Life and Labors of Elder John Kline, the Martyr Missionary Part 42

"How happy are they who their Savior obey--."

Prayer was offered, meeting broke up, and Brother Moomaw and I went to Michael Whitmore's for dinner; then to Valley meetinghouse in afternoon, where he spoke from Acts 26; and stayed all night at Daniel Glick's.

MONDAY, March 3. We anoint Brother Daniel Glick this morning. He is very low in sickness. Come to Dayton to afternoon appointment, where I speak from John 1:29. Stay all night at Samuel Koontz's.

WEDNESDAY, March 19. Council meeting at the Brush meetinghouse.

Benjamin Miller, son of Daniel Miller, near the head of Linville Creek, is elected to the deaconship. I feel that the right brother was chosen, and entertain large hopes for his future.

FRIDAY, April 4. Council meeting at our meetinghouse. Brother Samuel Zigler is elected to the deaconship. We might have selected a man of more words; but I am persuaded that one of purer mind and heart could not have been found. Brother Benjamin Bowman stays all night with me.

This evening he related to me a remarkable dream he had had not very long before. To use his own words, as nearly as I can give them, he said: "I dreamed that I had died, but found myself consciously awake in the land of departed spirits. My own father met me. I knew him. The joy with which he received and welcomed me I cannot describe. My next experience was along a stream of very clear water. It did not appear to be a very large stream, but its remarkable character impressed me as singular. It flowed gently. It was not swift, but glided smoothly along, uphill and downhill the same. Its speed never varied, and this unaccountable characteristic struck me with surprise that waked me.

This is my interpretation of my dream," said he: "The clear stream of water represents what the Christian should be. Its transparency symbolizes the clear thought and intelligent understanding that he should have respecting himself and his life. Self-knowledge should enable him to see himself in clear light. This knowledge leads to a clear understanding of his relation to G.o.d and man, and reveals whether that relation is what it should be, or otherwise. The uniform flow of the stream uphill and down, which so surprised me, symbolizes that inward peace of mind and gentle flow of heavenly affections which const.i.tute the Christian's happiness in life. Though he have his _ups_ and _downs_ in life, his inward peace gently glides along. 'In the world ye shall have tribulation; but in me ye shall have peace.' One more thought. It is not natural for water to run uphill. Nothing short of divine power can make water run uphill in an open channel such as this had. This symbolizes the love and mercy of the Lord in our being kept by his hand in these inwardly calm and heavenly frames of feeling. Brother John, I never felt better from a dream in all my life."

SAt.u.r.dAY, April 12. Council meeting at Shaver's meetinghouse, in Shenandoah County. Brother John Brindle is advanced.

SUNDAY, May 4. Meeting at Nathan Spitler's schoolhouse, in Page County. Hamilton Varner and wife, and John Huffman's wife are baptized to-day.

MONDAY, May 5. This day I start to the Annual Meeting, which is appointed to meet about fourteen miles from Freeport, in Stephenson County, on the extreme north border of Illinois, and about three miles from Brother Young's. After being exposed to many dangers and detentions, and one wreck on the way, I arrived safe at the place of meeting on

SAt.u.r.dAY, May 10. Stay at Brother Young's first night. A great concourse of people on the ground.

SUNDAY, May 11. We have a very fine day. Preaching at several points.

An immense a.s.sembly to-day.

MONDAY, May 12. Meeting is organized. Committees formed. Go to rooms and take in queries. Stay all night on the meeting grounds. Rain all day and cold.

TUESDAY, May 13. Begin to discuss questions. Rain all day and night, and unpleasant. Stay all night on the meeting grounds.

WEDNESDAY, May 14. Continue the discussion of questions. Close at half past five o'clock. Stay again on meeting grounds. Although we have some differences of opinion among us on minor points of order and usages, I am happy to know that in all great matters of doctrine and practice we are one. Whilst the meeting was in progress I was made to think of what Solomon says in the book of Proverbs about the locusts.

"The locusts," says he, "have no king, yet go they forth, all of them, together in bands." We have no human king over us as pope, cardinal or bishop, with self-a.s.sumed authority and dignity; yet we hold together.

We acknowledge allegiance to but one king, and he is out of human sight. He is the King of glory. But of him we can say with an apostle: "Whom having not seen we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory."

On my way home from the meeting I visited Peter Fesler's, Jacob Miller's, Samuel Freys's, Allen White's, Absalom Painter's, William Mason's, John Strough's, John Miller's, Joseph Funk's, George Hoover's, and John Snideman's, all in Indiana. I also preached at a number of points in Indiana and Ohio.

SAt.u.r.dAY, May 24. This evening David Bowman and I get to Abraham Aerbach's in Ohio.

SUNDAY, May 25. Go to Bowman's meetinghouse, where I speak from Hebrews 12. Dine at David Miller's, and stay all night at Isaac Miller's.

TUESDAY, May 27. Night meeting at the meetinghouse near Peter Nead's.

Stay with Brother Nead.

WEDNESDAY, May 28. Meeting at the same place. Sup with John Varner.

Stay with Isaac Miller.

THURSDAY, May 29. Meeting at Reipsam's meetinghouse. Love feast this evening. Stay with Philip Grabil till one o'clock in the night, when we start for Springfield to take cars for home. Stop over a few days in Hampshire County, Virginia, and arrive home safe on Thursday, June 5.

TUESDAY, June 17. This day I am fifty-nine years of age. When I was young my ambition led me to hope that I might some day attain to distinction in the world, and leave an imperishable name. I own with shame before my G.o.d, that my heart was full of vanity. I now thank him that he has led me to know and feel myself but a poor sinner redeemed.

I am wholly dependent upon him for all that I am or ever shall be.

Lord Jesus, may I live to glorify thee, and thee only. I believe thy truth. I trust thy love. May thy glory be the end of all my efforts in life, and thy love the propelling power in all I do. Hallowed be _thy_ name, not my name. _Thy will_ be done, not my will. Give me grace thus ever to pray and to walk humbly before thee.

FRIDAY, August 22. This day Brother Kline left home for another journey to the counties of Hardy and Randolph. He spent several days in Hardy County, preaching among the Brethren and friends on the South Fork, South Branch and beyond.

SUNDAY, August 24. Meeting at Bethel in forenoon; in afternoon at Jacob Cosner's. TEXT.--3 John seventh verse. He has given us but a touch of what he said here. I imagine his heart somewhat overflowed with grat.i.tude to these kind-hearted people in return for the love they showed him. He read this third epistle of John to them; and I here append the substance of part of his comment on it:

"There are great blessings in store for those who through love to the Lord lodge and feed his ministers. The love of Gaius in this regard, was spoken of in the church. This letter was written to him. In the apostle's days as now, many went forth bearing the precious seed of G.o.d's Word, almost wholly dependent upon the charity of brethren and friends to the cause, for food and shelter. They were encouraged to go in this humble and trustful way by the recorded words of the Lord, that 'the laborer is worthy of his hire.' We learn from the context, sustained also by the other evangelists, that food and lodging is the hire the Lord had in view. To encourage all to the duty as well as privilege of kindly receiving his ministers and even his righteous brethren who might not be ministers, he left on record these words: 'He that receiveth a prophet (minister) in the name of a prophet, shall receive a prophet's reward. And he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.' And he sublimely crowns all those who tender their love in this way with the words: 'Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me.' How faithfully these tokens of love for the Lord and the Brethren were kept by the early Christians, Paul with others abundantly testifies. However, to avoid slanderous accusations which might be hurled at him by the adversaries of the cross, he did not always avail himself of the proffered good.

Blessed are they who watch for and lay hold of opportunities to do good in this way."

MONDAY, August 25. Meeting at Greenland. Thomas Lion baptizes one person to-day. Stay all night at Thomas Clark's.

TUESDAY, August 26. This day, after meeting, I baptize James Abernathy and wife.

WEDNESDAY, August 27. Meeting at David Feige's on the pike. Afternoon meeting at West Union. Stay at Benjamin Beachley's.

THURSDAY, August 28. Ride twenty-nine miles to-day. Dine at Peter Bolyard's and stay all night at Henry Wilson's.

FRIDAY, August 29. Meeting at meetinghouse. I baptize W. Oval and wife. Water is two miles distant. Afternoon meeting at same place.

Speak from last chapter of Revelation.

SAt.u.r.dAY, August 30. Come into Randolph County. Dine at Samuel Perkeypine's, and stay at Brother John Skidmore's.

SUNDAY, August 31. Meeting at Josiah Simon's. After preaching have a church council. Brother Charles Burke is forwarded to baptize; and Brother Josiah Simon is elected to the Word. Brother John Skidmore is elected to the deaconship, Stay all night at Brother Burke's.

MONDAY, September 1. Meeting at Levi Wilmot's. Speak from Matt. 7:21.

As I have time this afternoon will outline my discourse for future reference.

The Editor gives these outlines in the best shape he can put them as follows:

TEXT.--"Not every one that saith unto me, Lord, Lord, shall enter the kingdom; but he that doeth the will of my Father which is in heaven."

This pa.s.sage of Scripture means a great deal. It draws a sharp line between the false and the true in religious professions; between empty formality on the one hand, and loving obedience on the other. It is a very easy thing, and requires no previous preparation of heart by self-examination, for very wicked and thoughtless people to call upon the Lord in times of great danger, or in seasons of distress. Some years ago a very thoughtless and irreligious family near my home lived on the bank of a certain stream. Suddenly, after a great rain, their house was surrounded by a flood of water that threatened its destruction. They knew not what to do; and in their fright and consternation they began to call on the Lord for help. He may have heard them, for the house did not go. When the flood had pa.s.sed away, and they felt that they were again secure, they had no further need of the Lord, and continued to live just as they had lived before.

Often have I heard of wicked people, when thrown prostrate upon beds of affliction, calling upon the Lord, and even promising that if he would raise them up again they would do better. But how often does it turn out that such promises are either wantonly disregarded or thoughtlessly broken! But why is this so? What is the cause? I will tell you. Such prayers and promises do not proceed from a right motive, and they do not aim at a right end. Self is the beginning and the end of all such prayers and promises. And when self is again made to feel easy by escape from danger, or recovery from sickness, there is an end of prayer, and promises are forgotten. But such as I have named are not the only cla.s.s included in our Lord's meaning. If we read carefully we may see that some who desire to make a fair show in the flesh love to stand on the corners of the streets that they may be heard calling on the Lord, making long prayers, that they may be seen of men. Of such our Lord says: "Verily, they have their reward." Here again the love of self and the world is the beginning and the end.

There is one more cla.s.s justly belonging to the number of those already described. This is a sad cla.s.s indeed, although probably no worse off than some others. I hope no one here will ever be found in their number. You may read about them in the twenty-fifth chapter of Matthew's Gospel. They are called the "foolish virgins." We all know that a virgin is an unmarried woman who has kept the integrity of her virtue unbroken. The ten spoken of in the chapter are virgins in a figurative sense. They are so called because in appearance and profession they were not defiled with the world. They all had lamps.

David says: "Thy word is a LAMP unto my feet, and a light unto my path." Each one had this _lamp_ according to their understanding and use of the Word. All denominations of Christians claim the Word as their lamp or guide through the darkness of this world. But lamps differ greatly in almost every imaginable way,--in form, size, material and illuminating capacity. Much also depends upon the sight.

If the sight be diseased, not good, the same lamp that shines brightly to one may be darkness to another. "If thine eye be single, thy whole body shall be full of light; but if thine eye be evil, thy whole body shall be darkness. If therefore the light that is in thee be darkness, how great is the darkness!"

The foolish virgins had lamps, that is, they professed faith in G.o.d's Word, but their faith lacked the oil of love; it was not made perfect by works in life proceeding from love to G.o.d and their neighbor. Oil in the Scriptures stands for love. Priests and kings had to be anointed with oil as a sign or emblem that they were to perform their official duties from love. Hence the light that is fed by pure oil beautifully symbolizes the truth that shines in the Christian's life, warm with the love of G.o.d; but the light that comes from a wick in a lamp dest.i.tute of oil symbolizes the life of the hypocrite, the vain professor. It may burn for a little; but it will soon go out and leave him in eternal darkness. The wise virgins represent those who make a profession of faith in the light of truth and in the love of it. These go in with the Lord to the marriage feast. But the foolish virgins find the door shut. They call, "Lord, Lord, open to us." But he answers by saying: "I know you not." "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."

I recently heard of a preacher who had attended one of our meetings.

If I remember rightly, a good deal had that day been said on the importance and value of good works. I think that one who had spoken that day went so far as to quote these words of the Lord: "Every good tree bringeth forth good fruit." Good works are good fruit, he had also said. He had quoted this pa.s.sage too: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Evil works are evil fruit, he had also said. And I feel sure he had quoted these words of the Lord: "They that have done good shall come unto the resurrection of life: but they that have done evil, unto the resurrection of d.a.m.nation." The friend who told me had ridden a part of the way home with the preacher before referred to, and in speaking to this friend he said: "These Dunkards are odd people. I occasionally go to their meetings, and every time I _do_ go I am sure to hear of _works_! WORKS! as if works were necessary to salvation." In answer to the friend who communicated this to me, I said: "I hope the _Dunkards_, as he called us, will always be odd people in this regard, so long as it is written: 'He that doeth good is of G.o.d; but he that doeth evil hath not seen G.o.d.' 'A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit. By their fruits ye shall KNOW them.'"

Brethren, let us think closely upon the closing words of my text: "He that DOETH the will of my Father which is in heaven." An apostle says: "This is the will of G.o.d, even your sanctification." Sanctification means _holiness_, and holiness means conformity of heart and life to G.o.d's Revealed Truth. The heart cannot be conformed to G.o.d's Revealed Truth when the life is conformed to the world and sin. "No man can serve two masters.... Ye cannot serve G.o.d and mammon." Jesus prays for all that believe on him through the Word: "Sanctify them in thy truth.

Thy word is truth." We occasionally hear of some "_professing sanctification_." From what I have been told, those making this profession mean by it that they have attained to a state of sinless perfection. This is a state to be devoutly wished, for it is the state of the spirits of just men made perfect. Nothing shall enter that holy city where they dwell "that defileth, or worketh abomination, or maketh a lie." In this city of light and love no sin is found.

"Those holy gates forever bar Pollution, sin and shame: For none shall have admittance there But followers of the Lamb."

All the descriptions and references to heaven found in the divine Word imply that it is a place and a state where the will of G.o.d is the supreme law of life. "Heaven is my throne, and the earth is the footstool of my feet." "Swear not at all; neither by heaven, for it is G.o.d's throne." As heaven is G.o.d's throne, his will is the universal law for all, and that law is love. I can think of no state so blessed and happy as that where every one of the "mult.i.tude which no man can number" "loves the Lord his G.o.d with all his heart, and his neighbor"--every one of the a.s.sembly--"as he loves himself." And from the Lord's Prayer it is to be inferred that his people on earth should aim at the same state of perfection.