Let us examine this for a moment. Notice the very first pet.i.tion after the address: "Thy kingdom come." Is the significance of this pet.i.tion to be limited merely to the introduction of the kingdom of heaven into places of this world where it has not yet been established? It includes this, of course; but is this all? I think not. Now the next pet.i.tion: "Thy will be done, as in heaven, so upon earth." Whilst these two pet.i.tions have a general significance, they have a most personal application to the heart and life of every one offering them. We sometimes wonder why the Lord's Prayer is so short. It is so because the all of heaven, and the church on earth, is comprehended in doing the will of our Father who is in heaven as subjects of his kingdom.

And the aim and end of Revealed Truth from Genesis to Revelation is to teach man how to acquire the power to do this, and how to do it, together with the promises of eternal rewards for doing it. And until our understandings are so filled with the knowledge of the glorious truths of G.o.d's kingdom, and our hearts with the love of doing his will that we can make no further progress in knowledge and wisdom, and no additions to the warmth and measure of our love by reason of our _sinless perfection_, we have daily need to offer this prayer.

Gospel and church ordinances are all important. In my view they hold a relation to every true Christian in the lines of example, power and use somewhat like that which the harness has to a draught horse. The horse has to be first trained to the draught by means of the harness; and when trained he draws by the same means. Entering the church in the Lord's appointed way--inwardly, through repentance towards G.o.d and faith in our Lord Jesus Christ; outwardly, by a threefold immersion of the body in pure water, the beautiful emblem of truth, in token of our belief in the blessed trinity of G.o.d--is simply putting on the harness for work in the Lord's vineyard. It is also the act of putting on the Christian soldier's armor and entering the service. But of what use is a helmet, sword and shield to an idler in the camp? Of what account is harness, unless the horse that carries it is trained and made willing to use it?

The apostles all speak much of _charity_, which is love to others filled with a desire to do them good. This love is of G.o.d; for our Lord was filled with it as "he went about doing good." It is this same love or charity in G.o.d that has brought salvation to man. Paul and Peter often call it _grace_, but it means the same thing. Moses and the prophets mostly use the word _mercy_; but it also means the same.

These three words, _love, grace, mercy_, in their true sense, are comprehended in the word CHARITY, which, as an attribute of G.o.d or a conscious feeling in man, is the love of doing good in the desire to make others good and happy. If _charity_ were made the life and spring of man's love universally, peace and happiness would be the universal order of man's life on earth. Millennial glory would crown humanity, and the knowledge of the Lord would be its princely attire. Then the wolf of worldly rapacity, having lost its power, would dwell with the lamb. The leopard of crouching deceit, having been deprived of its teeth and claws, would lie down with the kid. The young lion, tamed, but his courage and strength reserved by being regenerated, would feed with the calf; and the little child of innocent will and teachable understanding would lead them.

But "the whole creation groaneth and travaileth in pain together until now." We can not know fully all the blessedness to be realized by doing the will of our Father in heaven. But this we may be a.s.sured of; it will prepare us for that higher life whose brightest glory and most exalted happiness is comprehended in the welcome that all such as do his will are sure to receive: "Well done, good and faithful servant; enter thou into the joy of thy Lord."

After dinner Brother Joseph Arnold and Michael Lion come with me, over a very rough track, to Abraham Summerfield's, where we stay all night.

TUESDAY, September 2. In the forenoon preach the funeral of old Mrs.

Summerfield; and in connection with it that of the child of Washington Summerfield. In the afternoon we have meeting at old man Summerfield's on the Dry Fork of Cheat river. Washington Summerfield and his wife and soldier White's wife are baptized to-day. Stay all night at John Pennington's.

WEDNESDAY, September 3. Dine at Widow Cooper's on the Alleghany mountain, and stay all night at Isaac Carr's on the North Fork.

THURSDAY, September 4. Meeting at Carr's. Come to Enoch Hyre's and stay all night.

FRIDAY, September 5. Meeting at Hyre's. German W. Deadenborn is baptized to-day. Come to Sister Mary Judy's; stay all night.

SAt.u.r.dAY, September 6. Meeting at Sister Judy's. Brother Thomas Lion is with me. Come to Peggy Dasher's; night meeting at Zion.

SUNDAY, September 7. Meeting at Henry Moyers's, in the Gap. In evening get home.

THURSDAY, September 11. Council meeting at our meetinghouse. Decide the question as to what the churches here in the slaveholding States should require of any slaveowner desiring to come into the church. A very delicate matter to act upon in the present sensitive condition of public feeling on slavery. But it is the aim of the Brethren here not to offend popular feeling, so long as that feeling does not attempt any interference with what they regard and hold sacred as their line of Christian duty. Should such opposition arise, which I greatly fear will be the case at no distant day, it will then be seen that it is the fixed purpose and resolve of the Brotherhood to "obey G.o.d rather than men." It was decided in council that every slaveholder coming into the church must give up his or her slaves as property; and yet not turn them off houseless and homeless, but allow them to remain, and labor, and be fed and clothed as usual, until suitable and lawful provisions can be made for their complete emanc.i.p.ation.

THURSDAY, September 18. This day Brother Kline started on a journey up the Valley of Virginia, to the counties of Augusta, Rockbridge, Botetourt, Roanoke and Franklin. As usual, he was mounted on faithful Nell's back. The reader need not be surprised to be told what the writer heard Brother Kline tell about the somewhat remarkable sagacity of Nell. She not only had her favorite places to stop at, but she had her favorite roads to travel on. And it was not uncommon for her rider to be forced into a mild but resolute contention with her, when he wished to leave a road she had repeatedly traveled before.

Brother John Brower accompanied him from Augusta. Sat.u.r.day, the twenty-eighth, they crossed the Natural Bridge and got to Sister Sarah Grabil's, where they met Brother Crumbaker. Sunday, the 21st, they attended a love feast at the Valley meetinghouse, and stayed all night at Brother Nininger's. Monday, the 22nd, they attended meeting again, and stayed all night at Brother Benjamin Moomaw's. Next day they dined at Brother Daniel Kiser's, and stayed all night at John Brubaker's in Roanoke County. On this trip they visited or stayed over night with Peter Crumbaker's, James Hayden's, Joseph Howard's, Joseph Weddell's, Christian Bowman's, Daniel Neff's, Abraham Flory's, Abraham Barnhart's, Jacob Miley's, Wendell Sites's, and Jacob Stover's. He got home Friday, October 10.

On this journey Brother Kline attended nine meetings for ordinary services, and six love feasts.

From this time on to the close of the year Brother Kline was actively employed either at home or abroad. He made one trip to Page County. He and Brother Solomon Garber took a journey through the counties of Pendleton, Randolph, Upshur, Highland, and returned through Augusta.

They held eleven meetings in the eleven days they spent on this trip.

Several were baptized; and they met with kind receptions everywhere they went.

WEDNESDAY, December 31. This year I have traveled six thousand miles.

May G.o.d forgive all I have said and done amiss, and accept to his own glory all that I have done well. Amen!

SAt.u.r.dAY, January 17. A snowstorm sets in this evening.

SUNDAY, January 18. A terrific and very cold snowstorm has been raging all day and all last night. Thermometer down to zero all day.

MONDAY, January 19. Terrible snowstorm continues till evening. Snow considerably drifted; but probably enough snow on the ground if evenly distributed over its surface to make a depth of over two feet. Get through reading "The Prince of the House of David."

MONDAY, February 2. Very cold to-night. Thermometer ten degrees below zero.

FRIDAY, February 5. A general thaw.

SAt.u.r.dAY, February 6. Go to Broadway to see the river. Tremendous breaking up of the ice--tearing almost everything before it.

SAt.u.r.dAY, April 4. Brother Jacob Wine and I attend a visit council meeting in Page County. Elections are also held. Brother Nathan Spitler is elected to preach the Word; and John Huffman is advanced to baptize and perform the ceremony of marriage. Gideon Toben is elected to the deaconship.

SAt.u.r.dAY, April 18. Council meeting at the Flat Rock. Jacob Wine is ordained. John Neff is advanced to the second grade; and Abraham Neff is elected to preach the Word.

SUNDAY, April 26. Meeting at our meetinghouse. Romans 6 is read.

Philip Emswiler and John Toppen and his wife are baptized by myself.

WEDNESDAY, May 13. Go to John Lowry's to converse with him and his wife on the subject of religion.

TUESDAY, May 19. Considerable snow to-day; but on low-lying sections of country it melts almost as fast as it falls.

WEDNESDAY, May 20. The Blue Ridge, and the mountains on the west side of the valley are all white with snow.

THURSDAY, May 21. This morning the tops of the western mountains are still white with snow. The oldest weather records I have heard from contain no account of snow so late in the spring as this anywhere in Virginia.

FRIDAY, May 22. Peter Fesler and wife are with us here at my home. We are all made to feel glad by their company.

FRIDAY, June 5. Go to John Lowry's to discuss some of our doctrines with Jacob Stirewalt and Socrates Henkel, Lutheran preachers from New Market, Virginia. It was no part of my aim in this private talk with those preachers to work any change in their settled opinions regarding the subjects of our controversy. I long ago learned that the conversion of a theological sinner from the error of his ways is hardly to be hoped for in any case. When the truth is loved for its own sake it is not hard to find; and it is readily perceived when found. It is then the pearl of great price for which a man will sell all that he has to obtain it as his own. Luther was no doubt sincere in much that he taught: but men may be sincere in holding very erroneous dogmas, because of their being so deeply rooted in their minds and their minds being so confirmed in them that it would be almost like parting soul and body to give them up. It was said of Luther, by one of the later reformers, that he cut a large piece out of the Pope's pontifical robe as he left the Vatican, and kept it all his life as a sacred relic. This is of course highly figurative, and not to be understood literally; but to mean that he incorporated many papal errors in his subsequent teachings. My object in meeting these preachers at this place was to comply with the request of the family for me to do so. Friend Lowry and his wife did not appear to see the lines of truth and duty very clearly; and as they seemed desirous of learning the way I thought it important for some one to present the truth on one side, to oppose the error that was likely to be poured in from the other side. The whole thing reminded me of what I often do--give medicine to counteract disease.

SAt.u.r.dAY, July 25. Visit, medically, George, and Noah Shoemaker's, Joseph Shoemaker's, William Miller's; and am hurriedly called to James Fitzwater's. He has been bitten by a copperhead snake. I succeed in relieving urgent symptoms; and by evening he is almost free from pain.

SAt.u.r.dAY, August 1. Go to Orkney Springs.

SUNDAY, August 2. Have preaching at the hotel. My subject is "Righteousness, Temperance, and a Judgment to Come." My audience was composed of hearers from far and near; and almost all cla.s.ses, as to intelligence and social standing, were represented. A man like myself, who only occasionally strikes such a crowd, hardly knows how to adapt himself to the situation. If he lets himself down to the comprehension of the illiterate, the highbred city folks may say: "He is beneath his calling." And if he lifts himself up to their standard of appreciation, the unlearned go away without being able to say amen to what they have heard. I decided, however, to follow the example of Paul before Felix and Drusilla. He _reasoned_ of righteousness, _etc._

In the forty-fifth Psalm David says: "Thy throne, O G.o.d, is for ever and ever: the scepter of thy kingdom is a scepter of righteousness.

Thou lovest righteousness, and hatest wickedness." A scepter is a kind of staff borne by kings as an emblem of their authority. It is a comfort to know that the scepter of Jehovah, as King of the universe, is a scepter of righteousness. We could never know that G.o.d is righteous, and that he loves righteousness, except by being told in his Word of Truth. This world does not give unequivocal testimony to the righteousness of G.o.d. The wicked bear rule, and the nations tremble. Evil often overcomes good, and wrong triumphs over right.

Disease or accident lays the good man low in death; while the wicked near by is left to exult in the strength of his arm. I say it is comforting to know, in the midst of these apparent contradictory evidences of the just government of the world, that G.o.d is nevertheless righteous: and although iniquity largely bears rule and carries the day, G.o.d still hates wickedness. G.o.d does not acquiesce in the injustice and wrong that is being perpetrated in the world. He merely permits it; and he permits it for the reason that he can not arrest and put an end to it without destroying man's freedom. Man is free as to his will and understanding--free to believe what is false and to do what is wrong. But he is just as free to believe what is true and to will what is good. This freedom is what makes him capable of being reformed and saved.

It is self-evident that righteousness, which is right doing from right willing, is the basis of all true order and happiness in earth and heaven. "G.o.d is love," and he therefore loves righteousness because it is good, and hates wickedness because it is evil. But man has fallen from his primeval state of righteousness, and therefore he is not in a condition of mind and heart fit for the indwelling of the Holy Spirit, nor capable of enjoying the divine presence in the society of the pure and good. Righteousness and holiness are related to each other very much as the fruit is related to the tree that bears it. Holiness corresponds with the sap, fiber, life and whatever else makes the tree good; and righteousness corresponds with the fruit the good tree bears; and "without holiness no man shall see the Lord."

But probably no subject in the line of human thought has given rise to so many different opinions as the subject of how righteousness is to be attained. The Jewish leaders and representatives in our Lord's day upon earth were very exact in their outward lives. They kept clean the _outside_ of the cup and of the platter. Their external conduct was ordered to a rigid conformity to divine law. They endeavored to establish a righteousness of their own; and to all human appearance they succeeded; for the Lord himself said to them: "Ye make clean the _outside_"--as vessels may appear clean _externally_. He also compared them to beautiful monuments of marble sculptured after the highest style of art and polished to shining perfection, set up over the dead.

But of this very cla.s.s of men he said: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter the kingdom of heaven." This proves that the righteousness which they had was not the righteousness of the kingdom of heaven.

Self-respect, or self-love, inclines almost every one, except the very abandoned, to make a show of righteousness; that is, they want others to think they are living right lives. No man who holds himself up to respectability is willing to be called a thief, or a liar, or an adulterer, or any other thing that is vile. He may be any or all of these, yet he is not willing that it should be known, or even suspected. Even _he_ desires to make a fair show in the flesh.

Others, again, who make no profession of religion, but who yet believe in a supreme G.o.d and a future state of existence, desire to be righteous before G.o.d and man. They are not like the scribes and Pharisees, who attached virtue and merit to their rigid observance of the ceremonial law of ordinances in their religion. These that I now speak of are simply good moral men, who are honest in their dealings and careful of the conduct of their lives generally. These do not really desire to make any display of their righteousness. They wish rather to be esteemed for their real worth; and not for any fancied or spurious excellencies. They desire to live _above_ the just reproaches of men, and the condemnation of G.o.d. They persuade themselves to think that their righteousness is all that G.o.d can require.

But the most numerous of all the cla.s.ses that seek after righteousness is composed of those who trust in the righteousness of faith.

Righteousness or justification by faith was the pa.s.sword of the Reformation. Martin Luther, misapplying Paul's utterance that "a man is justified or made righteous by faith without the deeds of the law,"

set a large part of Europe going with the impression that salvation, in the highest sense, is attainable on the easy terms of merely a.s.senting to the statement that Jesus Christ is the Son of G.o.d. Many pa.s.sages can be adduced from the epistolary writings in plausible support of this theory of salvation. Although it is incomprehensible how the righteousness of Christ can be applied to each individual sinner on the bare ground of his merely giving a.s.sent to the doctrine of the atonement through the merit of Christ's death upon the cross, still it is the leading dogma of what is popularly called orthodoxy.

But I must confess before all present this day that I have "not so learned Christ," nor Paul either. "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." At the close of his sermon on the Mount, in which is given all necessary instruction and encouragement for living a righteous life from holy love in the heart, the Lord Jesus says: "Whosoever heareth these sayings of mine and DOETH them, I will liken him to a wise man who built his house upon a rock." And he said to Peter: "Upon this rock I will build my church, and the gates of h.e.l.l shall not prevail against it." The rock is the great TRUTH that Jesus Christ is the Son of G.o.d. This truth involves every good affection and thought and work of man. It takes in and requires obedience to every divine command, and compliance with every divine precept. When any one complies with these conditions of salvation through the faith that sees and knows that G.o.d's Word is true because it is understood and must be so, he is righteous in the sight of the Lord, and necessarily in a state of salvation. He is then to "let his light shine before men, that others seeing his GOOD WORKS may glorify our Father in heaven."

For want of time I must pa.s.s over the subject of _temperance_, to say something about "a judgment to come." And right here there are all sorts of ideas and conjectures. But of all the subjects in the universe, that involving the judgment is the most momentous to man; because it is there that his eternal destiny will be disclosed to him, as to whether he shall be an angel of heaven or a demon in h.e.l.l. And we shall all stand before the judgment seat of Christ. It is not to be wondered at that Felix trembled under the weight of this great truth.

G.o.d's Word will be the basis of judgment. Says our Lord: "He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day." As "man liveth by every word that proceedeth out of the mouth of G.o.d," so does every word of his truth point to that great day for which all other days were made. All the parables and miracles of our Lord, full of instruction as to heart and life, point, like so many guideposts, to this great central truth of man's experience and existence.

But, friends, let us imbibe no erroneous views and impressions regarding the judgment to come. Let us not regard it as being an occasion for the display of G.o.d's wrath; but let us rather look upon it as the sublimest manifestation of his love. Draw a comparison here.

Good human laws are not a terror to the good. A jury is impaneled. A criminal is arraigned before it. Testimony is received and evidence drawn from it respecting the innocence or guilt of the accused. The balance of testimony is altogether in his favor. He is acquitted. That trial is a joy to that criminal, because it sets him right as to character before the world. But suppose he is found guilty. Is it a joy then? It is not. It is a grief. Why? Because his sin has found him out. His real character is laid bare. But in their consignment of him to the punishment prescribed by law, do the jury and the judge act from wrath? They do not, but from a love of good will to all. The law that condemns may have the appearance of wrath to the condemned; but never to the innocent.