Life and Labors of Elder John Kline, the Martyr Missionary Part 34

This is a wonderful testimony, borne by John the Baptist. It at once shows the love which that wonderfully great and good man had for the Lord, and at the same time his own deep humility of heart in his presence. And the Lord's testimony concerning John given in these words, "He was a burning and a s.h.i.+ning light," is equally wonderful, and carries with it the great love he had for John.

John had many friends. All held him to be a prophet of extraordinary character; and if his popularity had tended to corrupt the honest simplicity of his heart he would not have borne this testimony to Jesus. But he goes still further in his disavowal of all claim to preferment by confessing and not denying that he is not the Christ. He says: "He must increase, but I must decrease." Jesus was the sun rising in his splendor; John the moon paling in his light.

The church is the bride. The Lord is the bridegroom. "He that hath the bride is the bridegroom." There is a doctrine of deep interest involved in John's testimony. It concerns every one of us to know it.

It is the relation subsisting between the Lord and the church. This relation is represented as that existing between husband and wife, the very nearest that can subsist between two human beings--the unification of one with the other to the extent that they are no more twain, but one flesh. Reference to this relation of the church to the Lord is to be found in the Scriptures at several places. Isaiah prophesying the glory of the true Christian church exclaims: "For as the bridegroom rejoiceth over the bride, so shall thy G.o.d rejoice over thee."

But it is consistent and proper for a bride to adorn herself preparatory to her marriage. But even for this occasion she should be arrayed in modest apparel, as becometh saints. But G.o.d recognizes the propriety of suitable ornamentation, and uses it as a figure in these words: "My soul will greatly rejoice in the Lord, for he hath clothed me with the garments of salvation, as a bride adorneth herself with her jewels." The garments of salvation beautifully symbolize the holy life of G.o.d's saints, and correspond to the fine linen, clean and white, in which the bride, the Lamb's wife, is arrayed, as described by John in the Apocalypse. Her jewels correspond to the divine truths of the Word, which ornament a good life.

I will now offer some practical thoughts on what I have stated, so as to draw the attention of your minds more closely to the subject. Some people seem to think it a matter of small moment whether one makes a public profession of religion or not. Such seem to satisfy their minds by concluding that G.o.d knows what is in their hearts, and that the church has no business to concern itself about them. They think they can live as good and as pure lives out of the church as in it. This last conclusion may be correct, for many do not live very pure or good lives _in_ the church. But all this has nothing to do with G.o.d's established order. A man might say: "I love that lady, and with her consent I will live a virtuous life with her. But I do not intend to marry her after the ceremonial style of most people. Marriage ceremonies are useless, and with her consent we will just go together as husband and wife, and so live; and whose business is it but our own?" In the first place I have to say, that if two could be found who were willing to go together and live in this way, if they were not in some way severely punished, they might thank their good stars for it.

In the next place I have to say that such cohabitation would wholly subvert the order of society by giving loose reins to l.u.s.t which would break in upon the legal relations.h.i.+ps of the social compact to an extent that would place us on a social level with the aborigines of America.

And what would the Lord's kingdom be without a visible church? He says: "My kingdom is not of this world." His kingdom being essentially invisible, it remains a matter of necessity that there be some way for making its subjects visible to one another as such, and capable of being recognized and known as such.

Our Lord says: "The kingdom of heaven cometh not with observation; for lo! the kingdom of heaven is within you." Now, we cannot look into a man's heart. All we can know of a man's heart is from what he says and does. But the Lord has established an order for the subjects of his kingdom. He has proclaimed a law, call it a ceremonial law if you choose, by obedience to which all the subjects of his kingdom on earth may be found out and become known to each other. That law is the Lord's will made visible in the order of his brethren, carried out in the forms of church organization by means of established ordinances appointed by him. The Lord does not want his bride to wander through earth's vanities a viewless, inactive, unprotected ent.i.ty:

Doing nothing for his cause, Learning nothing of his laws;

but he wants her to appear "all glorious within" and without; "bright as the sun, fair as the moon, and terrible as an army with banners."

I have been accused by some of never preaching a sermon without having something to say about baptism, as if discoursing on that subject might be criminal in their eyes. I can boldly say I do not like to close a sermon without saying something about it, because baptism in water, as the door to the visible church, has so much significance in it that I do not feel as if I had fully discharged my duty to the souls of men without it. But I am not altogether singular in this respect. I have some very good company. John the Baptist had _baptism_ in two of his sermons. Peter the apostle had _baptism_, in two out of three of his sermons. Ananias had _baptism_ in the sermon he preached to Saul, and that in a shape altogether too strong for many, as that Saul should wash away his sins in it. Philip had _baptism_ in his sermon to the eunuch, and Paul had _baptism_ in his joyful antic.i.p.ations of heavenly glory, and calls it the was.h.i.+ng of regeneration; and in fact he laid strong emphasis on it in his answer to the Philippian jailer's question, "What shall I do to be saved?"

But the Lord's sermon to Nicodemus gives the crown to _baptism_ as the visible birth into the visible church. He calls it "born of water,"--internally born of the Spirit, externally born of water. So you see, friends, I have plenty of company in this line of preaching, and good company too.

Baptism, as the visible ceremony of union of the penitent, believing, loving candidate with the church, and of the church with the Lord as his bride, holds the same rank in its relation to the Divine Law as the ceremony of marriage holds to human law. Both are simple in form, yet both are absolutely essential to order and an orderly life both in a religious and social sense. The ordinance of marriage and that of baptism compare remarkably in another point of view. Both cement a union to be dissolved only in death. Both have the stamp of the divine seal, impressed by the Lord's hand, engraven with the words: "WHAT G.o.d HATH JOINED TOGETHER, LET NOT MAN PUT ASUNDER."

Now, friends, let me beg you to take the Lord's way. He invites you affectionately to come and take his yoke upon you. Learn to work in his vineyard. Your own heart is a vineyard which the Lord will own if you will but give it to him: and he will help you to keep it clean. He will give you richly to enjoy the first ripe grapes of a good life lived in his service. But remember: "He that is ashamed of me and of my words, of him will the Son of man be ashamed, when he shall come in his Father's glory, and the glory of the holy angels." Then why not come into the church? None are too poor to come. It costs no money or goods. Why not please your King by visibly becoming his subject? Why not honor your Lord by obeying his commands? Why not glorify your Husband by publicly taking to yourself his name and living henceforth a holy and virtuous life in his sight?

TUESDAY, March 25. Aunt Mary Kline, Uncle Frederick Kline's widow, was buried to-day. Age, seventy-two years, eleven months and five days.

WEDNESDAY, March 26. Attend the funeral of Giles Devier's little child. It was buried at our meetinghouse. Age, one year, five months and sixteen days. It is a pretty thought that angels may gather little children from the arms of their parents, as love plucks roses from their parent stems. "Of such is the kingdom of heaven."

THURSDAY, March 27. Perform the marriage ceremony of Robert Allison and Mary Kline, daughter of Joseph Kline.

TUESDAY, April 1. William Smith took leave of us for his new home in Illinois.

WEDNESDAY, April 9. Council meeting at the Brush meetinghouse. John Wine is elected speaker.

THURSDAY, April 10. Council meeting at our meetinghouse. Christian Wine is elected speaker.

FRIDAY, April 18. Council meeting at Lost River meetinghouse. Jacob Pope is advanced. His work in the ministry is very acceptable to the Brotherhood as far as known.

THURSDAY, April 24. I am sick. Erysipelas right bad.

For the next six days Brother Kline is confined to his room. Dr. Jacob Driver, a very well informed and successful Botanic Physician, is called to the case. His treatment is so judicious and active that by Thursday, May 1, Brother Kline is able to ride out. Dr. Jacob Driver was born and raised in Rockingham County, Virginia. He gave rise to a numerous family, and in the autumn of 1852 moved and settled in Allen County, Ohio. His children all became members of the order of the Brethren. His son Jacob is now an active minister in the Sugar Creek congregation in the above County. Dr. Jacob Driver died in Allen County about the year 1867, deeply lamented by all who knew him. He and his wife, in their early days, became members of the Brotherhood.

He was a son of Peter Driver, a brief notice of whom has been given.

TUESDAY, June 3. Meeting and love feast at our meetinghouse.

Revelation 2 is read.

SAt.u.r.dAY, June 7. Meeting in the grove near the Brick meetinghouse, on Middle river. Many people gathering. Acts 3 is read. From present appearances there will be a very large concourse of people at this Annual Meeting.

SUNDAY, June 8. Meeting in the meetinghouse and also in the grove.

MONDAY, June 9. The Yearly Council opens. Take in the questions.

Transact some business. Good order prevails, and a spirit of love and union abounds. If by these meetings we can foster and preserve the unity of the faith and order of our beloved Brotherhood, so that wherever we may go among our Brethren we may be able to see eye to eye and face to face as to the doctrines we preach and the order of Christian life we uphold, our highest aim will have been reached. It may be that as time goes on and knowledge is increased new things will come up demanding consideration; but I sincerely hope and pray no departures from what we now regard with so much love and unanimity as the will of the Lord will ever take place.

TUESDAY, June 10. All the queries and business items left over from yesterday are taken up and disposed of to-day. The Annual Meeting breaks up in good feeling, but with the sad forecast that some present to-day will never attend another Yearly Meeting. Be it so. In heaven no farewell tears are shed. It is not the parting that makes one sad.

It is the how and the where and the when we shall meet again that break up the fountains of our hearts.

WEDNESDAY, June 11. Meeting in the Methodist church in Harrisonburg.

Brother Daniel P. Saylor spoke on the Great Commission, Matt. 28:19, 20. He showed great boldness of speech. He shuns not to declare the whole counsel of G.o.d. Many were present to hear a sermon from a minister of our faith for the first time in their life. I have sometimes feared that Brother Saylor's love for souls is at times obscured by the severity of his speech in the stand, and by the austerity of his manner among the people. Whilst Christian propriety does set limits to "becoming all things to all men," still, as far as consistency will allow, G.o.d's ministers should show great love for the people in their a.s.sociations with them. Some preachers, I believe, do more good out of the stand than in it. They do this by little acts of kindness and little words of love.

Between the last date above given and the thirtieth day of July, Brother Kline preached ten funeral discourses, each of which was delivered on the day of burial. Paul uttered a great truth when he said: "It is appointed unto men ONCE to die." But only once. If they die a _second death_, it is their fault. The death of the body is the only death ever _appointed_ unto men.

WEDNESDAY, August 6. Attend the funeral of Nimrod Dove. Age, forty-eight years, eleven months and thirteen days. Nimrod Dove was a patient and persevering school-teacher. Some, who are now young, will doubtless remember him gratefully when they are old.

FRIDAY, August 8. Harvest thanksgiving in our meetinghouse. Betty Frey is baptized.

SUNDAY, August 17. Meeting in Andrew Chapel in Harrisonburg. Good attention. Stay all night at Christian Myers's, near head of Linville's Creek. I spoke to-day on Luke 14:10, from this clause: "Friend, go up higher." This is what the Lord says to every one who comes to the gospel feast in that spirit of deep humility and self-abas.e.m.e.nt that is willing to take the lowest place. G.o.d's people go up higher when they arise to walk in newness of life. When they add to their faith virtue; and to virtue knowledge; and to knowledge charity. They go up higher as they increase their knowledge of his Word, in the love of its saving truth. They go up higher as they love G.o.d and their neighbor more.

The love of self and the world attracts man downward into the foul pits of vice, immorality, intemperance, gambling, profanity, anger, jealousy, worldly fas.h.i.+ons, and all the forms and phases of evil. G.o.d would have men come out of these horrible pits, wash themselves in the pure water of his Word, and take a lowly seat at his table. Then with joy he will say to each: "Friend, go up higher."

These are the outlines of my discourse to-day. The Editor would love to expand the rich thoughts, condensed in these outlines, into an elaborate discourse in exact accord with what he feels sure the beloved brother said, but the limits of this work forbid.

SUNDAY, September 21. Meeting in our meetinghouse. I this day baptize Noah Frey and wife; Isaac Smith and wife; Widow Dove; Mrs. Bulger and Barbara Baker.

MONDAY, September 22. Brother Kline started to Maryland. The Diary shows many meetings, councils and love feasts attended. On

FRIDAY, September 26, he a.s.sisted at the ordination of Brother Christian Keafer to the full work of the ministry. Brother McCleningen was elected speaker. This service was in the Welsh Run congregation, near Brother William Engel's. He speaks of union meetings in which he served, at different places, but does not say a word further about them, as to why they were so called or for what particular object they were held.

TUESDAY, September 30. He attended a union meeting in the Beaver Creek meetinghouse, in which he served; and on

WEDNESDAY, October 1, he attended a union meeting in Welty's meetinghouse, in which Brother Shaver served.

After attending several other meetings and making many visits, he started for home, where he arrived October 5.

TUESDAY, October 28. Attend the funeral of Sister Gibbons. She died yesterday at the home of her son Samuel Gibbons, near Luray, Page County, Virginia. She grew old in years, but the service of the Lord was not old in her heart. She pa.s.sed from labor to reward at the high age of ninety-one years, lacking nineteen days.

WEDNESDAY, November 12. Brother Kline started on another journey to Hardy and Hamps.h.i.+re Counties. He held a night meeting at James Stump's in Hardy; preached the funeral sermon of Brother Solomon Arnold; held a union meeting at Brother Benjamin Leatherman's; attended morning meeting on

SAt.u.r.dAY, November 15, at the meetinghouse; and held night service at Joseph Arnold's.

SUNDAY, November 16. He had forenoon meeting at William George's and night meeting at Solomon Michael's. He filled six other appointments between this, and his return home, where he arrived Friday, November 21. I find extended outline notes of but one sermon preached on this journey. These I will here put in as good shape as I can. He delivered this sermon at Jacob Keplinger's, in the Gap, the night before he got home. Jacob Keplinger was a Lutheran himself, and the sermon was preached right in a community of people of the same faith. But they had respect for Brother Kline. The religious warmth of his heart and the purity and simplicity of his life won for him the esteem and friends.h.i.+p of people wherever he went.

TEXT.--The kingdom of G.o.d cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of G.o.d is within you.--Luke 17:20, 21.

People never grow entirely out of their childhood feelings. We naturally incline to value most what our eyes can see and our hands handle. Our natures are so sentient that objects of sense please us best. It is from this that object lessons attract the young. They can best apprehend what their senses can grasp. It is very difficult for the mind to grasp abstract truth. But right here lies the basis of all true education. The power to comprehend truth in the abstract, to take hold of its ramifications as subjects of thought, and reduce them to order in the mind, so as to develop and give them concrete form for practical ends in life, is education.

The Pharisees wanted a sign. Even Herod hoped to see some miracle done by the Lord. The reply of Jesus to the Pharisees was that "an evil and adulterous generation seeketh after a sign." And now they want to know when his kingdom will come. My text is the Lord's answer. "The kingdom of G.o.d cometh not with observation." It is not something representative, with visible outlines and surfaces that you can perceive by means of your senses. It is altogether invisible: it is a state of mind and heart: it has its place in a man's soul: it is not outside of you; "for lo, the kingdom of G.o.d is within you." In this regard the kingdom of heaven is like education. You cannot tell by simply looking at a man whether he is educated or not. And why?