TUESDAY, December 31. I have traveled since last New Year's day, nearly all on horseback, 3,827 miles. The year's work is done. The record on high is made. Does it stand favorably in my behalf for the life to come, or have I received my reward here? I can only pray my Father in heaven to forgive the wrong and bless the right. This is my evening prayer at all times, but especially do I offer it now at the closing hour of the year.

SAt.u.r.dAY, January 4. Go to Isaac Myer's on Stony Creek, and stay at Louis Naselrodt's all night.

SUNDAY, January 5. Meeting in the Sulphur Spring schoolhouse. Acts 3 is read. Stay at Brother William Andes's all night.

MONDAY, January 6. Return home. Snows all day.

THURSDAY, January 23. Solemnize the marriage of David Hoover, near Plain's Mill, and Mary Zigler, of Timberville.

SUNDAY, January 26. Attend the funeral of Mrs. Kootz, mother of our State Senator, Samuel Kootz. Her age was seventy-three years, five months and twenty-eight days.

WEDNESDAY, February 12. Attend the funeral of old mother Shultz. Her age was seventy-five years. I speak from Isaiah 3:10, 11. Text: "Say ye to the righteous, that it shall be well with them: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with them: for the reward of their hands shall be given them."

I regard these words of the prophet as being true, not only as applying to the world to come, but as applying with equal power to the life of man in this world. A life of honesty, integrity, righteousness, in all we do, is not only policy or wisdom in respect to the world to come, but it is the best policy or highest wisdom in all the affairs of this life. It secures the best results because it makes use of the best means to promote our own happiness here, and the happiness of all within the sphere of our influence. Says the Psalmist: "The leaf of the righteous shall not wither, and whatsoever he doeth shall prosper. He shall flourish like the palm tree." We are told that the palm tree, to which the righteous are here compared, is not only a very beautiful tree, but a very useful tree. It casts a very delightful shade in the hot climates where it grows; from the abundance of its sap it affords water to the thirsty; and its excellent fruit supplies food to the hungry.

Whilst G.o.dliness, as Paul says, "is profitable unto all things, having promise of the life that now is, and also of that which is to come;"

still, the life to come is what should chiefly concern us here. Our time in this world is so short, so brief, that it makes but little difference whether we are poor or rich, whether we weep or rejoice, whether we be sick or well, provided we have a clear t.i.tle to a heavenly home, a clear t.i.tle to an "inheritance that is incorruptible, undefiled, and that fadeth not away." We may just as certainly get a true t.i.tle to this heavenly possession by a proper course of life here as we can to a farm or any other property we may buy and pay for. The difference, however, between the t.i.tle to earthly possessions and that to a heavenly estate is that the first is visible to our natural eyes, and the last is not. How justly the old adage, that "a bird in the hand is worth two in the bush," applies to the views and decisions of great numbers of people! They talk of not risking a certainty for an uncertainty,--the very thing they are doing. Such make no preparation for death and eternity which are certainties; but all for life in this world, which is an uncertainty.

But to be faithful to my calling, friends, I must repeat the last part of my text, if nothing more. Hear it, take the warning of its terrific words, for it is G.o.d's warning and not mine. Here it is: "Woe unto the wicked! it shall be ill with them, for the reward of their hands shall be given them." These words should strike terror into the hearts of the unG.o.dly. The word reward means recompense, and recompense means payment for work done or services performed. But, according to all just laws, the one in whose service we labor is the one to whom we have a just right to look for our pay. Now I ask you to tell me whom you serve. Can you say in your heart, "I am serving the Lord"? If not the Lord, whom do you serve? Satan, the Devil, the old Serpent, the world and the flesh. These are what you serve, and these are the one--for all together make but one--to whom you are to look for your reward. And let me tell you from love in my heart for your soul, that your life in the service of the devil is a life of sin, and the reward or wages of sin is death; not extinction, but a state of deadness to all blessedness and happiness forever. But you say, "I cannot bear such a thought." Neither can I. Come then with us, as the prophet says, and we will do you good. Turn from sin and seek the Lord. Serve him, and your reward will be glory, honor, immortality and eternal life.

FRIDAY, February 28. Father Wampler died at eleven o'clock to-day.

SUNDAY, March 2. Father Wampler was buried to-day. His age was seventy-six years, five months and seventeen days. He was the father of Anna Kline, my beloved wife, and of Samuel Wampler, one of our ministers. He was the grandfather of a very numerous line of grandchildren, among whom are many excellent members of the Brethren church.

SAt.u.r.dAY, March 8. Samuel Wampler and I go to Page County. We have night meeting at Isaac Spitler's. I speak from John 1:16. Text: "And of his fulness have all we received."

The Apostle John made his record of the Gospel sometime after the other evangelists had written theirs. This fact accounts for the many things given by John which are omitted by the others. He wrote it long after the day of Pentecost, and after he had seen the church established in Judea, and in the regions of Asia under the ministries of Paul, and Silas, and Barnabas, and Peter, and others. He saw a tendency in the churches even in his day to depart from G.o.d's ordinances; and led by the Divine Spirit he felt it his duty to set these forth in their simplicity and plainness, as he had seen them inst.i.tuted and exemplified in his own personal presence by the Lord himself.

I think it is clear that the corruption in the Corinthian church had broken out before John wrote. Paul tried to check this disorder by a letter, and instruct them in that way as far as he could at the time; but at the close he adds: "The rest will I set in order when I come."

I am free to express the belief here, that Paul wanted to see John and learn from him all about feet-washing and the Lord's Supper. Up to this time Paul had not taught the Corinthian brethren anything about these ordinances. He had only taught them baptism and the Communion, as he had received them from the Lord by reading the accounts given of them in the records made by the other evangelists. Hence John finds it necessary to give a particular account of the inst.i.tution of feet-washing and the Lord's Supper, from beginning to end, with the same exact care that characterizes everything else which he has written. John can well record the words of my text: "And of his fulness have all we received." Jesus has left nothing incomplete.

There is fullness and completeness in his life and examples, in his doctrines and practices, and in his objects and their accomplishment.

Near the close of Paul's life he wrote a kind of love letter to his son Timothy, as he calls him, in which he says: "All scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of G.o.d," meaning the church, "may be perfect, thoroughly furnished unto all good works." There is no place for a doubt in my mind that Paul wrote this letter to Timothy after John had made his gospel record. He therefore includes the Gospel recorded by John in his comprehensive expression that "all scripture is given by divine inspiration." In this view of the case, Paul could well insert the words, "and is profitable for CORRECTION, for INSTRUCTION in righteousness," because he himself had been corrected and instructed by it.

And now, brethren and sisters, and as many as hear me to-day, let us go to the fullness of his love as it is tied up in his Word. Let us open these bundles of grace with penitent hearts and tearful eyes, and the peace of pardon, like the odor of the ointment from Mary's broken box, will flow over our souls. Then with joyful heart each one may say: "Of his fulness have all we received." But we constantly need fresh supplies. We naturally run dry. The anaconda, it is said, can live three months on one meal. But he can do this only in a state of absolute inactivity. G.o.d does not expect us to live in a state of constant inactivity as this serpent does; he expects us to work for him, and the workingman has need of daily food and drink. Let us so live that we may all joyfully approach some one of the pearly portals of the Golden City, and receive the angel keeper's welcome there: "Of his fulness hast thou received: enter thou into the joy of thy Lord."

SUNDAY, March 9. Meeting at Lionberger's schoolhouse. Romans 10 is read. Dine at Lionberger's, and come to Abraham Rothgeb's (Rodecap's) on Mill Run, where we have night meeting, and stay all night. I speak from the latter part of Acts 3. Subject, "The Great Prophet."

SAt.u.r.dAY, March 15. This day I mail a letter to Henry Kurtz; one to Daniel Arnold; one to Jacob Baseh.o.r.e, and one to Philip Wampler.

TUESDAY, April 1. Council meeting in the Garber's meetinghouse. Two of Brother Daniel Miller's sons, viz, Joseph and Jacob, are elected to the deaconship.

SAt.u.r.dAY, April 5. Council meeting at our meetinghouse. Brother Abraham Knopp is elected speaker, and two sons of Brother Samuel Wine in the Brush, viz, Christian and Samuel, are elected to the deaconship.

TUESDAY, April 8. Council meeting at the Flat Rock. Isaac Myers is elected speaker; and John Neff, Jacob Wine, and John Hindgartner are elected to the deaconship. Daniel Miller and I go to the widow Wilkins's and stay all night.

WEDNESDAY, April 9. We attend council meeting in Shaffer's meetinghouse to-day. John Copp and Thomas Baker are elected to the deaconship. We stay all night with Brother George Shaffer in Shenandoah County, Virginia.

TUESDAY, April 29. Prepare for love feast at our meetinghouse. Brother Henry Kurtz and Brother Shively come to my house to-day and are with us to-night. To say the least, it is exceedingly pleasant to have such company. We heard some good speaking done by them at our love feast this evening and night.

SAt.u.r.dAY, May 3. Start, in company with brethren Kurtz and Shively, for Botetourt County, Virginia. Get as far as Brother Jacob Humbert's in Augusta County, where we stay all night.

SUNDAY, May 4. Love feast at the Brick meetinghouse to-day.

MONDAY, May 5. Dine at Brother Coffman's and stay all night at Brother Jacob Forrer's.

TUESDAY, May 6. Through Greenville, and on to Layman's tavern, in Fairfield, for dinner. Stop a little in Lexington, then on to Siler's tavern, where we stay all night.

WEDNESDAY, May 7. Get breakfast and feed our horses at l.u.s.ter's tavern at the Natural Bridge. This is one of nature's wonderful curiosities.

But it does not strike me with that degree of astonishment which many seem to feel on a first sight of it. I am so familiar with G.o.d's sublime works among the mountains of Virginia and those of other states that the view does not impress me with that sense of sublimity and awful grandeur that one might expect from reading the descriptions given of it. The Natural Bridge appears to me to be nothing more than the remains of a cave, nearly all of the roof of which has long since fallen in and been washed away. There are many natural bridges in Virginia and Kentucky, but they are mostly underground. From the Bridge we go on to Brother Peter Ninsinger's, where we stay all night.

THURSDAY, May 8. Get to Brother Benjamin Moomaw's for dinner. Brother Moomaw gives promise of great usefulness. We then go to Brother Barnhardt's, where we stay all night.

FRIDAY, May 9. The Yearly Meeting opens to-day. Many Brethren are present. We stay all night at Brother Haut's.

SAt.u.r.dAY, May 10. Back to meeting at Brother Barnhardt's. Council continues till noon to-day, then public meeting begins. We have a love feast out in the orchard this evening and night. I stay all night at Brother Eller's.

SUNDAY, May 11. Meeting to-day. John 7 is read. Brother Henry Kurtz spoke from the eighteenth verse. Text: "He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." The brother spoke in substance what I here give in small s.p.a.ce. He said:

"These are the words of Jesus Christ, who knew what was in man. It becomes every minister who preaches the Word, to examine himself prayerfully, in the light of Holy Truth, to know certainly what impels him to the work. If, by such examination, he becomes a.s.sured that the love of Christ and for Christ lures him on, and that the salvation of souls and the consequent glory of the Lord is the beginning and the end of his motives, he can go on with heart and tongue, under the Lord's banner, defying the very gates of h.e.l.l. But if the love of self and the love of the world enter as the chief elements of his power and will in the work, it would be better for him, better for the cause, and less dishonorable to the Lord if he would stop off short. I will here repeat the text. You may now be better prepared to perceive the warmth of its power and the light of its truth. 'He that speaketh of himself'--or as the Greek more nearly and fully puts it, FROM himself, from love to himself the meaning is--'seeketh his own glory.' This is self-evidently true, for such a one can have the glory of no one else to seek. Self, the love of self, fills his eye and heart. And, like the Pharisee, verily, he has his reward.

"But, my beloved Brethren, especially you who have been set to the work of the ministry, I can say from my heart that I have but little apprehension that you are led on in your work by any other than a right motive. I do believe, from all that I know of you personally, as well as by reputation, that each one of you, with perhaps a somewhat varied perception of their exalted meaning and power, can adopt Paul's words: 'The love of Christ constrains me.' 'Woe unto me if I preach not the Gospel, for it is the power of G.o.d unto salvation.'

"There is one feature particularly in the order of our ministry that I have always advocated, and expect by the grace of G.o.d to advocate to the last, and that is an _unsalaried_ ministry. The world will say to me right here: 'You are working against your own interest. You are destroying the race that would bring water to your mill. You are breaking the wagon that would carry grain to your storehouse.' In answer to this I have to say that G.o.d never meant for the Gospel to be used as a means for getting water to the preacher's mill, or grain into his garner. When the Gospel is converted into merchandise, the preacher becomes a merchant, and like all other merchants it becomes his interest to handle his goods in a way that will please his customers, and put them in such shape and procure for them such kinds, whether good, bad, or indifferent, as will suit their fancies and please their tastes. 'The love of money is a root of all evil,' no less in the ministry than anywhere else.

"'But he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him.' How wonderfully did our Lord fulfill his mission! Even on the banks of the Jordan, when John had already expressed his unworthiness to untie the latchet of his shoe, still more so to baptize him, he said: 'Thus it becometh us to fulfill all righteousness.' And the Father answered, and the Holy Spirit bare witness. 'This is my beloved Son, in whom I am well pleased.' Brethren, our Lord's maxim, expressed in these words, 'I came not to do mine own will, but the will of him that sent me,' should be the watchword with every one of us. And if the truth leads us through the waters of the Jordan, or into the fire of persecution, let us still deny ourselves, bear the cross, and say: 'Thus it becometh us to fulfill all righteousness;' and we, in heart, in a conscience void of offense toward G.o.d, will be sure to receive the heavenly recognition: 'This is my beloved Son, in whom I am well pleased.'

"But it is not to be inferred from anything I may have said that a minister should not have a decent regard for the manner and the style of language in which he proclaims the Gospel of Christ. The most faithful and skilled workmen in any craft are, as a rule, the most careful in regard to the quality and fitness of the tools they employ, as well as about the manner in which they handle them. Paul instructs Timothy to 'study to show himself approved unto G.o.d, a workman that needeth not to be ashamed, rightly dividing the word of truth.' When a man seeks the honor, the wealth and general interest and success of his employer he gives proof of his honesty in the service, and also of love in his heart for him. These two principles underlie all right work for the Lord,--honesty and love; childlike simplicity and sincerity. Brethren, let us not aspire to the high things of the world, but to the meekness and gentleness of Christ."

I wish many more could have heard the brother's edifying discourse.

After the forenoon meeting was dismissed, brethren Henry Kurtz, Shively, Christian Kline and myself start homeward, and come to Brother Daniel Kinsey's, where we stay all night.

MONDAY, May 12. We all get to Siler's tavern, where we stay all night.

TUESDAY, May 13. We pa.s.s through Lexington, Fairfield, Greenville, and on to Jacob Forrer's, where we all stay over night. We have fine weather.

WEDNESDAY, May 14. We all come to Brother Abraham Garber's, and after dinner go to meeting at the meetinghouse. Hebrews 12 is read. Stay all night at Brother John Myers's.

THURSDAY, May 15. All go to Brother Frederic Kline's, near Dayton, Virginia, for dinner. Call at Brother Daniel Garber's, and in evening get back to my house.

FRIDAY, May 16. In afternoon we have meeting in Brother Samuel Kline's dwelling house. Brother Shively speaks from John 4:14, 15. Text: "But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw."

I here give, as nearly as I can, a brief outline of Brother Shively's interesting discourse. He spoke of water: its purity, its beauty, its utility, its abundance.

"Water," said he, "when it is free from all extraneous substances, is the purest thing in the world. The curse that fell upon the ground, whereby it would no longer yield its spontaneous increase to support and comfort man, doomed it to bring forth thorns and thistles instead.

'In the sweat of thy face shalt thou eat thy bread.' 'Dust thou art, and unto dust shalt thou return.' These fearful words are still true of the ground to-day. Wherever man inhabits the earth, labor, sweat and constant attention are the price which has to be paid for comfortable subsistence in this world. But water is not included in all this. It really is not a const.i.tuent of the ground. It may be in the ground, but it is not of it; and its tendency is to leave the ground as quickly as possible, under favoring conditions, as though it felt that ground is not its place. The ground gives rise to poisonous vapors which produce disease; but pure water never does. The only impurities that ever enter water come from the ground as their original source.