THE PASTURES.

The Pastures comprise a considerable scope of rich grazing country in the western part of Augusta County and the eastern part of Highland County, Virginia. This section is watered by two princ.i.p.al rivers of small size, respectively called the Calf Pasture and the Cow Pasture.

They are tributaries of the James river in Virginia. Here these brethren preached day and night for some time.

We rarely find anything amusing in the Diary. Brother Kline's mind and heart were too deeply imbued with sincerity in religion and the life flowing out of it, to give place to things of a light or trivial character. But for once, on this journey, we find one entry that brings a smile to the face: One evening, when they were all seated around the fire at Brother Henry Snell's the conversation turned upon a company of Indians that had, shortly before, pa.s.sed along that way.

They asked permission to spend the night in one of Brother Snell's outbuildings, which was cheerfully granted.

These Indians, Brother Snell went on to relate, had killed a wild turkey on their way that day, and in the evening asked the family for a suitable vessel in which to cook it. This being furnished, they went on to prepare the turkey for the pot. This they did in true Indian style. Two squaws went through the performance. One took hold of one wing, and the other took hold of the other wing; and thus between the two most of the feathers were removed. They then opened the bird, removing such of the internal viscera as were thought not fit for food, washed it in a vessel of water, and then put it on to cook _in the very same water they had washed it in_.

Brother Kline could not help applying the last point in the above incident to some features in the lives of men. He says: "That minister who gets up and in a beautiful and glowing discourse sets forth the Christian 'cleansed from all filthiness of the flesh and spirit;' and then comes down to mix with the world, and follow its fashions and vanities, _is cooking his turkey in the same water he washed it in_.

That professor of religion who, to appearance, makes a very humble confession of his sins, with seeming repentance and deep contrition of heart, only to go away and thrust himself again into the filthiness of his former life, is cooking _his_ turkey in the same water he washed it in."

REFLECTIONS ON THE CLOSE OF THE YEAR.

FROM THE ENTRY OF DECEMBER 31.

This evening closes the work of another year. The record of this year is now nearly complete. Have I any idea of that record? I think I have. Of one thing I feel sure. It has not been kept with paper, pen and ink. Neither has it been written in the skies. Each one's yearly record is written by no hand but his own, and upon no tablet but that of his own heart. Each one's LIFE, therefore, is his record. This, before G.o.d and the angels, is a faithful transcript of his mind and heart within. "A good man, out of the good treasure of his heart, bringeth forth good things; likewise an evil man, out of the evil treasure of his heart, bringeth forth evil things." The good things of the one and the evil things of the other const.i.tute the life record of every man. This makes character, and character is the basis on which men make up their opinions of one another; but the HEART, out of which the character grows, is the BOOK that will be opened before the throne, out of which every one will be judged. A _good heart_ is each redeemed saint's BOOK OF LIFE: and an evil heart is each lost soul's book of condemnation.

Hence we are told by our Lord "that every idle word that men shall speak, they shall give account thereof in the day of judgment;" and that "whatsoever is spoken in the ear in the closet shall be proclaimed upon the housetop." Good words leave the lines of their light upon the heart's love-tablet; but evil words leave their shadows in the chambers of the soul, and deepen the darkness there.

_Sermon by Elder John Kline._

_Preached on Lost River, West Virginia, March 3._

TEXT.--Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.--Matt.

7:13, 14.

It is declared that our Lord spake to his disciples in parables; "and without a parable spake he not unto them." A parable is a brief statement of such _facts_ as men are well acquainted with; which facts are designed to correspond to or represent things they are _not_ well acquainted with. Every parable, then, carries with it two lines of thought. The one line is natural, and is based upon the natural things given in the parable. The other line is spiritual, and follows the natural line, as a shadow follows its substance. My text is not properly a parable, but it is in the parabolic form, and must be treated as such.

We notice at once the two gates and the two ways. We also notice that these two ways or roads lead in opposite directions and to opposite destinies. These statements the simplest mind can lay hold of. Even young children know what gates are, and what roads are. They can also look in thought toward the ends of roads, and comprehend, in some measure at least, what is meant when they are told that one road ends in a great fire that will burn forever, and that the other ends in a delightful garden where flowers of beauty and fragrance, with fruits of exquisite taste and healthfulness, hang upon trees and vines of unfading loveliness.

It is never necessary to speak to the simple-minded man or child about the freedom of the human will. Their lessons in this are learned from observation and experience. By experience every one knows that he has the power to choose what he likes and to reject what he does not like.

Even beasts, and birds, and reptiles do the same. They choose and appropriate the foods they like. They mate together according to the same free will, which is their love. Birds select their roosting places, and construct their nests where and how they will. "Foxes have holes;" but this is so because G.o.d first made the caverns in the rocks, and the foxes afterward chose them for their habitations. Every unit in the whole animate world, not only chooses the place of its abode, but also the modes and means of its subsistence. Even plants in a state of nature conform to this general law. Shall man, born to glorify G.o.d and enjoy him forever, be cut short in the free exercise of his will? I cannot believe it. But I do believe that the brightest saint in heaven is where he is because it was first his will to go there; and being there, it is forever his will to stay.

I am not ignorant of the arguments advanced by the other side. Many good, but, I believe misguided men, hold the opinion that man is so depraved as to his will, so lost to all sense and understanding of what is good, that he is wholly incapable of choosing the right and shunning the wrong. But I believe the Lord knows just what man can do and what man cannot do. And it is a thing self-evident to my mind that Goodness and Wisdom has never yet commanded man to do anything that is out of man's power to do.

Let us grant that man is dead in trespa.s.ses and sins, as Paul represents him. But does not Jesus say: "My words are spirit and they are life"? The Lord's words have LIFE in them; and if man will but hear them with his natural ear, as you now hear me speak, and then be not a forgetful hearer, but be a doer of the Word; this man shall be blessed in his deed; and soon be filled with the new life of G.o.d.

The text opens in these words: "Enter ye in at the narrow gate." This is impossible for any one to do without his knowing what the narrow gate is, and where it is. Whilst we have no direct and positive information upon this point in connection with the text, we still may learn something by noticing into what it opens. The narrow gate opens into the narrow way, and this leads to LIFE. The narrow gate and the narrow way are one. I mean by this that entering the narrow gate means making a start in the direction of a good life, and walking in the narrow way is progress in a good life. But where is the gate, and where is the way? I answer:

"The Gate is before you, and so is the Way; The Gate is wide open, and no toll to pay."

and this gate is our Lord Jesus Christ as set forth in his Word.

"Where'er we seek Him, He is found; And every place is holy ground!"

But, my dear hearers, do not for a moment imagine that it is a small thing to make the change here implied. First, it means a change of the heart or will. Of course no one ever leaves a road that leads in one direction, to turn right around and enter upon another that leads in the very opposite direction, without a great change of mind. Second, it implies that there has been new light imparted, new truth received into the mind. This new truth teaches the understanding that it is neither wise nor _safe_ to keep the broad road, because it leads to destruction. Fear of destruction, then, on the one hand, and the love of life on the other are involved in this change.

I am just now reminded of what we are told in history that a great man, many years ago, left his home in Europe and came across the Atlantic ocean in his own ship to hunt for the fountain of youth that was confidently believed to exist somewhere in the wilds of America.

This fountain, it was said, possessed the virtue of imparting youth to the aged, and life and health to the sick and dying. To the dying it was, _Drink and live_; to the aged it was, _Bathe in its waters_ and return to the _vigor_ and _beauty_ of _youth_. As this great man was far advanced in age he thought it would be WISE to make an effort to find this fountain, which never has existed but in the imaginations of silly men; and never will exist in any other way in this world. Of course he failed to find it; and, worst of all, he died in the vain effort.

But not so with any that have ever entered into the narrow way through the narrow gate. It surely leads to life, as thousands now living in this world can testify. It does appear to me that this change is quite as rational, quite as harmonious with man's common sense, as anything that he does in the daily course of his life's experiences and operations. The intelligent, rational man acts from reason in all the affairs of life. What he loves he calls good, and what he fears or hates he calls evil. This he shuns and that he covets, and puts forth every effort of mind and body to gain it.

In this fact we find the truth of our Lord's words verified: "The children of this world are wiser in their generation than the children of light." The word GENERATION in this place means _state_ or _condition_ from which proceeds a given manner of life, and daily attention to business. The men of the world are active as to their works, and watchful as to their interests. This watchfulness and activity is what our Lord calls their _wisdom_, and in its degree it exceeds that of the children of light. Our minds and wills act as freely in choosing the things of religion, and doing the duties connected therewith, as they do in the things that belong to this life only.

But we must not forget that every one who enters in by the narrow gate is but a child in experience when he first enters. He is but a lamb.

But the Good Shepherd and Father go with him, leading him and feeding him. Like Enoch, he walks with G.o.d.

The text does not say that the narrow way _is_ life; but that it _leads_ unto life. To my mind it is clear that whenever the "sinner forsakes his way, and the unrighteous man his thoughts," he then and there enters in by the narrow gate. This is repentance. He returns to the Lord by the narrow way: and the Lord is life.

It may well be asked why the gate and the way are narrow. The narrow gate is the TRUTH of G.o.d's Word as it is first found and loved: and the narrow way is the same TRUTH as it is followed and obeyed. Truth is always a straight or narrow track, because any departure therefrom, either to the right or left, is error and falsity.

Jesus says: "I am the door: by me if any man enter in, he shall be saved." This door is just as narrow as the gate. He also says: "I am the way." As such, he is so narrow that, as the prophet represents, it is as if a fire of destruction were on the one hand and a flood of wrath on the other. Ah, Brethren, the truth can never be made to bend.

It is as the builder's line to the foundation; and as the plumb line to the column.

To such as walk in the narrow way our Lord says: "I give unto them eternal life; and they shall never perish." Is not this encouraging?

It is to be in the Lord, and the Lord in us. It is to be a live and fruitful branch of the true Vine. It is to be a son of G.o.d, an heir of G.o.d, and a joint heir with Christ. It is, when the coil of mortality is laid aside, to shine as the sun in the kingdom of our Father in heaven.

It would afford me much joy to find some here to-day ready to enter in by the narrow gate. Do I hear some one say: "I feel that I ought to leave the broad road that ends in destruction, but I cannot"? It is true, you can of yourself do nothing. If left to yourself you would never draw another breath; you would never again move your hand or foot. But for the life-supporting power of the good Lord you would instantly be a dead man or woman in every sense. Do not forget that in G.o.d you live, and move, and have your being. This is as certainly and as literally true of every man's natural life as of his spiritual life. G.o.d is constantly present with you; for without him you can do nothing.

Now, since he is ever present with you, sustaining a life which you acknowledge is not being spent in his service and to his glory, will he not much more give you at the same time power and love and faith to do his will? O, try him. Try my Lord in one sincere, humble, honest, fervent prayer. Say, Lord, open my eyes. Take away my heart of stone, and give me a heart of flesh. "Create in me a clean heart; and renew a right spirit within me." My friend, the moment you sincerely wish to do his will by loving and obeying him he will enable you to do so, as surely as he now enables you to rise to your feet and walk home, or go wherever you will and do what you choose.

It is not a small thing the Lord means when he says: "Consider the lilies of the field, ... they toil not, neither do they spin: and yet I say unto you, That Solomon in all his glory was not arrayed like one of these. If G.o.d so clothe the gra.s.s of the field, ... shall he not much more clothe you?"

My friend, let me here impress your mind with the sublime truth that it is quite as much in accordance with the Lord's way, and quite as harmonious with his love, to clothe you with power to do his will as to clothe the gra.s.s of the field with beauty. He gives life and beauty to every sparrow. Are you not more in his eye than many sparrows? Even the very hairs of your head are all numbered. O friend, think of it.

He even hears the young ravens when they cry. And will he let your soul perish? Will he suffer your naked soul to sink into h.e.l.l when you cry to him for help? Perish the thought! For it "is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners"; not to condemn them.

WHAT IS IT TO BE SAVED? Let the Lord answer: "_He that heareth my word, and believeth him that sent me, hath everlasting life, and shall not come into condemnation; but is pa.s.sed out of death unto life_."

This is salvation.

THE FOREST.

This is a section of country in the southwestern part of Shenandoah County, Virginia. In early days it was very densely timbered, and its few scattered inhabitants were said to live in the forest or woods. In this way they were locally distinguished from those living in the eastern part of the county, along the North Fork of the Shenandoah river. At present it is one of the wealthiest and most highly cultivated sections of the county. The population is largely composed of German Baptist Brethren. Many of these are now distinguished for piety and usefulness. In this number we find the names of Peter Myers, Benjamin Wine, Daniel Wine, Christian Haller, Samuel Garber, Martain Garber and others, with their descendants, many of whom are church members. Brother Daniel Hays married in this section, and formerly resided there; but he now lives near Broadway, in Rockingham County, Virginia.

Among the deceased from this section, posterity will long remember the name of Jacob Wine, who was, for many years, so noted for his liberality and activity in the ministry. His uncle, Michael Wine, was, perhaps, no less distinguished for his outspoken opposition against everything he did not like, as well as for his earnest defense of what he believed to be good and true. Such men, by force of character in the direction of right, secretly carve their names upon the rock of memory, where they defy the surges of time.

Here may be seen the old Flat Rock meetinghouse, a substantial brick structure, so-called from the rock on which it stands. This is limestone, and presents a comparatively smooth and level surface, probably two hundred and fifty feet in length, by two hundred feet in breadth. The formation is wonderful, and affords a striking emblem of the Rock of Truth on which are founded the doctrines and practices of the Brethren.

May 10, 11 and 12 were spent by Brother Kline in visiting, mostly with a view to religious conversations and instructions. In these three days he visited Martain Good's, Abraham Glick's, Christian Garber's, David Wampler's, Peter Nead's, George Kline's and Daniel Glick's.

THURSDAY, May 13, there was council meeting at Christian Garber's.

John Wine, John Harshberger and Joseph Miller were elected for speakers. Martain Miller and Solomon Garber were elected for deacons.

SUNDAY, June 6. Meeting at the Flat Rock. I baptized Emanuel Grabil and Christian Funkhouser. John 3 was read.

SUNDAY, June 13. Meeting at our meetinghouse. Matthew 3 was read. I baptized James Mauck and Susanna Shull.