Life and Labors of Elder John Kline, the Martyr Missionary Part 41

From the last date given to the thirteenth day of September Brother Kline was called to engage with considerable activity in the practice of the medical profession. There was much sickness in his own and adjoining neighborhoods. His death record was very small in proportion to the number of his patients. This fact alone establishes his success as a medical pract.i.tioner. The writer has been a careful and candid observer of the different methods and medicines employed in the treatment of the sick for a period of _fifty_ years, and he ventures to give it as his impartial verdict that the course of treatment of the sick, medically, pursued by Brother Kline and the other physicians of his school, was attended by as small a death rate as that of any school in the profession in his day or since. In addition to this, convalescing and recovered patients were rarely heard to complain of any _after_ effects of the disease or medicine. Brother Kline was often heard to speak of this. He would say: "Our patients do not complain of rheumatism, weak joints, broken down nerves, rapidly-decaying teeth, impaired hearing or generally enfeebled const.i.tutions. We give no medicines which can leave any injurious _after_ effects." But, after all, his heart was set on the ministry of the Word. He regarded the life and health of the body as incalculably subordinate to the life and health of the soul. This consideration incited him to untiring activity in preaching, praying, exhorting, singing, and to whatever else might instruct, comfort and encourage the child of G.o.d, or warn the sinner of his danger and bring him to Christ.

THURSDAY, September 13. This day Brother Kline, in company of Martain Miller, starts on another journey to some of the western counties of Virginia. He of late years begins to take company with him on these trips. In the earlier part of his ministry he would often go alone, I guess because no one volunteered to go with him. You remember Brother Daniel Thomas was with him on his last trip before this. Now Brother Martain Miller goes. Martain Miller was a brother of Daniel Miller, near Greenmount, Virginia. He lived near the Beaver Creek meetinghouse, in Rockingham County. His election to the ministry of the Word, his subsequent advancement, and his ordination are given in the Diary. Whilst he was not regarded as a minister of great power in the stand, his influence in the councils of the church at home and abroad was felt and acknowledged. A man like Elder Martain Miller, of ready and deep perception, can quickly arrive at just and wise decisions, which the man of ordinary mind might never be able to reach. Hence the worth of such men as leaders in the realm of thought.

In the year 1862 W.C. Thurman began to preach the second advent of the Lord as near. He subsequently became so bold in the expression of his belief as to name the day on which that greatest of all events might confidently be looked for to take place. As Thurman at that time was a unit in the Brotherhood, and allowed to vent his soul breathings in the church buildings of the Brethren, some, even among the thoughtful, were deeply impressed with the probability of his conjectures being well founded. The writer was present when the following little incident took place, and remembers it with distinctness. It was at Greenmount meetinghouse. Brother Martain Miller had led in preaching that day, but had made no allusion to Thurman. After meeting broke up some of the Brethren privately asked Brother Miller what he thought of Thurman's doctrines. He shut his eyes, gave a very significant but negative shake of the head, and after a brief pause said: "Do not regard them. They will in due time prove their own fallacy. You cannot convince Thurman that he is wild by any argument; but in a short while he will be convinced without argument."

On the evening of the last given date, Brother Martain Miller spoke from Matt. 7:13, at Zion church in Hardy County. From the outlines in the Diary I give the substance of what he said, as nearly as I can.

The reader should know that none of the sermons herein given cover the entire ground of the discourse. They only aim at the main points. It is the purpose of the Editor to present these in spirit and word as nearly like the same in which they were originally delivered, as can possibly be done. His familiarity with the sermonic style, manner, general lines of thought, doctrinal views, education and general preaching power of nearly every minister represented in this work enables him, as he thinks, to do this with at least some _approach_ to justice. Without such knowledge, this work would never have been undertaken by him.

TEXT.--"_Enter ye in by the narrow gate._"

Our Lord Jesus Christ came into the world with but one end in view.

That end is the raising of man to himself. This end is the burden of his mediatorial work, the center of his mediatorial prayer. From his heart on the eternal throne, wafted down to his people on the divine breath, hourly comes and is felt the power of his prayer: "Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." This brief prayer comprehends the divine end of all things--_man's salvation and G.o.d's glory_. The miracles wrought by our Lord, the parables spoken, the truths uttered, the victories gained in temptation, the rich tokens of his love given, all, all had as their great end man's salvation and G.o.d's glory--"that they might be with him where he is."

The only answer to the great question why the Lord did all this for man's salvation is found in his own words: "G.o.d so loved the world."

And he loves it no less to-day than when the Son was born and the angels of glory were chanting their love song of "good will toward men" in the ears of the shepherds and above the manger in Bethlehem.

But with all of G.o.d's good will to seek and save that which was lost he is able to save only such, and no others, as desire to be saved by him. If it were possible for him to save man and elevate him to heaven independently of any cooperation on man's part, then all would alike be saved, for G.o.d is no respecter of persons. But it would be quite as possible to compel or force any one to understand and love what he naturally hates, or to follow with enjoyment and delight a way of life he does not love, as it would be to save a human being without the consent and cooperation of his mind and heart.

The scribes and Pharisees gave evident proof of the truth of the old maxim: "Convince a man against his will, he is of the same opinion still." The Lord proved before their eyes his heavenly mission and divine character; their minds must have been convinced. But their wills did not favor the convictions of their minds; that is, they did not love the truth that was forced upon their minds, and so they rejected him. It is from this element in the const.i.tution of man's soul or spirit that he must become as a little child, or he cannot enter the kingdom of heaven. Becoming as a little child is what is meant by being born again, without which no man shall see the kingdom of heaven. We all know a little child is innocent, teachable; because it is not lifted up in the pride of its own intelligence, nor confirmed in a belief of what is not true from a love of what is not good. Every one who enters through the narrow gate, and pursues the narrow way that leads to life, is willing to be led by the Lord. It may not be clear to the mind of every one what is symbolized by the _narrow gate_ and the _narrow way_. I will try to tell you.

_The divine truth of G.o.d's Word_ is the narrow gate. It admits of no increase, and it allows no diminution. He that addeth to or taketh from the words of the prophecy of this book (the Bible), G.o.d shall take away his part out of the book of life. This is a fearful warning to all who would seek to make the gate and the way of eternal life any broader than it is laid and settled by the Word of Life; and a similar warning to any who would desire to make the gate and the way appear so narrow as to discourage and dissuade others from entering. I said the narrow gate is the truth of G.o.d's Word. But what is the narrow way?

The narrow way is the daily life of every one who lives according to that truth. This leads to life eternal, because it leads to G.o.d. But the gate and the way will do no one any good unless it be entered and the way followed. And G.o.d compels no one to enter in opposition to one's own will. Entrance is not of compulsion, but of choice. Life and death are set before the sinner's eyes. The Bread of Life and the Water of Life are placed within his reach. The Lord calls, saying: "Why do ye spend your money for that which is not bread; and your labor for that which satisfieth not? Come ye to the waters: and whosoever will, let him take of the water of life freely."

But some may ask: "What is it to enter in at the narrow gate, and how is the sinner to know when he is entering?" I answer that when the sinner obeys G.o.d's holy truth from the heart he is then entering in by the narrow gate. His obedience must be to G.o.d's Word, not to man's word. Obedience to man's word takes man through the wide gate into the broad road that leads to destruction. Repentance towards G.o.d and faith in the Lord Jesus Christ are the two steps that take us in spirit through the narrow gate. But these two acts and exercises of the mind and heart mean immensely more than is generally imagined. Many seem to think that repentance means no more than simply to confess that one is a sinner in a sort of general way, and that faith is simply a confessed belief in Jesus Christ as the Son of G.o.d. But G.o.d's Word teaches far otherwise. I will here quote some of our Lord's sayings which apply to repentance: "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." This points to repentance. Again: "If any man will come after me, let him deny himself, and take up his cross, and follow me." Self-denial is repentance; and every true penitent goes through the narrow gate with the cross on his shoulder, because the cross symbolizes the divine truth upon which the love of self and the love of the world is crucified. I am not afraid to repeat in your ears the words of Jesus.

He has left them on record, that all who will heed them in the meek and teachable spirit of a little child may be lifted out of the mire and filth and darkness of a sinful life into the glorious liberty of the children of G.o.d.

If salvation is anything it is everything. This world, with all its fleeting show and short-lived pleasures, is nothing in the comparison.

Salvation, or the life to which the narrow way conducts us, is so glorious, so ineffably exalted above the loftiest conceptions of the human mind, that the prophet Isaiah could justly say: "Since the beginning of the world none have heard, nor perceived by the ear, neither hath the eye seen, O G.o.d, besides thee, what he hath prepared for him that waiteth for him." Brethren, friends, we know not fully what is prepared for all who wait upon the Lord, that is, who do his will. But Jesus tells us that he is gone to prepare a place for us, and that he will come again and receive us to himself, that where he is there we may be also. We shall enter into his joy, the joy of the Lord. He will come to every one of us at death. He will then raise our redeemed souls into the life of heavenly bliss; for he is the resurrection and the life of every one that loves him. It is the privilege of every one to enter into life through the narrow gate. But I cannot enter for you, nor tread the narrow way, nor obtain a crown of glory for you. This is your own individual choice, your own individual work--nay, it is the Lord's merciful, loving, gracious work in you, for without him you can do nothing. But when you believe in him and love him with all your heart, he finds a resting place in your soul, and he then comes to be to you individually "the way, the truth, and the life."

The next eight days were almost entirely occupied in filling appointments previously made through letters from Brother Kline. We have to wonder a little when he found time to write them. But he was his own secretary on gratuitous service, and he never even so much as presented a bill for stationery or postal expenditures.

FRIDAY, September 21. This day finds the two brethren at Union meetinghouse, in the Barker settlement, in Barbour County, Virginia.

Brother Miller spoke at this meeting from John 3:7. s.p.a.ce alone forbids the insertion of his plain, practical sermon to-day. They found, as usual, a hearty welcome here; and in truth the same may be said of every place they visited. And why not? Even these primitive people were quick to perceive and appreciate the good will with which they had come. Besides, they made themselves sociable and entertaining in the families under whose roofs they found shelter. Brother Kline had an inexhaustible fund of information gained by reading and traveling, and he was not reserved in the way of keeping it all to himself. Brother Kline was what may be called a good conversationalist.

He did not flood your attention with words, nor bore you with tiresome narratives of great exploits in which he was the hero. He would tell you of sights he had seen, and experiences he had had in traveling and otherwise, in a way that would so absorb you in the _narrative_ that you lost sight of the man. He always aimed to exalt his _subject_ and not the speaker. This was true in his preaching as well as in his conversations.

SAt.u.r.dAY, September 22. They came to Brother Elias Ovel's for dinner.

In the afternoon preaching in the meetinghouse and love feast at night. Brother Miller served.

TUESDAY, September 25. They had meeting at Brother Peter Feiga's. An election was held in which Samuel Feiga was elected speaker, and Tobias Moser deacon. They staid all night at Thomas Clark's.

Brother Kline got home from this journey Sunday evening, October 7.

Brother Miller got home the next day. They were gone three weeks and four days.

MONDAY, December 31. At home. I have this year traveled, mostly on horseback, 4,286 miles, and preached forty-two funeral sermons.

SAt.u.r.dAY, January 5, 1856. At home. Cold; snows very fast all day.

SAt.u.r.dAY, January 12. Snows all this day again, very fast. Sleighing is likely to be fine for a while; a rare occurrence in our State.

SUNDAY, January 20. Snows all this day, again. The snow is now very deep, and as it is not drifted sleighing will be surpa.s.singly fine.

MONDAY, January 21. Brother John Zigler of Timberville dies very suddenly this morning, at the age of sixty-nine years, two months and twenty-seven days. This is county court day in Harrisonburg. I am told this evening by some who were present, that there were hundreds of sleighs of all shapes and sizes to be seen in the streets. So far as my knowledge extends, a scene like that has never before been witnessed in Harrisonburg. The roads in all directions are in a surpa.s.singly fine condition for sleighing. The roads are all paved with crystals more valuable than all the diamonds that have ever shone in the crowns of kings.

FRIDAY, February 29. Council meeting at the Brick church, in Augusta County. To-day we discuss the question of the propriety of making a move to more generally propagate the Gospel. Most of the brethren and sisters present seemed to be heartily in favor of the move. One brother, John Harshberger, said: "If the Gospel is _not_ true, let us eat and drink like other beasts, for to-morrow we die; but if the Gospel _be_ true--and thanks be unto G.o.d, for we know it is true--it is worthy of all acceptation; for it is the power of G.o.d unto salvation to every one that believeth. But how can any one believe in him of whom he has not heard? And how can any one hear without a preacher? And how can any preach except he be sent? I am in favor of trying to do more in every way than we have ever yet attempted, to spread the good news of salvation.

"'Salvation! let the echo fly The s.p.a.cious earth around, Till all the nations 'neath the sky Conspire to raise the sound.'"

Brother Benjamin Moomaw, Brother Nininger, Brother John Harshberger and myself were appointed a committee to draw up a memorial on the subject, to place before the next Annual Meeting.

SAt.u.r.dAY, March 1. Council continues. The subject of divorce and adultery is considered to-day. It is decided to send it to the Annual Meeting, as also a query on proposition to district the churches, and have general council meetings in those Districts. It is also unanimously pa.s.sed to have lamps in our meetinghouses. Pa.s.s some other minor questions, and council breaks up.

SUNDAY, March 2. Meeting at the same place. Brother Benjamin Moomaw speaks on Heb. 5:8, 9. He is a man of great power in the Word. I regret that I cannot recall to memory all that he said, but I will here give a condensed outline of what I remember. These are the words of his text: "Though he were a Son, yet learned he obedience by the things which he suffered. And being made perfect, he became the author of eternal salvation to all them that obey him."

This is a remarkable pa.s.sage of Scripture. It deals primarily with the human nature of Christ. It is in this nature, the Divine humanity, that G.o.d manifests himself to man. This humanity brought with it the infirmities to which flesh is heir. This same apostle tells us that Jesus Christ was "tempted in all points like as we are, yet without sin." Innocence, freedom from all sin, is the orderly following of obedience. In this happy consciousness he challenges the whole Sanhedrim to convict him of sin. They could not do it; and Pilate acknowledges before the infuriated mob: "I find no fault in this man."

From the part of the text, "yet learned he obedience by the things which he suffered," we are rather to understand that he learned or REALIZED _the blessedness of obedience_. In his own words: "He came not to do his own will, but the will of him that sent him." In his last great prayer with his disciples he says: "And now, Father, I come to thee, having finished the work thou didst give me to do." These words portray his immaculate righteousness.

But let us look at some of the glorious testifications borne by the Father to the honor of the Son. Let us turn to the first public act of his manhood. I guess your minds all turn at once to the scene of his baptism. Here are the pellucid waters of the Jordan coursing their way to the Dead Sea. "Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus said, Suffer it to be so now, for thus it becometh us to fulfill all righteousness." This righteousness is the righteousness of obedience. And notice, a few moments later, the glory and honor with which it is crowned. The opened heavens, the dove-like descent of the Spirit, the Father's recognition, "This is my beloved Son in whom I am well pleased," must have thrilled his heart with joy unspeakable. In this instance he realized the blessedness of obedience; and the hearts of many since that time have been made to thrill as they have gone up out of the waters of other Jordans, with kindred joy.

We now turn to his temptation in the wilderness. Here, our Lord, during forty days and nights, suffered all the privations and all the temptations arising therefrom, which man is capable of suffering. But never for one moment did his heart or hand swerve a hair from the line of perfect obedience to his Father's will, even in the darkest hour.

And how did it turn out? Why, he resisted the devil, and the devil left him; and, behold! angels came and ministered unto him. Brethren, have you ever thought of the precious food these angels brought to the exhausted human nature of our Lord? He ate and drank with angels from the skies. They poured the spiritual oil of joy and comfort into his burdened soul. They brought fresh tokens of his Father's approval; and we read of no more sore conflict with the powers of darkness until the "last hour."

Some of us have, possibly, pa.s.sed through trials, in a small way, somewhat akin to those endured by the Lord. We all know our own individual experiences best. For one, I can say right here that I am no stranger to temptation. The adversary of G.o.d's people has never yet counted me out of the number he seeks to seduce. I confess he does not try me at all times alike; but he does seem to come every time when I am the least prepared effectually and instantly to repel his a.s.saults.

If in preaching I happen to get off a fine thought or good sentiment dressed out in a becoming attire of words, he tries to flatter my vanity by making me believe that I am a great somebody. Brethren in the ministry, how is it with you? I see from the nods you give, that you have had similar experiences. At such times Herod's awful doom flashes over me--how that in the midst of a beautiful oration he fell dead, and right away was alive with worms consuming his body, and all because he gave not G.o.d the glory. This generally gets me rid of him on such occasions. At other times he comes with promises of worldly honors, saying to me that if I will enter the arena of politics I may count it as sure that I will be lifted to offices of honor and rich emoluments, for, says he, "the whole scheme with all its workings is in my hands, and to whomsoever I will, I give it." At such times I baffle him with this Scripture: "Thou shalt wors.h.i.+p the Lord thy G.o.d; _and him_ ONLY _shalt thou serve_."

Jesus is now glorified. He is exalted higher than the heavens, far above all princ.i.p.ality and power. He is invested with all power in heaven and earth; so that in him all things hold together, and the integrity of the universe is preserved. He is the head over all things to the church and has become the Author of eternal salvation unto all them that obey him. All things are now in his name and unto his glory, so that now he that honoreth the Son, honoreth the Father.

Can it be that this is the same Jesus who but a few years ago humbled himself to be baptized in the Jordan, suffered the temptation in the wilderness, wept at the grave of Lazarus, went about doing good, being homeless, with no place where to lay his head, a man of sorrows and acquainted with grief? Only a little while ago, and the midnight stillness of Gethsemane is gently broken by the words: "Father, if it be possible, let this cup pa.s.s from me: nevertheless, not my will, but thine be done." The spirit of obedience abides with him in full measure even in this trying hour; and if not uttered in words, it is declared in act: "Thus it becometh us to fulfill all righteousness."

One more trial awaits him. It is his last and great conflict with the "king of terrors" and the powers of darkness. Will his spirit of obedience and his resistance of sin bear the strain of this final test? Glory to his blessed name, it does. He says: "The prince of this world cometh, and hath nothing in me." Ah, there is our salvation. The prince of this world found no place in his sanctified heart.

Throughout his trial before the Jewish, as well as civil authorities, he was the same. No change from that meekness and lowliness of heart that characterized his whole life was visible now. He even bore his own cross; and I sometimes think that he voluntarily laid himself down upon it, placed his hands and adjusted his feet for the nails; for he had said before: "I lay down my life of myself: no man taketh it from me. I have power to lay it down, and I have power to take it again."

The nails are driven. The foot of the cross, with Jesus upon it, is firmly fixed in the ground. The sun has veiled his face; and darkness broods over the land. With a loud voice he cries: "It is finished,"

and he gave up his spirit. This is the consummation of the suffering by which the Captain of our salvation was perfected, and by which he obtained all power in heaven and earth.

I can imagine there was now a shout of joy and a high jubilee in heaven, and a growl of disappointment and defeat in h.e.l.l. His body is taken from the cross. Not a bone of him is broken. Joseph's new tomb becomes its receptacle. Not long does it remain there. The bands of death are loosed, and the glorified Lord forsakes the tomb. "Ought not the Christ to have suffered these things, and to enter into his glory?"

Notice, further, the glory and honor with which his obedience is rewarded. In addition to the declarations bearing upon this subject already quoted, I here add what Paul says to the Philippians: "Wherefore, G.o.d also hath highly exalted him, and given him a name which is above every name: that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of G.o.d the Father."

We have now before us in the person of our Lord and Savior Jesus Christ an example of perfect obedience. We have also noticed some of its rewards. But when we attempt to speak of the rewards of obedience, thought and language both fail; for heavenly bliss is ineffable, and celestial glory eternal. Christ's glorification is past comprehension.

Eye hath not seen, nor ear heard. But let us rejoice greatly this day in the excellency of this knowledge of Christ. "He is able to save to the uttermost all who come unto G.o.d by him." "He has become the author of eternal salvation to all them that obey him."

My brother, my sister, do you ever question your spiritual state, doubting as to whether you are a child of G.o.d or not, wondering in the obscurity of your mind as to how you stand in the sight of G.o.d? I do not think any one need be in doubt as to this matter. Are you living a life of obedience to Christ? Let us see. You surely have been baptized. As baptism was his first public act, for you to follow his example and walk in his steps it became you to submit to the same ordinance expanded and illuminated as to its significance and use by his subsequent teachings. This you did, and you did it in the true spirit of obedience and love. You are no hypocrite, I am sure; for the hypocrite never examines himself. He totally lacks the goodness and sincerity and honesty that lead to self-examinations. The hypocrite does not _love_ the house of G.o.d. He does not breathe freely in an atmosphere of prayer. His highest ambition is to make a fair show in the flesh, to secure some personal aggrandizement through his formal professions.

You do not belong to this cla.s.s. You feel in your heart that you love Jesus, and often weep that you do not love him more. This very love should a.s.sure your heart that you are a child of G.o.d, for "love is of G.o.d, and G.o.d is love." You cheerfully, and in love for the Brethren, stoop to follow his example and obey his command by taking part in the ordinance of feet-was.h.i.+ng. You eat the Lord's Supper as nearly after his example as can be known, in honor of him, and partake of the Communion of the bread and wine in remembrance of his broken body and shed blood. In addition to all this you hate the inborn corruptions of your fleshly mind. You sometimes sing from your heart's pure depth:

"I hate my own vain thoughts that rise, But love thy law, my G.o.d."

And to you one of the most pleasing contemplations of heaven is founded upon the a.s.surance that there will be no sin or sorrow for sin there, nor sinful thoughts. You even here rejoice many times, in the sweet foretastes of that happy state. When you meet the loving eyes and friendly hands of brethren and sisters here a.s.sembled for wors.h.i.+p, you feel a delicious calm and a holy peace in your soul. It is at such times and on such occasions that you realize just what the apostle means by what he says of the experience of some heavenly-minded Christian brethren and sisters who lived and felt eighteen hundred years ago very much as you feel now. Identifying himself with them, he says: "We have all been made to sit together in heavenly places in Christ Jesus." "Be thou faithful unto death, and G.o.d shall give thee the crown of life."

At the close of this edifying discourse we sang the old hymn beginning: