For the information of the young especially, many of whom it is hoped will read this book, I will give a brief description of the state of the country through which our beloved brother expected to travel, partly alone and on horseback. No doubt you have read the story of George Washington, not quite twenty-one years of age, starting on horseback with only a single companion, to carry a letter from Dinwiddie, Governor of Virginia, to the commander of the French military forces at Venango, in the extreme northwestern part of Pennsylvania. Washington delivered the letter and returned the answer.
Many books of American history give an account of this wonderful achievement, and praise the man who performed it.
Brother Kline, in part, pa.s.sed over very nearly the same ground on this journey that Washington had pa.s.sed over on his. Washington went with a motive altogether worldly. He was complying with the wish of the governor of his State. Brother Kline went with a motive as far transcending in sublimity and importance anything appearing in that of Washington as heaven is high above the earth, and the thoughts and ways of G.o.d are above those of men. He went to raise men from the depths of sin into which they had so deeply fallen, and exalt them to companionship with angels in the skies. His mission was to turn men from darkness to light, and from the power of Satan to G.o.d. He laid no claim to any power within himself to do this; but he went in the fellowship of the Holy Spirit, and in the power of him who is able and mighty to save.
We must bear in mind, too, that this journey was undertaken more than fifty-eight years ago. A very large part of the country through which he had to pa.s.s was yet in a state of virgin forest. No railroads bore the lightning trains on their bosoms. Very few houses in much of the country were to be seen; and many of these offered little besides shelter, and some barely that. There were hardly any bridges. Broad and deep rivers had to be forded on horseback, or crossed in what the Indians called a CANOE. This is a kind of long boat made from the body of a single tree, by cutting or burning out the inside, and leaving the bottom, ends and sides like a trough. He reports having crossed some streams in this kind of a boat. His life was several times endangered by crossing deep waters.
SAt.u.r.dAY, September 12, he arrived at Abbey Arnold"s, in Hampshire County, West Virginia. On the thirteenth he attended a love feast at Daniel Arnold"s nearby, and reports a very joyful meeting with the Brethren whom he had not seen for a time.
MONDAY, September 14, he took leave of the Brethren in Hampshire County, and directed his course through Maryland into Pennsylvania; and on Friday, September 18, he crossed the Ohio river, two and one-half miles below Acreton. He was ferried across in a flatboat.
SUNDAY, September 20, he arrived at Brother George Hoke"s. He says: "I have been exposed to some bad weather, and have pa.s.sed over some bad roads; but to meet such a dear and kind brother as George Hoke, and be received in such a pleasant way as I have been by the dear brother and family, is more than a compensation for all the exposure and toil it has cost."
As nearly as I can, I will now give the substance and manner of a conversation which took place the same evening between Brother Kline and Brother Hoke. The Diary is silent upon it, but Brother Kline related it to me himself in the year 1862. Brother Jacob Miller, of Greenmount, Virginia, told me afterwards that Brother Kline had related the same to him. The weather being a little cool and damp, the two brethren sat by the fire. I will name the parties in the order of the conversation.
KLINE.--Why do not we ordain deacons in the same way the seven were ordained at Jerusalem?
HOKE.--Do you think the seven were deacons?
K.--Yes, I have always thought so.
H.--I do not think they were.
K.--Well, here is a difference of opinion between brethren.
H.--Let us try to get together on this point.
K.--I desire, above all things, to know the truth, and to see eye to eye with all the Brethren on every point of Holy Writ.
H.--So do I. Now let us see. I do not think the seven were deacons, because they are nowhere _called_ deacons. Have we a just right to call them deacons when the Word does not call them so? Again: I must think the church at Jerusalem was fully organized before any demand was found for the appointment of the seven. Did it not have deacons at the start? Who attended to gathering up food and hunting shelter, and making general provisions for the comfortable entertainment of thousands of brethren and sisters, and their children besides? I rather think that the deacons already in office attended to these things. But the number of the brethren increased so rapidly that the deacons needed help in the way of general oversight, and the most natural thing in the world would be for them to apply to the apostles for advice in regard to the matter. But the apostles replied, "It is not reason that we should LEAVE the Word of G.o.d and serve tables."
This proves that they had not done so before, and that it would not be right for them to do so now. Hence the importance of getting men of real executive ability to serve the present necessity. Such ability and fitness they found in the seven whom they set apart to that work.
But they must not only possess business tact; they must be "men full of the Holy Ghost and wisdom, and men of _honest_ report," whose record in life proved their HONESTY. This, Brother John, is my opinion as to the reason why the apostles were so particular on this point.
These seven men would certainly have a great deal entrusted to their general keeping; and unless they were _honest_, they might take advantage and make personal gain out of it. They soon got things so arranged in the hands of the deacons, that Stephen, one of the seven, could leave and give all of his time, or most of it, to preaching; for we are directly informed that the opposing Jews "were not able to withstand the wisdom and the spirit in which he spake." Right on the strength of this began the terrific persecution which soon resulted in the martyrdom of Stephen, and eventuated in the dispersion from Jerusalem of all the leaders and most of the influential and well-known members of the body. Philip only, of all the seven except Stephen, is mentioned in the New Testament after this. It seems that after he had preached for some time he married and settled down at Caesarea, where, years after, Paul found him, and spoke of him as one of the seven--not deacons--although it would have been very easy for Paul to call him such, had he been a deacon. Paul here calls him Philip the evangelist. Acts 21:8.
K.--I must admit, Brother George, that your argument is fair and pointed, and I will reconsider the whole subject. I never before saw the office and appointment of the seven in the light in which you have presented it to me this evening.
H.--I believe there are points in addition to those already given, but you may find them yourself.
MONDAY, September 21, Brother Kline attended a love feast at Brother Snider"s.
WEDNESDAY, September 23, he attended another at Brother Samuel Mishler"s. He spoke beautifully on 1 John 3:2: "Beloved, now are we the sons of G.o.d; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him."
A SHORT DISCOURSE.
In my view, there is no pa.s.sage in the Bible which requires a stronger faith to believe it fully than the one just quoted. No pa.s.sage that I know of sets forth in such lofty terms of description the exaltation and glory of the redeemed. Often have I heard persons express their wonder that Jesus did not tell us more about heaven and the future state. This text itself tells us infinitely more about this than we are capable of comprehending. Let us think a little.
I. It tells us that we are _now_ the SONS OF G.o.d. To be the son of a _rich man_ is esteemed a great boon; to be the son of a king is an honor and fortune enjoyed by few. But what are favors like these compared with being a son of G.o.d! No wonder John says in another place: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d!" Take the words of my text all to yourself, my brother, my sister: believe it; love it; and ever rejoice in the light of it. You desire to know how you attained to this high distinction. I will tell you. Jesus came to you in his blessed Word with the a.s.surance that "as many as receive him, to them gives he power to become the sons of G.o.d, even to them that believe on his name; which are born, not of blood; nor of the will of the flesh; nor of the will of man; but of G.o.d."
"This promise ever shall endure, Till suns shall rise and set no more."
You received the Lord by believing on his name. This is faith. You believed with your heart; that is, your faith was full of love, and your love was attended and followed by obedience, and this made your faith complete. It is yours now to rejoice in hope of the glory of G.o.d.
II. But you can hardly believe that you are to be just like Christ. On the mount you saw him glorified. "His face did shine as the sun, and his outward form was white as the light." Now Paul says: "He shall change our vile bodies that they may be fashioned like unto the body of his glory." "Then shall the righteous shine as the sun in the kingdom of their Father."
O brethren, let us look at the _bright_ side of the Christian"s life, for it has a bright side, and that is the side next to heaven, on which the light of heaven forever falls. I am not unmindful of the fact that, figuratively speaking, one side is turned to earth, and the earth in many respects is a very dark place. On the earth-side "clouds and darkness are the habitation of his throne;" but on the heaven-side "the city hath no need of the sun to shine in it, for the Lord G.o.d and the Lamb are the light thereof; and there shall be no night there."
"We are fellow-citizens with the saints [in glory], and of the household of G.o.d." Oh, brethren, let us walk worthy of our high calling. "Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of G.o.d concerning you."
FRIDAY, September 25. Brother Kline pa.s.sed through Jerome, Petersburg and Mansfield and got to Brother John Hoover"s.
MONDAY, September 28. "This evening," says he, "I am at Judge Watts"s.
Having been unavoidably delayed by having to get my horse shod, darkness overtook me five miles away from here, and nothing but a continuation of thick woods appeared in every direction. More than this, the wolves set up a howling in a very threatening manner. Had I been compelled to pa.s.s the night in the woods, I would have been in danger of being devoured by them. Whilst alone in the darkness I thought, How quickly would these ravenous creatures fall upon and devour an unprotected sheep! And how surely would the wolves from Satan"s den fall upon us and make a prey of our souls if Jesus, the Good Shepherd, did not guard and protect us through the spiritual darkness of this world! Several verses of one of Watts" old "cradle hymns" came to my mind whilst thinking over these things. They run thus:
""Once, as oppressed with sleep I lay, With pining hunger bold, A prowling enemy came by, And robbed my little fold.
But Thou, Great Shepherd, dost not sleep Nor slumber oft like me; So that no foe can steal a sheep Eternally from Thee.""
TUESDAY, September 29. "This evening I am at Brother Abraham Miller"s in Allen County, Ohio. From Judge Watts"s to this place is only five miles. But how different my feelings this evening from what they were last evening! Then I was alone in the woods, in hearing of wolves in several directions, with darkness on every side; now I am here with my beloved brother and his pleasant family. Oh, what will it be, what the ineffable joy to find ourselves, some day, in heaven, eternally safe from all danger and harm!"
Brother Kline spent the time between this and the next Sunday in traveling and visiting.
SUNDAY, October 4, he attended a love feast at which he made some very beautiful and appropriate remarks on Luke 4. "There is," said he, "much of human nature set forth in this chapter. So long as Jesus spoke of the things that pleased the a.s.sembled Jews they "all wondered at the gracious words which proceeded out of his mouth." They applied these gracious words to themselves, and flattered themselves into the belief that they were "G.o.d"s favorites" on account of their inherent virtues. But when the Lord indirectly spoke of them as starving widows in G.o.d"s sight, and filthy lepers, "all in the synagogue were filled with wrath." When flowers are thrown upon the surface of a calm lake--so the poets say--the lake is made to smile with dimples of delight; but when heavy storms of truth are thrown in, the mud at the bottom is stirred up, and the lake boils with filth. Brethren, let us try to "cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord;" and then we will not get angry when the truth is presented."
I would like very much to give the name of every family with which Brother Kline pa.s.sed a night throughout this entire journey, and also the name of every brother and sister and family called on, but want of s.p.a.ce absolutely forbids.
October 5 and 6 were spent at a council meeting near Brother b.u.t.terbaugh"s. He does not say, but I guess this was in Montgomery County, Ohio. The names--Samuel Fouse, David Miller, Abraham Erbaugh, Samuel Kline, John Brower, Abraham Flory--all occur in close connection as having been visited by him.
SUNDAY, October 11. Brother Kline attended a meeting at which he reports Jacob Rife, John Garber, James Smith and George Miller, all from Virginia, as being present with their families. They have come to find homes in Ohio. They had arrived there on Friday before, which was October 9. It may be very gratifying to the children and grandchildren of these parents to find out the exact day on which their fathers and mothers arrived in the county and State where they settled.
MONDAY, October 12. Meeting at Brother Hoffert"s. Brother Kline spoke to-day on Matthew 25. I can give only a slight touch of his discourse: "This chapter," said he, "is full of wonders. The parable of the talents; the parable of the ten virgins; and a description of the general judgment. Both parables are intimately connected with the judgment, and indicate the broad basis on which it will be conducted.
I believe that the virgins in the parable represent professors of Christianity. They all had lamps. They all slumbered and slept. In these two respects they were all alike.
"But the great difference between them at once appears, when the announcement is suddenly made, "Behold, the bridegroom cometh! go ye out to meet him." Then the folly of the foolish, and the wisdom of the wise is first disclosed. The foolish had provided no oil for the replenishing of their lamps. I fear they were like too many now, who, in the heat of excitement, under the influence of misguided instructors, blindly fall into the ranks of those who take the name of Christ in one hand and the fashions and pleasures of the world in the other, and thus move on through life. Alas! such have lamps that may answer for this life, and oil enough and of a kind to keep their lamps aglow while living in this world; but when the day of trial shall come their lamps will prove useless for want of the right kind of oil. The only oil that will burn in the presence of Jesus, and whose light he will own, is the oil of heavenly love proved by a life of self-denial and obedience to his Word. Lord, help us, that we all may love thee more, and through obedient faith in thee find the door of heaven open to our ransomed spirits."
WEDNESDAY, October 14. Our beloved brother now takes leave of the brethren and sisters in Ohio and starts on his way to Tennessee. On the fifteenth he is ferried across the river from Cincinnati to Covington in a flatboat, and from this point he pushes on to Lexington, Ky., which he reaches on the seventeenth, having traveled from home to that point, 788 miles. Think of it! The toil of this journey, on horseback; over rough or bad roads; through thinly settled sections of country, and dark forests; in sight of Indians, and in hearing of wolves; more than sixty years ago; and all for Christ and a burning love for his people. Well could he say what he publicly expressed at a love feast at the Linville"s Creek meetinghouse some years after this: "I have a house that will accommodate fifty: and a heart to accommodate a hundred if they could find room in my house."
He pushed on, scaled the c.u.mberland mountains; got across the c.u.mberland and Clinch rivers as best he could, as both were high from the recent rains, and arrived
FRIDAY, October 23, at Christian Shank"s, in East Tennessee. On the day before he stood by the tree that marks the spot where the States of Virginia and Kentucky corner on the line of Tennessee. He says: "I could not help thinking while there, What a glorious country we have in prospect, and what a goodly land it may come to be, if the people can be induced to turn to the Lord and become faithful followers of the meek and lowly Jesus. What a work we have to do! How much wickedness have I witnessed on my way since I left home! In our way of looking at it, enough to sink a world. By turning once around I can look over a part of three States; but how few of the followers of the Lord are found in each, compared with the number who know him not, and who ask not for him."
He reports delightful weather. After spending some days among the Bowmans, Zimmermans, Crouses, Garbers, Baseh.o.r.es, and others, attending love feasts, councils and appointments for preaching, he reports a night meeting at Hase"s schoolhouse. This was on the night of
THURSDAY, October 29. The people were somewhat Calvinistic in their views, and his discourse was so pointed in that direction that I will give a few thoughts presented in it.
_Sermon by Elder John Kline._
_Preached at Hase"s Schoolhouse, Tennessee._
TEXT.--Enter ye in at the strait gate.--Matt. 7:13.