What made the bad ground bad; and what made the good ground good, and how the bad ground is to be made good and productive, are questions that puzzle the minds of many. Some may not agree with me; but I do believe that the diversities in human nature, set forth and described by our Lord in this parable, all relate to thewill. What makes the difference between a good man, and a bad man? Brethren, it is thewill. A good man does good from a good will, and a bad man does bad from a bad will.
Let us take the wayside hearer. There is no defect about hisunderstanding. His head is as clear in matters of business as any man's. He understands what the preacher says when he is sowing the seeds of gospel truth as readily as any one in the congregation. Why then does the devil take away the Word out of his heart? I answer, because the devil is very fond of doing that sort of work; and the man does not object. In other words, the wayside hearer has nowillto keep the Word in his heart. If he had awillto keep the Word in his heart, and live conformably to it, the gates of hell could not prevail against it. He would then begood groundaccording to the measure of his capacity, and the life of love and obedience growing out of it.
Take the rock-hearer next. He has a very thin skin of soil over the surface of the rock that lies underneath. From the way he goes to meeting and talks about religion, you might readily conclude that all he needs to become a bright light in the church is a little encouragement. He says: "That was a splendid sermon we heard to-day. It did me good to hear that man talk. I could listen to him for a week;" and he tells the truth; for if the man stays a week, and works up something of anexcitement, this rock-hearer will go every night and praise every sermon. I am sorry to say, however, that the devil does not try very hard to get the Word out of that man's heart, because he knows that if he leaves it alone just a little while it willdieout of itself. The real trouble with this man is a want ofwillto reduce to practice thetruthreceived into theunderstanding. The rock, underneath the skin of soil that hides it, is awillwhich is wholly averse to the life of self-denial and godly obedience set forth in the Word which he hears. He loves the world and himself more than God; and the delight or joy with which he hears the Word is all in theunderstanding. The words of life and salvation fade from his memory, because there is no desire in his heart orwillto retain them, as the things that belong to his everlasting peace.
Next in order comes the thorny-ground hearer. He may be a man of talent, perhaps a genius. Naturally thoughtful and ambitious, he covets both wealth and honors. He is not entirely forgetful of the claims of religion upon him. He goes to church with his family; behaves genteelly; invites the ministers to his house, and entertains them very hospitably. He thinks religion a very good thing in society, and one that ought to be encouraged. You often hear people say of him: "What a pity he is not a member of the church: how much good he could do!" In all matters of public interest he takes an active part. During an electoral canvass he is all astir, and wonders how any one can be indifferent at such a time, or even show a moderate degree of coolness. He is a useful man in society, and his loss would be keenly felt by the community. The real trouble with this man is akin to that of all the rest. It has its seat right in thewill. He loves the world, and the world loves him; and to hold his place in society he must comply with its demands. He must not be scrupulous about small matters. He must take a drink with a friend. If invited to take part in some pastime or popular amusement, even if it be of doubtful moral character, he dare not decline the invitation. If memory should even blow the ashes from some live coals of truth, and conscience remonstrate, he must ignore all weakness of that kind. Such and such-like are the thorns that choke the Word, and it brings no fruit to perfection.
Last, but not least, comes the good-ground hearer. I have reason to believe that most of you know him from your own experience; therefore I will not describe him here. But before I conclude I desire to direct your attention to a few points more in the line of my thought.
Who is to blame or to incur the responsibility for the failures of fruit in the three classes of hearers given in the parable? Some say the devil is to blame, because he throws every obstacle and impediment that lies in his power in the way of the growth of the seed. Others say the Lord is to blame for not having made the ground better by nature. Others again say—and these say what is true—that the hearers are to blame. The Word came with just as much power to these unfruitful classes as it did to the good-ground hearer. "But it was not mixed with faith in them that heard." Whose fault was it that they did not believe? Manifestly their own.
I fully believe that man's will is free. And I do also believe in my very soul that it would be the pleasure of the Lordto saveevery human being born into existence. "As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Make you a new heart and a new spirit: for why will ye die, O house of Israel?" Ezekiel 33:11 and 18:31.
But man's will cannot be forced. The Lord cannot compel any one to love him, any more than one of us can force a man to be our friend who inwardly hates us. The Lord is every day seeking to turn the hearts of men to himself through the life-giving, holy, healing power of the Word of gospel grace. He does this through the faithful ministers who preach it. In this way he causes the sun of truth and love to rise and shine upon even the very worst of sinners, and sends the rain of his grace to fall upon them. Without the sun and the rain the seed would forever lie dead in the ground; but what is very wonderful in the gospel seed is the fact that it carries along with itself, as it falls upon the ground, all the light, and heat, and moisture it needs. Our blessed Lord says: "My words are spirit, and they are life."
In illustration of this let us notice the power of his words in several instances recorded in the New Testament Scriptures. Let me refer to Jairus's daughter.She was dead.Every one could know this that saw her. Jesus said to this dead girl: "Maiden, arise." Her spirit came back into her. The heart, that before was pulseless and still, began to beat; and the breast, over which the pall of death had fallen, began to heave. In obedience to his word she rose up and lived. Were not his wordsspiritandlifeto this girl? The very same thing took place with the dead boy, the only son of the widow of Nain. Things no less wonderful were of daily occurrence in the life of Jesus. The cleansing of the lepers, the healing of the sick, the casting out of devils, all, all proved the spirit and life that are in his words.
His words, however, have not only natural life and breath in them; but they have spiritual life and breath; and this means eternal life. My brother, my sister, if the Word of Christ is in your heart you have a holy, heavenly beating there of love to God and love to all his dear people; and you have a holy, heavenly breathing after more knowledge of his words, and for larger and clearer views of the revelations of his grace. These are proofs of the inward, heavenly life in the soul.
DO NOT FORGET THE TEXT.
Every intelligent human being is a sower of some kind of seed. Every one is either sowing the Word of God or the word and spirit of some one else; but let the seed be of whatever kind it may, this thing is sure: "Whatsoever a man soweth, that shall he also reap. He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." Sowing to the flesh is living after the flesh with its affections and lusts; but sowing to the Spirit is crucifying and mortifying the flesh, and living the new life of faith, and hope, and love.
Brethren and sisters, there is a mighty,mightydifference between the two. What has the mere fleshly, carnal mind to hope for in the world to come? It can feel no delight, no enjoyment in heavenly things, such as love to God and love to man. It knows nothing of that love which is the bond of perfectness.
You can always tell what a man's love is by the company he keeps. If his love is of worldly things only, you will see him in worldly company, and hear him talk only of worldly things. Notice the books and papers he reads. They are of the same character. He enjoys no other readings. He delights in no other company and conversations. This man is sowing to the flesh, and he will be sure to reap corruption. His treasure is all on the earth; his harvest is here; and he is sowing no seed for a harvest of glory and bliss in the world to come.
The good ground hearer is a very different man, and he sows far different seed.His seed is Divine Truth, and his field is his own spirit. He digs up the thorns and the thistles by the roots; destroys the serpents, and drives out the wolves and the foxes. In this way he mortifies the body of sin and crucifies the flesh with its affections and lusts. In a well prepared soil he plants the fig and the olive, the vine and the pomegranate. In the place where the lion lay, the calf shall lie down in peace; and instead of the wolf and the fox, the sheep and her lamb shall feed in safety. Where the serpent hissed and the basilisk was waiting to sting, the myrtle and the rose shall bloom. Thus is the desert made to rejoice and the wilderness to bloom. The man who thus subdues and cultivates his own spirit that is within him, all by the help of God, is sure to be everlastingly blessed in his deed. He will reap a rich harvest of righteousness, peace and joy in the Holy Ghost, here and eternally in the heavens.
Friday, September 17. The two brethren reached home. Of this Brother Kline says: "Brother Isaac Long and I have been together nearly all the time on this journey, which has occupied just five weeks. It makes me feel somewhat lonely to part hands with such an agreeable companion in labor; so cheerful; so full of the Spirit; so wise in counsel; so clear in judgment. I feel that we have been together in heavenly places in Christ Jesus. Ah, well! not long till we shall no more take the parting hand! The Brethren everywhere showed us much love. May the Lord continue to bless them, both temporally and spiritually."
Between the twenty-ninth of August and the above date they attended quite a number of love feasts and other meetings. The Diary reports many families visited in Huntingdon and Bedford Counties. Probably many of the older brethren and sisters, then belonging to the families named, may still remember this visit. Among the names reported are to be found the Spanogles, Altebergers, Becks or Bocks, Allebaughs, Browns, Bicheys, Sniders, and others.
Want of space absolutely forbids any further notice of the Diary for this year.
Sunday, January 23. Peter Nead is with us to-day at our meetinghouse. He spoke at some length from Acts 13. To those who could follow him his discourse was very instructive. He traced Paul in his journeys with Barnabas and John, from the first place named in the chapter to the last.
Sunday, April 3. Meeting at Samuel Wine's in the Brush. Luke 14 was read.
Tuesday, May 10. Brother Kline, in company with Abraham Stoner and David Kline, started to the Annual Meeting. On the evening of the twelfth they got to William Deahl's, near the place of meeting.
Friday, May 13. Council meeting opened. Many Brethren present. He says: "The acquaintance, brethren and sisters form with each other at these meetings, is not the least good accomplished by them. We stay to-night at Solon Garber's."
Sunday, May 15. Public meeting to-day. Matthew 11 was read. Love feast to-night. We stay all night at William Deahl's.
Monday, May 16. Started homeward, and got as far as to Brother B. Bear's.
Friday, May 20. Got home this evening. Often will my thoughts return to the churches attended and the homes visited. I could not help cautioning the Brethren in some of the congregations against the inroads of pride and fashion. The younger members, particularly, need to be instructed in regard to these things, that they may avoid conformity to the world in dress and other things; not because the church, as such, opposes them in it; but because the Word and Spirit of the Lord opposes them in it. The love of Christ, that is, our love for him and his people, and the way of holiness, lead to a life of self-denial for his sake. The new nature in Christ does not crave the vain and often hurtful fashions of the world. It is best, for both body and soul, to dress plainly, but comfortably; and to live, in every respect, according to the same rule. The godliness that is profitable unto all things, having promise of the life that now is and also of that which is to come, is not conformed to this world.
Thursday, June 2. Council meeting at the old Garber meetinghouse. The subject of marrying was under consideration. It was laid to continue as the church has heretofore held it. The enemy of souls was ready to interfere with the holiness and innocence of our first parents in the garden of Eden. Time has not changed his nature. Nothing but the flaming sword of God's Word and Spirit can keep him out of the church. The flaming sword! It gives light and heat to the children of God; but threatens destruction to their enemies. All should bear this sword; not sheathed in a scabbard, but forever held high in the right hand, ready to be used whenever the enemy approaches.
Saturday, August 13. Daniel Miller and I go to Brother Nasselrodt's in Brock's Gap and take dinner with him. In the afternoon we go on to Lost River, and stay all night at Jacob Motz's.
Sunday, August 14. Meeting at Brother Motz's. John 15 was read. After meeting we went to the Yellow Spring, where we stayed all night.
Sunday, August 21. Meeting at Neff's schoolhouse. Matthew 25 was read. Also meeting at Samuel Wine's in the Brush. Matthew 25 was read there. Also meeting at Pleasant Valley. Brother Koontz was baptized.
Wednesday, August 24. Went to Benjamin Bowman's and back home. We have had a wonderful rain to-day. Waters higher than they have been for twenty-eight years.
Sunday, September 4. Meeting in our meetinghouse. Romans 6 was read. John Miller and Abraham Deitrich's wife were baptized by Benjamin Bowman.
Thursday, September 8. Anna [Brother Kline's wife] and I go to Lost River to attend a love feast. We stay all night at Celestine Whitmore's.
Sunday, September 11. Meeting and love feast at Mathias's. Hebrews 8 is read. We have a delightful day and night, and many people are assembled. I speak on the chapter read, and also upon the general scope and design of the epistle to the Hebrews. Hebrews, and Jews, and Israelites are all one; each being only a different name for the same race of people. The name Hebrew and Hebrews appears to have been derived from Eber or Heber, the grandson of Shem. The name Jew and Jews is supposed to have been derived from Judah, one of the sons of Jacob. The name Israelite and Israelites was derived from Jacob, whom the angel of the Lord called Israel.
This epistle was written to the Hebrews, or Jewish Christians, to remove from their minds some difficulties and obscurities in their way of rightly understanding the way of salvation provided by our Lord Jesus Christ. On account of their former connection with the ceremonial law and the Mosaic ritual, it was hard for them to see and appreciate the simplicity that is in Christ. Like Naaman the Syrian, they thought the ceremonial part should possess more parade and show, to have in it the required virtue. He thought that bathing his body seven times in the river Jordan was a ceremony too simple to remove his leprosy: so these Hebrew Christians thought the simple ordinances of the house of God were too insignificant to take away their sins. They had been instructed in the ordinances of a worldly sanctuary and a worldly priesthood. As Christ had abolished all these, by giving to the church the spiritual substance of which these were the shadow, it was necessary that they be very particularly and plainly taught how this was done. The writer of this epistle has shown this in very clear light.
The chapter read speaks of the True Tabernacle, which the Lord pitched, and not man. It presents Jesus as the Mediator of a better covenant, which has been established upon better promises. This is the covenant: "I will put my laws into their mind, and on their heart also will I write them: I will be to them a God; and they shall be to me a people. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." These are cheering words: "Their sins will I remember no more." Beloved brethren and sisters, this is precisely the way God deals with every one of his truly penitent and obedient children. He remembers their sins no more. No matter how great sinners they have been, no matter how they have abused and dishonored him, he holds nothing against them. In this we may see the spirit we should all possess. We are all commanded to be followers of God, as dear children, and walk in love.
I have sometimes heard a brother or a sister say: "I can forgive, but I cannot forget." Brethren, we would not feel very well if the Lord were to say this to us and of us. How would we be made to feel if our blessed Lord were to say to each of us: "I am willing to forgive your trespasses against me; I am willing to save you, because I have promised to save all who repent and believe my Gospel; but I can never forget the way you have treated me, and will never be willing to trust you as I could have trusted you; and can never again have the same confidence in you that I would have had, had you treated me in a different way"? Such forgiveness as this on the part of our Lord toward us would rob salvation of all its joy. It would turn the sun into darkness and the moon into blood. It would change the harmony of heaven into notes of discord in our ears. But this would be the very sort of forgiveness that is implied in the saying: "I can forgive, but I cannot forget."
Notice, however, the care and the order apparent in the insertion of that loving clause, "and your sins will I remember no more." Notice the introduction: "I will be to you a God; and ye shall be to me a people." In what follows the Divine Love is strongly marked: "For I will be merciful to your iniquities, and your sins will I remember no more." This last crowns it all. The same thing is meant by the prophet in another place where the Lord says: "As far as the east is from the west, so far have I removed your sins from you;" and again: "He hath cast our sins into the bottom of the sea;" so deep down are they that they will never rise up against us any more.
Such must our forgiveness of one another be, brethren and sisters, if we would imitate the Lord. We should never forget that genuine forgiveness implies a complete forgetfulness of all trespasses in the past. Our Lord says: "If ye forgive not men their trespasses, neither will your Father in heaven forgive your trespasses." To forgive from the heart is to forgive in love; and love thinketh no ill of one's brother or sister.
Let each one examine himself. If you feel in your heart that you love the Lord your God with all your heart, and your brother and your sister in the Lord as you love yourself, I feel authorized in behalf of Christ and the church to say to you that Jesus will remember your sins no more. You have a right to sing the song:
"Savior, more than life to me,I am clinging close to thee;Let thy blood, by faith applied,Keep me ever near thy side.Every day and every hour,Let me feel thy cleansing power,Till my soul is lost in love,In a brighter world above."
"Savior, more than life to me,I am clinging close to thee;Let thy blood, by faith applied,Keep me ever near thy side.Every day and every hour,Let me feel thy cleansing power,Till my soul is lost in love,In a brighter world above."
"Savior, more than life to me,
I am clinging close to thee;
Let thy blood, by faith applied,
Keep me ever near thy side.
Every day and every hour,
Let me feel thy cleansing power,
Till my soul is lost in love,
In a brighter world above."
Tuesday, September 20. Love feast at our meetinghouse. John 3 was read. David Correll and Abraham Miller and his wife were baptized.
Wednesday, September 21. Benjamin Bowman and I start very early to Hampshire County, Virginia. We get dinner at Rorabaugh's, and reach Moorefield by night, after a ride on horseback of forty-seven miles.
Thursday, September 22. Go to David Vanmeter's for breakfast; reach Abbey Arnold's for dinner, and get to the love feast at David Arnold's just after the first meeting. We have delightful weather, good order in the house, and a pleasant meeting.
Friday, September 23. Meeting again. Revelation 3 is read. Stay at David Arnold's all night.
Saturday, September 24. Go to Joseph Arnold's, and in the afternoon to Joseph Leatherman's, where we have night meeting. I speak on Luke 24:48.
Sunday, September 25. Attend a love feast at Solomon Michael's. Revelation 3 is read.
Monday, September 26. Homeward through Petersburg; dine at Isaac Shobe's; then to night meeting at Sister Chlora Judy's. We speak on Matthew 11. Stay all night.
Tuesday, September 27. Cross the South Fork mountain over to Jacob Warnstaff's, where we have an afternoon meeting. Speak on Luke 28. We also have night meeting at the same place. Brother Benjamin speaks on Luke 16. His talks are not lengthy, but they are very pointed, and prove that they come from a thoughtful and studious mind.
Wednesday, September 28. We both get home.
Sunday, October 2. Meeting at Henry Huffman's in Page County, Virginia. Mark 1 is read. Isaac Spitler is baptized.
Saturday, December 3. Samuel Wampler and I go to Lost River. We stay all night at Silas Randall's.
Sunday, December 4. Meeting at Brother Celestine Whitmore's. Matthew 7 is read. Silas Randall and his wife are baptized. We stay all night at Celestine Whitmore's.
Sunday, January 1, 1843. I and Frederic Kline go to George Fulk's schoolhouse in the Gap. We have meeting, and I speak on John 15. We dine at George Fulk's, and in the evening return home.
Sunday, February 19. Meeting at our meetinghouse. John 3 is read. In afternoon Peter Nead and I go up to Benjamin Bowman's, at the head of Linville's Creek, where we have night meeting. Brother Nead speaks very beautifully on John 15:14, "Ye are my friends if ye do whatsoever I command you."
Thursday, March 30. Visit Dr. Newham, and take him through "a course of medicine." This last expression frequently appears in Brother Kline's Diary. The phrase, "course of medicine," was first introduced by Dr. Samuel Thompson, the founder and propagator of what afterwards assumed the name of "The Thompsonian System of Medical Practice." To the minds of many very worthy and sensible people in Virginia and other States, Dr. Thompson's definitions of disease, and his corresponding views of their treatment, appeared quite reasonable. They met with great favor in some communities, and by many were enthusiastically received. Among the latter Brother John Kline stood in the foremost rank. He espoused the "Theory and Practice of Dr. Samuel Thompson" with unreserved confidence. In his zeal to do good with it he furnished the medicines and administered them to hundreds of the afflicted; and to many free of charge.
The phrase, "course of medicine," was meant to comprehend in its signification the whole routine of treatment demanded by nature to rid itself of disease. This usually consisted of a Lobelia emetic or vomit, more or less thorough as the symptoms of the impending disease appeared to require. Preparatory to this vomit, and in connection with it, warm and stimulating infusions or teas were administered to induce very active sweating, or "free perspiration," as it was called. As an aid to this, steaming the patient was sometimes resorted to. The "course" usually took up several hours. After all was gone through with, the patient was allowed to rest, excepting, however, the administration of a few mild sedatives or soothing nervines, to induce sleep. The reader may conclude that the patient very likely needed rest after all this treatment.
Prejudice against the system has grown old, and nearly died out; and, at this point of distance in time, it may be calmly said that "the course of medicine" very often seemed to do much good. Many were ready, at any time, to bear testimony in behalf of its efficacy in their own individual cases, and in those in their families; and it is hard to conclude that mere confidence in the treatment, and in the hands by which it was administered, could effect so much good.
Brother Kline went into it with a sort of zest and zeal that looked a little as if he might have hitched it to his train of religious duties. Be this as it may, one truth is sure, a truth which Wordsworth has beautifully woven into the poetic lines which follow:
"The sick he soothed; the hungry fed;Bade pain and anguish flee:He loved to raise the downcast headOf friendless poverty."
"The sick he soothed; the hungry fed;Bade pain and anguish flee:He loved to raise the downcast headOf friendless poverty."
"The sick he soothed; the hungry fed;
Bade pain and anguish flee:
He loved to raise the downcast head
Of friendless poverty."
Sunday, May 28. To-day we held our first regular meeting in our new house. It has been decided to name it "The Brush Meetinghouse." This is a frame building, constructed by Christian and John Wine, sons of Samuel Wine.
"The Brush" is a small section of country in Rockingham County, Virginia. It lies between the North mountain on the west side and Linville's Creek on the east; and between the North Fork of the Shenandoah river on the north and the head waters of Muddy Creek on the south. It comprises, probably, sixteen square miles.
Samuel Wine, one of the pioneers of the German Baptist Brethren, raised a very useful and respectable family in the very heart of the Brush. Of his sons, Christian, and John, and Samuel, and George were set to the ministry of the Word in the church of their father's choice. Michael, the only other son, is a deacon.
Jacob Mitchell, who spent his last years in the same Brotherhood, raised a very respectable and intelligent family in the Brush, at the place now occupied by his son Joseph A. Mitchell, and officially known as Cherry Grove; that name having been given to the post office kept at the place, from the great abundance of sweet cherries which for many years have grown there and in the vicinity to great perfection.
Anthony Showalter, father of John A. Showalter, and grandfather of Anthony J. Showalter, both favorably known as composers and teachers of music,—raised a numerous family of noble boys and girls in the same section, nearly, if not quite all of them, members of the Brethren church.
All of the above-named brethren were personal friends of Brother Kline, who often visited them at their homes.
David Haller, whose name is often seen in the Diary, was another intimate friend of Brother Kline. He held membership in the church many years, and assisted in building the Brush meetinghouse. From what has been said of the Brush, it appears to have been favorable to the reproduction of the race, both numerically and substantially. Brother David Haller had born unto him from a first and second marriage twenty-two children, nearly all of whom grew up to manhood or womanhood. The question was once asked: "Can any good thing come out of Nazareth?" History forever answers, yes! Truth echoes the same answer to the same question, applied to the Brush.
Sunday, June 4. Meeting at the Flat Rock. Mary Pope is baptized.
Sunday, June 25. Meeting at the Powder Spring. Peter Beacher is baptized. We dine at Abraham Funkhouser's and stay all night at Abraham Swartz's.
Thursday, June 29. Attend a very sad funeral to-day. Brother John Zigler's child was drowned, and quite dead when discovered. It was one year, seven months and twenty-eight days old. The death of a child is always distressing; but when death comes by accident, it is much more so. Brother John Zigler lives in Timberville, Rockingham County, Virginia.
Monday, July 10. Dine at Sister Judy Deitrick's. Call on Dr. Biggs, whose headquarters are at John Higgins's. He is a straight up and down Thompsonian doctor. He seems to fear no opposition. He says that such plain, common-sense principles as underlie Thompson's System of medical practice must stand the test of time, and eventually win the day. He says that Dr. Thompson was the first to formulate the Axiom: "Remove the cause, and the effect will cease." Disease is removed from the body by expelling the cause. Nature, when the cause of disease is removed, will of herself, restore health to the body. Reduce the strength of the patient, and you reduce the patient's power to get well. Do bleeding, blistering, starving and drastic purges strengthen the vital forces, or add power to the recuperative system? No! All these tend to reduce the restorative forces by weakening the alimentary, respiratory, circulatory and nervous systems of the body; the only powers upon which the physician may rely, and to which he dare look for the restoration of the sick to health. Such are the convictions which the doctor expressed to me in the brief interview I had with him to-day. Stay all night at Joseph Miller's.
Saturday, July 15. Brother Daniel Miller and I go to Brock's Gap, dine at George Moyers's, and stay all night at Celestine Whitmore's.
Sunday, July 16. I baptize Magdalena Moyers and Barbara Tusing. We stay all night at Charles Snider's.
Friday, August 11. Attend harvest meeting at the Flat Rock. It behooves us, at these meetings, to be on our guard, lest we fall into a feeling of self-satisfaction. I mean by this that it is possible for us to become so well satisfied with ourselves now that we have returned thanks to the Lord for the rich gifts of his love, in the bountiful harvest we have just gathered, that we have no need of being watchful as to the use we make of it. Brethren, if our thankfulness be from the heart, this very feeling will lead us into a desire to make a right use of what the Lord has given. Perhaps it would be better for us to take up more time at our harvest meeting in talking about the ways and means of using the gifts of God, and how best to apply them to the end that will do most good to one another and the poor, and thus most honor and glorify him. I made remarks similar to these, and think that I will speak more on the same line of thought to-morrow.
Saturday, August 12. Harvest meeting at our meetinghouse. After meeting, go up to Isaac Ritchey's in Brock's Gap, and stay all night.
Sunday, August 13. Jacob Stirewalt, a Lutheran minister, preaches and administers the sacrament at Sowders's church to-day. I happen to be present, and am reminded of my boyhood experience in Pennsylvania, when I used to be in the Lutheran church on such occasions, and when it often fell to my lot to pump wind for the organ. In the afternoon we have meeting at Jacob Whetzel's. I stay all night at James Fitzwaters's.
Sunday, August 27. Meeting at Daniel Garber's. Matthew 13 is read. Brother Daniel Miller baptized three persons to-day. This day also Samuel and Joseph Good and their wives are baptized.
Friday, September 15. Creek and river very high. A great freshet. A very wonderful washout occurred in the side of the North mountain, above Turleytown, back of Elijah Baker's. It is supposed to have been caused by a waterspout or cloud-burst, as it is sometimes called. A great flood of water seemed to fall on the side of the mountain on a small patch of ground, uprooting trees, overturning rocks, and carrying all in one huge mass into the hollow below, where they lodged. The flood, rolling on, carried off Moses Pumphrey's milk-house, and did some other damage.
Wednesday, October 4. Meeting and love feast at Beaver Creek. Hebrews 12 is read. The brethren and sisters were exhorted to "follow after peace, and the holiness without which no one shall see the Lord; to take heed lest any fall short of the grace of God by living unholy lives." Whilst it is the duty of the housekeepers to look after the purity and order of the church at all times, still it does appear that a special eye should be had on the body at the times of our love feasts. "All things are naked and open to the eyes of him with whom we have to do." There should be no spots in our feasts of love. All should be unspotted love and purity in Christ Jesus. Otherwise our services may not be acceptable to him. If there be anyone amongst us to-day who feels and knows in his own heart that he is a fornicator or profane person as Esau was, any one that is conscious of having in himself any feeling of bitterness towards the body or any member of it; I hereby, according to authority from the Lord, admonish such not to approach the table of the Lord. Such sins should be publicly confessed before the church; and according to the words of the Lord, the church has authority to loose the brother or sister from such sins, when deeply and duly repented of. "Whatsoever ye shall loose on earth, shall be loosed in heaven."
But I here entreat all to think soberly. Let none stay away from the table of the Lord on account of a feeling of unworthiness before God. "For the sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." When we are meek and lowly in heart under a deep sense of unworthiness and shortcomings, then it is that the spirit is bearing witness with our spirits. Though free from sin, still our Lord confessed that he himself was "meek and lowly in heart." Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time. He that humbleth himself shall be exalted.
After such exhortations and instructions the brethren and sisters joined in singing that heart-cheering old hymn: