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GODSHALK FAMILY HISTORY
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ABRAHAM GODSHALK
A FAMILY RECORD
AND OTHER MATTERS WHICH, IT IS HOPED, WILL
BE GOOD FOR THE SOULS OF
MEN AND WOMEN /
The family record back to the first emigrant who came to this country
and settled at Germantown, then Philadelphia County, Pa.
From there many of the descendants emigrated
to Bucks County, of whom the author
is a descendant
By ABRAHAM GODSHALK
Late Captain Company H,
79th Regiment, Penna. Volunteers
MoHNTOX, Pa.
J • »
•9 «
>•
1912
The United Evangelical Press
harrisburg, pa.
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1» l<^^^< L
INTRODUCTION
There seems to be no end of attempts at writing family his-
tories, and one of the greatest difficulties confronting such au-
thors seems to be the collection of facts which bear sufficient
authenticity to warrant the publication of such researches. The
author of this volume has spent considerable time in looking over
whatever records could be found and after carefully sifting out
whatever seemed doubtful, has concluded that the following
records of his immediate family are as nearly correct as it is pos-
sible to ascertain.
Tracing back from the author, we have, — Abraham Godshalk,
who was the son of Abraham Godshalk, who was the son of
Samuel Godshalk, who was the son of John Godshalk, who was
the son of Godshalk Godshalk, who was the son of Jacob God-
shalk.
PART II.
The author wishes to give some explanation for the various
ways of spelling the name, which was originally German, and
was spelled Gottschall, but through the religious persecutions in
Europe, the family emigrated from Germany to the Netherlands,
in Holland, from which country the first emigrants, through Wil-
liam Penn's influence, set sail for America and liberty.
It was in this country (Holland) that the spelling was first
changed, from Gottschall to Gaetschalck, to conform with the
language of Holland. The present spelling in America is God-
shalk.
It will be seen that instead of translating the letters as would
have been proper, the name is really changed.
Originally the name Gottschall, translated into English, meant
"God's Echo," but the present spelling, Godshalk, means God-
shalk — or God's rascal.
The author takes the privilege of suggesting that the younger
members of the family go back to the original spelling of the
name and write their name "Gottschall."
Abram Godshai^k, Jr.
The Family Records
HISTORY OF THE GODSHALK FAMU.Y.
First Generation.
Rev. Jacob Godshalk was born in the village of Gog, districL
of Cleves, Holland, about the year 1670, came to Pennsylvania,
and located in Germantown, about 1699. He was the owner oi"
land there, and a deacon of the Mennonite Church, and became
a minister in 1708.
He removed to Towamencin Twp., now in Montgomery Co.,
in 1714, and purchased a tract of land there, on which he lived
until his death in 1763.
His will, dated in 1760, indicates that he was a man of great
age, as in reference to his occupation he says, "Formerly while I
was able, turner." He had three sons, Godshalk and John, both
of whom were deceased at the time of his will, and Herman, who
was residing with him on the farm in Towamencin Township,
and to whom it was devised. He also had two daughters, Ann,
wife of Peter Gustard (Kuster), and Magdalene, wife of Wil-
liam Nash, both of whom were deceased.
Second Generation.
Godshalk Godshalk, son of Jacob Godshalk, was born in Hol-
land about 1693. and came with his parents to Germantown when
a lad. He was married at Germantown about 1713, to his wife
Eve, maiden name unknown.
In February, 1714, he purchased a tract of land containing 123
acres, in Towamencin Township, adjoining his father's, the pur-
chase being of the same person, and part of the original tract,
both purchases recorded on the same day. On November 22,
1725, he purchased 50 acres adjoining. He died on this farm,
leaving a will dated March 15, 1747- 1748, which was proved
8 Godshalk Family History.
September 26, 1748, the will mentioning his wife Eve and his
fourteen children: Jacob, William, Sycken, Mary, Catharine,
Magarit, Garret, Jancien (Jane) Magadalena, Gertrude, John,
Anna, Eve and Peter.
The will names his brothers-in-law, Peter Kuster and William
Nash, as executors. Thirteen of the children released 173
acres of which their father died seized to their brother Garret
Godshalk, between the years 1765 and 1767. Peter, the youngest
child, was still a minor in 1767.
Third Gknf.ration.
John Godshalk, the eleventh child of Godshalk Godshalk and
Eve Godshalk, was born in Towamencin Township, about 1735 to
1740. He joined in the deed to his brother Garret on May 27,
1767, with Hannah, his wife, and is mentioned as "of the county
of Philadelphia, husbandman." He is also mentioned as a lega-
tee in the joint will of his maiden sisters Catharine and Jane
Godshalk, in 1795. With his wife Hannah, he joined in a deed to
these sisters on April 15, 1771. Nothing further has been dis-
covered in reference to him.
Following a direct line of descendants from Godshalk God-
shalk it appears that John Gottschall, of whose birth and death
and family relations can be found no authentic record but who is
taken or accepted to be the father of Samuel Gottschall from
whom a direct line of descendants can again be traced.
Fourth Generation.
The above Samuel Gotschalk (grandfather of the author), was
born about 1760 and married Mary Gile, daughter of Jacob Gilc,
who was born in Alsace, Germany, in 1742, and came to Penn-
sylvania in 1 75 1 with his father, of the same name.
Jacob Gile married Anna Clymer and in 1763 purchased a farm
in Springfield Township, Bucks Co., Pa., on which he lived until
1768, when he sold it and removed to a farm in New Britain
Township, purchased in 1767.
Here he lived until 1786, when he sold his farm to William
Gottschall and removed to Buckingham Township, Virginia,
Godshalk family History. 9
where he died prior to 1802. He had six children, Mary, who
married Grandfather Samuel Gottschall ; Catharine, who mar-
ried Christian Kratz ; Abraham, John, PhiHp and Margaret. Ab-
raham settled on the farm now occnpied by Jacob Rich, just south
of the borough of Doylestown, just across the Doylestown road
from the farm purchased by his brother-in-law Samuel God-
shalk.
So far as known Samuel Godshalk has two brothers — William
and John.
William Godshalk had three sons — Isaac the bishop, Joseph
and William.
Joseph Godshalk had 5 children — Lydia, Alary, Barbara, Steph-
en and William — Lydia and Mary deceased, while Barbara,
Stephen and William are at present living in and near Doyles-
town.
William Godshalk, Jr., had seven children — Levi, Joseph, Wil-
liam, Anna, Susan, John and Sarah.
Levi, Joseph, Susan and Sarah, dead; and William and Anna^
living in Philadelphia, John unknown.
Isaac, the bishop, left no posterity.
John Godshalk, brother of William, and Grandfather Samuel
Godshalk left a will dated April i, 1814, and probated Aug. i,
1814; on the same date also appears an inventory of his assets
as follows :
It devises to his son John his plantation, he paying into the
estate 1,500 pounds. It names as executors Jacob Godshalk and
John Godshalk without mentioning relationship. The inventory,
dated Aug. i, 1814, mentions "furniture given to daughter
Rachael on her marriage to George Buzzard." Advancements
made to daughter Catharine, Margaret, Jacob, Harmon. John,
Samuel and William.
The settlement shows payments to Rachael, wife of George
Buzzard — 330 pds. is., 8 d., and to Catharine, wife of David
Funk, Mary, wife of Jacob Shutt, Jacob Godshalk, Harmon God-
shalk, John Godshalk, Samuel Godshalk and William Godshalk,
each the sum of 372 pds., 5s., 3d.
10 Ciodshalk Family History..
RECORD OF GRANDFATHER SAMUEL GODSHALK.
Fourth Generation.
Samuel Godshalk, grandfather of the author, was born about
1760, and married ]\Tary Gile.
These are their children :
1. Son Jacob Godshalk, who lived on a farm in Plumstead
Twp., Bucks Co., Pa., about one year, when he and his wife
Elizabeth conveyed this tract to Joseph Overholt, April 6, 1833,
and removed to Ohio.
2. Daughter Agnes, who married David Overholt. These are
their children — Samuel and Abraham Overholt, and Mary Over-
holt, who married David Connard, Anna Overholt, who married
Charles Wilton.
3. Daughter Nancy, who married Peter Fly. These are their
children — Catharine, Samuel, Henry and Anna, all dead, and
Elizabeth Fly, still living.
4. Daughter, Mary. Died single.
5. Son Abraham, father of author, whose record follows :
This Samuel Godshalk married a second wife named Cath-
arine Halderman. The following are their children.
I. Daughter Catharine, who married Henry Walter, Nov.,
1825. Henry Walter was ])orn Jan. 22, 1801. Catharine Walter
was born Oct. 20, 1801. The following are their children:
1. Son John, born Oct. 20, 1830.
2. Son George, born May 12, 1842, in New Britian Township,
Bucks County, Pa. Maria, daughter of Jesse and Mary Hottle
Sampey, and wife of George Walter, was born in Hilltown Town-
ship, Bucks County, Pa., April 4, 1850. Their marriage took
place on the 4th day of April, 1868. The following are the chil-
dren born to George and Maria Walter :
1. Mary Catherine, born April 16, 1871, in New Brittain Town-
ship, Bucks County, Pa.
2. Sallie, born August 18, 1874; she was married to Joseph
Lapp, October 5, 1897.
Godshalk Family History. ii
3. Ella, born November 17, 1877; she was married to Abram
K. Alderfer, January 23, 1898.
4. Allen S., born April 8, 1884.
At the age of 36, George Walter was ordained as deacon in the
Mennonite Church at Line Lexington, Bucks County, Pa., and
died after -29 years of such service, aged 65 years, 8 months and
9 days.
John Walters married Rachael Halderman, Dec. 18, 1857.
Henry Walter served as deacon in the ]\Iennonite Church
about 25 years.
John Walter was called to the ministry May 24, i860.
Deaths.
William Walter died Oct. 2, 1846.
Henry Walter died Oct. 20, 1861.
Rachael Walter died July 30, 1905, aged 65 years, 2 months, 10
days.
John Walter died May 10, 1908, aged -jj years, 6 months, 20
days.
2. Son Samuel Godshalk, who married Sarah Barnitz. These
are their children :
John, Catharine, Samuel. Agnes. Enos, Amy, Jonas, Hannah,
William and Sarah.
3. Daughter Elizabeth, who married a Mr. Barntz, to whom
was born one daughter.
Christian Godshalk was born April 18, 1856. Died April 27,
1 861.
Lydia Godshalk was born May 30, 1854. Died May i, 1861.
FATHER'S FAMILY RECORD.
Abraham Gottschall — Fifth Gexeratiox.
Abraham Gottschall was born near Doylestown, Bucks Co.,
Pa., December 29, 1791. He was united in marriage to his wife
Sarah Gottschall Cnee Shranger) on October 17, 181 5.
12 Godshalk Family History.
Sarah Gottschal! was born at Mount Bethel, Pa., November 27,
1792, and while yet quite youns^ came to live with Uncle Christian
Kratz. Tt was while living with the Kratz family she became ac-
quainted with her future Imsband, Abraham Gottschall.
Four children of the Shrangcr family — John, Sarah, Catha-
rine and Mrs. Heft, remained in the east, while several settled
in the west, and were finally lost track of.
Sarah Gottschall died ^larch 4, 1868, aged 75 years, 3 months
and 7 days.
Abraham Gottschall was ordained a minister of the Mennonitc
Church in 1824, in which capacity he was a faithful servant until
his death, which occurred Aug. 19, 1838, aged 47 years, 8 months,
and 10 days.
During all these 3'ears Al)raham Gottschall and his wife Sarah
lived on the Kratz farm, at which place the following children
were born to them :
1. Son Samuel was born May 17, 181 7.
2. Daughter Catharine was born Nov. 16, 1818.
3. Son Henry was born Mar. 27, 1821.
4. Daughter Mary was born Nov. 15, 1823.
5. Son John was born May 22, 1827.
6. Son Abraham was born Oct. 9, 1832.
7. Son Christian was born May 16, 1835.
FAMILY RECORD OF SAMUEL GODSHALK, SON OF
ABRAHAM GODSHALK.
Samuel Godshalk was born near Doylestown, Bucks county.
Pa., May 17, 1817. At the age of 33 years he was ordained a
minister of the Mennonite Church, which office he filled until his
death, October 20, 1896.
April, 1840, Samuel Godshalk was married to Elizabeth
Meyers, who was born near Deep Run meeting house, Bucks
county, Pa., September 29, 1822, and died April 28, 1858.
Godshalk Family History. 13
Samuel Godshalk's union with his wife Elizabeth was blessed
with the following children:
1. Daughter Sarah was born August 13, 1841.
2. Daughter Anna was born December 2, 1842.
3. Daughter Catharine was born March 10, 1844.
4. Daughter Elizabeth was born January 21, 1846 and died
April 26, 1 86 1.
5. Son Abraham was born December i, 1847.
6. Son Samuel was born January 24, 1850 and died May 6,
1861.
7. Son Henry was born March 31, 1852.
In 1879, some time during the spring season Henry Godshalk
emigrated to Kansas, and while on the way he fell sick and
died May 15, 1879.
During the following winter this fact of one of the family
reposing alone in death, so far removed from the rest of the
family, the father decided to have Henry brought home and
buried among his family.
As a fitting memorial to this sad occurrance Father Samuel
Godshalk wrote a book entitled, "Early Piety," which book is
reproduced elsewhere in this record.
8. Daughter Lydia was born May 30, 1854 and died May i,
186—.
9. Son Christian was born April 18, 1856 and died April 2y,
1861.
Susannah Godshalk (nee Young) second wife of Samuel God-
shalk was born November 5th, 1822, and died August 9, 1895.
To this union no children were born. They were married Octo-
ber 22, 1865.
Samuel Godshalk lived to the ripe old age of 79 years, 5
months and 3 days, and at his death was survived by only one of
his 9 children, Abraham, who died shortly afterward.
FAMILY RECORD OF ABRAHAM GROSS.
Abraham Gross was born in Plumstead Township, Bucks
county. Pa., in the year 1844 (month and date not known), and
14 Godshalk I'amily History.
was united in marriage to Sarah Gross (nee Godshalk) Octo-
ber I, 1865. To this union the following children were born:
1. Son William S., born October 10, 1866.
2. Daughter Catharine, born December 8, 1867.
3. Son Mahlon, born September i, 1873.
4. Son Jacob, born November 9, 1879.
Sarah Godshalk Gross died on ascension day. May 30, 1879,
and was survived by all her children and husband, who at this
writing are still living.
Abraham Gross was married November 24, 1898 to his second
wife, Mary A. Hunsberger, daughter of Abraham Hunsberger
and his wife, Catharine (maiden name Angerry). She was
born in Hilltown Township, Bucks county. Pa., February 19,
i860.
RECORD OF WM. S. GROSS.
William S. Gross, son of Abraham C. Gross and Sarah Gross
(nee Godschalk) was born October 19, 1866, and was married to
Elizabeth W. Myers, daughter of Cornelius H. and his wife
Anna Myers (nee Wismer), January 28, 1893.
Elizabeth W. Gross (nee Myers) was born in Plumstead
Township, Bucks county. Pa., August 7, 1870. These children
were born to this union :
1. Elmer M. was born August 27, 1894.
2. Claude M. was born February 9, 1900.
William S. Gross was ordained a minister of the Mennonite
Church as nearly as known in the year 1899. He died March 6,
1903, and was buried at Deep Run Mennonite Cemetery, Bed-
minster Township, Bucks county. Pa.
Elizabeth W. Gross, widow of William S. Gross, was married
a second time, to William C. Moyer, August 27, 191 1.
William C. Moyer, son of Christian F. Moyer and his wife,
Mary (maiden name Clymer), was born March 5, 1859.
Godshalk Family History. 15
RECORD OF A. W. SHADDINGER.
A. W. Shaddinger, son of Harvey Shaddinger, was born in
Bedminster Township, Bucks county, Pa., August 5, 1866.
Catharine Shaddinger, (mainden name Gross), daughter of
Abraham Gross and his wife Sarah (nee Godshalk), was born
in Pkimstead township, Bucks county, Pa., December 8, 1867.
They were married April 9, 1892. These are their children:
1. Son Arthur S., born April 28, 1894.
2. Son H. Walter, born April 30, 1896.
3. Daughter Ruth E., born June 25, 1899.
4. Son Abraham G., born February 17, 1901.
The above children were all born at Doylestown Township,
Bucks county. Pa.
RECORD OF MAHLON GROSS.
Mahlon Gross, son of Abraham Gross, and his wife, Sarah
(nee Godshalk), was born at Plumstead, Bucks county. Pa., Sep-
tember I, 1873, and was married to Annie Roe, June 6, 1895.
Annie Roe Gross was born in Solibury township, Bucks county,
Pa., April 4, 1862. This marriage was blessed with the follow-
ing children :
• I. Daughter Adela, born February 19, 1896.
2. Son William, born November 14, 1897. Died (same day).
3. Son Paul, born July 9, 1899.
4. Son Wesley, born August 20, 1904.
5. Son James Enos, born November i, 1900.
Jacob Gross, son of Abraham Gross, and his wife Sarah (nee
Godshalk), was born at Plumstead township, Bucks county. Pa..
November 9, 1879, was married to Eliza D. Smith, August 6,
1908. Present location, 205 Washington St., Eugene, Oregon.
i6 Godsholk Family History.
RECORD OF WILLIAM GROSS.
William Gross, son of John Gross and his wife Christi Anna
(nee Godshalk), was born in Plumstead Twp., Bucks Co., Pa.,
March 2, 1839, and was united in marriage to Anna Godshalk,
daughter of Samuel Godshalk and his wife Elizabeth (nee
Myers), Nov. 21, 1863.
Anna Gross (nee Godshalk), was born Dec. 2, 1842, and died
Nov. 19, 1892, aged 49 years, 11 months and 17 days.
The following children were born to this union :
1. Son Samuel, born Oct. 26, 1864, was married to Saloma
Meyers, daughter of Anson Meyers. He died Nov. 18, 1894.
2. A daughter (still born), Dec. 20, 1866.
3. Son William, was born January 26, t868.
4. Son Abraham, was born July 26, 1870.
5. Son John was born July 6, 1873, and died March 24, 1874.
6. Son Jacob, born Aug. 30, 1875, and died May 15, 1876.
7. Daughter Martha, born April 4, 1877, and died February 10,
1878.
8. Daughter Sarah, was born April 4, 1877, and died of con-
sumption at the age of 20 years.
9. Son Harvey, was born Aug. 18, 1883.
SAMUEL GROSS' FAMILY RECORD.
Samuel Gross, son of William Gross and his wife Anna (nee
Godshalk), was born in Plumstead Twp., Bucks Co., Pa., Sep-
tember 26, 1864, and was married to Saloma Myers in September,
1885.
Samuel Gross died November 18, 1894, aged 30 years and 22
days.
The following are the children born to this union : Buried at
Doylestown Mennonite Cemetery.
I. Daughter Anna M., born August 18, 1886, and died Septem-
ber 15, 1887.
Godshalk Family History. 17
2. Daughter Barbara, born September 14, 1891 and died April
24, 1892. Was buried at Doylestown.
Samuel Gross was buried in the Doylestown Cemetery.
Parents name of Saloma Myers are Aaron Meyers and wife
Barbara (nee Rickert).
FAMILY RECORD OF WILLIAM G. GROSS.
William G. Gross, son of William Gross and his wife Anna,
maiden name Godshalk, was born in Plumstead Twp., Bucks Co.,
Pa., Jan. 26, 1868.
Hanna P. Gross, daughter of Isaac G. Overholt and his wife
Elizabeth, maiden name Proctor, was born in Hilltown Twp..
Bucks Co., Pa., Sept. 10, 1870. They were united in marriage
October 25, 1890.
This union was blessed with the following children, all born in
the township of Bedminster, Bucks Co., Pa., but one. Daughter
Edna, who was born in Buckingham Twp., Bucks Co., Pa. :
1. Daughter Clara, born August 26, 1891, and was married to
Henry A. Bishop, December 31, 1910.
2. Daughter Mary, born February 5, 1895.
3. Daughter Martha, born November 27, 1898.
4. Son Walter, born November 25, 1899.
5. Daughter Hannah, born June 24, 1901.
6. Daughter Edna, born May 8, 1903.
7. Son Clayton, born September 25, 1905.
8. Daughter Emma, born February 12, 1907.
9. Daughter Laura, born April 9, 1908, and died February 13,
1910, aged I year, 10 months and 4 days.
RECORD OF ABRAHAM G. GROSS.
Abraham G. Gross, son of William Gross and his wife Anna
(nee Godshalk), was born in Plumstead Twp., Bucks Co., Pa.,
July 25, 1870, and was married Feb. 23, 1893, to Sallie A. Lapp,
i8 Godshalk Family History.
who was born in New Britain Twp., Bucks Co., Pa., Aug. lo,
1870. Parents, Joseph W. Lapp and Hannah Lapp (nee Landis).
The following children were born to this union, all in Plum-
stead Twp. :
1. Daughter Nora L., born February 17, 1894.
2. Daughter Hannah L., born September 6, 1895.
3. Son Phares L., born December 6, 1898.
4. Daughter Edith L., born June 30, 1900.
5. Son Joseph L., born June 12, 1904.
6. Daughter Priscilla L., born December 4, 1905.
7. Son Hiram L., born October 13, 1907.
8. Son William L., born March 27, 1910. Died April i, 1910.
aged 5 days. Was buried in Doylestown Mennonite Cemetery.
RECORD OF PETER DETWEILER.
Peter Detweiler was born July 21, 1844. Catharine Detweiler
(nee Godshalk), daughter of Samuel Godshalk and his wife Eliz-
abeth, maiden name Meyers, was born March 10. 1844. They
were married 1878.
The following children were born to this union :
1. Samuel G., born December i, 1869.
2. John, born July 20, 1871.
3. Reuben G., born December 2, 1872.
4. Mary G., born January 27, 1874.
5. Sarah G., born January i, 1877.
6. Susanna G., born March 21, 1878.
7. Elizabeth G., born July 27, 1880.
8. Jacob G., born January 12, 1882.
The above children were all born in Bedminster Twp.. Bucks
Co., Pa.
Son John Detweiler died Feb. 13. 1872, aged 6 months and 24
days.
Catharine Detweiler, wife of Peter Detweiler, died Tan. 9, 1894,
aged 49 years, 9 months and 29 days.
Peter Detweiler died March 7, 1896, aged 51 years, 7 months
and 16 days.
Godshalk Family History. jg
SAMUEL G. DETWEILER'S RECORD.
Samuel G. Detweiler, son of Peter Detvveiler and his wife
Catharine (nee Godshalk) was born Dec. i, 1869, and his wife
Rachael M., was born Oct. 24, 1872. They were married Jan.
9, 1892.
The following are their children, all born in Bedminster Twp.,
Bucks Co., Pa. :
1. Daughter Ida M., born November 14, 1892.
2. Daughter Carrie M., born September 14, 1894.
3. Daughter Rachael M., born October 29, 1896.
4. Son Francis M., born August 8, 1899.
5. Son, Monroe M., born April 6, 1902.
6. Son Wilmer M., born December i, 1905.
7. Daughter Mabel M., born July 15, 1908.
8. Son Harold M., born April 29, 191 1, and died August 17,
191 1, aged 3 months and 19 days.
Parents names of Rachael M. Detweiler were Francis F.
Meyers and Rachael Meyers, (maiden name Meyers).
REUBEN DETWEILER'S RECORD.
Reuben G. Detweiler, son of Peter Detweiler and his wife
Catharine (nee Godshalk), was born in Bedminster Twp., Bucks
Co., Pa., Dec. 2, 1872.
Emma J. Detweiler, maiden name Dimming, wife of Reuben G.
Detweiler, was born in Hilltown Twp., Bucks Co., Pa., October
28, 1871.
They were united in marriage April 2, 1892. Children born
are:
1. Daughter Elsie Mae, born October 31, 1892.
2. Son Willis, born April 3, 1903.
Parents of Emma J. Detweiler, (nee Dimming), were Reuben
Dimming; mother's name, Sallie Dimming, (maiden name Alt-
house) .
20 Godshalk Family History.
RECORD OF FRANK SHELLY.
Franklin L. Shelly was bom in Plumstead Twp., Bucks Co.,
Pa., Feb. 7, 1870, and was married to Mary G. Detweilcr, Jan.
12, 1895.
Mary G. Detweilcr, daughter of Peter Detwciler and his wife
Catharine, ( nee Godshalk), was born June 27, 1874.
The children are :
1. Son Arthur D., born October 11, 1895.
2. Son Samuel D., born March 31, 1898.
3. Daughter Clara D., born May 26, 1902.
4. Daughter Florence, born June 29, 191 1.
Parents name, Samuel Shelly and wife Katie (maiden name
Leatherman).
RECORD OF CORNELIUS MEYERS.
Cornelius W. Meyers, son of Cornelius Meyers, Sr., and his
wife Annie (maiden name Wismer), was born in Bedminster
Twp., Bucks Co., Pa., May 3, 1876.
Sarah G. Meyers, (maiden name Detweilcr, daughter of Peter
Detweilcr and his wife Catharine, (nee Godshalk), was born m
Bedminster Twp., Bucks Co., Pa., Jan. i, 1877.
They were united in marriage Feb. 26, 1898, to which union
the following children were born :
1. Son Howard D., born April zy, 1904.
2. Son C. Russel, born October 28, 1905.
RECORD OF WILLIAM RUSH.
W^illiam M. Rush, son of William H. Rush and his wife Anna,
(maiden name Meyer), was born in Bedminster Twp., Bucks Co.,
Pa., Nov. 3, 1878.
Susanna Rush, (maiden name Detweilcr), daughter of Peter
Detweilcr and his wife Catharine, (nee Godshalk), was born in
Godshalk Famih History
21
Bedminster Twp., Bucks Co., Pa., March 21, 1878. Tliey were
married Dec. 10, 1898.
The following are their children, all born in Plumstead Twp.,
Bucks Co., Pa. :
1. Son Walter D., born May 26, 1899.
2. Daughter Carrie D., born May 7, 1908.
3. Son Clarence D., born May r, 1910, and died Oct. 12, 1910.
RECORD OF JOSEPH H. BAUM.
Joseph H. Baum, son of William Baum and his wife Alaria,
(maiden name Hunsicker), was born in Bedminster Twp., Bucks
Co., Pa., May 7, 1877.
Elizabeth Baum, (nee Detweiler), daughter of Peter Detweiler
and his wife Catharine, (maiden name Godshalk), was born in
Bedminster Twp., Bucks Co., Pa., July 27, 1880.
They were united in marriage Dec. i, 19CX), which union was
blessed with the following children, both born in Bedminster
Twp., Bucks Co., Pa.
1. Son William D., born September 18, 190T.
2. Son Raymond D., born October 17, 1908.
RECORD OF JACOB DETWEILER.
Jacob G. Detweiler, son of Peter Detweiler and his wife Cath-
arine (maiden name Godshalk), was born in Bedminster Twp.,
Bucks Co., Pa., Jan. 12, 1882, and was united in marriage to
E. Laura Hendricks, Oct. 9, 1907, by the Rev. B. F. Luckinbill,
of Souderton, Pa.
E. Laura Detweiler, (maiden name Hendricks), was born in
Upper Salford Twp., Montgomery Co., Pa., Feb. 23, 1885.
This union was blessed with two children, both born at Sou-
derton, Pa.
1. Son Claude H., born May 13, 1908.
2. Son Norman H., born July 16, 1909.
22 Godshalk family History.
RECORD OF AF3RAHAM GODSHALK.
Abraham M. Godshalk, son of Samuel Godshalk and his wife
Elizabeth, (maiden name Myers), was born at Deep Run, Bed-
minster Twp., Bucks Co., Pa., Dec. i, 1847.
Elizabeth Godshalk (nee Yodcr), wife of Abraham Godshalk,
was born Nov. 2, 1851.
They were united in marriage May 11, 1873. Parents, Abra-
ham Yoder and Susanna Yodcr.
One son was born to them :
Samuel Y. Godshalk, born at Deep Run, Bcdminster Twp.,
Bucks Co., Jan. 22, 1876.
RECORD OF SAMUEL Y. GODSHALK.
Samuel Y. Godshalk, son of Abraham Godshalk and his wife
Elizabeth (nee Yoder), was born at Deep Run, Bcdminster Twp.,
Bucks Co., Pa., Jan. 22, 1876.
Sophie Godshalk, (maiden name ^Toyer), wife of Samuel Y.
Godshalk, was l)orn in Plumstead Twp., Bucks Co., Pa., April
29, 1880. Parents, Cornelius Moyer and Annie Moyer (nee
Wismer).
They were united in marriage Dec. 22, 1900. Children born
are:
1. Daughter Elsie AL, born May 14, 1907.
2. Son Granvil M., born December C, 1909.
Both children were born at Deep Run, Bcdminster Twp., Bucks
Co., Pa.
RECORD OF ABRAHAM LAPP.
Abraham Lapp was born in New Britain Twp., Bucks Co.,
Pa., Sept. 20, 1807.
Catharine Lapp, (nee Godshalk), wife of Abraham Lapp, was
born on the Kratz farm near Doylestown, Bucks Co., Pa., Nov.
16, 1818.
Godshalk Family History. 23
They were married in the year 1839.
To them were born the following children :
1. Son Tobias, born November 23, 1840.
2. Daughter Sarah Ann, born April 29, 1845.
Abraham Lapp died April 26, 1889, and was buried in Line
Lexington Mennonite Cemetery.
Catharine Lapp, (nee Godshalk), wife of Abraham Lapp, died
May 26, 1847, and was also buried in Line Lexington Mennonite
Cemetery, aged 28 years, 6 months and 10 days.
Anna Lapp, (maiden name Meyers), second wife of Abraham
Lapp, died June 27, 1891, in the 82d year of her age.
The author's recollection of Abraham Lapp is that he was a
kind husband and father, devoted to his Bible and church, often
reading his Bible audibly in the German language, to which I
used to sit and listen with great delight.
By occupation he was a weaver and wove beautiful bed-spreads,
many of which are still kept as heirlooms among the different
families.
He was a man of good repute and high standing in his com-
munity.
RECORD OF TOBL\S LAPP.
Tobias Lapp, son of Abraham Lapp and his wife Catharine
(nee Godshalk), was born in New Britain Twp., Bucks Co., Pa.,
Nov. 23, 1840.
Elizabeth Lapp, (maiden name Detweiler), wife of Tobias
Lapp, was born Nov. 2, 1845.
Parents name, Henry Detweiler and wife, Catharine, (nee
Histand).
They were married April 21, 1866, and were blessed with the
following children :
1. Daughter Sarah Catharine, born May 3, 1867.
2. Daughter Mary Ellen, born May 10, 1868.
3. Son William D., born July 28, 1871.
24 Godsha!k Faniily History.
4. Daughter Martha, born June 24, 1874.
5. Daughter Annetta, born A [arch 5, 1878.
Sarah Catharine Lapp died Aug. 7. 1867. aged 3 months and
4 days.
Tobias Lapp died A'lay 29. 1880, aged 39 years, 6 months and
6 days.
EHzabeth Lapp, (nee Detweiler), wife of Tobias Lapp, died
Tune 4, 1892, aged 46 years. 7 montlis and 2 days.
RECORD OF HARRY C. ROSEXP.F.RGER.
Harvey C. Rosenberger was l)orn in I lilUown Twp., Bucks Co.,
Pa.. Aug. 8, 1864.
Mary Ellen, (maiden name Lapp), daughter of Tobias Lapp
and his wife EHzabetli. (nee Detweiler). was l)orn at Line Lex-
ington, Bucks Co., Pa., May 10. 1868.
No record of their marriage is given.
The following are their children :
1. Son Willard. born November 27. 1889.
2. Son Linford, born January 3. 1891.
3. Son Harvey, born June 2, 1893.
4. Son Clarence, born September 17, 1894.
5. Daughter Myra. born June 29. 1897.
6. Daughter Floyd, born September 12, 1900.
7. Daughter Anna, Ijorn December 3, 1902.
8. Daughter Pearl, born July 5, 1905.
9. Son Frank, born January 10, 1907.
10. Son William. l)orn June 10, 1910.
Willard Rosenberger was born in New Britain Twp., and all
the remaining children were born in Hilltown Twp., Bucks Co.,
Pa.
Willard Rosenberger died ^Nfarch 30. 1890. aged 4 months
and 3 days.
Godshalk Family Historw 25
RECORD OF LEVI C. ROSENBERGER.
Levi C. Rosenbergcr, son of John II. Rosenberger, and his
wife Anna, (nee Clemmer), was born in Hatfield Twp., Mont-
gomery Co., Pa., April 30, 1873.
Martha Rosenberger, (maiden name Lapp), daughter of To-
bias Lapp and his wife Elizabeth, (nee Detweiler), was born in
Hilltown Twp., Bucks Co., Pa., June 24, 1874.
They were united in marriage at Lansdale, Montgomery Co.,
Pa., Dec. 8, 1894, by the Rev. H. F. Seiple, pastor of St. Peter's
Reformed Church.
These are their children :
1. Son Claude L., born March 26, 1896.
2. Son Roscoe L., born July 5, 1898.
These two sons were born at Lansdale, Montgomery Co., Pa.
3. Daughter Elva Gladys L., born November 11, 1902, at New
Britain, Bucks Co., Pa.
4. Son John Paul L., born April 3, 1906.
5. Daughter Sarah Kathryn L., born November 3, 1910.
The last two being born at Colmer, Montgomery Co., Pa.,
while their parents was living there, the father, Levi C. Rosen-
berger, being station-agent for the railroad company.
RECORD OF CHARLES A. KLINE.
Charles A. Kline was born in Plilltown Twp., Bucks Co., Pa.,
August 22, 1874.
Annetta Kline, (maiden name Lapp), daughter of Tobias Lapp
and his wife Elizabeth, (nee Detweiler), was born at Line Lex-
ington, Bucks Co., Pa.
They were married at Lansdale, Pa., Feb. 27, 1897.
The following children were born to them at Lansdale, Pa.
1. Son Willard L., born August 24, 1898.
2. Daughter Helen M., born January 23, 1900.
3. Daughter Lucy A., born December 24, 1904.
26 Godshalk Family History.
RECORD OF JOSEPH L. KULP.
Joseph L. Kulp was born in P>edminster Tvvp., Bucks Co., Pa..
July 3, 1846.
Sarah Ann Kulp, (maiden name Lapp), daughter of Abraham
Lapp and his wife Catharine, (nee Godshalk), was born in New
Britain, Bucks Co., Pa., April 29, 1845.
They were married Nov. 25, 1871.
These children were born to their union :
1. Son Isaac L.. l)orn April 11, 1875.
2. Daughter Ella L., born September 13, 1878.
Both were born in Bcdminster Twp., Bucks Co., Pa.
RECORD OF ISAAC S. KULP.
Isaac S. Kulp, son of Joseph L. Kulp, and his wife Sarah Ann,
(nee Lapp), was born in Bedminster Twp., Bucks Co., Pa., April
II, 1873.
Ester M. Kulp, (maiden name Bewighouse), daughter of John
B. Bewighouse, and his wife Minerva S., (maiden name Myers),
was born in Plumstead Twp., Bucks Co., Pa., July 3, 1878.
They were married on Dec. 28, 1895, by Rev. R. B. Lynch, of
Dublin, Bucks Co., Pa.
These are their children :
1. Son Harvey B., born November 20, 1896.
2. Son Joseph B., born June 24, 1898.
3. Daughter Sallie B., born February 21, 1900.
4. Daughter Minerva, born and died Sept. 18, 1902, aged 4
hours.
5. Daughter Alma, born ]March 21, 1904.
Above children were all born in Plumstead Twp., Bucks Co.,
Pa.
Godshalk Family History. 27
RECORD OF ABRAHAM K. KULP.
Abraham K. Kulp, son of John H. Kulp and his wife Cath-
arine, (nee Kulp), was born in Bedminster Twp., Bucks Co., Pa.,
May 19, 1871.
Ella E. Kulp, (maiden name Kulp), daughter of Joseph L.
Kulp and his wife Sarah Ann (nee Lapp), was born in Bedmin-
ster Twp., Bucks Co., Pa., Sept. 13, 1878.
They were married Jan. 18, 1902.
These are their chilren all born in Bedminster Twp., Bucks Co.,
Pa.
1. Daughter Irene K., born September 11, 1903.
2. Son John Harvey, born January 10, 1907. Died Dec. 29,
1907, aged II months and 19 days.
3. Son Walter K., born August 31, 1910.
RECORD OF HENRY GODSHALK.
Henry Godshalk, son of Abraham Godshalk and his wife Sarah
Godshalk, (nee Shranger), was born near Doylestown, Bucks
Co., Pa., March 27, 1821.
Anna Godshalk, (nee Gross), was born in Plumstead Twp.,
Bucks Co., Pa., Jan. 30, 1826.
They were married January 2, 1851.
To this union only one daughter was born. Daughter Mary,
born in New Britain Twp., Bucks Co., Pa., Sept. 14, 1852.
Henry Godshalk died April 13, 1876, aged 55 years and 15 days,
and was buried in Doylestown Mennonite Cemetery, April 17,
1876.
Anna Godshalk died Dec. 7, 1904, aged 78 years, 10 months and
7 days, and was buried in Doylestown Mennonite Cemetery, Dec.
13, 1904.
28 Codshalk Family History.
RECORD OF ABRAHAM ROSENBKRGER.
Abraham Rosenbcrgcr was horn in llilltown Twp., Ijucks Co.,
Pa.. March 27, 1S53.
Mary Roscnl-tergcr. (nee Godshalk). dani^htor of 1 lenry God-
shalk and his wife Anna. ( inaiflen name Gross), was born in
Xew Britain Twp.. Bncks Co.. J'a.. Sept. 14, 1852.
They were united in marriage Jan. 10, 1H80.
The following are tlu-ir children :
1. Son Isaac G., born December 20, 18S0.
2. Daughter Anna G.. born September 19, 1882.
3. Daughter Mary Emma, born Xovember 2. 1882.
4. Son Edward G.. born .\pril 6. 1888. Died Dec. 28, 1888.
aged 8 months and 22 days. Interment in B.looming Glen Men-
nonite Cemetery.
5. Daughter Martha G.. born April 2^, 1890.
6. Son, Henry G.. born March 22, 1804.
Above children were all born in llilltown Twp., Bucks Co., Pa.
RECORD 01* ISAAC G. ROSENBERGER.
Isaac G. Rosenberger, son of Abraham Rosenberger and his
wife Mary, (nee Godshalk). was born in Hilltown Twp., Bucks
Co., Pa., Dec. 20, 1880.
Laura Rosenberger, (nee Keller), daughter of Oliver Keller
and his wife Anna, (maiden name Gile), was born in New Brit-
ain Twp., Bucks Co., Pa., Sept. 18, 1884.
Isaac G. Rosenberger was united in marriage to Laura Pleller,
of New Britain Twp.. Bucks Co., Pa., Nov. 21, 1903, which union
was blessed with these children :
1. Son Alvin, born June 8, 1904.
2. Daughter Marian, born February 22, 1906.
Son Alvin w^as born in Hilltown Twp., and Daughter Marian
was born at Dublin, Bucks Co., Pa.
Godshalk Family History. 29
RECORD OF SAMUEL O. LANDIS.
Samuel O. Landis was born in New Britain Twp., Bucks Co.,
Pa., May 12, 1883. Father's name, Issac Landis and wife Eliza-
beth, (nee Overholt).
Anna Landis, (maiden name Rosenberger), daughter of Abra-
ham Rosenberger and his wife Mary, (nee Godshalk), was born
in Hilltown Twp., Bucks Co., Pa., Sept. 19, 1882.
They were married Jan. 7, 1906, to which union was born only
one son — Paul, born in New Britain Twp., Bucks Co., Pa., Dec.
25, 1906.
RECORD OF JOHN GODSHALt
v.
John Godshalk, son of Abraham Godshalk and his wife Sarah,
(nee Shranger), was born near Doylestown, Bucks Co., Pa., May
22, 1827.
Mary Gross, daughter of Rev. John Gross was born in Plum-
stead Twp., Bucks Co., Pa. Died July 15, 1877, aged 44 years,
7 months and 17 days.
They were married April 8, 1852.
These are their children :
1. Daughter Sarah, born June 29, 1863.
2. Son Abraham, born November 16, 1855.
3. Daughter Christianna, born January 3, 1858. Died Aug. 16,
1861.
4. Son William, born March 15, i860. Died June 27, 1898.
5. Daughter Anna, born April 6, 1863.
The above children were born in Plumstead Twp., Bucks Co.,
Pa.
6. Mary Etnma, born Sept 26, 1865. Died Oct. 31, 1905.
7. Daughter Laura, born Jan. 6, 1868. Died July 12, 1876.
8. Daughter Amanda, born March 15, 1870. Died Dec. 16,
1897.
9. Daughter Ella, born Sept. 23. 1874. Died April 16, 1892.
10. Son John, born June 15. 1877 (still born).
30 Godshalk Family History.
John Godshalk was married a second time, to Annie Bergey,
Jan. 23, 1879. These are the children by the second marriag^e:
1. Son Samuel, born February 25, 1880. Died Aug. 7, 1881.
2. Son I.saiah, born May 29, 1881. Died June 9. 1892.
3. Son Isaac, born October 2^, 1892. Died July 24, 1895.
4. Son Jacob, born March 24, 1894. Died August 16, 1895.
5. Son Daniel, born January i, 1886.
6. Son Harv'ey, born Sept. 19, 1887. Died Dec. 8, iSi)/.
All the children excepting the first five were born in Doyles-
town Township, Bucks Co., Pa.
Anna Bergey Godshalk, second wife of John Godshalk, died
June 16, 1 89 1, aged 49 years, i month and 25 days.
John Godshalk died May 5, 1905, aged 78 years and 17 days.
RECORD OF JOSEPH LAPP.
Joseph Lapp was born in Bedminster Twp., Bucks Co., Pa.,
Jan. 16, 1855, and was united in marriage to Sarah Godshalk,
Dec. 8, 1877.
Sarah Lapp, (maiden name Godshalk), daughter of John God-
shalk and his wife Mary, (nee Gross), was born in Plumstead,
Bucks Co., Pa., June 29, 1853.
Only one daughter was born to this union — Delwyn, born Sept.
19, 1883. Died Sept. 20, 1883, aged 25 hours. Place of birth,
Doylestown Twp., Bucks Co., Pa.
RECORD OF ABRAHAM GODSHALK.
Abraham Godshalk, son of John Godshalk and his wife Mary,
(nee Gross), was born in Plumstead Twp., Bucks Co.. Pa., Nov.
)6, 1855, and was married to Sarah Ann Barnes, daughter of
John and Elizabeth Barnes, Nov. i, 1904, by Samuel A. Bridges
Stopp.
Sarah Ann Barnes was born in New Britain Twp., Bucks Co.,
Pa., Dec. 18, 1 86 1.
Godshalk Family History. 31
RECORD OF DANIEL ROvSENBERGER.
Daniel Rosenberger was born in Bedminster Twp., Bucks Co.,
Pa., Dec. 23, 1858.
Anna Rosenberger, (maiden name Godshalk), daughter of
John Godshalk and his wife Mary, (nee Gross), was born April
6, 1863.
They were married Dec. 8, 1883.
These are their children :
1. Daughter Ella G., born January 20, 1887.
2. Son Wilmer G., born November 15, 1889.
3. Daughter Fanny G., born February 5, 1892.
4. Son Oscar G., born June 13, 1894.
5. Son Jacob G., born April 9, 1904.
RECORD OF HARVEY L. SHELLY.
Harvey L. Shelly, son of Samuel Shelly and his wife Catha-
rine (nee Leatherman), was born in Bedminster Twp., Bucks
Co., Pa., March i, 1865.
Mary Emma Shelly (maiden name Godshalk), daughter of
John Godshalk and his wife (nee Gross), was born in Doyles-
town Twp., Bucks Co., Pa., Sept. 26, 1865.
They were married Dec. 18, 1886. These are their children :
1. Son Walter G., born Dec. 22, 1887.
2. (Still born), Sept. 24, 1904.
3. Daughter Florence G., Oct. 17, 1905.
Mary Emma Shelly died Oct. 31, 1905, aged 40 years, i month
and 5 days.
RECORD OF WALTER SHELLY.
Walter Shelly, son of Harvey L. Shelly and his wife Mary
Emma (nee Godshalk), was born in Plumstead Twp., Bucks Co.,
Pa., December 22, 1887.
32 Codshiilk family History.
Anna Shelly, daughter of Oliver Bergcy and his wife Esther
maiden name Detweiler, was born in Doylestown Twp., Bucks
Co., Pa., Aug. 19, 1889.
RECORD OF WILLIAM G. GODSHALK.
William G. Godshalk, son of John Godshalk and his wife
Mary (nee Gross), was horn in Plumstead Twp.. Bucks Co., Pa.,
May 15, i860.
Sallie L. Godshalk, daughter of Henry Shelly and his wife
Mary (maiden name Leatherman), was born in Plumstead Twp.,
Bucks Co., Pa., Mar. 5, 1865. They were married Sept. 20, 1884.
These are their children, all born in Doylestown Twp., Bucks
Co., Pa.
1. Daughter Mary S., born April 29. 1886, died Feb. 7, 1899,
aged 12 years, 9 months, and 28 days. Buried in Doylestown
Mennonite Cemetery.
2. Daughter Bertha, born Aug. 7, 1887.
3. Son Charles Matthews, born Oct. 23, 1889.
4. Son John Henry, born Sept. 6, 1891.
5. Son Horace S., born May 8, 1894.
6. Son Paul S., born March 24, 1897. Died May i, 1898, aged
I year, i month and 25 days. Buried in Doylestown Mennonite
Cemetery.
William G. Godshalk died June 27, 1898, aged 38 years, i
month and 2 days. Interment in Doylestown ^Mennonite Cem-
etery.
RECORD OF TOHX C. MEYERS.
John C. Meyers, son of Peter ]\Ieyers and his wife Laura
(maiden name Charles), was born in Bedminster Twp., Bucks
Co., Pa., April 28, 1884.
Bertha S. Meyers (maiden name Godshalk), daughter of Wil-
liam G. Godshalk and his wife Sallie Tnee Shelly), was born in
Godshalk Family History. 33
Doylestown Twp., Bucks Co., Pa., Aug. 7, 1887. They were mar-
ried Oct. 17, 1906. These are their children.
1, Son Paul G., born April 2, 1908.
2. Son Charles G., born April 16, 1910.
Both sons were born in New Brittain Twp., Bucks Co., Pa.
RECORD OF DANIEL B. GODSHALK.
Daniel B. Godshalk, son of John Godshalk and his wife Annie
(nee Bergey), was born in Do3destown Twp., Bucks Co., Pa.,
Jan I, 1886.
Edith Ruby Godshalk (maiden name Robbins), daughter of
Samuel Robbins and his wife Sarah, was born at Lake Geneva,
Wisconsin, Jan. 5, 1888.
They were married Nov. 16, 1909.
RECORD OF ABRAHAM GODSHALK— SIXTH GENERA-
TION.
Abraham Godshalk, Jr., son of Abraham Gottshall and his wife
(nee Shranger), was born near Doylestown, Bucks Co., Pa., Oct.
9, 1832.
Lucetta Godshalk (maiden name Ream), was born in Reams-
town, Lancaster Co., Pa., Aug. 12, 1835.
Abraham Godshalk and Lucetta Ream were joined together in
holy matrimony Sept. 12, 1861.
These are their children :
1. Son William Rosecrans, was born in Reamstown, Lancas-
ter Co., Pa., Feb. 3, 1864.
2. Daughter Anna Laura, born in Reamstown, Lancaster Co.,
Pa., J\larch 3, 1867.
3. Daughter Ida May, born in Reamstown, Lancaster Co., Pa.,
June 6, 1871.
Amelia Sheets Godshalk, second wife of Abraham, and daugh-
ter of Abraham Sheets and his wife Polly (nee Hoffert), was
born at Mohns Hill, Berks Co., Pa., Jan. 23, 1840.
34 Godslialk Fa))iily History.
Abraham Godslialk and Amelia v^heets were united in holy
matrimon}' Sept. t8. 1875.
These are the children by the second marriage:
1. Daughter Eva Mabel, born April 27, 1878.
2. Son Harry Garfield, born Nov. 26, 1880.
IjOth these children were born at Mohnton. P.erks Co., Pa.
Roger Tlobert Gelsinger, son of Pierce Gelsinger, was born in
the home of his grandfather. Abraham Godslialk, August 28,
1896. He lived with his grandparents until the death of the
grandmother, Amelia Godshalk, when he went to live with his
mother.
Lucetta Godshalk died Xov. 6, 1874, aged 39 years, 2 months
and 24 days. Buried in Mohnton cemetery.
Ida May Godshalk died Aug. 19, 1889, aged 18 years, 2 months
and 13 days. Buried in Mohnton cemeter\'.
Amelia Sheets Godshalk. second wife of /Nbraham Godshalk,
died Nov. 28, 1909, aged 69 years, 10 months and 5 days. Buried
in Mohnton cemetery.
RECORD OF WILLIAM ROSECRANS GODSHALK.
William Rosecrans Godshalk, son of Abraham Godshalk and
his wife Lucetta (maiden name Ream), was born at Reamstown,
Lancaster Co., Pa., Feb. 3, 1864.
Harletta Susanna Godshalk (nee Moyer), daughter of Har-
man Moyer and his wife (maiden name Fisher), was born at
Fritstown, Berks Co., Pa., Jan. 20, 1871.
They were married May 12, 1888. These are their children:
1. Daughter Jennie Winona, born Oct. 9, 1888.
2. Daughter Winifred Pocahontas, born April 17, 1890.
(These two children were born at Mohnton, Berks Co., Pa.)
3. Son George Washington, born June 15, 1891.
4. Daughter Ida May Flower, born Dec. i, 1892.
(The latter two children were born at Mohns Hill, Berks Co.,
Pa.)
William Rosecrans Godshalk died Oct. 9, 1893, aged 29 years,
8 months and 6 days. Buried in Mohnton cemetery.
Godshalk Family History. 35
RECORD OF GEO. W. FOREMAN.
Geo. W. Foreman was born at Seyfert's Station, Pa., Nov.
18, 1885.
Jennie W. Foreman (nee Godshalk), daughter of William
Rosecrans Godshalk and his wife Harletta Susanna (maiden
name Moyer), was born at Mohnton, Berks Co., Pa., Oct. 9,
1888. Married Oct. 31, 1908.
This union is blessed with one daughter, Dorothy Viola, born
at Reading, Pa., March 24, 1909.
RECORD OF GEORGE WASHINGTON GODSHALK.
George Washington Godshalk, son of William Rosecrans God-
shalk and his wife Harletta Susanna (nee Moyer), was born at
Mohns Hill, Berks Co., Pa., June 15, 1891.
Bessie D. Godshalk (maiden name Fitterling), daughter of
John Fitterling and his wife Mary (nee Hartman), was born at
Mohnton, Pa., Dec. 29, 1887.
They were married at Wilmington, Del., Jan. 29, 1910, by the
Rev. G. W. Klein. To them was born one daughter, Ethel May,
at Mohnton, Pa., May 18, 191 1.
RECORD OF WILLIAM G. RUTH.
William G. Ruth, son of Isaac Ruth, and his wife Rosa (nee
Griner), was born in Conestoga Twp., Lancaster Co., Pa., Aug.
22, 1865, was baptized in his infancy (1866) by Rev. A. Pauli.
Anna Laura Ruth (maiden name Godshalk), daughter of Ab-
raham Godshalk and his wife Lucetta (nee Ream), was born at
Reamstown, Lancaster Co., Pa., Mar. 3, 1867, baptized Feb. 10,
1887, by Rev. M. L. Fritch.
William G. Ruth and Anna Laura were married June 20, 1885.
These are their children, all born at Mohns Hill, Berks Co.,
Pa.:
36 Godshalk Family History.
1. Son Charles G., born June 9, 1886. Baptized Feb. 10, 1887,
by Rev. i\I. L. Fritch (sponsor, Charles Hatt).
2. Son Claude Isaac, born Dec. 12, 1893, baptized Dec. 16,
1894, by the Rev. J. V. George (sponsors, parents).
3. Esther Lucetta, born Oct. 30, 1897. baptized in her infancy
by the Rev. IT. J. Gleck (sponsors, parents).
RECORD OF CHARLES G. RUTH.
Charles G. Ruth, son of William G. Ruth and his wife Anna
Laura (maiden name Godshalk), was born at Mohns Hill, Berks
Co., Pa., June 9, 1886.
Carrie May Ruth (maiden name Reed), daughter of William
Reed and his wife Anna (nee Yoh), was born at Reading, Berks
Co., Pa., Oct. 24, 1889.
They were married Dec. 24, 1908.
RECORD OF JAMES WILLL^M HARTING.
James William Harting, son of Abraham Harting and his wife
was born in Spring Twp.. Bucks
Co., Pa., Jan. 11, 1877.
Eva Mabel Harting, (maiden name Godshalk), daughter of
Abraham Godshalk and his wife .Amelia, (nee Sheets), was born
at Mohnton, April 27, 1878.
They were united in marriage April 12, 1902.
These are their children, all born at Mohnton, Berks Co., Pa.:
1. Son James Abraham, born Nov. 14, 1902.
2. Son Clair Ivan, born August 7, 1904.
3. Daughter Amy Pruella, born January 5, 1907.
4. Son Floyd Eugene, born February 2, 1909.
5. Son Charles Tidgar, born December i, 1910.
Godshalk Family History. 37
RECORD OF CHRISTIAN GODSHALK.
Christian Godshalk, son of Abraham Gottschall and his wife
Sarah, (maiden name Shranger), was born in Doylestown Twp.,
Bucks Co., Pa., May 16, 1835.
Eliza Godshalk (first wife of Christian Godshalk), daughter of
Abraham Halderman and his wife Mary, (maiden name Tyson),
was born in Plumstead Twp., Bucks Co., Pa., January 5, 1836.
They were married at Philadelphia, Pa., by the Rev. N. Gehr,
pastor of German Reformed Church, October 9, 1858.
There are their children :
1. Son Isaiah H., born December 17, 1859.
2. Daughter Mary Ann, born May 3, 1862.
3. Son Abraham, born October 4, 1864.
These three children were born in Plumstead Twp., Bucks Co.,
Pa.
4. Son Harvey S., born April 10, 1870.
5. Son Irwin S.. born April 22, 1873.
6. Son Henry W., born December 12, 1875.
These three last sons were born in New Britain Twp., Bucks
Co., Pa.
Annie Moyer Godshalk (second wife of Christian Godshalk),
(maiden name Shoemaker), daughter of Jonas Shoemaker and
his wife Cardine, (nee Reifsnyder), was born in Upper Salford
Twp., Montgomery Co., Pa., April 30, 1844.
They were married at Sunnytown, Montgomery Co., Pa.,
March 25, 1883, by the Rev. W. B. Fox. pastor of Luthern
Church.
Deaths.
Irvin S. Godshalk died Nov. 19, 1873, aged 6 mos. and 27 days.
Eliza Godshalk died July 18, 1880, aged 44 years, 6 months
and 17 days.
Henry W. Godshalk died Dec. 26, 1895, aged 20 years and 14
days.
38 Godslialk Family History.
Anna Godshalk died April i, 1910, aged 65 years, 11 months
and I day.
Christian Godshalk died June 30, 191 1, aged 76 years, i month
and 14 days.
RECORD OF ISAIAH H. GODSHALK.
Isaiah H. Godshalk, son of Christian Godshalk and his wife
Eliza, (maiden name Halderman), was born in Plumstead Twp.,
Bucks Co., Pa., Dec. 17, 1859.
Anna M. Godshalk, daughter of Henry Gross and his wife
Mary, (maiden name Funk), was born in Doylestown Twp.,
Bucks Co., Pa., March 5, 1861.
They were married January 3, 1885.
These are their children :
1. Daughter Blanche, born March 26, 1889.
2. Son Russell, born October 8, 1896, and died Feb. 16, 1897,
aged 4 months and 8 days.
3. Son Henry Wellington, born September 12, 1899.
Isaiah H. Godshalk died Jan. 2, 1908, aged 48 years and 15
days.
RECORD OF MAHLON R. TRAUGER.
Mahlon R. Trauger, son of Franklin Trauger and his wife
Mary, (maiden name Rufe), was born in Durham Twp., Bucks
Co., Pa., June 21, 1866.
Mary Ann Trauger, daughter of Christian Godshalk and his
wife Eliza (nee Halderman), was born in Plumstead Twp.,
Bucks Co., Pa., May 3, 1862.
They were married September 15, 1888.
These are their children :
I. Son Albert Raymond, born in Doylestown Twp., Bucks Co.,
Pa., March 23, 1889. Was baptized March 27, 1891, by the Rev.
O. H. Melcher. Sponsors, parents.
Godshalk Family History. 39
2. Son Leo Lloyd, born in Plumstead Twp., Bucks Co., Pa.,
July II, 1895. Was baptized March 26, 1896, by the Rev S. S.
Diehl. Sponsors, parents.
Mahlon R. Trauger died March 22, 1907, aged 39 years, 8
months and i day.
RECORD OF ALBERT RAYMOND TRAUGER.
Albert Raymond Trauger, son of ]\Iahlon R. Trauger and his
wife Mary (nee Godshalk), was born in Doylestown Twp., Bucks
Co., Pa., March 23, 1889.
Margaret L. Trauger, (maiden name Bigell), daughter of Jos-
eph Bigell and his wife Alary, (maiden name Rufe), was born
in Doylestown, Bucks Co., Pa., July 29, 1891.
They were married May 21, 1910. To this union was born
one child, Mary Margaret, born July 16, 191 1.
RECORD OF HARVEY S. GODSHALK.
Harvey S. Godshalk, son of Christian Godshalk and his wife
Eliza, (maiden name Halderman), was born in New Britain
Tv/p., Bucks Co., Pa., April 10, 1870.
Minnie Godshalk, (maiden name Wismer), daughter of Elias
Wismer and his wife Barbara, (maiden name Swartz), was born
Jan. 3, 1877.
They were married Nov. 24, 1894.
These are their children :
1. Son Clarence, born June i, 1895, and died May 14, 1905,
aged 9 years, 11 months and 13 days.
2. Daughter Myrtle, born Jan. 16, 1899.
3. Son Lester, born September 16, 1900 and died April 4, 1901.
aged 6 months and 18 days.
4. Son Lloyd Edgar, born at Doylestown, Bucks Co., Pa., Feb.
10, 1911.
Abraham Godshalk's Writings
The following is a book written by father Abraham Gottschall :
Preface,
Respected Reader. — My object in writing this, so far as I
know myself, was not to gain the applause of men ; if it had been.
I presume I should be often disappointed, for I fear I have writ-
ten such truths as some w^ill not readily receive ; but on the
other hand, a sincere love of truth, and having for a considerable
time had pretty much the same ideas of the matter as you will
find them written down in this work. I had a desire to be profit-
able to my fellow creatures, and believing that many of my fellow-
mortals have not yet a correct knowledge of regeneration, par-
ticularly the young, and that many preach up a kind of regenera-
tion in our day that is not well founded in scripture, namely, that
the change is at once so perfect, that no growth is necessary, or
that the regenerated man is at once free from sin. I fear such
men have not yet known the spirituality of God's law, for not
only he that killeth, but he that hateth his brother is a mur-
derer, I John 3 and 15; and thus the law is spiritual. Now re-
generation, at least in its commencement, is a work of the mind,
and when it first takes place, it has the lusts of the flesh, yea, all
the evil inclinations to war against; and even ignorance itself,
together w'ith the temptations and allurements from without :
And it is therefore unreasonable to believe that the regenerated
man should at once be a perfect man in Christ; but rather that
he has need of growing in grace, and in the knowledge of our
Lord and Saviour Jesus Christ. I do not contend that known
sins may not be overcome ; but he who has a clear view of God's
Holy Law, will indeed find that he must struggle hard, watch
faithfully and seriously, humble himself under the mighty hand
40
Godshalk Family History. 41
of God, and also of men, or the law of sin will sometimes take
the advantage of him. How natural to be angry when we are
reviled. Now if thou canst not sincerely bless when thou art re-
viled, but on the other hand suffer thyself to be angry or to re-
vile again, then boast not of thy perfection, for thou hast not
yet got it, and thus it is in many instances. My desire was to
show thee thy imperfection by the perfection of the law of Christ,
if thou has not yet grown up unto manhood in Christ; and to
show thee what perfection is, that if possible I might entice thee
to make it thy continual aim, and to lay aside every weight, and
the sin which doth so easily beset us, and to run with patience
the race that is set before us, that thou mayest gain the heavenly
prize. I have in this little book shown thee as clearly as I could,
the infant state of a child of God, and how and wherein he
groweth up to be a young man in Christ, and what he is in this
state ; and also the perfect man, who is grown up unto the meas-
ure of the stature of the fullness of Christ. And I here add that,
he who doth grow up to manhood in Christ, will also reach the
measure of the stature of the fullness of Christ, unless having
put his hands to the plow, he should look back. Now knowing
that regeneration is indispensablk for an entrance into the
heavenly kingdom, and believing that a correct knowledge of so
essential an article must be beneficial to man, these things caused
me to search diligently to come to a correct understanding of the
matter, that I might present it to myself and others, in as true
a light as possible. Now I do not wish to be understood to think
that I know more than all other men. I have nothing to say in
my favor, but that I examined the matter with impartiality, and
a sincere love of trtith ; and that I bestowed much time to in-
vestigate God's holy word on this important subject. I consider
myself far from being infallible. Neither have I depended on
myself, but on God's holy word, which thou by reading the fol-
lowing pages mayest clearly see. Nevertheless as I, poor feeble
man, was instrumental in bringing God's word together in form,
as you will find it in the following pages, and being bound some-
times to pass my opinion on it, I doubt not but it has its imper-
fections. Nevertheless T am sure thou wilt find many good things
42 Godshalk Family History.
in it. "Hold fast that which is good," and profit thereby. Now
I would not that any man should think more of me than he can
see of me. I cannot yet say that I have arrived at that state of
perfection which I have described as belonging in this world, but
sincerely wish to. Now here some will perhaps say, how dost
thou know a road which thou hast not travelled at full length —
to which I say, that we can see a road pretty correctly a consid-
erable distance before us, and if we could not see before us at
all, we should be stumbling almost at every step. Even so it is
in a spiritual sense, if we could not see before us, we could not
run for the prize without stumbling almost at every step. Again,
lie who has a telescope, and has acciuired a knowledge of its use,
can see things correctly at a great distance. Now the holy word
of God is the telescope that discovered these things to me. This
work was originally written by me in German, and afterwards
translated from that language into English. This was done as
follows : the scripture passages were taken as they stand in the
English Bible, and by my own words I knew what I had meant,
and therefore was able to make English of them. If the work
had been written by another man, I should have been altogether
insufficient for the work of translation, at least without the aid
of books. But having written it myself, I felt at liberty to make
such amendments and additions as to me seemed good. Never-
theless, in all important matters, it is one with the Gemian, so
much as language will allow.
In conclusion I will yet say, that if any one is desirous of know-
ing who and what I am, I inform him, that I am a farmer, who
was at a pretty early day called to be a preacher of the Gospel,
and who has not even had the advantage of a good common edu-
cation, and have therefore not the power of writing in a polished
style. But perhaps it is best so, for if I had been brought up in
a theological school, I should perhaps have been filled with so
strong a prejudice in favor of what I had learned, as to be for-
ever unfit for an impartial investigation of God's holy word ;
and thus you and I might never have seen the produce of this
my impartial investigation. May the Lord God attend this
work with his blessing, and give to every reader the discerning
Godshalk Family History. 43
eye, and the willingness to receive truth wherever found, and
to hold it fast, and walk by it to the end of his life, in Christ
Jesus. Amen,
ABRAHAM GODSHALK.
A Description oi' the New Creature.
Text, Gospel of John 3 to 5. Jesus answered and said unto
him, verily, verily, I say unto thee, except a man be born again,
he cannot see the kipgdom of God.
Nicodemus saith unto him. How can a man be born when he
is old? Can he enter a second time into his mother's womb and
be born ?
Jesus answered, verily, verily I say unto thee, except a man
be born of water, and of the spirit, he cannot enter into the king-
dom of God.
With the aid of God I intend to explain this text in the fol-
lowing order :
1. Answer the interrogation, why must man be born again?
2. Shew the means by which regeneration is brought on.
3. Show what being born again, or regeneration, is in itself.
4. Show what manner of being he is who is born again, or
born of God.
In the first place, the question, "Why must man be born again
before he can see or enter into the kingdom of God?" I answer,
because he did not remain that which God originally made him,
namely, an holy, guiltless and happy being; but became through
the transgression of the law of God, an unholy, guilty and un-
happy being. Herewith I will not assert that Adam, the first
parent of us all, by this one transgression of the law of God,
did so far fall from God, that there was no more any faith, any
virtue, or any desire to worship God in him. The opposite doth
much more shine forth out of his own deeds and words, and
those of his wife and children ; for we see that when it was told
them that the seed of the woman should bruise the serpent's
head, they believed it, for at the birth of Cain, Eve said I have
gotten a man from the Lord, intimating, as I think, that she be-
44 Godshalk Family History.
lieved she had already received the promise of the Lord, but O !
how she was deceived in this, for Cain was a murderer. And
that Adam had some form of worship is, I think, highly probable,
inasmuch, as his two first sons, Cain and Abel brought offerings
unto the Lord ; Cain of the fruit of the ground, and Abel of the
firstlings of his flock, and of the fat thereof, Genesis 4, and 3 and
4. Now this the sons must either have inherited from their pa-
rents, or they must have learned it from them, or God must
have revealed himself more to the children than to the parents,
either by or without means. \, for my part believe, that the sons
learned it of their parents, and that Adam had some form of
serving God, namely, an offering up of sacrifices to reconcile his
God for past offences ; and in this it is probable his children,
and many of his descendants imitated him. As already in the
days of Seth, men began to call upon the name of the Lord; or
as the German translation has it — men began to preach of the
name of the Lord. And Noah and Abraham built altars, and
offered burnt offerings thereon, without a particular command
from God to them given that we read of ; I therefore conclude,
that something like an inclination to worship a superior being
remained in Adam after the fall. But the degeneracy soon be-
came greater and divided itself in some more, in others less ; for
we see that Cain, the first born, was a wicked man, far, no doubt,
above what his father was, and his descendants, or all those who
were wicked like him, were called the children of the world, or
of men ; and the descendants of Seth, or those who were virtuous
like Abel, Seth, Enoch and so on, were called the children of
God. And all this, namely, the children of God, and of the
world, or the good and the evil was together in Adam and Eve,
for they had tasted sin, and so knew by experience what good
and evil was; but these too being divided in their descendants,
they became two separate and distinct people. And the children
of the world were a temptation unto the children of God, as we
may read. Gen. 6 and 2, and by temptation brought them to a fall,
so that God concluded to destroy nearly all his intelligent crea-
tures from the face of the earth. And here also, in the few that
were saved, the evil, as well as the good seed remained; for
Godshalk Family History. 45
though Noah did build an altar unto the Lord, his descendants
degenerated into idolatry, as we may learn by Rachael stealing
her father's idol ; and it is even credible, that in the day when
God called Abraham, there was but little faith in, or knowledge
of the living God in the world. And therefore God chose, and
called Abraham, that he might through him and his seed, reveal
himself to the world. And Abraham came from place to place,
and preached of the name of the Lord, and performed a service
to God, and by this became a light unto many. And many rev-
elations were given to his descendants by Moses and the Prophets,
and yet they degenerated even into idolatry ; and were therefore
led captive into Babylon ; they were again brought back, and again
fell into sin and hypocrisy, so that there were but few truly vir-
tuous when Jesus Christ made his appearance in this world, who
is the true seed of Abraham, and the light of the world. Though
this is true, that both Cain and Abel had some form of worship,
and that men called upon the name of the Lord in the days of
Seth ; and that there always was, and yet is, at least with a great
majority of mankind, a kind of service to a supposed or real
superior being, as well with the ungodly as the godly. Neverthe-
less, but few men have a good testimony given them by the
Deity, but very many an e\'il one. And this, that man is ignorant
and wrong of himself, according to understanding, will and
deed, is the reason why he must be born again before he can enter
into the kingdom of heaven, as I will further show from holy
scripture. Paul says, Ephe. 2 and i, And you hath he quickened,
who v.'ere dead in trespasses and sins, wherein, in time past, ye
walked according to the course of this world ; according to the
prince of the power of the air, the spirit that now worketh in the
children of disobedience. Thus far Paul seems to have spoken
exclusively of the Ephesians, who were of the Gentiles. But in
the third verse of this chapter he begins to include himself and
all believing Jews, and confesses, that before their conversion,
they were no better than the Gentiles (as we have it in the
3d and 4th verses of this chapter). Among whom also we all
had our conversation in tim.es past, in the lusts of our flesh, ful-
filling the desires of the flesh and of the mind ; and were by
46 Godshalk Family History.
nature the children of wrath, even as others. But God, who
is rich in mercy, for his great love wherewith he loved us, even
when we were dead in sins, hath quickened us together with
Christ. Similar expressions Paul makes in his Epistle to the
Collosians, chap. 2, verse 13, And you, being dead in your sins,
and in the uncircumcision of your flesh, hath he quickened to-
gether with him (that is with Christ), having forgiven you all
your trespasses. Here Paul describes man as l^eing dead in tres-
passes and sin, and by nature a child of wrath ; and even gocth
so far as to say of the unconverted Gentiles, Kphe. 4 and 18,
That they had their understandings darkened, being alienated
from the life of God through the ignorance that is in them, be-
cause of the blindness of their hearts. Not that the Gentiles
did not at all know of the existence of an Almighty God, but
that they did not give him due respect and reverence, brought
them into such a helpless state as we may see, Romans i and 21.
Because that, when they knew God, they glorified him not as
God, neither were thankful ; but became vain in their imagina-
tions, and their foolish hearts were darkened. Professing them-
selves to be wise, they became fools ; and changed the glory of
the incorruptible God into an image made like to corruptible man,
and to birds, and fourfooted beasts, and creeping things. Where-
fore God also gave them up to uncleanness, through the lusts of
their own hearts, to dishonor their own bodies between them-
selves. Who changed the truth of God into a lie, and worshipped
and served the creature more than the Creator, who is blessed
forever. Amen.
Now such a people had great need of being born again. But
not only the Gentiles, but also the Jews (as has already been
said), were sometimes greatly degenerated (though God had
revealed his will to the latter more abundantly than to the form-
er). And this was the case in a high degree in the days of
Isaiah the Prophet, as we may see in his first chai)ter where he
says: Hear, O heavens, and give ear O earth, for the Lord hath
spoken: I have nourished and brought up children, and they
have rebelled against me ! The ox knoweth his owner, and the
ass his master's crib ; but Israel doth tiot know, my people doth
Godshalk family History. 47
not consider. Ah, sinful nation, a people laden with iniquity,
a seed of evil doers, children that are corrupters. They have
forsaken the Lord ; they have provoked the holy one of Israel
unto anger; they are gone away backward. Why should you
be stricken any more? Ye will revolt more and more. The
whole head is sick, and the whole heart is faint. From the sole
of the foot even unto the head there is no soundness in it; but
wounds and bruises, and putrifying sores. They have not been
closed, neither bound up, neither mollified with ointment. I will
now further show from holy scripture what is the main cause
why men so easily fall from the Lord, and that cause is also the
main reason why he must be born again for an entrance into the
kingdom of God. David says Psalm 51, and verse i, &c. Have
mercy upon me, O God, according to thy loving kindness ; accord-
ing unto the multitude of thy tender mercies, blot out my trans-
gressions. Wash me thoroughly from mine iniquity, and cleanse
me from my sin. For I acknowledge my transgressions ; and my
sin is ever before me. Against thee, thee only have I sinned, and
done this evil in thy sight; that thou mightest be justified when
thou speakest, and be clear when thou judgest. Behold I was
shapen in iniquity ; and in sin did my mother conceive me. Now
that David was not conceived in an uncommon sinful manner,
appears to be certain, when we consider that he was conceived
and brought forth in lawful wedlock. We do indeed find that
Obed, the grandfather of David, was born of Ruth, a Moabite
woman ; but even she has the testimony of having been a virtuous
woman, and such an one as held herself fast to the people and
the God of Israel. And as David came to the world in an hon-
orable manner, and particularly as he was somewhat mixed with
Gentile blood ; therefore that which he said of his own birth, may
also be said of all others. We are therefore all shapen in iniquity
and conceived in sin, and are therefore unclean from our birth,
and that in heart : and have of ourselves not even the will to do
that which is truly good, as Paul says, Phillip. 2 and 13. For it
is God that worketh in you, both to will and to do, of his good
pleasure. Therefore, we should pray with David : Create in me
O God, a pure heart; give unto me a new and a sure spirit (here,
48 Godshalk Family History.
perhaps, some one who knows me, and the society to which 1
belong, will say, if man is so impure from his birth as he is here
represented, why do you and others of your society so often con-
tend that all who die in their infancy, die happy. To such would
say, that God is of more purity than to impute sin where there
is no law, and that it is impossible to have a law where there is
no understanding, and that infants have no understanding. Thou
wilt say then, that some do die in their infancy, and as their own
count of Adam's sin; so they arc, but this will not harm them,
count of .Adam's sin ; so they are, but this will not harm them,
as they will also partake of the justification unto life, that came
upon all, by the righteousness of one, namely Christ, Rom. 5
and 18.
That man has not the good or the sufficiency to do the good of
himself, further appears out of Paul's second Epistle to the
Corinthians, chap. 3, verse 5. where he says: Not that we are suf-
ficient of ourselves to think any thing of ourselves; but our suf-
ficiency is of God. — In order yet more clearly to show the evil
inclination and actual wickedness of man, I will quote the fol-
lowing scripture passages, without mixing any of my own words
among them : "And God saw that the wickedness of man was
great in the earth, and that every imagination of the thoughts
of his heart was only evil continually.'' Gene. 6 and 5. "The
imagination of man's heart is evil from his youth." Gene. 8
and 21. "If they sin against thee (for there is no man that sin-
ncth not)," i Kings, 8 and 46. "Shall mortal man be more just
than God? Shall a man be more pure than his maker? Behold
he put no trust in his servants ; and his angels he charges with
folly : How much less in them which dwell in houses of clay,
whose foundation is in the dust, which are crushed before the
moth," Job 4, and 17 to 19. "Then Job answered and said, I
know it is so of a truth; but how should man be just with God?
If he will contend with him he cannot answer him one of a thou-
sand," Job 9, and i to 3. "What is man, that he should be
clean ; and he that is born of a woman, that he should be righte-
ous? Behold, he putteth no trust in his saints, yea, the heavens
are not clean in his sight. How much more abominable and
Godshalk Family History. 49
filthy is man, whicli drinketh iniquity like water," Job 15, and 14
to 16. "If thou Lord, shouldst mark iniquity, O Lord, who shall
stand," Psalm 103 and 3. "Enter not into judgment with thy
servant; for in thy sight shall no man living be justified," Psalm
142 and 2. "Who can say, I have made my heart clean; I am
pure from my sin?" Prov. 20 and 9. "For there is not a just
man upon earth, that doeth good and sinneth not," Eccle. 7 and
20. Besides all that has been said, Christ teaches us to pray —
forgive us our trespasses — with this he would bring to our minds,
that we have trespassed, and likewise teaches us to ask for par-
don. Paul also shows, Rom. 3, and 10 and 6, from the 14th and
53d Psalms, that there are none righteous, no not one : There is
none that understandeth, there is none that seeketh after God.
They are all gone out of the way; they are together become un-
profitable. There is none that doeth good, no not one." He then
mentions some particular sins, and concludes as follows : "Now
we know, that what things soever the law saith, it saith to those
that are under the law; that every mouth may be stopped, and
all the world may become guilty before God." Again he saith :
"For there is no difiference (between Jew and Gentile he would
say), for all have sinned, and come short of the glory of God."
To this I will add the testimony of John, who saith in his first
Epistle I and 8 : "If we say we have no sin, we deceive ourselves,
and the truth is not in us." In such a flood of evidence from
holy writ, we may discover why it is so necessary for man to be
born again; knowing also that God is holy, holy and righteous,
and that his kingdom on earth is righteousness, peace and joy
in the holy ghost; and that the heavens where the kingdom of
God is established forever, is described to us under the name of
the New Jerusalem, as a most shining, glorious and holy place,
into which there shall in no wise enter anything that defileth,
neither whatsoever worketh abomination, or maketh a lie, Revel.
21 and 27. Behold therefore how necessary it is for man to be
born again. And in particular, as that which is born of the
flesh, is flesh, and is carnally minded, and this is enmity against
God. And what are the fruits of carnal-mindedness, we may
learn, Galla. 5 and 17, &c. "For the flesh lusteth against the
50 Godshalk Family History.
spirit, and the spirit against the flesh, and these are contrary, the
one to the other; so that ye cannot do the things that ye would.'
Again, Now, the works of the flesh are manifest, which are these,
adultery, fornication, uncleanness, lasciviousness, idolatry, witch-
craft, hatred, variance, emulations, wrath, strife, seditions, he-
resies, envyings, murders, drunkenness, revellings, and such like.
Of the which 1 tell you before, as I have also told you in time
past, that they which do such things shall not inherit the kingdom
of God. How necessary then is regeneration : and it is not only
necessary on account of man's sinfulness jjy nature, but also on
account of the consequences of sin ; for by sin, sickness, and
distress, pain and death came upon all mankind ; yea, the first
creature must die, both according to body and spirit, before we
can be truly happy : and a new creature must come forth, as the
Lord saith. Behold I make all things new. The natural body shall
see corruption, but the spiritual body shall be green and blooming
forever.
That the holy scriptures give such abundant testimony of the
fall of man, and his sinful uncleanliness and evil desires, inclina-
tions or propensities, means that man is such by nature, yea, from
his birth, more inclined to the evil than to the good; and that on
account of his love, being first to the evil, he also learns it first,
or doth by nature that which is evil, before he knows what is
good and evil ; and on this wise there is not a man, nor never
was a mere man, who never sinned. And not that there were not
some in almost all ages, who became righteous. For example,
Abel obtained witness that he was righteous. Also Enoch, be-
fore his translation, had the testimony that he pleased God ; yea,
of Enoch it is even said, that he walked with God, and he was
not, for God took him, yea, he was translated^ that he should
not see death ; yet we have reason to believe that he was changed,
as flesh and blood cannot inherit the kingdom of God. Again,
Christ says : "Many prophets and righteous men have desired
to see that ye see, and did not see it." If then we would contend
from the foregoing scripture testimonies, that all men always re-
mained wicked, we should be at variance with the testimony of
Jesus Christ, and of Paul, and of all through the whole scrip-
Godshalk family History. 51
tures, who at any time call any man righteous. Moreover, such
an assertion would leave no room for repentance, conversion or
regeneration. Though there are so many testimonies in the holy
scriptures of the corrupt condition of man by nature or birth,
yet it must be admitted, that there is a great difference in them
even from their birth, and this difference shone forth in Cain
and Abel. For as Cain brought an oft"ering unto the Lord, he
had no respect to it, and the reason was, that Cain did not do
well as the Lord said unto him: "If thou doest well, shalt not
thou be accepted? and if thou doest not well, sin lieth at the
door." But Abel and his offering, the Lord had respect to, by
which the Lord testified that he was righteous. Enoch, I pre-
sume, had no strong inclination unto evil, or he would hardly
have walked in such a manner as to be translated into another
region without seeing death. Samuel too, who was one prayed
for to the Lord, appears to have had a love to God and religion
very young, for he ministered before the Lord, being a child,
girded with a linen Ephod, ist Samuel, 2 and 18. On the con-
trary, the sons of Eli, the Priest, were wicked ; and Absalom, the
son of David, was no less wicked. Of the like examples there are
many more in holy writ, but it would be superfluous to take up
more time and space with them here. As the strict observer
will see a dift'erence in the temperaments and passions of his own
children, and much more in the children at large, and will there-
for readily agree with me in this. Herewith I do not mean to
screen any of all faults, and make them appear as such, who
have no need of regeneration ; no, I will much rather conclude
that God is true, and every man a liar, Rom. 3 and 4; yet in
different degrees ; and this the reason why every one must be
born again, before he can enter into the kingdom of God. Hav-
ing now shown at least some of the principal reasons why man
must be born again, I go on to the next proposition.
Secondly. The means which God makes use of to regenerate
man, are the following; or I ought to have said, among the
means which God makes use of to regenerate man, are the fol-
lowing: for I shall hardly be able to exhibit them all. Christ is
the great medium from which all others flow. As he himself
52 Godshalk family History.
says, Math. 13 and 37: "He that soweth the good seed is the
son of man;" and Luke 8 and 11 he says: "The seed is the word
of God ;" and this is the incorruptible seed from which springs
up a new creature, as Peter says, ist Peter, i and 22. "See that
you love one another with a pure heart fervently ; being born
again, not of corruptible seed, but of incorruptible, by the word
of God, which liveth and abideth forever." Now this incorrup-
tible seed is Christ, as John says in his gospel, chap, i and i : "In
the beginning was the word, and the word was with God, and
the word was God;" and in the 14th verse of the same chapter,
he says: "The word was made flesh, and dwelt among us (and
we beheld his glory, the glory as of the only begotten of the Fa-
ther), full of grace and truth." Similar expressions John makes
in his first Epistle, verse i. "That which was from the beginning,
which we have heard, which we have seen with our eyes, which
we have looked upon, and our hands have handled, of the word
of life." Here it is evident, that with this word of life, he means
Christ. Now this word that is Christ, was in the beginning with
God ; for by him were all things created that are in heaven, and
that are in the earth, visible or invisible, whether they be thrones,
or dominions, or principalities, or powers ; all things are created
by him, and for him ; and he is before all things, and by him all
things consist; Collo. i and 16. Paul often asserted that Christ
was before he made his appearance in the flesh ; yea, before the
laying of the foundation of the earth ; in that, as shown above,
and shall further be shown, he asserts that God made the world
by Christ. For in his Epistle to the Hebrews, chap, i and i, he
says : "God, who at sundry times, and in divers manners, spake
in times past unto the fathers of the prophets, hath in these last
days spoken unto us by his son, whom he hath appointed heir of
all things, by whom also he made the worlds." A like doctrine
he gave to the Ephesians, chap. 3, and 8 to 9, when he says:
"Unto me, who am less than the least of the Saints, is this grace
given, that I should preach among the Gentiles the unsearchable
riches of Christ; and to make all men see what is the fellowship
of the ministry, which from the beginning of the world hath
been hid in God, who created all things by Jesus Christ." Now,
Godshalk Family History. 53
as God made all things by Christ, how reasonable is it then to
believe that he is also the means of regeneration. Having now
asserted that Christ is the means of regeneration, the great and
weighty question remains now to be answered: How is he the
means? Our first parent, Adam, was created in the image of
God, as the Lord saith : "Let us make man in our image ;" and
of this the Lord did not only speak, but he also done it, as we
see, Gene, i and 27: "So God created man in his own image; in
the image of God created he him." Now that man is, in body,
the image of his God, I verily believe, but I do not believe that
this constituted all the likeness that Adam had to his maker ; for
he was also endowed with wisdom above all other created beings ;
and not only this, but he was also righteous and holy, as appears
from Ephesians 4 and 24, where Paul says : "And that ye put on
the new man, which after God is created in righteousness and
true holiness." Adam was created in the image of God; and
above we see that that which is created after God (or rather
in the image of God), is righteous and truly holy; therefore
Adam must have been righteous and holy before his fall. Now
Christ is the image of the invisible God; the first born of every
creature, as Paul testifies, Collo. i and 15. Therefore Adam
must have been in Christ, and Christ in him, before the fall.
And v/hatsoever good thing remained in Adam after the fall
was Christ; and I think I have already shown in the first part,
that some good still remained in Adam though he had fallen.
Now when mankind multipled, Christ shone forth in many:
namely in Abel, to whose offering God had respect, and in him
Christ might have been a means of regeneration for many, had
not Cain killed him, namely, by example and precept; for by it,
being dead, yet speaketh, Hebrews 11 and 4. In Seth's days
there must also have been men in whom Christ, or the word was,
as men then began to call upon the name of the Lord, or began to
preach of the name of the Lord, as the German translation has
it, and both, I doubt not, are true, so I conclude that they preach-
ed of the name of the Lord, and also called on his name. In
Enoch, Christ also was, for of him we read that he walked with
God, Gene. 5 and 24. Now as Enoch led a godly life, Christ, the
54 GodshaJk Family History.
image of God must also have been in him, and was in him a
means of regeneration for many others through the hght which
they had by his good example. And we know not but that he also
instructed others by words ; indeed it is highly credible he did.
In Noah Christ also was, both in word and deed, for he was a
just man, and perfect in his generations ; and Noah w^alked with
God, Gene. 6 and 9? and was also a preacher of righteousness,
as we read, 2d Epistle of Peter, 2 and 5. But the People w^ere in
his days, like the Jews in the days when our Saviour was person-
ally on earth. They would not have Christ to reign over them ;
yea, they did not accept the means of salvation, and therefore
perished in the flood. Christ was also in Abraham and Lot, for
both were such as were obedient by faith, yet the word, the means
of regeneration was in them, and that particularly in Abraham,
to whom the word of the Lord came as follows : "Get thee out
of thy country, and from thy kindred, and from thy father's
house, unto a land that I will shew thee : and I will make of thee
a great nation, and I will bless thee, and make thy name great;
and thou shalt be a blessing; and I will bless them that bless thee,
and curse them that curseth thee ; and in thee shall all families of
the earth be blessed," Gen. 12, and i to 3. Plere we see that
Abraham was not only blessed, but was also to be a blessing,
and that to all the families of the earth. I think that I may well
say, that Christ was in Abraham, and that he was in him a means
of regeneration, seeing that Jesus Christ said to the Jews, "Your
father Abraham rejoiced to see my day, and he saw it, and was
glad." From this the Jews understood him to say, that he had
seen Abraham : "Thou art not yet fifty years old, and hast thou
seen Abraham." To this Jesus replied, "Verily, verily, I say
unto you, before Abraham w-as, I am." Though Christ Jesus
does not here say clearly that he w^as before Abraham, yet I
do not know what else we are to understand from it. But let
his meaning have been what it may, it is nevertheless certain that
Christ was before Abraham, yea, before Adam, and all other
created matter, or all things could not have been made by him.
That Christ was in Abraham, appears further, by his intercession
for the Sodomites, for this shows that the nature of Christ was
Godshalk Family History. 55
in him, for Christ is the true Mediator, or Intercessor of man
with God. Christ was not only in Abraham, but also shone
through him to the enlightening of man; for when the Lord ap-
peared to Abraham in the plain of Morea, Abraham built him
an altar; and when he had moved from thence, he pitched his
tent between Bethel and Hai, and there he builded an altar to
the Lord, and called upon the name of the Lord, and when there
was a famine in the land, Abraham went down into Egypt, Gene.
12. In process of time, Abraham went up out of Egypt, and
again inhabited the tent which he had built between Bethel and
Hai, where he had before built an altar, and there again called
on the name of the Lord (or as the German translation has it
in both cases, he preached of the name of the Lord ; and I again
say, that I doubt not both are true, and that he preached and
prayed). Thus Christ was a means of regeneration in Abraham,
by word and deed, or by precept and example. Now Abraham
was a chosen man unto the Lord ; for after he had shown obe-
dience by his intent to ofifer up his son, Isaac, at the command
of God, the angel of the Lord called unto him out of heaven,
and said, "By myself have I sworn, saith the Lord : for because
thou hast done this thing, and hast not withheld thy son ; thine
only son ; that in blessing, I will bless thee, and in multiplying, I
will multiply thy seed as the stars of heaven, and as the sand
which is upon the sea shore, and thy seed shall possess the gate
of his enemies ; and in thy seed shall all the nations of the earth
be blessed, because thou hast obeyed my voice.'' Now this prom-
ised blessing unto all nations of the earth by the seed of Abraham,
was already given in part by the natural descendants of Abra-
ham, even before Christ made his appearance in the person of
Jesus of Nazareth. In that, Moses the law-giver, and the holy
prophets descended from him, and they prophesied not only to
the children of Israel, but sometimes also to the Gentiles, as we
may learn by the command of the Lord to Jonah, to cry against
Ninevah, whose wickedness had come up before the Lord.
Though Jonah was unwilling to preach in the capital of the kings
of Assyria, and in consequence fled before the Lord, yet he could
not escape from the Lord ; for though he had entered into a ship
56 Godshalk family History.
to fly, the Lord sent a great wind, and it so happened, that Jonah
was cast overboard, from whence he was miraculously brought
to land again; and after he had received the second command, lie
was obedient, and went into the city of Nincvah, a day's journey,
and cried and said, "Yet forty days, and Ninevah shall be over-
thrown." Short was his sermon, but it had the desired effect,
for "the people of Ninevah believed God." Now here Christ was
a means of regeneration for the Nenevites in Jonah, for they
repented, clothed in sackcloth, and turned from the evil of their
ways and were saved. I will now return to Moses, and show
that Christ was a means of regeneration in and by him, for Paul
saith, I Corinth. 10 and i, &c. "Moreover, brethren, I would not
that ye should be ignorant, how that all our fathers were under
the cloud, and all passed through the sea, and were all baptized
unto Moses in the cloud and in the sea ; and did all eat the same
spiritual meat, and did all drink the same spiritual drink (for they
drank of the spiritual rock that followed them, and that rock was
Christ). That is, they all ate and drank the word of God given
them by Moses, as a means of regeneration. But it had not this
effect with many of them, wherefore God was not well pleased
w^ith them, but cast them down in the wilderness. Among all
the prophets who went before Jesus of Nazareth, Moses was the
most remarkable, inasmuch as he led the children of Israel up
out of the land of Egypt, out of the house of bondage, full nigh
unto the land flowing with milk and honey ; and also, because by
him God gave the law which not only contained short instruc-
tions (as some of the prophet's prophesies), but the whole coun-
cil of God in so far as it should then be revealed. Wherefore all
the doctrine contained in the Old Testament is dependent on
Moses or the law. Indeed, some of the writers of the Old Testa-
ment quoted the law in like manner, as holy scripture is now
quoted in preaching and writing, as we may see in the 81 st Psalm,
10 to II, and I presume in many other places. The law was the
foundation on which the Jewish church was built, and therefore
a means of regeneration. Here some perhaps will marvel that
I call the law a means of regeneration ; but unto regeneration,
exhortation is not onlv necessarv, but also doctrine or teaching.
Godshalk Family History. 57
It is not only necessary to exhort men to cease from evil, and
learn to do good, but to teach them what is good and evil, or
right or wrong; and this v/as in particular the office of Moses.
That the Pharisees, who were under the law, and thought them-
selves keepers of it, had yet need of being born again, was be-
cause they made the commandment of God of none effect, by
their own traditions, as Christ told them, Mark 7 and 7: How-
beit, in vain do the}^ worship me, teaching for doctrines the com-
mandments of men. For, laying aside the commandment of God,
ye hold the tradition of men, and because they understood the
law too much in a literal sense, and were therefore too busy in
the performance of outward ceremonies to the neglect of the
weightier matters of the law, as we read, ^'lath. 23 and 23 : "Woe
unto you Scribes and Pharisees, Hypocrits ! for ye pay tithe
of mint, and anise, and cummin; and have omitted the weightier
matters of the law, judgment, mercy and faith." Again, knowl-
edge of sin is necessary unto regeneration, and this Paul saith
comes by the law, for by the law is the knowledge of sin, Rom.
3 and 20. Again, I had not known lust, except the law had said,
"Thou shalt not covet,'' Rom. 7 and 7. Here we see how neces-
sary it is to be taught of God by his word, in order to do his
will or become his child. Indeed, the most substantial parts of
the law stands yet immoveable, and are a light that lighteth us,
and a glass wherein we may examine ourselves, and see our sins.
Indeed, if the law is rightly understood, or expounded, as our
Saviour expounded it, Math. 7 and 12, saying: "Therefore all
whatsoever ye would that men should do to you, do you even
so to them : for this is the law and the prophets." Then it is
holy, and the commandment holy, and just, and good, as Paul
says, Rom. 7 and 12. But to be shorter on the subject, I say,
that Christ was a means of regeneration in all men to whom the
word of the Lord happened to preach it unto others, and who did
also preach it, and also in them who kept it for example, is as
powerful as doctrine. He therefore who has Christ in him,
though he instruct only by example, is a light to the world, and
consequently a means of regeneration : accordingly Christ was a
means of regeneration in all true believers, and all the righteous
58 Godshalk Family History.
a light of the world. Of the Gentiles Paul saith, that they had
their understanding darkened, being alienated from the life of
God through the ignorance that is in them ; because of the blind-
ness of their heart : "Who being past feeling, have given them-
selves over unto lasciviousness, to work all uncleanness with
greediness," Ephe. 4, and 18 to 19. And that this was the case
with the Gentiles more than with the Jews, was that they had not
the light of the law as had the Jews : and as I said in the first part
of this work, so I say here again, that it is credible that there
was but little knowledge or faith in the living God at the time
when the Lord called Abraham, and therefore God chose him
to be a light to the world, and a father from whom should pro-
ceed many prophets, lawgivers and preachers, to the intent that
the world might be instructed in the will of God touching man,
so that many might be born again. Though the Jews had the
law and the prophets, they laid aside the commandment of God,
and held the traditions of men ; yea, put false constructions on
the law, and thereby made it of none effect ; and attended so much
to the ceremonial parts of the law, and to the traditions of men —
that the more weighty parts of the law were neglected, and they
had with few exceptions, as much need of regeneration as the
Gentiles. In due time, Christ came in the person of Jesus of
Nazareth, a most perfect means of regeneration, and taught as
one having authority, and not as the scribes. His words were of
a piercing and convincing nature : "It pierced them to the heart."
He rebuked hypocrisy in all, and showed wherein the Jews had
departed from the right way, and commanded them to repent.
He cleansed the church of all human doctrines or traditions, and
even the law did he cleanse of its ceremonies, and of its defects
in allowing retaliation by returning evil for evil, teaching not to
resist evil, but when smitten on the one cheek, to turn the other
also. Also, of its permission to hate an enemy, teaching us to
love our enemies, to bless them that curse us, to do good to them
that hate us, and pray for them which despite fully use us and
persecute us. Moreover he cleansed the law of its permission
to swear an oath, showing that our power is too limited to bind
ourselves with an oath, and that our communication should there-
Godshalk fainilv History
59
fore be yea, yea, nay, nay; and that whatsoever is more than
these, cometh from evil. Moreover he explained the law in a
true manner, in many instances, showing forth the spirit and life
from an apparently dead letter, which mode of showing the
spirit and life of the law was extended by his apostles, so that
we now see that he that only hateth his brother is a murderer,
though he do not kill him. Let no man say that I am saying too
much while I have scripture authority. All Christians will ac-
knowledge that the word was never before preached so perfect
as it was by Jesus of Nazareth, in whom it pleased the father,
all fullness should dwell. The law was indeed in part perfect,
but in other respects, it was only destined for a time, and for a
particular people, and was therefore not faultless, as Paul in the
first place shows that our blessed Redeemer is an High Priest,
according to the order of Malchisedec, and not after the order
of Aaron. Now* the priesthood being changed, there is made, of
necessity, a change also of the law ; for there is verily a disannul-
ling of the commandment going before, for the weakness and un-
profitableness thereof. For the law made nothing perfect, but
the bringing in of a better hope did ; by which we draw nigh
unto God, Hebrews, ch. 7. Again, if that first covenant had been
faultless, then should no place have been sought for a second ;
and after mentioning the foretelling of a new covenant, concludes
by saying: In that he saith, a new covenant he hath made the
first old. Now that which decayeth and waxeth old, is ready to
vanish away, Heb. 8. Therefore Jesus Christ came unto his own,
a true High Priest of God. Not like Moses, to sprinkle his Testa-
ment with strange blood, but with his own. Neither like Aaron,
to enter into the holy of holies by the blood of goats and calves,
but by his own blood. Not into the holy places made with
hands, but into the Heaven itself. Now to appear in the pres-
ence of God for us, he entered in once by his own blood into the
holy place, having obtained eternal redemption for us, Hebrews
9. Again, as it is not possible to take away sins by the blood of
bulls and goats, wherefore, when he cometh into the world, he
saith, "Sacrifices and ofifering thou wouldst not, but a body hast
thou prepared me : In burnt-offerings and sacrifices for sin thou
6o Godshalk family History.
hast no pleasure: Then said I, lo, I come (in the volume of the
book it is written of me), to do thy will, O God, by which Paul
says he taketh away the first, that he may establish the second;
by which will we are sanctified, through the offering of the body
of Jesus Christ once for all, Hebrews lo. Yea, Jesus Christ
came to cleanse the church of its dead works ; to do the will of
God, both in word and deed ; to be obedient unto the shameful
death of the cross; and this is the new and living way, wherein
we should follow him, whereby we would be so nearly allied to
him as to have the privilege to be called his brother, sister or
mother, Math. 12 and 50. He it is, in whom all the promises
of God are, yea and amen ; consequently he on whom rested the
spirit of the Lord, the spirit of wisdom and understanding, the
spirit of council and might, the spirit of knowledge, and of the
fear of the Lord. Here we see among others, that he had the
spirit of might, where he could pour out the promised spirit over
mankind, and did pour it out, and yet pours it out, for says
Peter, "The promise is unto you, and to your children, and to
all that are afar off. In this manner Jesus Christ was a powerful
means of complete regeneration. Christ was further means of
regeneration in all his apostles, whom he sent to preach himself,
that is to preach the word ; and many indeed were thereby re-
generated to the glory of God the Father. I have now sufficiently
maintained that Christ, or the word of God (which two names
I have taken as signifying the same), is the true means of regen-
eration; yea, the living seed from which all spiritual and godly
life springs up; — and from what has been said, it sufficiently ap-
pears, that the word of God came to a few without any human
agency ; for example, to Abraham, Moses, and all the Prophets ;
but that this mode of enlightening man is universal, I find not
much more. I find that those to whom the word of the Lord
came, were sent to teach or to preach unto others; and those
among them who were faithful servants of Christ, taught as
well by example as by precept, as Jesus of Nazareth also did. —
That it pleased God to enlighten man to the instrumentality of
man, appears from all his commands to the Holy Prophets and
others to go and preach ; as our Saviour said to his disciples, Mark
Godshalk Family History. 6l
i6 and 15: "Go ye into all the world and preach the Gospel to
every creature." And 28 and 19, "Go ye, therefore, and teach all
nations." If it had been the will of God to enlighten all man-
kind without any human agency, then it would have been super-
fluous to send out certain inspired men to aid in the work. And
because it pleased God to proclaim his word to man by man, and
not by angels, nor by universal inspiration. He commanded
Cornelius to send for Simon Peter, who was to tell him what he
should do, Acts 10 and 6. Here the Lord might as easily have
told Cornelius what to do by the angel as by Peter ; but he pointed
him to the appointed means, thereby teaching him and us with
him, that it pleased him to enlighten man by the instrumentality
of man; for it pleased God by the foolishness of preaching to
save them that believe, ist Corinth, i and 21. Here some will
perhaps ask, has man indeed nothing more permanent to depend
on? Then may he often be deceived; and this is a sorrowful
truth, which might easily be illustrated, that man may be, and
often is deceived. But there are given unto man certain signs,
whereby the true prophet may be distinguished from the false
one; and first of all, reason teaches that a preacher should live
up to what he teacheth ; and that any good doctrine must make
for the common good of man ; for if a preacher, preaching for
instance to the heathen, should not at all live up to what he taught
them, would they not conclude that he did not believe it himself,
and that therefore they need not this, for the power of distin-
guishing between true and false prophets, is in the hands of all
intelligent creatures, if they would use it. There are other signs,
however, that are only in the hands of those who have the scrip-
tures, or otherwise saw the signs ; among which are the gift of
miracles, of which we read, that when Moses was afraid the Is-
raelites would not believe him, the Lord said unto him, "What
is that in thine hand ? and he said a rod ; and he said, cast it on the
ground, and he cast it on the ground, and it became a serpent ;
and Moses fled from before it ; and when Moses at the command
of God, took the serpent by the tail, it became again a rod in his
hand ; so also, when Moses by the command of God, put his hand
in his bosom and pulled it out again, it was leprous as snow. And
62 Godslialk Family History.
when he had again put in his hand and plucked it out again, his
hand was turned again as his other flesh," Exodus 4 and 2, &c.
These two signs were given unto Moses, to do before the children
of Israel, that they might believe that the Lord had sent him ; and
if they should not believe by these two signs, then he was to take
water from the river and pour it on the ground, and it should be-
come blood on dry land ; and these signs, namely, the gift of
miracles were in the hands of at least a great majority of God's
prophets, but even this was not enough to establish their godly
mission, as we see, Deuter. 18 and 22. When a prophet speaketh
in the name of the Lord, if the thing follow not, nor come to
pass, that is the thing which the Lord has not spoken, but the
prophet has spoken presumptuously, thou shalt not be afraid of
him. Similar words, Jeremiah the prophet, spoke to Hananiah,
the prophet ; the prophet which prophesieth of peace, when the
word of the prophet shall come to pass, then shall the prophet be
known that the Lord hath truly sent him ; and this is indeed the
best sign — for, by the coming of the predictions of the prophets,
we have the best assurance that their mission was from on high,
and that they spoke as they were moved by the Holy Ghost, and
thus the whole sacred volume is established ; and, as in the law
were given signs whereby to know the true from the false proph-
et, so also in the Gospel, a sign is given whereby to distinguish
between the true and the false preacher. Ye shall know them by
their fruits, says Christ, Math. 7 and 16, and makes use of very
reasonable argument to enforce the assertion, saying: Do men
gather grapes of thorns, or figs of thistles? Even so every good
tree bringeth forth good fruit ; but a corrupt tree bringeth forth
evil fruit. A good tree cannot bring forth evil fruit ; neither can
a corrupt tree bring forth good fruit. I here leave every one to
draw his own conclusion as to the meaning of our Saviour, hav-
ing shown that God chose the agency of man to enlighten man.
Some one will perhaps say, I thank God we have something more
permanent to depend on than man. or the agency of man. We
have the written word of God, and therefore need not depend
on man. It is true, we have the written word of God, and I
also thank God for it, as for a precious treasure, and as for a
Godshalk Family History. 63
light that hghts us in all things, if we only believe it from our
hearts, and come to it in sincerity for light. It is indeed, a great
fountain of light, and as it now stands, with the addition of the
New Testament, a sure guide to heaven, if only followed. It is
the foundation of all our spiritual light, and of all our hopes of a
blessed immortality, and of all truly good doctrine in our day,
whether so acknowledged or not. There was a time for estab-
lishing the law by miracles, and then they were no more so
abundant ; and there was a time for establishing the Gospel by
miracles, but among us, miracles have ceased : and I for my part,
could scarcely trust a revelation to myself of something truly
new, were it not attended with the evidence of something super-
natural ; — wherefore I conclude that the scriptures are our best
light. But how were the holy scriptures given? Most certainly
not without the agency of man. The law was first given unto
Moses and then through him to the children of Israel. The
prophets the Lord inspired with what they should prophecy, and
thus they spoke as they were moved by the Holy Ghost. Jesus
Christ preached in the presence of his disciples, but wrote no
book. His disciples afterwards wrote down the most important
parts of what he said and done. Luke put on record the most
important part of the apostles' doings, including some of their
preaching. The apostles wrote epistles to the churches, and unto
individuals. John the apostle, had a revelation in the island of
Patmos, and put it on record by divine command. Here then
seest that the holy scriptures were given by the instrumentality
of man ; but thou will perhaps say they were very pious and godly
men, who had the glory of God and the salvation of man at
heart. So I believe too, but had we lived in their days, what
would we then have thought concerning them. We should per-
haps have thought and acted like the Jews sometimes did ; name-
ly, have rejected the true, and have accepted the false prophets.
Thou wilt perhaps say thus we should not have acted, but con-
trarywise. So the Jews thought too in the days of Jesus Christ's
ministry on earth, saying: "If we had been in the days of our
fathers, we would not have been partakers with them in the blood
of the prophets," Math. 23 and 30. But what did they do in
64 Godshalk Family History.
their days? Answer: They rejected the foremost of all prophets,
and murdered the prince of life, and the son of God himself.
And is it not true, that even in our days, where we have the holy
scriptures from the beginninj^ of Genesis, to the end of the
Revelations to Saint John, and have received it as the infallible
word of God — that yet many among us hardly know what
preacher to receive for a true one. Perhaps thou wilt say, that
almost all men know, atid it is in so far true, that almost all are
brought up to a certain belief ; some to one, and some to an-
other — and perhaps a majority of mankind do not once truly
think for themselves, but take for granted, that the way in
which the}' were brought up, is certainly right, and are therefore
unwilling to examine any thing else, but willing to cry out heretic
or infidel against every one who feels himself bound to pro-
claim doctrines contrary to their own. And some T fear, if they
do undertake to examine any other doctrine but their own, do
it with so much prejudice, that they are not in a much better
condition to judge, than a blind man would be to judge of colors :
but when all prejudice is laid aside, then man does not see all
things so clearly for a time, but is in a measure stricken with
blindness, like Paul was on his way to Damascus, of which he
will be cured when he turns to the Lord. As Paul says of the
Israelities: "Nevertheless, when it shall turn to the Lord, the
veil shall be taken away," 2 Corinth. 3 and 16. And as our
Saviour says, John 8 and 12: "I am the light of the world; he
that followeth me, shall not walk in darkness, but shall have the
light of Hfe." He that follows him, that is, lives up to the doc-
trines, so far as he understands them, and seeks earnestly, with
a heart single to the glory of God, shall not remain in any injuri-
ous ignorance, but shall receive light sufficient whereby he may
travel safe. As David saith : "The secret of the Lord is with
them that fear him ; and he will show them his covenant," Psalm
25 and 14.
That the word of God is a medium of our regeneration, not
only Peter, as has been said, but also Paul and James tell us.
saying: "Of his own will begat he us with the word of truth,
that we should be a kind of first-fruits of his creatures," James
Godshalk Family History. 65
I and 18, And after that the apostles were begotten again by
the word of truth. They were instruments in the hands of the
Lord to beget others, by the medium of the word. As Paul
says to the Corinthians : "'For though you have ten thousand in-
structors in Christ., yet have ye not many fathers ; for in Christ
Jesus have I begotten you through the Gospel/' i Corinth. 4 and
15. And this establishes my former assertion, namely, that Christ
was a means of regeneration, and I now add, is yet in all to
whom the word of the Lord came to preach it unto others, and
who were, or are yet faithful in the discharge of this duty; yea,
all without exception, who are born again of that incorruptible
seed, the living word of God, are each in his station or place, a
kind of secondary means of regeneration for those with whom
they have intercourse. For their wholesome words which are
always mild and seasoned with salt, and their good walk in
Christ are sometimes efifectual to the seeding of others with the
same word and spirit wherewith they are pregnant. And here-
with agree the words of Peter, when he says : "Likewise, ye
wives, be in subjection to your own husbands; that if any obey
not the word, they also may without the word be won by the con-
versation of the wives." In place of the word conversation, the
German has the word walk, and Walker in defining the word
conversation, tells us it means familiar discourse, behavior. I
therefore conclude that we are to understand from it, their whole
walk, in words and deeds. Here we see that Peter was of
opinion that men may be won by a godly walk or conversation;
but we must not understand him as though he would exclude the
word and faith as means of regeneration; but on the contrary,
that the woman being regenerated by the medium of the word,
and then the man becomes convinced of the divinity of her
religion by her chaste conversation, coupled with fear, i Peter.
3 and I to 2, and thus be won over to the faith. O that all, both
men and women, both young and old, who profess the name of
our Lord and Saviour Jesus Christ, would lay it to heart, how
much the cause of Christ might be helped forward by a godly life
or conversation; and how much it is impeded by a wicked life
or conversation. I hope it would cause some to be a little
66 Godshalk family History.
more careful, not to be leading their fellow beings along with
themselves to destruction. Again, parents are a means of regen-
eration for their children. At least, all regenerated parents, yea
children of God are anxious that their children, should also be
children of God; they therefore check the evil propensities in
them, and bring them up in the "nurture and admonition of the
Lord."' And if we have not yet come to this, who are parents,
it is to be feared that we ourselves have made but little progress
in regeneration, or we should, out of Love to God and our
children, seek their eternal welfare, by bridling their evil inclina-
tions, and not suffering them to fulfil their own will while yet un-
enlightened, and showing them by a corresponding walk, that
we are in earnest when we exhort them to the good. As means
of regeneration, may be considered all such institutions as are
truly founded on the word of God, or have their appointment
from God ; thus the assembling of the believers, where preaching,
exhortation and prayer are performed, are the happy means of
regenerating many, and this we find is founded on the word of
God; for the Lord told Moses to collect the people, that they
might hear his word, and not only this, but Paul says: "Let us
consider one another, to provoke unto love, and to good works ;
not forsaking the assembling of ourselves together, as the man-
ner of some is." A^es, it is a means I think, by which at least,
some are born again, who do not desire any such thing. Men
go to these places from various motives. Some perhaps, to see
and be seen — others from a desire to hear how this, that or the
other man can speak. Some from custom, and in going, some-
times find by it what they did not .seek; as it is written, "I am
found of those that sought me not." Yes, they became impreg-
nated with godly and regenerating seed, and though it do not
spring up at once, yet with a little more moisture from above,
may grow, and in the end, bear excellent fruit. Sickness in our-
selves and neighbors, as also the death of friends and neighbors,
are sometimes means of regeneration by calling to our minds the
word of the Lord before heard or read, and by awakening our
fears. Again, as means may be considered all judgments from
the Lord upon his intelligent creatures, as it is written, 'When
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thy judgments are abroad in the land, the inhabitants thereof
learn righteousness.' And this is the end for which they are
sent, as Paul says: "For they verily (meaning their earthly
fathers), for a few days chastened us after their own pleasure;
but he for our profit that we might be partakers of his holiness.
Though all the things herein mentioned, together with others
that might be mentioned, are means made use of, both by God,
and some of them also by man to regenerate man, yet neither of
them (excepting Christ considered according to his power) ; nor
yet all of them, in themselves alone, are sufficient to regenerate
man, or to make a new creature; for neither of the holy men
of old, with all his preaching and good example, could regenerate
all in his time, nay most of them, not even all that heard them ;
not even Moses, with the whole law, and what is more, even all
the sayings, sermons, miracles, blameless examples of Jesus of
Nazareth and his faithful apostles, could regenerate all that seen
and heard them ; how much less then shall the weaker means be
sufficient, and I add. the whole sacred volume is insufficient to
regenerate all who read it, and hear sermons from it ; for if the
holy scriptures were in themselves sufficient, all who read and
hear them, would be new creatures which we know is not the
case. Here I think is applicable what Paul says, Galla. 3 and
21 : "If there had been a law given which could have given life,
verily righteousness should have been by the law." And as be-
fore mentioned means are in themselves insufficient, therefore
a more powerful means is needed, for Paul says: "The natural
man receiveth not the things of the spirit of God ; for they are
foolishness unto him; neither can he know them, because they
are spiritually discerned." Here we see the truth of what Christ
says : "No man can come unto me except the father draw him
that sent me." Here we see again, that all external means of
themselves are insufficient, for of what avail is preaching (the
best of means), if the Lord open not the heart, as he did the
heart of Lydia, the seller of purple, that she attended to the
things which were spoken of Paul, Acts 16 and 14. And this
attention to do the word of God is nothing short of faith, which
is the brightest means of regeneration. Indeed when it has be-
68 Godshalk family History.
come living, it is regeneration itself; but the other means, namely,
the instruction which is received by the ear, or by reading, or in
some other way, must go before, and offer itself in the mind of
man, to be believed as Paul saith : "How shall they believe in him
of whom they have not heard, and how shall they hear without a
preacher, and how shall they preach excei)t they be sent," Rom.
lo, and 14 to 15. Again, he says, But they have not all obeyed
the Gospel, for Isaiah saith, Lord who hath believed our report ;
so then, faith cometh by hearing, and hearing by the word of
God, Rom. 10 and 16 to 17. Now it is already a work of the
spirit of God, whereby faith is wrought in man ; but yet it is by
faith that man receives the promised spirit, Galla. 3 and 14, the
spirit of adoption, whereby we cry Abba Father, Rom. 8 and 15.
That the word of God, the incorruptible seed, was to be scattered
out over all nations, we learn from the command of Christ, to go
into all the world, and preach the Gospel to every creature : he
that believeth and is baptized, shall be saved: but he that be-
lieveth not, shall be danmed, Mark 16, and 15 to 16. Here we
see again, that the means of the word is to be applied to all ; and
also that it is not effectual without the means of faith, and faith
is not enjoyed by every man, as an apostle says ; and we also
know of our own knowledge ; wherefore he saith to the Ephe-
sians, chap. 2 and 8. By grace you are saved through faith ;
and that not of yourselves : it is the gift of God, wherefore the
children of God are indeed not born of blood, nor of the will of
the flesh, nor of the will of man, but of God, and that those
have power to become the children of God, who believe in the
name of the Lord Jesus Christ: and this power consists in the
gift of the promised spirit which is received by faith, as already
said; and this spirit, if not grieved, by wilful sin, will cause us to
grow in grace, and in the knowledge of our Lord Jesus Christ.
I cannot better conclude this part, than by comparing it to the
sowing of our natural seeds. Now in the first place, our natural
seeds have their origin in God, but they are put into our hands,
and if we sow them not, most certainly we will bring starvation
and misery on our selves and our posterity ; and if we till the
ground in the l^est manner, and sow our seeds thereon, still we
Godshalk Family History. 69
cannot make them grow, but it is God that gives the increase —
and even so it is with the incorruptible seed, the word of God.
It doubtless had it origin with God, for methinks it is worthy of
God, but it was placed into the hands of men to sow. Now if
those men had not sown it, what a deplorable state of spiritual
starvation we should have been in; and as this seed, (I thank
God), is still in the hands of m.en, it is our duty to sow it again
and again, so that it may be handed down to the latest posterity.
But though all who are called to be spiritual sowers, should be
faithful in the discharge of this duty, they cannot give the in-
crease. For neither Paul that plants, npr Apolos that watereth,
are any thing ; but God, that giveth the increase, i Corinth. 3 and
7, and moreover, so far as a word is concerned in the regenera-
tion of man, it must be the word of God, for the words, or the
traditions of men can never do it : they may indeed make pros-
elytes, but this may be far from regeneration, as we may read.
Math. 23 and 15. "Woe unto you Scribes and Pharisees, Hypo-
crites! for ye compass sea and land to make one proselyte, and
when he is made, ye make him two-fold more the child of hell
than yourselves."
Thirdly. I promise to show what regeneration in itself is. The
third and fourth parts might have been considered under one
head, but as regeneration in itself is a godly, and consequently
c! perfect thing, and those possessed of it, particularly at the com-
mencement, have their infirmities and imperfections, I thought it
best to divide them into two parts. Before I undertake to show
what regeneration is, I will show what I think it is not. And it
is truly not infidelity, and is never obtained by unbelief, for with-
out faith (Paul says) it is impossible to please God. Neither is
it in mere imagination, but something real and substantial. It
is not barely every comfort that the sinner receives, for this
depends on the foundation on which it rests; and if it rests on
a crying of peace, where there is no peace, it certainly is not re-
generation. Again, it is not a hypocritical transformation.
Again, it is not fanaticism, but a most sober and rational thing,
which he that has it, will show it in all his conversation. I go on
now to show, 2dly, what regeneration is: And first — It is a
yo Godshalk Family History.
change in man, as the terms regeneration, new creature, &c. suf-
ficiently imply and show forth. Our Saviour could hardly have
made use of more powerful and significant expressions, or given
a better type than the birth of man: For at every birth a new
creature comes forth that never existed before (I now speak of
nature), without the least of its own aid. And we may further
say of this what we will. It had its origin in God, beyond which,
I presume, even the atheist can not go, for I at least presume,
they have not yet found out how nature, without any seed, pro-
duced man. Even .so it is in a spiritual sense — the seed is orig-
inally from God. The husband of the bride, the church, who is
pregnant with the incorruptible seed, and often in travail, and
brings forth with fear, children unto God, her husband, as Paul
says: "Aly little children, of whom I travail in birth again, until
Christ be formed in you, notwithstanding it is not in the power of
the bride to give the increase, but God gives it; therefore regener-
ation is a change of such a nature as not to be produced by man
alone ; neither by the regenerated, nor by him who is to be regen-
erated, but by the co-operation of God with man, so that it may
be said with propriety of the regenerated man, that he is born
of God. There are many, I know, who think that all who will,
may be regenerated, and so I think too ; but it is in the will that
regeneration has its commencement: for if the wicked man only
once has the will to receive Christ, or in other words, to cease
from evil, and to learn to do good, has he not the most essential
part, and is no more what he was before, but a new creature;
understand me right, he is new in will : And Paul shows most
clearly, that it is God which worketh in man, both to will and to
do, of his good pleasure, though this may be by some considered
small, it is nevertheless a commencement of regeneration, a birth
out of God by faith, and when to the will is added the deed, we
have regeneration in a good degree. Regeneration is putting on
Christ, by faith. And where Christ, who may with much pro-
priety be called a new man, for there never was any like him on
earth before, is to be put on, the old man must be put off, as
Paul says, Ephe. 4 and 22, "That ye put off concerning the former
conversation, the old man, which is corrupt, according to the
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deceitful lusts ; and be renewed in the spirit of your mind ; and
that ye put on the new man, which after God is created in right-
eousness and true holiness; wherefore, putting away lying, speak
every man truth with his neighbor." To put on Christ, is not
merely to believe that he is, but to receive him in all, as he is,
namely, in doctrine, in examples, and in merits, as Paul says,
"As ye have learned him, so walk ye in him." And if we put
on Christ with his holy doctrine and example, repentance must
be the consequence with the sinner for the first, and secondly a
patterning after Jesus, which leads to sanctification of the flesh,
and of the spirit ; and if we then also put him on with his merits,
then are we begotten again to a lively hope of life everlasting,
by the resurrection of Jesus Christ from the dead. Now he that
has truly put on Christ, cannot otherwise than love God, and
his brother: for this Christ repeatedly taught, namely, "A new
commandment I give unto you, that ye love one another." Again,
'"Thereby shall all men know that ye are my disciples, if ye love
one another." And herewith St. John agrees, saying: "Beloved,
let us love one another; for love is of God; and every one
that loveth, is born of God, and knoweth God," i John, 4 and 7.
— Again, "By this we know that we love the children of God,
when we love God, and keep his commandments. For this is
the love to God, that we keep his commandments," i John, 5 and
2 to 3. And when man has once such a love to God, by virtue of
which he keeps his commandments, then he is indeed a New
Creature. "Old things are passed away, behold, all things are
become new," 2 Corinth. 5 and 17. — Yea, man is changed in will,
understanding and deeds ; yea, in heart. So then we see that
regeneration consists in light from God, faith, a change of the
will, a change of the passions and propensities ; where the blind
are made to see, or the ignorance of the will of God must depart.
And faith grounds itself on knowledge that gave evidence, being
convinced thereby the perverse will become right ; so that man
only wills what God wills, and the passions are so altered that
we love that which we before loved not, and hate, or at least
deny ourselves of what we before loved, that is to say, all things
forbidden of God. I have now given a brief description of re-
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generation, in so far as it is necessary unto a complete entrance
into the kingdom of Christ on earth, it being righteousness, peace
and joy in the Holy Ghost. I close this part by saying, that I
think regeneration will never be completed in this world ; but on
the contrary, that man must die and see corruption, or be changed,
as Paul says, and consequently a new body come forth, which
Paul calls a spiritual body ; and in such a completely changed
state, both in body and spirit. They which are born again in
spirit here on earth, shall in due time see God, yea. Amen. As
] must speak of these things more at large in the fourth proposi-
tion, I will here say no more.
I come now to show, 4thly, what manner of being a regenerated
man is. With the belief that at least most men will allow, that
the purifying of the will belongs to the commencement of regen-
eration, and that Paul was a regenerated man when he wrote
his Epistle to the Romans. I here commence. Now in the 7th
chapter of his Epistle to the Romans, verse 17, &c., he says : "For
we know that the law is spiritual, but I am carnal, sold under sin.
For that which I do I allow not ; for what I would, that do I not ;
but what I hate, that do I. If then I do that which I would not,
I consent unto the law that it is good. Now then, it is no more
I that do it, but sin that dvvelleth in me." — Now he speaks still
more plain, saying: "For I know that in me (that is in my flesh),
dwelleth no good thing ; for to will is present with me, but how
to perform that which is good, I find not." Would any man
here say that there truly dwelt no good thing in Paul at this
time. I for my part could not, neither doth he say it ; but only,
that in his flesh dwelt no good thing; otherwise, Paul no doubt
had faith and the will to do the good which are indeed good
things. But the performance of that which is good was only
wanting, as he further saith : "For the good that I would I do
not (mark he would do the good), but the evil which I would
not, that I do. Now if I do that I would not, it is no more I
that do it, but sin that dwelleth in me." How clearly this shows
that he done the evil which he yet did against his already sanctified
will by the inclination to evil in the flesh, which he calls a law at
variance with the law of his mind, so that when he would do
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/o
good, evil was present with him : he also calls it a law of sin and
death, chap. 8, Averse 2. He also calls it a body of death, saying
O! wretched man that I am: "Who shall deliver me from the
body of this death." But notwithstanding all this, he delighted in
the law of God after the inward man, a proof that he was a re-
generated man, for I take it for granted that the man who has
nothing of regeneration, doth not delight in the law of God after
the inward man: yea, methinks he rather abhors the law of
God. With all this, Paul would describe his situation while yet
young in Christ ; and it also describes the situation of other babes
in Christ, for I take it for granted, that all the children of God
must experience this conflict between the flesh and the spirit.
His childhood in Christ, he would describe, and not his mature
years ; neither the situation in which he then was when he wrote
this epistle, for in the 7th chapter he complains so hard against
the law of sin and death, and that on its account he could not
do the things which after the inward man he had the will to do,
and seems even weak in faith, of ever being relieved, saying,
"who shall deliver me from the body of this death?" And a few
verses further, namely, in the 8th chap, and 2d verse he saith :
"For the law of the spirit of life in Christ Jesus hath made me
free from the law of sin and death, and tells us soon afterwards,
that he, together with other believers, did no more walk after the
flesh, but after the spirit, chap. 8 and 4. Now this great advance
did hardly happen in the few moments that were necessary to
write the few intervening verses : But on the contrary, as has
already been hinted, he first describes the situation of a child in
Christ, or the state in which he first found himself after his con-
version, and afterwards, the state in which he found himself
when he wrote this epistle. Paul had at the time when he thus
complained, a measure of faith, and the will to do the good ;
therefore he had power to become a true child of God, and this
power he faithfully used until he became strong enough after the
inward man, or in the spirit of his mind, to overcome the law of
sin and death, no more to walk after the flesh, but after the
spirit. O, that all Christians might do as Paul did, and not
stand still with a mere beginning, as it is customary in our
74 Godshalk family History.
days. — Men give up to tlieir infirmities too much, saying, we
are poor weak creatures, and cannot live so perfect as the
Lord would have us live, and thus stand still, or give up, in-
stead of looking unto Jesus, the author and finisher of our
faith, who, for the joy that was set before him. endured the
cross, despising the shame, and is set down at the right hand
of the throne of God. Hebrews 12 and 2. And making use
of the measure of faith which we already have, by striving
against our corrupt nature, or the law of sin and death, and
by frequent visits to the throne of grace, with fervent prayer
for aid, that the Lord would give us bread from heaven, to nour-
ish the inner man, that he may grow and recover strength suffi-
cient to crucify the old man, or the flesh with its lusts and de-
sires ; that we also might be made free of the law of sin and
death. It would be hard to tell where regeneration begins in
every one, or from whence it comes to every one (otherwise than
the certainty that it comes from God). As our Saviour said
unto Nicodemus: "The wind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it cometh, or
whither it goeth : So is every one that is born of the spirit."
Here we see that even he who receives the birth out of the spirit
doth not exactly know whence this came upon him ; it is like unto
the wind which men can hear and feel, but cannot exactly tell
from whence it cometh or whither it goeth. So it is with him
that receives the birth, or is born out of the spirit of God. He
feels the power, but doth not directly know from whence this
comes unto him, or what is its end : Even as men do not exactly
understand the nature of the wind ; but it commonly comes to
man while hearing the word of God, by which, according to
Paul's doctrine, faith comes, and by this also the will to receive
it ; for by faith Abraham obeyed, and by faith man is yet made
willing to receive Christ, and to be obedient unto him. — How
clear these things are seen in the three thousand souls who be-
lieved through the miracles which they had seen and heard, and
the preaching of Peter on the great day of Penticost; for when
they had heard Peter, they were pricked in their heart, and said
unto Peter, and to the rest of the apostles: "Men and brethren,
Godshalk family History. 75
what shall we do?" They now had the faith and the will to do,
and now desired to know what they should do, they were willing
to obey; and Peter told them what they should do, namely, re-
pent AND BE BAPTISED every one of you in the name of Jesus
Christ, for the remission of sins, and ye shall receive the gift of
the Holy Ghost, Acts 2 and 38. We cannot here conclude, that
they, by their obedience, obtained the birth out of the spirit;
but on the other hand, the birth out of the spirit wrought obed-
ience in them and by obedience, they were to receive further gifts
of the holy spirit. Perhaps Peter here means the miraculous
gift of the Holy Ghost, whereby men spoke w'ith tongues, and
performed other miracles : but let this be as it may, we see that
the Holy Ghost was more than once given to the apostles, and
so it may be unto others. And it is clear that additional gifts
of the Holy Spirit depend on man's obedience ; for our Saviour
teacheth us to pray, and gives great encouragement thereto by
saying, that a father will not give the bad thing, while the good
one is asked for, adding: **If ye then, being evil, know how to
give good things unto your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask him?"
Luke II and 13. Here we see how man by obedience grows in
grace, and in the knowledge of our Lord and Saviour Jesus
Christ. Again, in proof of the position that regeneration gen-
erally commences by the hearing of the word, I appeal not only
to the preaching of Peter on the day of Penticost, but also to his
preaching to Cornelius, and those that were with him. Now
when Peter had preached Christ to them, or as it reads, Acts 10
and 44, while he was yet preaching, the Holy Ghost fell on them
which heard the word, and we directly see obedience in them —
they were baptised, a proof that they put on Christ ; as Paul says,
Galla. 3 and 27: "As many of you as have been baptised into
Christ, have put on Christ." Herewith he would say, as many
of you as have been baptised into the Christian Church, have
pledged yourselves to be obedient unto Christ, to the rejection
of everything opposed to him, and not that every man by his
bare baptism, truly puts on Christ. Paul would only call to their
minds how that they had pledged themselves to keep that religion
76 Godshalk family History.
which is freed from all unnecessary ceremonies which they had
learned through Christ, and not again to fall back to the dead
works of the law, or be entangled in the yoke of bondage. Again,
Paul says : "This only would I learn of you, received ye the spirit
by the works of the law, or by the hearing of faith," Galla. 3 and
2. Herewith he would say, that they did receive the spirit by
the hearing of the preached word of faith, and that through faith,
for he tells them that they were all children of God by faith in
Christ Jesus, Galla. 3 and 26.
I think I have now shown that to have faith and the will to do
good (consequently to repent of the evil) is the infant state of
the child of God. And I add, that though those graces are but
weak, they are nevertheless the gift of God (who divides to every
man severally as he will, i Corinth. 12 and 11). I presume many
will here contradict me, saying, so small a beginning is not re-
generation ; but this I cannot help — I must give truth as I find
and understand it. Rut to call that faith through which the
will comes to do that which is truly good, together with the will,
small, I understand not. How many thousand are there who
think themselves orthodox in faith, and were therefore children
of God, and have not so much as the will to do that which is
truly good. They may indeed be faithful in their attendance on
religious meetings to hear preaching, and anxious to pray in order
to be heard and seen of men, like the Pharisees of old, but mercy,
and true and living faith are omitted by them, as they were by
the Pharisees. Yea, many are not yet willing to deal according
to justice with their fellow men, to say nothing about love and
mercy. I therefore say, that it is indeed a great thing to have
the will to do that which is truly good and right, in all things.
Whence come so many of the last described class? The main
cause of their existence is man's natural proneness to evil. Again,
the belief that Jesus is the Christ, is now prevalent in the land,
and we are brought up to it from our infancy. Now this is a
kind of dead thing, learned from our parents, and other sources,
which may not be called living faith, as many afterwards ex-
perience ; for true and living faith embraces Christ whole, name-
ly, in doctrine, example and merits. It embraces the threaten-
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ings, as well as the promises in God's word, and thereby the will
is created to cease from the evil and learn to do the good. An-
other cause for their existence may be, that men are not always
taught godly truth, or rather not the whole truth. For there is
so much said against the moralist, and as it appears to me classing
him with the self-righteous Pharisee, that I honestly fear many
are thereby hindered from being moral, and made so fearful of
self-righteousness, as not to become righteous at all. Now I do
want to know what more we need ask of man, than to become
strictly moral ; or can any man in his sober senses believe, that
any man will be strictly moral without living faith. Let men
look what morality means, and no more think that the Pharisees
were moral men, but those Christians whom they hated and per-
secuted were moral men, who performed the duties of life. I
verily believe too, that Christ hath redeemed us from the cause
of the law, being made a curse for us ; for it is written, cursed is
every one that hangeth on the tree. But in order to understand
a man, we must mark the tenor of his discourse. The Gallations
had fallen back to the dead works (ceremonies) of the law from
which Paul labored hard to release them, telling them, that if
there had been a law given which could have given life, verily
righteousness should have been by the law, but now it is by faith,
as no law gives life without faith (which I think I sufficiently
showed in the second part), he would therefore teach them that
they were by faith in Christ, the children of God, and that Christ
by his death had put away the law, by nailing it to the cross,
that they should serve in newness of the spirit, and not accord-
ing to the deadness of the letter, or in other words, to be circum-
cised in heart, and not outwardly, or to become truly moral and
not ceremonious. I also believe that he became the propitiation
for our sins; and not for ours only, but also for the sins of the
whole world, i John, 2 and 2 — by sealing his testament with his
own blood, and establishing it with miracles, and by appearing
again to many after a triumphant resurrection from the dead,
and the pouring out of the Holy Ghost, by which men believed,
repented of their sins, and became righteous, as we read. Acts 2
and 42. — They continued steadfastly in the apostle's doctrine
78 Godshalk Family History.
and in fellowship, and in breaking of bread, and in prayer, if
they continued in the apostle's doctrine ; they were now righteous
men, for no man would have the hardihood to say that the apos-
tles taught them unrighteousness, and thus I doubt not, God was
well satisfied with them ; and so he is to this day, with every one
in his turn, who truly believes, repents of his sins, and forsakes
them, and thus turns to God again. A man's faith can never
be better than the foundation on which it rests. Now we know
that the Scribes and Pharisees did make void the law of God,
that they might establish their own traditions : and that they
shut up the kingdom of heaven against men not entering them-
selves, nor suffering those that were entering to go in. Math. 23
and 13; and the same may still happen, and I fear does; but
enough of this: I did not undertake to write in order to judge
more than what is indispensable with every writer and speaker;
but to bring truth to light, with the least possible offence. Now
of the infant state wherein faith and all is yet weak, Paul writes
in his first Epistle to the Corinthians, chapter 3, and i to 2, say-
ing: "And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, even as unto babes in Christ. I have fed you
with milk and not with meat ; for hitherto ye were not able to
bear it, neither yet now are ye able." And gives them to under-
stand wherein they were carnal, and consequently only babes in
Christ, namely, in their devotions, according to the names of
men, one saying I am of Paul, and another, I am of Apollos, by
which are envying and strife among them, and tries to curse
them of their division, and restore them to true Christian fellow-
ship, by telling them, among other things, that neither Paul that
planted, nor Apollos that watered, are anything, but God, that
gave the increase, and that the planter and the waterer are one :
and that he, as a wise master builder, laid the foundation, and
that others built on the same ; and that other foundation no man
could lay than is laid, which is Jesus Christ. Paul also writes
of this weak state of the child of God, Hebrews 5 and 12 to 13,
saying : "For when for the time ye ought to be teachers, ye have
need that one teach you again, which be the first principles of the
oracles of God; and are become such as have need of milk, and
Godshalk Family History. 79
not of strong meat; for every one that useth milk is unskillful
in the word of righteousness ; for he is a babe : and Peter exhorts
to be desirous after this milk, saying: "As new born babes, desire
the sincere milk of the word, that ye may grow thereby, i Peter,
2 and 2. Of this infant state, Christ told his disciples, when they
asked him, saying, "Who is the greatest in the kingdom of
heaven?" And Jesus called a child unto him, and set it in the
midst of them, and said : "Verily, I say unto you, except ye be
converted, and become as little children, ye shall not enter into
the kingdom of heaven," Math. 18, and i to 3. — Here it becomes
us to notice, that the disciples of Jesus, together with the rest
of the Jews, expected the Messiah to establish a kingdom on
earth, somewhat after the manner of other kingdoms of the
earth, and each of them perhaps wished to be greatest in it, as
we at another time see that they reasoned among themselves,
which of them should be greatest, Luke 9 and 46. — Again, Jesus
asked them, "what vv^as it that ye disputed among yourselves on
the way?" But they held their peace: for by the way they
had disputed among themselves who should be the greatest ; and
this erroneous opinion they harbored until the day in which he
was taken up, and a cloud received him, as we hear them, just
before his taking up, asking him: "Lord, wilt thou at this
time restore again the kingdom of Israel?" And perhaps to
the day of Pentecost. Now as a rebuke to these their erron-
eous ideas of the kingdom of God, and their desire for self
exaltation, our Saviour told them, "Except ye be converted, and
become as little children, ye shall not enter into the kingdom of
heaven." As though he would say, as long as you harbor these
notions of my kingdom, and your desire after earthly exultation,
and do not learn of me meekness and lowliness of heart ; and as
new born babes, desire the sincere milk of my word, and be there-
by converted, to correct ideas of the kingdom of heaven, and
drop your ideas of earthly exultation, ye cannot enter into it. In-
deed all babes in Christ ought to be desirous after the sincere milk
of the word ; and like Mary, sit down at the feet of their Saviour,
and hear his word, it being that good part which, I thank God,
is not yet taken away (I mean the opportunity to learn of Jesus).
8o Godshalk Paniily Mistory.
Now from this infant state, the new creature grows by the milk
of the word, so as to bear stronger diet, or meat, as Paul calls it.
xA.nd to the will be added the deed, we must not here be alarmed
by our weakness, but go ahead by faith, knowing that he who
wrought in us, to will, can also work in us to do, of his good
pleasure; and therefore humbly praying him for his assistance,
who can bring us from death unto life, or, give us power to put
off, concerning the former conversation, the old man, which is
corrupt, according to the deceitful lusts ; and to be renewed in the
spirit of our minds, and to put on the new man, which, after
God, is created in righteousness and true holiness, Hphe. 4, and
22 to 24. Here then the child in Christ, who has learned Christ,
or has been taught by him, as the truth is in Jesus, lays aside the
sinful and heathenish life, and puts on the holy life of Christ ;
wherefore, putting away lying, he speaks the truth with his neigh-
bor, knowing that they are members, one with another, verse 25.
And of this growth, Peter also speaks, in his first epistle, chap.
2 and I, saying: "wherefore, laying aside all malice and guile,
and hypocrisies, and envies, and evil speaking.'' Thus the faith-
ful children of God, in the first place, grow in knowledge, by the
sincere milk of the word, i Peter, 2 and 2, as we further learn
from Paul, saying: "Speaking the truth in love may grow up into
him in all things, which is the head, even Christ," Eph. 4 and 15.
Again, "that ye might walk worthy of the Lord unto all pleasing,
being fruitful in every good work, and increasing in the knowl-
edge of God," Collo. I and 10. Now when this growth in knowl-
edge has taken place, and the new creature is strong, having the
word of God abiding in him, and having overcome the wicked
one, or put off the old man, then John calls him a young man, i
John, 2 and 14. Here then is no more lying, the old man with
his works is put off, and the new man is put on. I will now en-
deavor to show more clearly wherein the growth of the child
of God doth consist. They increase in the understanding of
Godly truths ; they pass over from the use of milk to the use of
meat: They leave the principles of the doctrine of Christ, and
go on to perfection, Hebrews 6 and i. A like growth is experi-
enced in faith, wherefore the apostles prayed the Lord Jesus to
Godshalk Family History. 8i
increase their faith, Luke 17 and 5. Charity also groweth with
faith. The following testimony is given the Thessalonians :
"Your faith groweth exceedingly, and the charity of every one
of you all towards each other aboundeth," 2 Thes. i and 3. The
more faith and charity grow, the more they show themselves in
their fruits, or the practice of all Christian virtues. Thus the
growing child of God giveth all diligence, and adds to faith,
virtue ; and to virtue, knowledge ; and to knowledge, temperance ;
and to temperance, patience ; and to patience, godliness ; and to
godliness, brotherly kindness ; and to brotherly kindness, charity,
2 Peter, i and 5 to 7. The more abundant they bring fruits unto
the Lord. The more communion they have with him, and abound
yet more and more in knowledge, and in all judgment, Phil, i and
9; that they may be filled with all the fulness of God, Ephe. 3
and 19. And to the end that the child of God might grow in
faith, in knowledge, in charity, and in the practice of all the
Christian virtues; and also, that many more children might be
born, Christ gave some apostles, and some prophets, and some
evangelists, and some pastors and teachers ; for the perfecting of
saints, for the work of the ministry, for the edifying of the body
of Christ; till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man ; unto the mea-
sure of the stature of the fullness of Christ. That we hence-
forth be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the slight of men, and cunning
craftiness, whereby they lie in wait to deceive: But, speaking
the truth in love, may grow up into him in all things, which is
the head, even Christ; from whom the whole body fitly joined
together, and compacted by that which every joint supplieth, ac-
cording to the effectual working in the measure of every part,
maketh increase of the body unto the edifying of itself in love.
I here repeat that the infant state is that wherein man has knowl-
edge of the will of God (though it be but little). Faith, re-
pentance for past sins, and a sincere desire to be redeemed from
his sins, and a will to do the good;' in which state he may indeed
have pardon for his sins. For repentance and remission of sins
was to be preached in the name of Jesus Christ among all na-
82 Godshalk Family History.
tions, beginning at Jerusalem, Lnke 24 and 47 ; but is yet often
brought into captivity to the law of sin which is in his members,
Rom. 7 and 23; whereby he is often distressed and brought to
say with Paul, "O ! wretched man that I am ! Who shall deliver
me from the body of this death?" or in other words, who shall
cleanse me of my evil inclinations, that are seated in my flesh?
And the state wherein the child of God may be called a young
man, is that wherein the "wicked one" is overcome, the child of
God made free of the law of sin and death, or in other words,
where it has crucified the flesh with its lusts and desires, pattern-
ing after Jesus in self denial, and bearing the cross. But is still
capable of growing in knowledge and experience, as in nature ; a
young man may still learn. Before I undertake to show yet more
in detail, what manner of being the child of God, who has grown
up to manhood is, I mention that the different names which St.
John gives, ist John, 2 and 13 to 14, according to age and sta-
tion, do not so much apply to the different states of the child of
God, as those of the other apostles, but may all unite in one, and
at the same time, for we see that he applieth them equally to all
whom he wrote to, without making any distinction. And in going
on with the description of the new creature, I turn to St. John,
who says: "If ye know that he (the Lord) is righteous, ye know
that every one that doth righteous, is born of him : Again, if
any man be in Christ, he is a new creature ; old things are passed
away: behold all things are become new," 2 Corinth. 5 and 17:
"And whosoever abideth in him sinneth not," i John 3 and 6.
Again, "He that saith he abideth in him, ought himself also to
walk, even as he walked," i John, 2 and 6. Here see that those
who are in Christ Jesus, are the new creatures, and that those
who abide in him sin not. Again, John tells us, that he that com-
mitteth sin, is of the devil, for the devil sinneth from the begin-
ning. For this purpose the Son of God was manifested, that he
might destroy the works of the devil, i John, 3 and 8. Again,
verse 9 : "Whosoever is born of God, doth not commit sin ; for
his seed remaineth in him, and he cannot sin, because he is born
of God," as though he would say he is born of the spirit of God,
and made a partaker of the nature of God, and therefore sinneth
Godshalk Family History. 83
no more ; and these things he lays down as marks whereby to
distinguish between the children of God, and the children of the
devil, saying; "In this the children of God are manifest, and the
children of the devil ; whosoever doth not righteousness, is not of
God, neither he that loveth not his brother." Here we learn
from John, that he that loveth not his brother, is not of God (that
is to say, is not born of God) : And on the other hand, he further
tells us, that love is of God ; and every one that loveth is of
God. He that loveth not, knoweth not God, for God is love, i
John, 4 and 7 to 8. Again, "Whosoever believeth that Jesus is
the Christ, is born of God." i John, 5 and i. And with this Paul
agrees, saying, "ye are all children of God by faith in Christ
Jesus," Galla. 3 and 26. Here being born of God seems at a
slight view to lose some of its importance ; but when we come
to consider, that faith without works is dead, James 2 and 26 ;
and that they which are of faith, the same are the children of
Abraham, Galla. 3 and 7, and that Abraham's children do Abra-
ham's works, John 8 and 39. Then we cannot make a true be-
liever out of any one, save him who doth righteousness by faith.
Abraham obeyed, Hebrews 18 and 8; and so do all his children.
John also straightway adds love to faith, saying: "Every one
that loveth him that begat, loveth him also that is begotten of
him." Again, by this we know that we love the children of God,
when we love God, and keep his commandments : For this is
the love of God, that we keep his commandments ; and his com-
mandments are not grievous ; for whatsoever is born of God,
overcometh the world. And this is the victory that overcometh
the world, even our faith. Who is he that overcometh the world,
but he that believeth that Jesus is the Son of God, John 5, and
I to 5. — Again, verse 18, "We know that whosoever is born of
God sinneth not; but he that is begotten of God keepeth himself,
and that wicked one toucheth him not;" and in this doctrine of
strict sanctification, John did abide, for in his 2d epistle, verses
8 and 9, he saith : "Look to yourselves, that we lose not those
things which we have wrought, but that we receive a full reward.
Whosoever transgresseth, and abideth not in the doctrine of
Christ, hath no God: He that abideth in the doctrine of Christ,
84 Godshalk Family History.
he hath both the Father and the Son." Here some one might
perhaps think thou hast said, that he which hath faith, and the
will to do the good, is born again, or a babe in Christ ; and is this
not against John — I think not, for as already shown, John did
not speak of new born babes in Christ, but of young men, who
are strong, calling them little children, because they knew the
father — young men because they were strong — and fathers, be-
cause they knew him, that is, from the beginning, and thus apply-
ing those three names to each of them without making any dis-
tinction between them. John therefore speaks altogether of such
as have grown up unto manhood, and are therefore strong, hav-
ing overcome the wicked one, and in whom faith had gained the
victory over the world, x^nd among the things which are not of
the Father, but of the world, John mentions the lusts of the flesh,
the lusts of the eye, and the pride of life. And Paul tells us
what are the fruits of lust, saying: "Now the works of the flesh
are manifest, which are these, adultery, fornication, uncleanness,
lasciviousness, idolatry, witchcraft, hatred, variance, emulation,
wrath, strife, seditions, heresies, envyings, murders, drunkenness,
revelling, and such like," Galla. 5, and 18 to 21. Now all these
things are of the world ; and John speaks of such as had over-
come the world and the wicked one, and not of infants in Christ,
whose faith is weak, and who, when they would do the good, find
evil present with them. I would be rightly understood: even in
the infant state, wilful sins do cease. That John saith, that he
that is born of God, cannot sin, deserves to be explained a little ;
but that, he saith : "Whosoever is born of God sinneth not." I
must leave it as I left it before ; for God is holy, as it is written,
"be ye holy, for I am holy." Therefore that which is born of
him, is holy : even with the babe in Christ, the will is holy, and
with those that are grown up, also the performance. That those
who are born of God cannot sin, I believe, we should understand
in the following light : They cannot sin so undisturbed as others,
and John tells us the reason, saying, his seed remaineth in him ;
that is the spirit and the word, which flow from one and are one,
remain in him as a godly seed (I thank God that it is so) ; and
if he is tempted, this godly seed reminds and warns him, and as
Godshalk Family History. 85
it were, chastises him beforehand, that he had suffered any
such thing even to enter his mind, as to commit sin. It is there-
fore evident, that they cannot sin so free and undisturbed as
others. Blessed is he whose aid the Lord is. But if we would
contend that those who are once born of God, could absolutely
sin no more; then in the first place, their godly conversation or
walk would be compulsion, for they could not do otherwise, they
must serve God. And where do we read of such compulsion:
the Lord indeed worketh the will to do, but doth not compel :
And in the second place, we should make out all warnings against
falling, as superfluous, as well as all exhortations to the children
of God not to sin : And thirdly, disbelieve the testimony of the
fall of those whose fall is recorded in God's word ; among whom
I mention David, who though he was a man after God's heart,
did fall into great sins. And Peter, who though he had followed
his Master in regeneration, afterwards denied him. — More testi-
mony might be advanced, but I forbear, as it is of but little con-
sequence in our main subject ; but, that John saith : "Whosoever
is born of God, doth not commit sin, serves me yet more clearly
to show what manner of being he is, who is born of God. He
doth not sin. Now every transgression of the commandments of
God, is sin ; but sin is of two kinds — first, the sin of commission,
in committing which, man doth the evil. Second — the sin of
omission, where man leaves the good undone; and that this is
also sin, we learn from James, saying: "Therefore, to him that
knoweth to do good, and doth it not : to him it is sin," James 4
and 17. I do not intend to notice the difference in sins any fur-
ther. I have only noticed it thus far, that every one may see
what sin is, that I may the easier describe the true child of God,
who is born and nourished of God, till he has reached manhood.
He sinneth not, consequently he keeps all the commandments of
God. In the first place then, he believes, for faith is also a com-
mandment. "Believe in the Lord Jesus Christ," said Paul to the
jailor; secondly, he has also repented of his sins, for repentance
is also a commandment: "Repent ye and believe the Gospel,"
said our Saviour. Thirdly— he came unto Jesus, and learned of
him meekness and lowliness of heart. In short, he loves God
86 Godshalk Family flistory.
with all his heart, and his neighbor as himself ; wherefore, what-
soever he would that men should do unto him, he doth even so
unto them. And having charity, he is long suffering and kind :
he envieth not, he vaunteth (boasteth) not himself: he is not
puffed up: he doth not behave himself unseemly, and in many
things he seeketh not his own, but that which is his neighbor's
— for example, he seeks not his own, but his neighbor's honor :
he is not easily provoked : he thinketh no evil (of the objects of
his charity) : he joiceth not in iniquity, but rejoiceth in truth, i
Corinth. 13 and 4: he is not conformed to this world, but is trans-
formed by the renewing of his mind, so that he can prove what
is that good and acceptable and perfect will of God. If he proph-
esy, he doth it according to the proportion of faith : if he have
ministry, he waiteth on ministering: if he teach, he waiteth on
teaching; or, if he exhort, on exhortation. When he giveth, he
doth it with simplicity : if he ruleth, he doth it with diligence, and
showeth mercy with cheerfulness. His love is without dissimu-
lation (insincerity). He abhors that which is evil, and cleaves
to that which is good. He is kindly affectioned to his brethren
in brotherly love. In honor preferring the brethren. He is not
slothful in business, but fervent in spirit ; serving the Lord. He
rejoiceth in hope, and is patient in tribulation, continuing instant
in prayer. He distributes to the necessity of saints, and is given
to hospitality. He blesseth them which persecute him ; he bless-
eth, and curseth not. He rejoiceth with them that do rejoiceth,
and weeps with them that weep, Romans 12. If he is reviled, he
will bless ; if he is persecuted, he suffers it, i Corinthians, 4 and
12. Being defamed, he entreats, verse 13. There is none other
right way, much as we might desire it ; for Christ saith : Abide in
me, and I in you. John's Gospel, 15 and 4: and whosoever abideth
in him, sinneth not, i John, 3 and 6. And again — He that saith
he abideth in him, ought himself also to walk, even as he walked,
I John, 2 and 6. Now how did Christ walk touching these things ?
Answer — when he was reviled, he reviled not again : when he
suffered, he threatened not ; but committed himself to him that
judgeth righteously, i Pet. 2 and 23. And do we not truly see
this through his whole life ; but particularly in his sufferings, for
Godshalk Family History. 87
what did he do when nailed to the cross, where he was reviled,
despised, blasphemed, and subjected to the feeling of the highest
wickedness that man is capable of leading into practice against
another, both in body and character. Yea, the innocent Lamb
was numbered among the wicked, and nailed to the infamous and
painful Cross. And in this situation, what did he do? Did he
revile against those that reviled him ? No. — Did he threaten those
under whom he suffered. No : But made the most exalted pray-
er for them to his Heavenly Father, ever made on earth. "Fa-
ther, FORGIVE them (mine enemies), for they know not what they
do," Luke 23 and 34. This may in truth be called making in-
tercession for the transgressors, Isaiah 53 and 12. Now the true
brethren and sisters of Jesus do likewise, who follow him in re-
generation, and do the will of God, Math. 12 and 50. Yea, the
young man in Christ, or the completed child of God, doth not
resist evil : but if any one smite him on the right cheek, he turns
to him thy cloak also : and if any man will sue him at the law,
and take away his coat, he leaves him have the other also : and
if any man compel him to go a mile, he goeth with him twain.
He giveth to him that asketh him ; and from him that would bor-
row of him, he turneth not away. He loveth his enemies : he
blesseth those that curse him : he doth good to them that hate
him, and prayeth for those who despitefully use him and perse-
cute him. And in those things which touch on well-doing towards
friends and enemies, he is perfect, even as his Father in Heaven
is perfect ; for even so the Father doth, he maketh his sun to rise
on the evil and on the good, and sendeth rain on the just and on
the unjust. He takes heed that he do not his alms before men,
to be seen of them, for he seeketh not the praise of men thereby.
And when he prayeth, he is not like the hypocrites are, for they
love to be standing in the synagogues, and at the corners of the
streets, that they may be seen of men ; but enters into his closet,
and shuts the door, and prayeth to his Father which is in secret.
Not that the child of God may not at all pray in public ; but when
he doth it, it is in sincerity, to the glory of God and the salva-
tion of man, and not to be heard and seen of men : And there-
fore, in his worship, with much propriety, calls God his Father.
88 Godshalk Family History.
He forgives men their faults, even as God forgave him in Christ.
He doth not lay up for himself treasures upon earth, but is care-
ful to lay up a treasure for himself in Heaven ; knowing that
where his treasure is, there will his heart be also. He therefore
serves God, and not mammon. He is not over much concerned
about meat, drink and raiment : but labors diligently with his
hands, casting all his care on God, for he careth for him, i Peter,
5 and 7; and thus he casts not away his confidence, which hath
great recompence of reward. He knoweth that God gave him
life, which is more than meat, and a body which is more than rai-
ment. He therefore beholds the fowls of the air, who sow not.
neither reap, or gather into barns, and yet are fed by his Heaven-
ly Father, and this strengthens his confidence in his God. He
judgeth not, that he may not be judged. Icnowing that with what
judgment he judgeth, he shall be judged, Math. 7, and i to 2. He
enters in at the straight gate. He is aware of false prophets, who
come to him in sheep's clothing, but are inwardly ravenous
wolves; for he knows that they are to be known by their fruits.
He mindeth not high things, but condescends to men of low es-
tate; neither is he wise in his own conceit. He recompences to
no man evil for evil — and provides things honest in the sight of
men. H it be possible, as much as lieth in him, he lives peaceable
with all men. He therefore follows peace with all men, and
holiness, for he knows that without these, no man shall see the
Lord, Heb. 12 and 14. He doth not avenge himself, for he
knoweth that vengeance belongs to the Lord; therefore, if his
enemy hunger, he feedeth him. H he be thirsty, he giveth him
drink. He is not overcome of evil (to avenge himself on his
enemies), but overcomes the evil (he receives from them) with
good, Rom. 12. He is among those who bear one another's bur-
dens, and so fulfil the law of Christ, Galla. 6 and 2. He sufifers
no corrupt communication to proceed out of his mouth, but that
which is good to the use of edifying, that it may minister grace
unto the hearers, Ephe. 4 and 29, for he knows that for every
idle word that men speak, they must give account in the day of
judgment. Math. 12 and 36. We hear therefore, neither filthi-
ness, nor foolish talking, nor jesting of him, for he knows that
Godshalk family History. Sg
these things are not convenient for him ; but rather giving of
thanks. His speech is therefore always with grace, seasoned with
salt, Collo. 4 and 6. He has no fellowship with the unfruitful
works of darkness, but rather reproves them ; and seeth that he
walk circumspectly, not as fools, but as the wise, redeeming the
time, because the days are evil, Ephe. 5 and 16. He denieth him-
self of all the sinful lusts of the flesh, such as adultery, fornica-
tion, uncleanness, lasciviousness, idolatry, witchcraft, hatred, va-
riance, emulations, wrath, strife, seditions, heresies, envyings,
murders, drunkenness, revilings, and such like things, knowing
that they which do such things, shall not inherit the kingdom of
God, Galla. 5, and 19 to 21. He is subject unto the higher pow-
ers, Rom. 13 and i : or the government under which he lives. In
all things that are not against the law of God. But if his govern-
ment should require him to do that which his God prohibits, he
cannot yield absolute obedience, knowing that "the powers that
be are ordained of God ;" and consequently not equal or superior,
but inferior to God ; wherefore he most rationally concludes, that
the law of God is paramount to all human laws, and therefore
finds himself bound to obey God first ; and if the government
under which he lives should be offended at this his conscientious
course, and would inflict punishment on him, he will make no
resistance ; but if the punishment be intolerable, he will fly to a
milder region if he can, and that by the permission of his mas-
ter, saying: "If they persecute you in one city, fly to another."
But if he cannot fl}-, then he is minded like Jesus Christ also was,
Phillip. 2 and 5, touching these things ; and is obedient unto death,
even the death of the Cross, Phillip. 2 and 8; and presents his
body a living sacrifice, holy, acceptable unto God, knowing that it
is his reasonable service, Rom. 12 and i : and thus he feareth
God, and honoreth the King (or the government under which
he lives), i Peter, 2 and 17; and renders to all their dues (if he
can) ; tribute, to whom tribute is due ; custom, to whom custom ;
fear, to whom fear; honor, to whom honor, Rom. 13 and 7. And
though he cannot always yield absolute obedience to his govern-
ment, yet he passively submits to all grievances, without rebel-
lion, or violent resistance; and is therefore least to be dreaded, by
90 Godshalk Family History.
a government, of all men. He strives to owe no man any thing
but love ; knowing that love worketh no ill to his neighbor, and
is therefore the fulfilling of the law, Rom. 13 and 10; wherefore
he lets brotherly love continue, and is not forgetful of entertain-
ing strangers. He remembering them that are in bonds, as bound
with them; and them which suffer adversity, as being himself
also in the body, Heb. 13, and i to 3. In short, his conversation
is without covetousness ; and he is content with such things as
he has; for the Lord hath said, "I will never leave thee, nor for-
sake thee ;" so that he may boldly say — "The Lord is my helper,
and I will not fear what man shall do unto me," Heb. 13, and
5 to 6. If he be married, he keepeth marriage honorable, and
the marriage bed undefiled, Heb. 13 and 4 (Let it here be un-
derstood, that this reads in German — Marriage is to be kept hon-
orable by all, and the marriage bed undefiled), for he knows
that God will judge the whoremongers and adulterers. If the
young man in Christ be a husband, he loves his wife, even as
Christ also loved the Church, Ephe. 5 and 24 : And is not bitter
against her, Collo. 3 and 19: yea, he loves her as his own body,
Ephe. 5 and 28: being one flesh with her, verse 31 ; but if a wife,
she submits herself unto her own husband (at least in all respon-
sible things), as unto the Lord, Ephe. 5 and 22; or as it is fit in
the Lord, Collo. 3 and 8; and her adorning is not that outward
adorning of plaiting the hair, and of wearing of gold, or putting
on apparel ; but the hidden man of the heart, in that which is not
corruptible, even the ornament of a meek and quiet spirit, which
is in the sight of God, of great price, i Peter, 3 and 3 to 4. If
the young man in Christ, be a father, he will not provoke his
children unto wrath ; but brings them up in the nurture and ad-
monition of the Lord, Ephe. 6 and 4 ; yea, he provokes them not
to danger, lest they be discouraged. If he be a child, he obeys his
parents in all things, Collo. 3 and 20 (unless they should com-
mand in direct opposition to the law of God ; for surely, if a pa-
rent commands a child, who is also a child of God, to steal, or
to commit murder, it ought not to obey, but reason with the pa-
rent, and rather suffer death than to yield obedience under such
circumstances) ; he therefore obeys his parents in the Lord ; for
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this is right; and thus honoreth his father and mother, for he
knows that this commandment is given him with promise, Ephe.
6, and i to 2. If he is called, being a servant, he careth not for
it ; but if he may be made free, he useth it the rather, i Corinth.
7 and 21. He is subject to his master with all fear; not only to
the good and gentle, but also to the f roward : for this is thank-
worthy, if a man for conscience toward God, endure grief, suf-
ferings wrongfully, i Peter, 2 and 18 to 19. He therefore obeys
his master, and strives to please him in all things ; not answering
again ; not purloining, but showing all good fidelity ; that he may
adorn the doctrine of God, our Saviour, in all things, Titus 2,
and 9 to 10. Not with eye-service, as men pleasers, but as the
servants of Christ, doing the will of God from the heart, and
with good will, doing service, as to the Lord, and not to men ;
knowing that whatsoever good thing any man doth, the same shall
he receive of the Lord, whether he be bond or free, Ephe. 6, and
6 to 8. If he be a master of servants, he doth the same things
unto them, forbearing threatening, knowing that his master also
is in Heaven, and that there is no respect of person with him,
Ephe. 6 and 9 ; wherefore he giveth unto his servants that which
is just and equal, Collo. 4 and i. If the regenerated and grown
up child of God be a preacher or pastor, he feedeth the flock of
God which is entrusted to his care, taking the oversight thereof,
not by constraint, but willingly ; not for filthy lucre, but of a ready
mind ; neither as being lord over God's heritage, but being an ex-
ample to the flock, I Peter, 5 and 2 to 3. He therefore taketh
heed unto himself, and to the flock over which the Holy Ghost
has made him overseer, to feed the Church of God, Acts 20 and
28. He studieth to show himself approved unto God ; a work-
man that needeth not to be ashamed, rightly dividing the word of
truth, and shuns profane and vain babblings, for he knows that
they will increase unto more ungodliness, 2 Timo. 2 and 15 to 16.
If he be young he fleeth youthful lusts and followeth righteous-
ness, faith, charity, peace, with them that call on the Lord out
of a pure heart, 2 Timo. 2 and 22 ; and whether old or young, he
speaketh the things which become sound doctrine ; that the aged
men be sober, grave, temperate, sound in faith, in charity, in
92 Godshalk Family History.
patience. The aged women likewise, that they be in behaviour as
becometh holiness, not false accusers, not given to much wine;
teachers of good things; that they may teach the young to be
sober, to love their husbands, to love their children, to be discreet
chaste, keepers of home, good, obedient to their own husbands,
that the word of God be not blasphemed. He also exhorts the
young men to be sober-minded, and in all things show^s himself
a pattern of good works; in doctrine, showing uncorruptness,
gravity, sincerity; in speech, soundness, that cannot be con-
demned: that he that is of the contrary pari, may be ashamed,
having no evil thing to say of him, or his flock, Titus 2, and i to
8. Moreover, the young man in Christ is merciful, not only unto
man, but also unto beasts, as it is written : "A righ'teous man
regardeth the life of his beast," Prov. 12 and 10: wherefore he
is careful to provide food for the creatures under his care; and
those who are beasts of burden, he will neither overload or over-
drive wilfully; neither doth he correct them unmercifully with-
out a serious cause ; neither doth he abuse them wantonly in any
way. — Finally, whatsoever things are true, whatsoever things are
honest, whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good re-
port; if there be any praise, he thinks on these things, Phillip.
4 and 8. And as he that called him, is holy, so he is holy in all
manner of conversation, i Peter, i and 15. He taketh not the
name of the Lord, his God, in vain, Exodus 20 and 7. Neither
doth he defraud any man, but rather suffers himself to be de-
frauded, I Corinth. 6 and 7 to 8: For, in his mouth is found
guile, Rev. 14 and 5 ; for he laioweth that into the New Jeru-
salem, which was shown St. John in a vision, tliere shall in no
wise enter anything that dcfilcth ; neither whatsoever worketh
abomination, or maketh a lie. Rev. 21 and 27. Wherefore he
gives all diligence, and adds to his faith virtue; and to virtue,
knowledge; and to knowledge, temperance; and to temperance,
patience; and to patience, godliness; and to godliness, brotherly
kindness ; and to brotherly kindness, charity, 2 Peter, i and 5 to
7. In short, he is born out of water and spirit, and has the
spirit of Christ, his brother, or the spirit of adoption, whereby
Godshalk Family History. 93
he cryeth Abba Father; and this spirit itself beareth witness with
his spirit, that he is a child of God, Rom. 8, and 15 to 16; where-
fore he is also an heir of God, and a joint heir with Christ, verse
17; and knoweth that if his earthly house of this tabernacle were
dissolved, that he has a building of God, an house not made with
hands, eternal in the heavens, 2 Corinth. 5 and i : And that he
has passed from death unto life, because he loveth the brethren, i
John, 3 and 14 — Yea, he knoweth that he is of God, and that
the whole world lieth in wickedness, and that the Son of God is
come, and has given him an understanding, that he may know
him that is true ; and he is him that is true, even in his son Jesus
Christ, I John, 5 and 19 to 20. Finally, he has put on the whole
armour of God, that he may be able to withstand in the evil day,
and having done all, to stand, and therefore stands, having his
loins girt about him with truth, and having a breast-plate of
righteousness, and his feet shod with the preparation of the
gospel of peace ; above all, taking the shield of faith, wherewith
he shall be able to quench all the fiery darts of the wicked, and
taking the helmet of salvation, and the sword of the spirit, which
is the word of God, and prayeth always with all prayer and sup-
plication in the spirit and watching thereunto, with all experience
and supplication for all saints, Ephe. 6, and 13 to 18. And with
this armour of God he has fought a good fight : he has brought his
course a great way: he has kept the faith: henceforth there is
laid up for him a crown of righteousness ; which the Lord, the
righteous judge shall give him at that day: and not to him only,
but unto all them also that love his appearing, 2 Epistle to Timo.
4 and 7 to 8 : wherefore, whether he live, he liveth unto the Lord ;
and w^hether he die, he dieth unto the Lord; therefore whether
he live or die, he is the Lord's, Rom. 14 and 8.
I will now leave off writing of the young man in Christ, where
the New Creature is strong, and has overcome the wicked one,
and write yet a little about the perfect man, who has reached
the measure of the stature of the fullness of Christ, Ephe. 4 and
13-
Plere I presume, many will say, thou hast already described a
state of perfection not attainable by any man. why wilt thou say
Q4 Godshalk family History.
yet more? To which I say, that we should make such a state
our constant aim; and be running towards it continually, with
full purpose of heart, whereby we should certainly get ahead
much further, than by standing still, discouraged ; for the whole
matter has its origin in God, who can work in us both to will and
to do of his good pleasure : for nothing is impossible with him.
As to the possibility of the Christian arriving at such state,
wherein he can keep one of the hardest commandments of Christ,
namely, love your enemies, I refer the reader to the case of
Stephen: for who can suppose that he did not love his enemies
when he kneeled down, and cried with a loud voice, "Lord, lay
not this sin their their charge/' Again, who can suppose that the
apostles did not love their enemies, when they being reviled,
blessed — and being persecuted, suffered it, i Corinth. 4 and 12;
and done all in their power for the good of those that persecuted
them, that they might also be partakers of the life which is from
God. It will not do to plead too great a degree of ignorance, for
if we have not yet learned the plain duties of a Christian, we are
not yet grown up unto young men in Christ, for knowledge is
wherein the Christian grows as much as in any thing: neither
will it do to plead too much weakness, for the young man in
Christ is strong, and the word of God abideth in him, and he has
overcome the wicked one, i John, 2 and 14: and if such a state is
not already reached, then is all boasting of perfection vain ; and
we had much better consider ourselves as behind the mark, and
lay aside every weight, and the sin which doth so easily beset us,
and run with patience the race that is set before us, looking into
Jesus, the author and finisher of our faith, Heb. 12, and i to 2.
Now, a little more of that state of perfection werein the New
Creature has reached the measure of the stature of the fulness of
Christ ; and this is the state wherein man is not only willing to
do as well as he knoweth, and hath overcome all known sins and
sinful lusts, or hath crucified the flesh with its lusts and desires;
but is also perfect in knowledge, of which St. Paul speaks, say-
ing: "He that descended is the same also that ascended up far
above all heavens, that he might fill all things." And he gave
some, apostles ; and some, prophets ; and some, evangelists ; and
Godshalk Pamily History. 95
some, pastors and teachers ; for the perfecting of the saints, for
the work of the ministry, for the edifying of the body of Christ:
till we all come in the unity of the faith, and of the knowledge of
the son of God, unto a perfect man, unto the measure of the sta-
ture of the fullness of Christ, Ephe. 4, and 10 to 14. Now Paul
doth not speak of this as already existing, but as a thing of
hope or desire : for before Christians can get into unity of faith,
and of the knowledge of the son of God, they must be perfect
in knowledge ; sincerity alone, though very commendable, can
never do it, for I verily believe and know, that the sincere have
not yet all come to unity of faith, and of the knowledge of the
son of God : but if with all the sincere, knowledge was perfect,
how natural it would be for them to be of one faith and knowl-
edge of the son of God : and this should lead us to have charity
and toleration, one for the other, as one perfect in knowledge.
Paul did not even consider himself, for he saith, i Corinth. 13
and 9: ''For we know in part, and prophesy in part." Here Paul
speaks in the plural, saying, "we know in part," evidently in-
cluding himself. But though neither Paul, nor other believers,
had arrived at a state of perfection in knowledge; nevertheless,
the apostles pointed and exhorted them to such a state, saying:
''Being of the same mind, one toward another," Rom. 12 and 16.
Again, "Be ye all of one mind," i Peter 3 and 8. — Again,
"Brethren, be not children in understanding; howbeit, in malice
be ye children, but in understanding be men, i Corinth. 14 and
20. Now after Paul says, we know in part, and we prophesy in
part, he adds : "But when that which is perfect is come, then
that which is in part shall be done away. When I was a child, I
spoke as a child, I thought as a child ; but when I became a man,
I put away childish things." With this he would say, when we
once come to perfection, we shall put away that which is in part ;
for new we see through a glass, darkly ; but then face to face.
Now I know in part ; but then shall I know even as also I am
known. Here it is undeniable, that Paul did not yet consider
himself perfect in knowledge, and that he places perfect knowl-
edge in another state of existence, where God's children shall see
him face to face, and shall know even as also they are known.
96 Godshalk h'amily History.
Paul also speaks of a perfection which he had not yet in posses-
sion, Phil. 3 and 10, &c. : saying that I may know him, and the
power of his resurrection, and the fellowship of his sufferings,
being made comfortable unto his death. If by any means T mighl
attain unto the resurrection of the dead, not as though 1 had al-
ready attained, either were already perfect ; but I follow after,
if that I may apprehend that for which also I am apprehended
of Christ Jesus. Brethren, I count not myself to have appre-
hended ; but this one thing I do, forgetting those things which
are behind, and reaching forth unto those things which are be-
fore, I press toward the mark for the prize of the high calling
of God in Christ Jesus. Here Paul certainly speaks of a per-
fection which he himself had not yet in possession, and as ap-
pears from the connection of his words, could not possess, until
he was made comformable unto the death of Christ, that he might
attain unto the resurrection from the dead. In other particulars,
namely, in faithfulness in the performance of every known duty,
and complete self-denial of all things sinful, and in that he was
ready and willing to suffer stripes and imprisonment, and to offer
up his body to the glory of Christ. Paul was a perfect man, and
considers himself such, saying further: "Let us therefore, as
many as are perfect, be thus minded." How minded? Answer?
To count all things but loss for the excellency of the knowledge
of Christ Jesus, their Lord, and for him to suffer the loss of all
things, even life, rather than disobey or deny, and thus to press
forward for the heavenly prize. This is a glimpse of the perfec-
tion whereof he speaks as already received. On the other hand,
that perfection which he looked for once to enjoy, or what he
expected by the change and practice of his religion, he had not
yet in his possession, neither did he expect it, until he was made
conformable unto the death of Christ, and had attained to the
resurrection of the dead. It appears then, that perfection in
knowledge, and the perfect possession of all blessings which come
through Christ, belonged in another time, that that wherein the
apostles lived, and has surely not belonged in any time since,
neither in our time, for Christians are yet as little of one mind
as ever, and consequently imperfection is yet among them; there-
Godshalk Familv History.
97
fore the perfect man, who has grown up into the measure of the
stature of the fulhiess of Christ, Ephe. 4 and 13, belongs yet
into another time, or into the heavens themselves, where the pure
in heart may at last see God, jMath. 5 and 8 : as John also says —
Beloved, now are we the sons of God, and it doth not yet appear
what we shall be, but wc know that when he shall appear, we
shall be like him, for we shall see him as he is, i John, 3 and 2. —
Here John sets forth two things, which are further serviceable
to me to describe the state of perfect regeneration, both in soul
and body. First — the children of God shall be like God.
Secondly — they shall see him as he is, "they shall see God." And
of both these, David also speaks, in the 17th Psalm, verse 15,
saying: As for me, I will behold thy face in righteousness; I
shall be satisfied when I awake with thy likeness. Man was
originally made in the image of God, and this image the first
Adam, or man, lost by transgression — wherefore, as by man sin
entered into the world, and death by sin; and so death passed
upon all men, for that all have sinned, Rom. 5 and 12. — There-
fore, as by the offence of one, judgment came upon all men to
condemnation ; even so by the righteousness of one, the free gift
came upon all men unto justification of life, Rom. 5 and 18.
From thes two verses I understand Paul, that death came upon
all men by Adam, and the resurrection from the dead by Christ,
and this he shows yet more clearly, i Corinth. 15 and 20 to 22,
saying: But now is Christ risen from the dead, and become the
first fruits of them that slept. For since by man came death, by
man came also the resurrection from the dead. For as in Adam
all die, even so in Christ shall be made alive : and the believer in
Christ shall rise, having his vile body changed and fashioned like
unto the glorious body of Christ, Phil. 3 and 21. Of this change
or regeneration of the body, Paul speaks pretty largely in the al-
ready named 15th chapter of his first epistle to the Corinthians, of
which I will only notice that which seems to me the most im-
portant, namely : It is sown a natural body : it is raised a spiritual
body, verse 44. That is, the body is sown or buried into the
earth a natural body, and shall rise a spiritual body. The first
man is of the earth earthlv: the second man is the Lord from
98 Godshalk Family History.
heaven. As is the earthly, such are they also that are earthly;
and as is the heavenly, such are they also that are heavenly. And
as we have borne the image of the earthly, we shall also bear the
image of the heavenly. It would be folly to conclude here that
this image of the heavenly man, or Christ, in which all true be-
lievers shall once appear, consists alone in a likeness of spirit ;
for Paul speaks of the resurrection of the body, and that in
a changed state, fashioned like unto the glorious body of Christ.
And further to establish this sort of doctrine, he says : Flesh and
blood cannot inherit the kingdom of God. That is, we may not
enter into the heavens with a body like unto that we now are in,
but must be changed, as Paul further says : Behold I tell you a
mystery ; we shall not all sleep, but we shall all be changed. An
insurmountable proof that man cannot enter heaven in a body
like he here inhabits; but in a spiritual and changed body like
unto the glorious body of Christ. And of the majesty of Christ,
Peter speaks, i Peter, i and i6 to i8. For we have not followed
cunningly devised fables, when we made known unto you the
power and coming of our Lord Jesus Christ, but were eye wit-
nesses of his majesty. For he received from God, the Father,
honor and glory, when there came such a voice to him from the
excellent glory: This is my beloved Son, in whom I am well
pleased. And this voice, which came from heaven, we heard,
when wc were with him in the holy mount. Herewith, Peter no
doubt has reference to the transfiguration of Christ, at which he
was present, as we may learn. Math. 17 and i. And after six
days, Jesus took Peter, James and John, his brother, and bring-
eth them up into a high mountain, apart, and was transfigured
before them : and his face did shine as the sun, and his raiment
was white as the light. Or as Mark says, 9 and 3 : Exceeding
white as snow ; so as no fuller on earth can white them. Here
Jesus Christ made his appearance in his truly heavenly form,
in which he will once appear ; for we see that it corresponds with
his majestic appearance unto St. John in the island of Patmos,
Rev. I and 13 and 14. John saw one in the midst of the seven
candlesticks, like unto the Son of man, clothed with a gar-
ment down to the foot, and girt about the paps with a golden
Godshalk Family History. og
girdle. His head and his hairs were white like wool, as white as
snow; and his eyes were like a flame of fire; and his feet like
unto fine brass, as if they burned in a furnace. Now all the
members of Christ shall once be like unto this transfigured Jesus
Christ, which I think I have sufficiently shown, and with him be
incorruptible, as we may read of the children of the resurrection,
Luke 20 and 25. But they which shall be accounted w.orthy to
obtain that world, and the resurrection from the dead, neither
marry, nor are given in marriage ; neither can they die any more,
for they are equal unto the angels, and are children of God, being
the children of the resurrection. Here we see among other
things, that they cannot die, and this agreeth with Paul, saying:
This corruptible must put on incorruption, and this mortal must
put on immortality, i Corinth. 15 and 53. Thus we see that the
children of God after their resurrection, shall be like unto the
angels and Christ, who is the brightness of the glory of God, and
the express image of his person, Heb. i and 3 ; wherefore, as
John says: We shall be like him (meaning God), i John, 3 and
2. The children of God therfore shall once be like him and see
him as he is, i John, 3 and 2 : wherewith Paul agrees, saying :
Now we see through a glass, darkly ; but then face to face : now
I know in part, but then shall I know even as I also am known.
And here is the perfect man, who is grown up into the measure of
the stature of the fulness of Christ.
Now, my friend, who reads this, whoever thou art, behold
the glory that is set before thee. Wilt thou not now be per-
suaded to lay aside every weight (which may impede thy move-
ment) and the sin which doth so easily beset thee, and to run
with patience the race that is set before thee, looking to Jesus,
the author and finisher of thy faith : who, for the joy that was set
before him, endured the cross, despising the shame, and is set
down at the right hand of the throne of God, Pleb. 12, and i to
2. Now if thou follow him faithfully in regeneration, thou
mayest set down with him, and be an heir of God, and joint heir
with Christ; and thus raised to perfect glory, and holiness for-
ever. Which may the Lord grant, to be both mv, and thy happy
lot.
lOO GodsJialk Family History.
I should here have closed, were it not that some raise a doc-
trine which I think is not justifiable, from the second declaration
of our Saviour to Nicodemus, which reads as follows : Except a
man be born of water and of the spirit, he cannot enter into the
kingdom of God. Now I am persuaded that the first declaration
included the whole, and that the second is only explanatory of
the first. Now to proceed — Nicodemus, a ruler among the Jews,
came to Jesus by night, and addressed him in the following
words : Rabbi, we know that thou art a teacher come from God ;
for no man can do these miracles that thou dost, except God be
Avith him. — I believe that this Nicodemus came to Jesus with a
sincere heart, truly believing that he was a teacher sent of God.
and that this faith moved him to go to Jesus to ask him as a
man of God, what he thought of the kingdom of the Messiah, or
of Heaven. Now in order to strengthen his faith, the Saviour
of the world did not wait for him to ask, but answered to his
thoughts ; for mark, Jesus answered and said unto him, when
Nicodemus had not yet put a question to him ; and he also spake
unto him of the kingdom of God, saying: Verily, verily, I say
unto thee, except a man be born again, he cannot see the kingdom
of God. — Nicodemus, who understood this literally, was aston-
ished, saying, how can a man be born when he is old ? &c. When
Jesus further explained it unto him, saying: Verily, verily, I say
unto thee, except a man be born of water and of the spirit, he
cannot enter into the kingdom of God. "Born of water ;" from
this some do contend, that though a man me immersed into
Avater, and thus born of water, and also of the spirit, he cannot
enter into the kingdom of God. Let no man say, that I here say
too much, for they say that Christ here means immersion: Now
if he doth here teach immersion, then no man can enter into
heaven without it, for understand, he says : Except a man be
Lorn of watrr, and of the spirit, he cannot enter into the king-
dom of God. ]\Iankind are too apt to draw Scripture to their
own side. Now I think if we understand Christ here literally,
we are yet too much like Nicodemus, and had better consider
that the words of our Saviour are spirit, and they are life. John
and 63 ; for T cannot think that ho here any more means natural
Godslialk Family History. loi
water, than he means his own real flesh and blood, John 6 and
54. But his doctrine, or the word of God, by which and the
spirit, men are regenerated, as many as truly believe, in proof of
which I will first advance some of what passed between our
Saviour and the woman of Samaria. Jesus said unto her: If
thou knowest the gift of God, and who it is that saith to thee,
give me to drink, thou wouldst have asked of him, and he would
have given thee living water. Xow after talking a little more
together, her faith seems to have commenced, and she did actual-
ly ask him for this water, though she had not yet a right under-
standing of it; and I think I can show satisfactorily, that Jesus
gave it to her: and that in word, for by telling her all that she
had done, she became convinced that he was a prophet, and as
such she laid before him the disputed question, as to where men
should worship. On which he taught her correct ideas of God,
and of the place and manner of worshipping which caused the
woman to say unto him : I know that Messiah cometh, which is
called Christ; when he is come he will tell us all things. Jesus
said unto her, I that speak unto thee am he, John 4, and 25 to 26.
Now the words of our Saviour were the living water, which he
gave her, of which and the spirit, she was born again, no doubt,
and many more of the Samaritans, for we find that she asked
them to come and see a man who had told her all that she had
done, saying: Is not this the Christ? Now as we find, that by
the words of the woman, and of Jesus, many of the Samaritans
believed on him. Is there not every reason to conclude that her
faith was fully established, and she was born again out of water
and spirit. For all are children of God by faith in Christ Jesus,
Galla. 3 and 26 — and thus we see that the water he gave her,
consisted of words by which she believd. Again, Christ says,
John 7, and 38 to 39: He that believeth on me, as the Scripture
hath said, out of his belly shall flow rivers of living water. —
But thus spake he of the spirit, which they that believe on him,
should receive. Here in this place we see clearly, by the explan-
ation which John gives, that by the living water is meant the
spirit of true believers. Now this spirit is not to remain still
and quiet in the true believer, but to flow as a river from his
I02 Godshalk Family History.
belly. Now we know that the spirit that is in man, proceedeth
forth from his mouth in words or from his body in actions : and
so it is with him that has the spirit of God, by faith in Jesus, it
will be flowing from his body in wholesome words and actions,
and if he is called to be a preacher, it will flow from his belly
in words, by the way of the mouth, like rivers of living water,
giving life to all that truly believe. And thus it flows again and
again, and the fountain is not exhausted, for it is inexhaustible.
Moreover, Paul says, Ephe. 5, and 25 to 26: Husbands, love your
wives, even as Christ also loved the Church, and gave himself
for it; that he might sanctify and cleanse it with the washing of
water by the word : certainly this comes very near calling the
word water, for the washing was by the word, which is indeed
of a cleansing nature, as we read John 15 and 3. Now ye are
clean through the word of which I have spoken to you. Again,
Isa. compares the knowledge of the Lord unto water, saying:
The earth shall be full of the knowledge of the Lord, as the
water covereth the sea, Isaiah 11 and 9. And now comes the
knowledge of the Lord? Truly, man has not enough in and of
himself whereby to know God and his holy will sufficiently ;
wherefore this must be given him by revelation from God, and
if it is given him without means, as some contend it is, still it
is by word, for without words, though they only exist in thought,
there cannot many ideas come together : and where there are not
many ideas, there cannot be much knowledge. Now we know
that it is the way of God to enlighten man by means of a word
that may be heard, and this flows from the spirit of God. For
holy men of God spake as they were moved by the Holy Ghost,
2 Peter, i and 21 ; and is therefore one with the spirit, though it
is not exactly the spirit, and therefore has life and power. It
pricked men to the heart, and doth yet. The word of God is
quick and powerful, and sharper than any two-edged sword,
Heb. 4 and 12. Again, is not my word like a fire? And like a
hammer that breaketh the rock in pieces, Jerem. 23 and 29.
Moreover the Lord promised to pour water upon him that is
thirsty, and floods upon the dry ground, Isaiah 44 and 3. Again,
I give water in the wilderness, and rivers in the desert, to give
Godshalk Family History. 103
drink to my people, my chosen, Isa. 43 and 20. Again: for in
the wilderness shall waters break out and streams in the desert,
the parched ground shall become a pool, and the thirsty land
springs of water, Isa, 35, and 6 to 7. Again : and it shall be in
that day, that living waters shall go out from Jerusalem; half
of them toward the former sea, and half of them toward the
hinder sea : In summer and in winter, Zach. 14 and 8. Now
what else may we understand by this promised water, but the
word of the spirit of God, whereby the spirit was also promised,
as we see Isa. 44 and 3. I will pour my spirit upon thy seed, and
my blessings upon thine offspring : And this promise of the pour-
ing out of the spirit of God is made unto all flesh, Joel 2 and
28. And it shall come to pass afterward, that I will pour out my
spirit upon all flesh, and your sons and daughters shall prophecy,
&-C. Wherefore I think we may, without danger of misrepre-
senting the word of God, understand the Gospel of our Lord and
Saviour Jesus Christ, by the water which Ezekiel saw running
from under the threshold of the sanctuary eastward, which after
having ran a thousand cubits, were ankle deep, and at two
thousand, knee deep, and at three thousand, to the loins, and at
four thousand was a river that could not be passed ; and this
water passed on, as we see, having a healing nature, verse 8.
Then said he unto me, these w^aters issue out toward the east
country, and go down into the desert, and go down into the
sea ; which being brought forth into the sea, the waters shall be
healed. And it shall come to pass, that every thing that liveth,
which moveth, whithersoever the rivers shall come, shall live;
and there shall be a very great multitude of fish, because these
waters shall come thither; for they shall be healed; and every
thins: shall live whither the river cometh. And it shall come to
pass, that the fishers shall stand upon it, from En-gedi even unto
En-eglaim. There shall be a place to spread forth nets; their
fish shall be according to their kinds, as the fish of the great sea,
exceeding many. But the miry places thereof, and the marshes
thereof shall not be healed ; they shall be given to salt, Eze. 47.
What a beautiful description of the Gospel of our Lord and
104 Godshalk Family History.
Saviour Jesus Christ, and its place of beginning, its rapid spread
and its healing nature.
Now we know that the Gospel commenced in Judea, and at
Jerusalem, for said Jesus: Thus it is written, and thus it be-
hooved Christ to suffer, and to rise from the dead the third day ;
and that repentance and remission of sins should be preached in
his name among all nations, beginning at Jerusalem. Now if
this is once granted, that we may by any expression in God's
word, understand by the word water, the word of God, or the
Gospel of our Saviour Jesus Christ, which I think 1 have shown,
we may and ought then ; there is no more any necessity for under-
standing him literally, "of water and of the spirit," but spirit-
ually, of word and of the spirit — which I think I sufficiently
showed in the second part of this work, to be the two all suf-
ficient means of man's regeneration. Now the promise of God,
by Joel to pour out his spirit upon all flesh, according to Peter,
Acts 2 and 17 was fulfilled on the great day of Pentecost. For
here the apostles were all with one accord, in one place, Acts 2 and
I. And suddenly there came a sound from heaven, as of a rush-
ing mighty wind, and filled the whole house where they were sit-
ting: And there appeared unto them cloven tongues, like as of fire,
and it sat upon each of them ; and they were all filled with the
Holy Ghost, and began to speak with other tongues, as the spirit
gave them utterance. Here we see that it was not a silent spirit,
for they began to speak, and that with other tongues, as the spirit
gave them utterance. Now here they, or the Lord through them,
poured out the pure water, the doctrine of the spirit, and that in
such a manner, that all who were present could understand it ;
and it was also at a very advantageous time and place, it being
at Jerusalem, a populous city, and on the day of Pentecost, when
the Jews from all countries wher they were scattered, and of all
tongues were present : And as we see, when it was noised abroad
what happened to the apostles, the multitude came together, so
that this small pouring out of the word of the spirit, and the mir-
acles which happened thereby, might soon be carried far and
wide, as a preparing means for the living waters, Zach. 14 and
Godshalk Family History. 105
8, of Gospel truth, or the doctrine of the spirit, which the Lord
afterwards poured out through the Apostles and other of his
servants, upon all people, without making any more distinction
between Jews and Gentiles. And mark, this marvelous spirit
did not instruct all who were present without means, but by the
means of the words of the apostle Peter, which gives another
strong ground for believing that we should imderstand by the
promised water, the Gospel of Jesus Christ. The apostles were
now clothed with power from on high ; and when Peter had ex-
plained the whole matter, or had poured out the living water of
Gospel truth. It was as the fire of the goldsmith, or as the soap
of the washerwoman. It had a purifying nature; they were
pricked to the heart, and said unto Peter, and unto the rest of the
apostles, men and brethren, what shall we do? Here we see
that it was the doctrine of the spirit which pierced and enlight-
ened them. And we also see, that while Peter poured out the
living water, the word of the spirit upon Cornelius, and those
who had assembled at his house, that the Holy Ghost fell on all
them that heard the word while he was yet speaking. Acts 10
and 44. But here faith also co-operated ; and this Paul says,
comes by hearing, and hearing by the word of God, Rom. 10 and
17. And then the promised spirit by faith, as Paul says, Christ
hath redeemed us from the curse of the law, being made a curse
for us; for it is written, cursed is every one that hangeth on a
tree: That the blessing of Abraham might come on the Gentiles
through Jesus Christ; that we might receive the promise of the
spirit through faith, Galla. 3, and 13 to 14. How clearly we here
see the order. The spirit qualifies certain men to preach the
word, which they pour out as living water over all people with-
out distinction or exception. Those now among all nations who
believe from their hearts, receive also the promised spirit through
faith ; and thus man is born of water and of the spirit, or of the
word and of the spirit, and that through faith. And here for
the first time in man's life, baptism becomes the duty of the babe
in Christ ; and was universally received in the days of the apos-
tles, when both men and women came to be believers, whereby
io6 Godshalk Family History.
they openly confessed Christ before men, and came to him, and
held themselves to his flock, in open day, and not only by night
like this Nicodemus. I say again, baptism only then becomes the
duty of man when regeneration has actually commenced, or man
is already a babe in Christ; and is therefore not regeneration
itself, as would be the case if we should understand our Saviour
to mean baptism, when he says — "Of water and of the spirit."
Our Saviour explained the matter still further to Xicodcmus,
saying: That which is born of the flesh, is flesh; and that which
is born of the spirit, is spirit; as though he would say, ye must
be born of the spirit of God, receive a spiritual sight, yea, be
born spirit of spirit, and be changed from carnal minded to spirit-
ual minded men, and thus be made New Creatures, or ye cannot
enter into the kingdom of God, either in this world, or in that
which is to come; for this change is in itself the entrance into the
Kingdom of God.
After having read this little book, perhaps some will say, thy
book is very rigorous, and a poor comforter. As to its being
rigorous, I say my sincere aim was to make it just as much so
as the holy word of God is in itself, when fairly brought together,
and no more ; that no man through me might be deceived, but
rather brought unto the way of life. As to its being a poor
comforter, I think it is not altogether such, for I have allowed
thee, that if thou hast faith and the will to do that which is truly
good, that thou art born of God, though yet but a babe in Christ.
I have also shown thee how thou mayest grow. Use therefore
the means, and he who has commenced in you the good work,
shall also finish it; and if you have no faith at all, then you want
no comfort. And surely, if you have not yet the will to do the
good, and to leave the evil, and thus go on wilfully in sin, you
ought not to wish for a comforter while going on in this way.
And he who does comfort you while in this way, without condi-
tions of repentance and amendment of life, doth what I should
awful fear to do. In conclusion, I would yet only say, that
the work is principally a work of God ; and I am so fully con-
vinced of his perfect righteousness and love to man, that I can
Godshalk Family History. 107
go to bed and sleep easy on this account — If I have only done
as well as he has given me power to do.
May God in his infinite goodness make this book a true bless-
ing to every one that reads it. Amen.
O God, whose actions heaven approves,
Thou art the Father still;
Of all whom thy own spirit moves,
To do thy holy will.
By means of thy most holy word,
When faith in man it bade ;
And of thy spirit's own accord.
Anew thou hast him made.
The power in deed was not in man
To create himself anew;
None but Almighty power can,
Suffice this work to do.
Go on O Lord in thine own way.
And multiply thy seed;
Till all thy new creation may,
Experience indeed.
And as the will by faith we have,
Thy holy will to do;
O do thou us from evil save,
And work in us "to do."
That we no longer babes may be.
In Christ our living head;
But stronger days in him may see.
And in his footsteps treat.
And overcome the evil one.
To be no more his slave;
And then the prize is nearly won,
When Christ from sin us saves.
O grant us then a faithfulness,
T' endure unto the end ;
That we may prove all thy fulness,
Ourselves to thee commend.
io8 Godshalk Family History.
That when this mortal clay of ours,
Its animation give;
To thee, by thy Almighty power.
Make us again to live.
And rise in the image of Christ,
To see thee face to face;
And thus be like our Saviour Christ,
In his most holy place.
To die no more like Christ our king,
Who's conquer'd death for all;
But everlasting praises sing,
To our Redeeming All.
In the possession of the author is a book with the following title,
"Abraham Godshalk's Pocket Book For Memorandums," containing a
number of writings, mostly in German, by the Original owner and his son,
Samuel. The book must have been the property of Samuel Godshalk for
some time, who wrote the following in the same :
Alarch the 17, 1864. This book of my father came in my
hands. It was in the hands of John Gross after the death of my
father, and after his death, at the moving of my daughter Anna,
his widow, gave it to me as a present. I esteem it very much, it
once being my beloved father's memorandum.
S. Godshalk.
Abraham Godshalk's Pocket Book for Memorandums,
February 16, 1837.
(In German) : —
Abraham Gottschall, his book, 1837.
(A Prayer) : —
O thou gracious, merciful God, loving heavenly Father, thou
who hast shown and given proof of thy love towards us in such
abundant measure, and who hast not only worked within us the
desire and inclination to be gathered here to-day btit also (as
on former occasions) hast permitted thy Word to be read to us
Godshalk family History. 109
in which is the revelation of thy holy will to us : for this proof of
thy love we thank and praise Thee from the deep of our hearts.
Gladly do we confess our sin in that, though we are so frequently
admonished to do thy will, we are indifferent in the matter of our
obedience thereto. O God, forgive us for the sake of thy Be-
loved Son, Jesus Christ. We also beseech Thee, loving and
merciful Father, to cause the word which we have heard, to be
life and power within us as well as to make us fruitful unto good
works ; yea, that it may produce such fruits as will last into
eternity. May thy word not only make us new creatures,
thoroughly changing us so that we shall again bear thy image
in our hearts, but may we through it also measure up to the
stature of the fullness of Christ. May thy word also be like a
mirror standing before the eyes of our hearts and like water in
which to bathe our souls so that we may be cleansed of all evil.
May thy word also go through our souls so that we may be
heavenly-minded and not earthly, and that we may have the fire
of holy love burn in our hearts. And may it make us truly hum-
ble in heart and cause us to be full of love and sympathy to our
fellowmen. Grant also that thy word may be unto us the bread
of life, strengthening and nourishing us. Make it unto us the
armor of God with which to withstand all the fiery darts of the
evil one.
We offer special petition to-day for the youth with which thou
hast blessed our land. Give unto them the Holy Spirit and a
true and living faith in the power of thy word, so that they may
all be formed into a church which shall be a light in the world
and salt of the earth, and that all may finally have eternal life.
Do thou also heal the sick, but, if thou in thy wisdom wilt not
restore them to physical health, use their sickness to the end that
they may have health of soul. With them bless all who are down-
cast and troubled, giving them one blessing after another so that
they may rejoice in thy grace and praise thee for thy glory.
We also pray for those who bear rule in our country, this glor-
ious America, the people of which enjoy liberty of conscience
and of worshipping God according to the dictates of their con-
no Godshalk Family History.
science. Bless these thy servants with wisdom and with the
desire to glorify thee in their official life.
Grant that thy church which is without external weapons, may
have the protection of the government so that she may fulfill her
mission among the people, leading men who sit in the darkness
of sin and unbelief into the light as it is in Christ Jesus. Lead us
in the path of righteousness so that we may be no offence to them,
cherishing fully the liberty which is guaranteed us. May this
liberty be also the heritage of our children, and grant that none
of these that bear rule may be eternally lost but that all may
come into life, through Jesus Christ, thy beloved Son, to whom be
praise and glory, now and in all eternity. Amen !
(Prayer for a Sick Person) : —
Merciful God! Gracious Father! Behold before Thee is pros-
trate a poor soul, who because of serious illness is incapacitated
for the usual duties of life, and who is unable in himself to find
relief. Therefore, we pray that thou mayest restore him to
health as thou blessest the medicines and other agencies which are
being employed to this end. Yea, we know that thou canst re-
cover his health for him without the use of such visible means.
It was thy good pleasure to lay him low with this sickness. Wilt
thou not impart grace so that he may turn to thee in childlike
faith and christian resignation and with upright heart to say,
"My God and Father, thy will be done !" Grant him the fulness
of faith so that he may bear this affliction without complaint and
rebellion of spirit, since thou hadst given him many days of
health, in the remembrance of which these days of sickness are
not to be considered. I know, our Father, thou art loving and
gracious, so that thou wilt not lay any heavier burden on this
poor soul than he is able to bear. We cling to thy word which
says, "God is faithful who will not permit any of us to be tempted
(tried) above that we are able, but will also with temptation
(trial) prepare a way of escape. Grant that this sickness may
be like a fire to cleanse his heart of all that is evil ; a Repentance
Godslialk Family History. 1 1 1
Call that shall call his sin to mind so that he may sincerely repent
thereof ; a Prayer-Call, calling him to prayer for the forgiveness
of sins and the sanctification of the flesh and spirit. May this
sickness be a voice saying to him, Set thine house in order ; con-
sider the fact of thy death and of the grave ; prepare thyself for
eternity. Help him to understand that preparedness for death
will not bring the Death Angel any sooner. Work that in him
which will make him a fit inhabitant of the Heavenly home and
help him to see that the sufferings of this present world work
in the believer a more exceeding and eternal weight of glory.
Teach him the value of spiritual quietness and of waiting on
the Lord. And may he never doubt thy love and the wisdom
of all thy dealings with him. Do thou then minister to him ac-
cording to his needs and as will promote his spiritual well-being,
and forgive us all our sins for the sake of thy beloved Son, who
has taught us to pray, "Our Father, etc." Amen !
(Sermon Sketches) : —
Romans 3 : 28. — "Therefore we conclude that a man is justi-
fied without the deeds of the law.''
I. How man is not justified before God.
H. How a man is justified through faith.
Paul's introduction to this Scripture is partially given in chap-
ter 1 : 16: "For I am not ashamed of the gospel of Jesus Christ,
for it is the power of God unto salvation unto every one that be-
lieve th" ; and further in verse 17 he says, "For therein is the
righteousness of God revealed from faith to faith: as it is written
the just sJiall live by faith."
The Apostle goes further and shows that it has been revealed
to all men that there is a God, "for the invisible things of him
. . .are clearly seen." Following this he shows that all men are
sinners, "because that, when they knew God, they glorified him
not as God."
Paul then turns his thought to the Jews who he shows had a
112 Godslialk family History.
great advantage over the Gentiles, but, nevertheless, they were
also under sin.
And now let us consider now a max is mot justii-ikd ijici'oki;
GOD— not by the deeds of the law, "for by the deeds of the law
is no flesh justified in his sight."
(The sketch was evidently not finished, for treatment of main
division, "11" is not given.)
Sirach 26: i. — "Blessed is tiic man that hath a virtuous wife,
for the number of his days shall be double."
1. Blessed is the man that hath a virtuous wife, for the num-
ber of his days shall be double.
2. An economical wife is her husband's joy and makes him
spend his days in peace.
3. A virtuous wife is a priceless gift and is given him who
fears God.
4. Be he wise or poor, such a wife is his joy and comfort.
5. God instituted marriage and blesses it.
Galatians 6: 15. — "For in Jesus Christ neither circumcision
availeth anything nor uncircumcision, but a new creature."
Several related passages : —
I Cor. 7: 18, 19. — "Is any man called being circumcused let him
not become uncircumciscd. Is any called in uncircumcision? let
him not be circumcised. Circumcision is nothing, and uncircum-
cision is nothing, but the keeping of the commandments of God."
Col. 2: II. — "In whom ye also are circumcised with the cir-
cumcision made without hands, in the putting ofif the body of the
sins of the flesh by the circumcision of Christ."
We are the circumcision that serve God in the Spirit and de-
pend not on the flesh.
Deu. 10: 16. — "Circumcise therefore the foreskin of your heart
and be no more stififnecked."
Deu. 30: 16. — ". . .1 command thee this day to love the Lord
thy God, to walk in his ways and to do his commandments and
his statutes and his judgments, that thou mayest live and multi-
ply-"
Godshalk Family History. ii^
(Bible Readings) : —
The Divinity of Jesus Christ.
Phil. 2 : 5, 6. — "I-^t this mind be in you which was also in Christ
Jesus, Avho being in the form of God thought if not robbery to
be equal ivith God."
Col. 1:15-19. — "Who is the image of the invisible God, the
first-born of every creature ;
P'or by him ivere all things created, that are in Heaven, and that
are in earth, visible and invisible, whether they be thrones or
dominions or principalities or powers : all things were created by
him and for him ;
And he is before all things and by Him all things consist.
And he is the head of the body, the church; who is the begin-
ning, the first-born from the dead ; that in all things he might
have the pre-eminence.
For it pleased the Father that in Him should all fulness divell."
Eph. 3:9. — ". . .God. . .who created all things in by Jesus
Christ."
Rom. 9:5. — ''Christ came, who is over all, God blessed for-
ever."
Heb. 1:1, 2. — ''God who at sundry times and in divers manners
spake in times past unto the fathers by the prophets, hath in these
latter days spoken unto us by his Son, whom he hath appointed
heir of all things, ^v whom he also created the worlds."
Heb. 3 : 4. — "For this man was counted worthy of more glory
than Moses inasmuch as that he that hath builded a house, hath
more honor than the house."
John 1:1, 3. — "In the beginning was the Word and the Word
was with God and the word zvas God.
All things were made by him and without was not anything
made that was made."
(Prayer, written possibly during the War of 181 2 or Civil War) :
May the light which guided the Fathers, through the operations
of the Holy Spirit (in their hearts'), be shed abroad in our hearts,
114
Godshalk Family History.
diffusing therein heavenly Hght and wisdom, causing us to become
faithful workers in God's vineyard in these troublous times, when
it is necessary to apply ourselves with all earnestness and dili-
gence to the work of the Kingdom. Increase our faith and keep
us and our congregation upright in these perilous times, from
war and strife and times of trial. Amen !
(Various Writings) : —
The Original.
English Equivalent.
Ach, Gott, wo soil ich fliehen hin O Lord, whither shall I flee in
In der betriibten Zeit? this troubled time? Change my
Ach, andre doch mein Herz und heart and mind while the day of
Sinn, grace is here, so that I may stand
Noch in der Gnaden Zeit; in the judgment in the day when
Damit ich kann vor Gott bestehen all things shall have passed away.
An yenem grosen Tag,
Wann alles, alles wird vergehen
Und nicht mehr bleiben mag.
Ach, Herr, verleih mir deine Gnad,
Hilf das ich wachend steh ;
Fiihr mich all 'zeit auf rechten
Pfad
Das ich bereit mag stehcn,
Wenn ich einst auser dieser Zeit
mus gehen,
An meinem letzten Tag;
Das ich bereit und fertig steh,
Stets bei dir bleiben mag.
So mag mein Leib dann in der
Gruft,
Zu Staub und Aschc gehen ;
An yenem Tag wenn Yesus ruft
Wird er wieder auferstehen ;
Und werde Gott im Lichte schauen,
In Zion gehen ein,
Wo Zions Stadt mit Gold gebauet,
Und gulden Gasscn seyn.
O Lord, grant me thy grace and
help me to stand watchful. Lead
me always in right paths so that I
may never be unprepared when the
hour of my death comes, that I
may then be ready and prepared
and be with Thee forever.
Though my body will, in the
grave, return to dust and ashes, it
will rise again at the call of Jesus,
and shall see God and make en-
trance into Zion, the city built of
gold and having golden streets.
Godshalk Family History.
IIt
Dort werd ich schauen immerdar
Den Glanz der Herrlichkeit,
Die Himmelsstadt wie Sonnen
klahr,
Die Yesus selbst beleucht;
Wo ewig Freud und Wonn' wird
seyn,
Kein Hitz' und Sonn mehr sticht,
Kein Leid und Triibsal wird mehr
sein,
Alle Thranen abgewischt.
There will I see forever the
radiance of the Divine glory, the
Heavenly city of which Jesus is
the light. There dwell eternal joy
and happiness, neither rest upon
the inhabitants neither the heat of
the sun nor the burden of pain
and tribulation and all tears are
washed away from their eyes.
NEED OF DEPENDENCE ON GOD.
By Abraham Gottschall ( ?)
The Sabbath morning in which we poor, feeble mortals can truly
say, "Thus far the Lord has brought us on," and with a great deal
of propriety think (of the goodness of God), and follow the
choirs and sing. Safely through another week God has brought
us on our way. If we poor, feeble creatures humble ourselves
and pause to think of the greatness and goodness of the infinite
and good Jehovah, w^e would certainly praise and bless Him more
daily ; but the lusts of this world and idolatry have the tendency
of leading far astray, and if we adhere to these worldly things, we
Avill sink into ruin. Positively sorry we will be when the day
of judgment appears. Let us think and view ourselves and see
what we are. We are poor dying creatures and have a never-
dying soul within us and we should strive day and night to save
the immortal soul.
RECOLLECTIONS— BEFORE AND AFTER THE CIVIL
WAR.
In the year 1855 the author attended a debating society at
Hartsville, Bucks Co., Pa., where the question — Resolved, That
the signs of the times indicated the downfall of the Union, was
Ii6 Codslialk F'antily History.'
discussed. The argument, as presented by General Davis, father
of Watts Hart Davis, of Doylestown, I'a., was that the great M.
E. Church had split on the slavery (}uestion and that it would
finally drift into politics, which it did, and while it was making
strenuous efforts to settle this vast question, Henry Clay came
forward with his famous Missouri Compromise in 1820, which
was to have settled the question of slavery in all territory ac-
quired either by conquest or purchase.
Little did the nation then think that within the next few years
tliis compromise should be set aside and be replaced by another
law that would be attended by cold and bloody murder. Such
was the outcome of the Kansas-Nebraska bill, advocated by Ste-
I.>hen A. Douglass (the Little Giant), better known as "Squatter
Sovereignty," a law giving the people the right to decide for
themselves whether or not a state should be free or slave. ( I f
the law-making bodies of to-day would give the people the priv-
ilege of decidhig questions for themselves, we would call it
Local Option.)
The Kansas-Nebraska bill no doubt was the direct cause of the
famous John Brown Raid, which possibly was one of the causes
which hastened on the Civil War.
Far in advance of the thought of the North regarding the real
purpose of the war was the opinion of the slaves, who looked
upon the coming south of the Union soldier with no other thought
but that their direct mission was their emancipation, and in order
that the entire slave body might be informed as to the progress,
they had a system of communication established from one planta-
tion to another. Many people even of to-day are ignorant of the
real purpose of the war prior to September 23, 1862, when Lin-
coln offered his famous Emancipation Proclamation, which went
into effect January i, 1863. Up to this time the purpose of the
war was to put down rebellion and bring back the seceded States.
Another question of vital importance, but not clearly defined in
history was the fact that both England and France looked upon
this Civil conflict with an evil eye. England owning Canada, kept
its eager eye on' the north, while Napoleon IH. through the
Godslwlk Fcniily History. 117
avenue of Mexico, looked upon the south with no other thought
but that of acquisition.
It is no easy matter to decide what consequences would have
followed had the South been successful in its efforts. The Amer-
ican people surely had no idea of giving up a heritage bought
with blood without a great effort put forth to prevent such a
catastrophe, and it is the prayer of the author that such may
never come to pass. Abraham Godshalk.
Samuel Godshalk's Writings
THE SERVICE OF OLD AGE.
(Translated from the German by A. E. Hangen.)
Was kann Mann tluni zu Gottes What is there for a man to do
ehre to the glory of God when he is di-
Wen Mann darf sich nicht iibcn vested of his physical strength?
mehr? The answer is clearly given in the
In Gottes Wort frei offenbar, Word of God.
Dasselbe ist doch Sonnenklahr.
Im Dichten wen Mann so gefiihr't He may turn his attention to the
Und vom den Geist wird so ge- writing of some poetry — when so
riihr't. ordered of God — that shall mag-
Zu loben Gott im vollen Licht. nify the name of his God.
Er wird das haben gleichgewicht.
Mit Singen, Beten und Lusen ;
So wird er bci Gott genesen ;
Bei denen die Gottselig sind,
Und auch dabei ein Gotteskind.
Im Einhalt, wenn es so gethan,
So hort Gott, Wohlgefallen d'ran,
Und wird uns an der Seitc Stehen
Bis wir vereint in Himmel gehen.
Zu loben mit der dichter Schaar,
Mit alien Seligen sogar.
Ya, stehen vor Gott immerfort,
Mit unserem Yesu immerdort.
So schreib ich nur ein kurz Gedicht
Und komm vor Gottes Angesicht.
Zu loben Ihn von Herz und Mund !
Ach war es so zu aller Stund !
(Also) with Singing, Prayer and
Reading (of God's Word) — doing
this he will fmd soul-health.
Whatever of this kind be done
in the proper spirit will meet with
God's approval, and he will be with
us to the end.
To praise Him in company with
that multitude that gives God
ascriptions of power ; yea, to stand
before God continually with Jesus
Christ.
I have v/ritten a brief poem; and
now I come into God's presence to
praise Him with Heart and Voice;
and this I would do continually.
ii8
Godshalk Family History.
119
(Translated from the German by A. E. Hangen.)
Nie wollt ich ein Theil haben
Eine Heirath zu verhindern ;
Las ein yeglicher sich d'rin laben
Und sein Gliick nicht verhindern.
Wenn er in dem Harm ist,
Braucht er kein Augenlust.
Gibt euch Gottes Wille iiber
Und loscht nicht des Himmels
Licht ;
Gott hat euch doch viel lieber
Wenn ihr ihm nicht widerspricht.
Reiszt des Satans List entzwei,
So wird ihr dann bleiben frei,
So wird Gott euch halten treu.
I never want to have any part
in the effort to prevent a marriage.
Let each one enjoy the benefit of
such a state and no effort should
be made which may result in limit-
ing another's good fortune. He
who is in the Lord is not guilty
of lust of the eye.
Consecrate yourselves to the will
of God and do not extinguish the
light of Heaven. You will be
much more precious in the sight
of God if you will not rebel against
him. Destroy the works of the
devil in you and your moral liberty
will be preserved and you will
prove faithful.
Gott ist der rechte Heifer vom
Himmel und auf der Erd,
Der alles also fiigen kann,
Das es von dem Ersten wird.
Frei und los in Zeit der Gnaden
Mus das alles wohl gerathen.
Amen.
God is the very present help from
Heaven and upon the earth. He
so adjusts all things that it is of
primary value (?) Unhindered He
works in this day of grace to the
highest interests of His kingdom.
Amen.
Lehre meine Kinder eben
Was es zu bedeuten hat
Dem lieben Heiland anzustehen,
Der doch alles fiir sie that,
Das in seim Vermogen war,
Bis daher, von Yahr zu Yahr.
Teach my children the great im-
portance of pleasing Christ (in
their life) who from day to day,
until now, has. made every possible
provision for their salvation.
Liebreicher Vater schau herab,
Uns Hilf und Beistand leist,
Zu erwahlen ein Mann mit Gab,
Mit Glauben Licht und Geist.
Loving Father, look on us and
grant us thy help in the choosing
of a man (pastor) who is gifted,
has faith and is filled with the
Spirit.
120
Codslialk faniily History.
Zum Wohi der lieben Gemeinde,
Nach Gottes Wort getreu,
So wird Gottes Schutz und Sepfcn
Ihn stets im Geist erneu'n.
Und segnen das geredte Wort.
Zum Nutz der Glaubigen ;
Bei uns wie auch an yedem Ort,
Hilf, Rath und Trost geben.
So that the Congregation may
prosper, lie being faithful to the
Word of God. Then will he have
(iod as a refuge and as a blessing,
and will be constantly renewed in
Spirit by Him.
God will also bless the preached
Word to the edification of the be-
lievers, so that we, no less than
others, will have help and counsel
given us.
Es ist von groser Wichtigkeit,
Ein Prediger zu sein,
Zu zeugen den Siindhaften Lent,
Den Weg zur Seligkeit.
The office of the minister is a
most responsible one, teaching sin-
ners the wav of salvation.
Zu weisen sie auf Yesum bin,
Recht buszfertig zu sein,
Zu glauben fest und treu auf Ihn :
Der machet solche rein.
To point them to Christ when
they truly repent, and produce faith
in Him who cleanses them from
sin.
Zu dem mus Geist und Leben sein, To this end Teacher (Pastor)
Das mus erbeten sein, and People must spend much time
Der Lehrer und die gans Gemein, in prayer.
Im Glauben beten rein.
Das Jesus mochte mitwirken,
Nach seiner Verheisung,
Mit seinem Schutz will bedenken,
Im Geist zur Belebung.
O that Christ may be in every ef-
fort to give life and refuge to his
people, according to His promise !
Ein Wohlwunsch fiir die Ge-
meinde, die ich verlassen mus. Ge-
schrieben im Yahr 1894.
Ach Gott und Vater steh uns bei,
Erhor imser flehen ;
Hilf das wir aufrichting und treu,
Nach deincr Hilf sehnen.
Well-wishes for the Congrega-
tion which I am compelled to leave.
Written in the year 1894 (year of
death).
O God and Father, forsake us
not; hear our prayer. Help us
sincerely and constantly to look to
Thee for help.
Godshalk Fantily History
121
Ach Yesu deine Hiilf verleih,
In dem Wichtigem Werk;
Schenk uns ein Lchrer fest und
treu
In Gottes Ackerwerk.
O Christ, grant us thy help in this
responsible work. Give us a teach-
er who will be steadfast and faith-
ful in God's vineyard.
vSchenk uns ein bra fen, festen
Mann,
Der auch predigen kann.
Das es nach Gottes Wort gethan,
Nach der alt stiiter Plan.
Gib Briidern, Schwestern das sie
dann
Zu Gott fiir ihn beten,
Das er aufrichting reden kann,
Sein Amt treu vertreten.
Zum wohl der Ganzen Gemeinde,
Zum Wachsthum und Gedih'n
Dasz es nach Gottes wort gehe,
Aufrichtig, schon und fein.
Das die Gemeine recht bliihen mag.
Vielfaltig tragen Frucht,
Wachsen und beten alien Tag
Im Ernst, Fleis und Sehnsucht.
Give us a faithful, steadfast man
who can so preach the Word of
God that all things may be done
according to the original plan (of
God).
Stir up prayer in the hearts of
the brethren in his behalf — that he
may preach a righteous Gospel and
otherwise be faithful to his mis-
sion, to the end that the church
may grow and prosper in accord-
ance with the Word of God — cul-
tivate a righteous character, seek
the beauty of holiness and develop
the graces of Jesus Christ.
Grant that the Church may be-
come fruitful, manyfold, as well as
to exercise herself in daily prayer,
earnest, diligent effort and a keen
desire after God.
Der Herr des Friedens wird mit
uns sein
Nach seiner Verheisung,
Und Segen geben der Gemein
Zu ihrer Genesung.
Amen.
Der ich yetzt im 78 Yahrgang
bin. Gott verleihe mir deinen
reichen Segen.
S. Godshalk.
The God of peace will be with
us according to His promise, bless-
ing the Church to her moral and
spiritual health.
Amen.
Who am now in m\' 78th year.
God grant me thy richest blessing.
S. Godsh.«lLK.
122 Codshalk Family History.
HOW TO READ THE BIBLE.
Read the Bible witli praying heart,
Then God in mercy He will bless,
So that our minds may have words to impart
And onward with our duties press.
The Bible read with fervent prayer
Will strengthen and increase our faith,
Christ is the enemy's slayer.
For thus the Holy Bible saith.
The Bible, if so read of men,
Will shed its rays of heavenly light,
And if we will, we all so can.
O ! may the rays of Heaven shine bright.
Ponder o'er the Gospel truth
And love it more than earthly toys ;
Yea, parents and lovely youths.
It brings to mind the heavenly joys.
To read God's truth we must, indeed.
The guidance of the Spirit heed;
For God's assistance we all do need
The sacred Bible right to read.
Thanks be to God for His great love.
Come of the father from above.
Love much more instant than a dove,
Father of mercies, full of love !
Godshalk Family History.
IN MEMORIAM FOR MOTHER.
123
The following was written by Rev. Samuel Godshalk at the
time when his beloved wife was so suddenly taken away from
him by the hand of death, she being found dead in bed with her
infant child on her breast.
Kommt yetzt, Mitwandrer in Triib-
sal,
Mitwandrer durch dies Thranen-
thal,
Kommt still't die Leiber, still't,
Einweil vergesset Triibsal und
Leid,
Und schau't yenseit das Land ihr
seid,
Zu dem heiligen Berg, zu dem heil-
igen Berg.
Air die ihr seid betriibet sehr,
Mit mir tros't euch mit Gottes Lehr,
Komm't starkt euch mit Glauben,
Schauet auf Gott der euch ver-
wund't
Der euch helfet und macht gesund.
Wenn ihr Ihm trauet fest, Wenn
ihr trauet fest.
Der Heiland spricht ihr sollt Mich
sehen,
Und vor Gott Grosze und Kleine
gehen,
In Meinem Reiche schon,
Nach ausgesandter Leidenszeit
In hochst verklarter HerrHchkeit,
In ewiger Freud und Wonn', In
ewiger Freud' und Wonn'.
Und ihr auch, meine Kinderlein,
Die ihr mit mir betriibet sein
Urns Hebe Mutterherz !
Ach, meine Gattin ist nicht mehr,
Ach, ach die Mutter ist nicht mehr,
Ach, Gott, ach, welch ein Schmerz,
Ach, Gott, Ach, welch ein
Schmerz.
Come, my partners in distress
and fellow-pilgrims in the valley
of tears, let us forget for awhile
our sorrows and look into the land
beyond, in which is the Holy
Mountain of our God.
Let us all comfort ourselves with
what Jesus teaches concerning the
value of sorrow. Let our faith
grow strong and look to Him,
who, while He wounds, helps and
maketh whole the soul of him that
trusts Him.
The Savior assures us of seeing
Him where small and great shall
meet, after we with Christian pa-
tience endured the trials of this
life, and there shall we be clothed
with spotless glory and unalloyed
joy.
And you, my children, that are
tearful for the absent Mother, be
comforted. O my wife, is no more
on earth, and what heart-pain I
must endure !
124
Godshalk family History.
Die Mutter gieng uns all voran,
Wir aber miissen auch daran,
Und wissen nicht wie bald.
Wir miissen alle vors Gericht,
Ihr Kinder main vergess't dies
nicht,
Und lebet Gott gctren, Und lebet
Gott getrcu.
Ach, Ach, wer hiitte das gedacht!
Der Herr der kam zur Mitternacht
Und nahm die Mutter bin;
Mann fand sie tod und unbewust,
Das Kindlein lag an ihrer Brust.
Ach, Gott, wie web es tbut, Acb,
Gott, wie web es tbut !
Doch, Kinder, was Gott lenkt und
tbut.
Das mus uns dienen doch zum
Guth,
Wenn Gott wir lieben bier.
Der mutter Tod betriibt uns sehr.
Aber das Sterben glauben wir
War ewig ihr gewinn. War ewig
ihr gewinn.
Bald werden wir in Zion sein,
D'rum Kinder, laszt uns munter
sein,
Wir wollen audi nacb Zion Heim,
Ins ewige Vaterland —
Wo vmsere liebe Freunde sein,
Um deren Tod wir bier gewein't
Am Sarge und am Grab', Am
Sarge um and Grab.
Kommt, Kinder, folget Yesu Lebr,
Und braucbet keine Gcgenwcbr
Des Feindes Liist und Tick.
So wird dor Heiland euch sein
Huld
Und lehren was ilir weiter sollt,
Durch Seinen Heil'gen Geist,
Durch Seinen Heil' gen Geist
Mother has preceded us, but we
too will die, how soon we do not
know. After that the judgment, O
my children, this do not forget !
Be faithful to God.
Death came without warning.
At the hour of midnight the Lord
called her and we found her dead
and unconscious, with the infant on
her breast. O God, bow we must
suffer!
But children, what God does, will
work for good to them that love
Him. Mother's death causes deep-
est sadness, but our loss is her
gain.
Therefore, my children, let us re-
joice — we too are on our way to
Zion, the everlasting Father'.s
Home, where they are for whom,
both at their casket and grave, we
weep such bitter tears.
Children, obey the word of
Christ and do not take up the
weapons of rebellion against God
that Satan furnishes. Christ will
be gracious to us and through His
Holy Spirit reveal His will to us.
Godshalk Family Histor
12-
Wo Freunde sich mit 'nander
Die wir hier liebten sehr,
Mit ihnen Umgang batten hier;
Sarge und am Grab'.
freucii,
Und wiinsclien uns dcr Tod auch
schier
Um bei ihnen zu sein, Um bei ihnen
zu sein.
Soon we -will be in Zion, there
to rejoice with friends we here had
fellowship with and loved, and, to
be with whom, we almost wished
for death.
O welche Freude wird da sein,
Wenn wir in Zion gehen ein,
Dort in des Vaters Haus',
Wo wir von aller Triibsal ruhcn
Wie wohl wirds thun, Wie wohl
wirds thun,
Dort ist das Leiden aus, Dort ist
das Leiden aus.
What joy will be ours to be in
Zion, in the Father's House where
we shall rest from all our tribula-
tions, and where there shall reign
the highest well-being.
Herr, zcig uns all' der Lebens Steg,
Herr, fiihr' uns all der rechte Weg
Der filhrt nach Zion Heim,
Ya fiihr' uns all die Lebens Bahn
Ya, fiihr' uns all, Herr, Himmelan,
Vater, Mutter, Kinder; Vater,
Mutter, Kinder.
O Lord, show us the way of life
and lead us therein, the way that
leads home to Zion. Yea, Lord,
lead heavenward all of us. Father.
Mother, Children.
THE OLD YEAR AND THE NEW.
By Samuel Godshalk.
Das alte Yahr vergangen ist.
Das neue fangt yetzt an ;
Bereitet euch zu dieser Zeit
Das es herrlich sein kann .
Bereite dich im alten Yahr,
Las fahren die Eitelkeit,
Das in dem neue Yahr ganz und
gar
Zu deinem Gott seist bereit.
The Old Year has passed and
the New Year is beginning; pre-
pare yourselves now for a glorious
spending of the New.
Prepare yourself in the Old Year
by letting go your hold on all
things that are vain; yea, become
thoroughly prepared to stand be-
fore your God.
126
Godshalk Family History.
Und mit dem altcn Yahr leg ab
Alle Ungerechtigkeit ;
Und sei getreu bis in dein Grab;
Der Herr mach dich bercit,
Zu gehen in den Ilimmel ein,
Wo so viel Seligen sein,
Und singen um den Thron gcmcin,
Mit Gottes Kinderlcin.
Ein solches neuc Yahr wiinsch ich
Und das fiir mich und dich,
Das all unser Thun sei geistlich !
Gott segne, mich und dich !
With the Old Year lay off all
unrighteousness, and l)e faithful
until death. To this end trust in
God.
Be prepared to make entrance
into heaven, where are so many
blessed ones, that you with these
who are around the throne join in
the heavenly songs.
I wish you such a New Year for
yourself no less than for myself,
that all of our works may be in-
spired of the Spirit ! God bless
vou and me !
THE WORD OF GOD AND CHRISTIAN ACTIVITY.
By Samuel Godshalk.
(Translated from the German by A. E. Hangen.)
Zu wirken fiir das Wohl der Welt, To work for the world's good to
Durch den Gnaden-Tag hoch the very end of the day of grace,
Nicht nur fiir die Moral und Geld. not only for one's own good and
Die Bibel preiset hoch ! prosperity ! Prize the Bible highly.
Wer in der liest und glaubet fast
Bezeuget es mit Werken ;
Und nicht davon abwondern last,
Und stehts darauf merken.
Der wird in Segen gehen da,
Hier und in Ewigkeit;
So loset die Bibel fern und da
In wahrer Ehrbarkcit.
Das bringet Segen in der Zeit,
Gros Gliick und Ehrbarkeit;
Und dann hiernach in Ewigkeit
Ein heller, siizser Freud.
The man that reads the Bible and
believes its teachings shows it by
his deeds, for he steadfastly holds
to the inspired requirements which
are therein written.
Such a man is blessed both in
time and eternity. Therefore read
the Bible abroad and at home with
due reverence for its Divine Au-
thor and teachings.
Such a man is sure of blessed-
ness in time and eternity.
Godshalk Family History.
THE STAR OF BETHLEHEM.
127
By Samuel Godshalk.
(Translated from the German by A. E. Hangen.)
Die Weisen sahen einen Stern
Im Morgern-Lande dort,
Und machten sich bald auf von
dann
Zu suchen bald den Ort.
Wo Christus dann geboren sei,
Den der Stern zeuget an,
Und laufet vor ihnen her von
Fern —
Der Stern der alles kann.
Die
glaubten
Weisen
Stern,
Und folgten ihm auch nach,
Gezogen durch die Hand
Herrn,
Erleuchtet tausendfach.
wrohl den
des
Die Weisen hofften auf den Herrn
Mit grosem Verlangen,
Und folgten wohl dem Stern sehr
gern
Der Verangegangen.
Die Liebe trieb die Weisen an
Zu forschen fort mit Fleis,
Und batten auch kein Zvveifel
d'ran,
Und suchten gleicherweis.
Am Stalle kamen sie dann an,
Und fanden in der Kribbe
Den der ihnen verheisen war —
Sie batten ihre Bitte.
Sie giengen in das Haus hinein
Fanden das Kindlein dort,
Mit Maria seiner Mutter fein
Fiel'n nieder nach dem Wort.
The Wise Men saw the star in
the east and thereupon left the place
to seek the place where it appeared.
They sought earnestly for the
place where Jesus was born, fol-
lowing the star which was destined
to fulfill their highest hopes.
They believed the star and were
led by the hand of God to the place
over which the star finally halted.
With deep longing they looked
for the fulfillment of the promise
and the hope of the ages, following
the star faithfully.
It was love that impelled them
forward in their unceasing search.
At last they came to where the
Christ-Child lay in the crib of the
stall of Bethlehem, and with great
joy their eyes fell and rested on
Him.
They entered the place and with
Mary, the sweet Mother, they fell
on their knees and worshipped
Him.
128
Godshalk Family History.
HUMAN COMPASSION.
By Samuei. Godshalk.
(Translated from tlie Gorman by A. E. Ilangen.)
Die Barmherizigkcit hat grosc Ver-
heisung,
Die soil Mann mil dcr Licbc bo-
weisen
An dcnen die in dcr Wtit hcruin
reisen,
Weil sie aucli Gottcs Kinder sol-
Icn heisen.
Einige habcn luigcl geberberget
ohnc ihr wissen
So gehort solchcn ein sanft Kiis-
zen.
Das sie konnen audi ruhen fein,
Und dadurch anfgehcutcrt scin.
The quality of mercy, which
has many promises, is exercised
through love towards such who arc
pilgrims in this world and because
they are children of God.
Some have entertained strangers
unawares and they deserve a soft
pillow, so that they may rest in
peace and thereby be encouraged.
FAITHFULNESS IN TRIBULATION.
(Translated from the German by A. E. Hangen.)
Be faithful in your suffering,
permitting no evil to separate you
from Christ. P.e sincerely patient
in your tests, trust God for He will
be your help and be with you until
death.
Sei getreu in deinem Leiden ;
Lasz dich auch keine Noth scheiden
Von der Liebe deines Yesu.
Ernstlichkeit auch iibe du,
In der Priifungs Zeit allhier;
Traue Gott, er will dir
Immer helfen in der Noth,
Und dich tragen bis zum Tod.
Sei getreu in deinem Leben
So wird Yesus dir geben
Starke, Kraft und Himmels — Le-
ben;
Von der Erd dich erhohen,
Ziehen nach dem Himmel zu —
So fmdest du dir wahre Ruh.
Sei doch nur ein wenig frommer
Und von alien SiJnde ferner.
Be thou faithful unto death, for
which end Christ will give thee
strength and the blessing of
Heaven and lift thee above earthly
things making thee more heavenly-
minded. Thus will thou have true
peace. Seek deeper piety and put
a greater distance each day be-
tween yourself and sin.
Godshalk Family History. 129
Book Writtkn by Samukl Godshalk on the; Death of His
Son Henry in the State oe Kansas.
Preface.
Friend after friend departs ; who hath not lost a friend ! We
are sorrow stricken by such a loss. How fickle are all our earth-
ly joys! Can we not all learn a useful lesson by the death of
some one ? It teaches us to take a timely warning, and to make
preparation, and through Jesus Christ, our Mediator, be recon-
ciled to God. 'T'or thou shalt die." The sudden death of a
beloved son, far from home, gave rise to this little pamphlet.
May the grace of God accompany it. Amen.
S. GODSHALK.
Encouragement to Early Piety — Consolation for S. God-
shalk and Family.
Henry M. Godshalk, of Bucks County, state of Pennsylvania,
left for Kansas on the 28th of April, 1879, to visit his friends.
Having pious companions in traveling he held conversation on
the uncertainty of life and promise of the heavenly Canaan and
the new Jerusalem. I sincerely hope he is in heaven, with those
that have made their robes white in the blood of the Lamb.
From his eighteenth to his twenty-seventh year he had many re-
verses, that wiped away all hope for earthly pleasures. He,
therefore, set his affections on things above. Oh ! God, may he
have been watching and praying at his last letter, which he re-
ceived the day of his death, commanded. He was stricken down
by death instantly, on the 15th day of May, and buried on the
i6th, 1879. I believe he has obtained that rest which remaineth
for the people of God.
The blessed rest with one accord,
Safe in the bosom of the Lord.
Where'er they be, where'er they lay,
The outward body must decay.
The spirit has gone home to rest.
To be forever with the blest,
Where Jesus and the saints do reign,
And we shall meet him there again.
I30 Godshalk Family History.
With all the ransomed there above,
Where there is joy and perfect love
Forever and forever more,
In bliss and joy our God adore.
S. Godshalk.
Jksus the BivST Friend.
Written by Henry M. Godshalk, in 1877, as found in his
Copybook.
Jesus is our dearest and nearest Friend that we can have in
this world, and in a future and better world in heaven, if we
sincerely and willingly ol)ey his commands and work out our
soul's salvation, and do this with a contrite heart. He is also
willing to forgive all our sins and manifold shortcomings. Let
us, therfore, with a willing mind take up the cross and follow
the dear Saviour in his footsteps with a free will, prompted by
charity. He will renew our hearts and we will be planted as a
thriving tree by the side of the still waters, bearing fruit of
righteousness unto life everlasting. Let us, therefore, keep on
faithfully watching and praying without ceasing, and faint not,
and we shall be rewarded in due season with a crown of glory.
We must persevere until the victory is won. Then we shall have
joy unspeakably great by meeting the dear Saviour in heaven in
perfect bliss and happiness, where all trials shall cease and death
be swallowed up in victory. May the Lord be my staff and shield
that I may live up to these few lines which were written in great
weakness. Amen.
A Letter From One oe His Friends to His Father.
Millersville, July 6, 1879.
Respected friend, you may think it strange that I write a letter
to you. I do not write to show my ability in letter writing; but
knowing that you have suffered many reverses I thought I might
possibly say something that might serve as a balm to your
wounded feelings. I greatly lament the loss of a friend, a son.
Godshalk Family History. 131
a brother. You have my heart-felt sympathies for the heavy
loss you sustained. I can speak somewhat from experience in
having to depart from a kind, loving, and affectionate mother.
One who so dearly loved her children, and vi-ce versa. Such
events seem almost unendurable. They seem heart-rending.
Yet I have no doubt but that all is for the best. Since Ilemy's
death I have often thought of what I more than once told him
concerning his disease. It was the story of the "Pious Rabbi"
who had met with so many misfortunes following each other in
quick succession : "God is good and all is for the best." And
so it proved to be ; for had it not so happened he probably would
have lost his life. This may have been the case with Henry.
Had he not been affected with his disease he might have remained
out of the fold of Christ, and you could not have the same as-
surance of his soul's salvation. Again, it may make you more
devoted to the cause of Christ, and thereby enrich your harvest
in after life. There was something truly remarkable about his
death. Why is it that it did not occur on the train ? Why was he
found so soon after death ? Why not remain undiscovered for a
longtime? Why was that letter contained in his pocket? What
induced the jury to send for Mr. Rich? These questions can
only be answered by believing that it was providential — that God
preordained it so to be. Surely "God is good, and all is for the
best." I cannot refrain from copying something I read to-day.
A minister in endeavoring to comfort the mourners of a loved
one, related this parable :
"Suppose you are a gardener employed by another. You
have taken great care with a certain number of roses ; you have
trained them up, and there they are blooming in their beauty.
You come one morning into the garden, and find that the best
rose has been taken away. You are displeased ; you go to your
fellow servants, and charge them with having taken the rose.
They will declare they have not ; and one says, 'I saw the master
walking here this morning: I think he took it.' Is the gardener
displeased then? No, he at once says, I am happy that my rose
should have been so fair as to attract the attention of the master.
It is his own, he has taken it ; let him do what seemeth him good."
132 Godshalk Family History.
It is even so with Henry. He was not taken by chance. God
willed it so to be. The Master plucked the rose blooming in
youth and beauty. He knew it was best to pluck it just then
With my kindest wishes to you I remain, Your friend,
Samuel Godshalk, Deep Run. S. W. Gross.
Hymn.
Written by H. M. Godshalk, April yd, 1875, as found in his copy-book.
C. M.
1 "Oh! how I hate those sins of mine
That crucified my God ;
Those sins that pierced and nailed iiis flesh
Fast to the fatal wood.
2 While with a meltinj? broken heart
My murdered Lord I view,
I'll raise revenge against my sins,
And slay the murderers too."
3 And then at length my Jesus see.
From all my sins made free,
Then in heaven, in harmony.
With saints and Jesus be.
Last verse by S. G.
The Christian's Trials.
Written by H. M. Godshalk, April 3rd, 1875, as found in his copy-boo''^
1 "Oh ! when shall I see Jesus,
And dwell with him above,
To drink the flowing fountains
Of everlasting love.
When shall I be delivered
From this vain world of sin.
And with my blessed Jesus
Drink endless pleasures in.
2 "Through grace I am determined
To conquer though I die;
And then away to Jesus,
On wings of love I'll fly.
Godshalk Family History. 133
Farewell to sin and sorrow —
I bid them all adieu,
And you, my friends, prove faithful,
And on your way pursue.
"And if you meet with troubles
And trials by the waj',
Then cast your care on Jesus,
And don't forget to pray.
Gird on your heavenly armor
Of faith and hope, and love;
And when your race is ended.
You'll reign with him above."
On the Death of Abraham A. Meyer.
Written in German, by H. M. Godshalk. Translated by S. Godshalk.
1 Old father Abraham Meyer
Reposes in the grave;
His Christian walk we did admire,
He did good counsels give.
2 When we saw him the last Sabbath,
We did not comprehend
That he so soon would breathe his last
To meet a happy end.
3 I believe he has gone to rest,
And is in Paradise.
To be with Jesus and the bless'd,
For this was his device.
4 As he often admonished us
To serve and fear the Lord,
And live a pious, righteous life,
Sing praise with one accord.
5 That we at last may meet him there
In the mansions above;
The beauties of heaven to share
In perfect bliss and love.
134 Godshalk family History.
The I'V.euncs of a Father's Heart.
1 Dear Henry, since you have left us
And were taken hence by deatli ;
We do mourn thy sad departure,
Without thee we feel bereft.
Sighing, mourning since you're absent
For one whom wc loved so dear ;
All our earthly pleasures are rent —
To us you are dear and near.
2 Oh ! dear Henry, a sad message
Your departure caused for me,
When I think of the sweet language
And the harmony with thee,
I am made to feel forsaken —
Son of God, to thee I flee.
May now this anew awaken,
Faith, and hope, and charity.
3 Henry, my dear warm-hearted son,
You were in a stranger land ;
On the prairie there in Kansas
Your foot-prints were in the sand.
It was far from your home away.
Where you fell and also died ;
Your corpse now lies among the clay,
And your sufferings beside.
4 Were it not for the word of God,
Henrj', I must mourn too sore.
And for the precious wink and nod
That our Jesus has in store,
Promised to his pious pilgrims
Who his teachings do obey,
To his children, to his oftspring,
Thc}' shall ever with him stay.
5 Henry, you sang sweet and lovely
Of that sweet home over there,
Where the saints sing joyful, lovely,
Robed in garments white and fair;
With the Saviour, with their kindred,
Watching, waiting there for me;
Jesus in the Bible has said,
Where I am my saints shall be.
^r
Godshalk Family History. 135
6 Henry, when we separated,
We took both the parting hand.
Which a perfect love created
For that blessed, heavenly land,
You said, Father, let us live so
That we once may meet again —
To mansions of glory go,
Where no parting will be then.
/
May the guardian Shepherd lead us,
Through this wilderness of woe;
May we follow Jesus,
In his footsteps walk and go.
'Tis your high and holy calling
To labor for Christ our Lord,
To make sure our lofty calling
With our Jesus and our God.
8 May we ever be united.
With our Savior and our love;
No one ever was benighted
In that world of bli?s above;
Jesus said to his disciples,
I will see you there again.
Where no weeping, where no parting
Joy and bliss forever reign.
9 With our Jesus, with our brethren,
In that home right over there;
Oh, that heavenly Jerusalem
Shining courts under angel's care.
Ever hovering there in glory,
Op'ning wide the pearly gates;
Those in white robes there can enter-
Ever walk the golden streets.
10 Singing hallelujahs ever,
With the heavenly hosts above,
Never part, no, never sever.
Hovering in redeeming love.
Clasp glad hands o'er there in glory.
At the resurrection mom :
Ever ready, ever willing
To adore and praise our God.
130 Godsliolk family History.
11 Knowing Jesus, knowing angels,
Knowing seraphs and our friends;
Also Moses and the prophets,
Who appeared as glorious friends,
On the mount with Jesus shining
Whiter than the glittering snow;
Held a heavenly conversation —
Blessed, god-like messengers.
12 Henr^', may wc meet in heaven,
To sing praises to our Lord?
Where no mourning, where no sighing.
Ever praise with one accord?
In the realms of bliss and glory
All is peaceful as a dove,
Sing holy, holy, holy.
In full ecstacv of love.
S. G0DS1I.\I,K.
Parting.
Mary to the Savior's Tomb.
Metre 5.
1 We united in prayer,
Asking God for his favor.
To go with our friends so dear.
Who to us were very near.
Where Jacob Overholt's live,
We the parting hand did give.
To Henry and other friends —
O, that God his blessing sends.
2 To make our way prosperous !
If the will of God be thus;
Thy will here on earth be done.
Through Christ Jesus, thy dear Son.
The pray'r of the righteous man.
Done according to God's plan.
Fervent pray'r availeth much,
The Bible it teaches such.
Godshalk Family History. 1^7
3 If the will of God be so,
Not to meet on earth below,
That He would his mercy show,
And the soul to glory go.
To be from all sorrow free,
Jesus' smiling face to see:
Blessed are the dead that die
In the Lord: for he is. nigh.
4 To take them home to glory,
Sing the heavenly jubilee.
With the host that John did see;
They which could not numbered be,
Stand before the throne of God,
Which the narrow path have trod,
And serve him both day and night,
Shining as the angels bright.
S. Godshalk.
J. K. Overholt's Letter to S. Godshalk.
Arranged in verse by S. Godshalk.
1 Much beloved brother in Christ
And lab'rer of the Lord,
Glad news to you I cannot send,
But sadness must record.
2 Concerning your beloved son.
What evil him befell;
He is deceased, his race is run —
The Lord doeth all things well.
3 Let this your consolation be,
That he went on before,
As Joseph did to Egypt flee, —
Jacob's trials were sore.
4 But Jacob found his son again.
Where there was great supply;
In Egj'pt where Joseph did reign,
On this they did rely.
138 Godshalk Family History.
5 Let this your aching heart console,
That Jacob did revive;
Joseph his brethren did enroll —
In Egypt kept alive.
6 There is a better Canaan's land,
Where all the ransomed live,
Forever with that blood-washed band,
To God due honor give.
7 Henry was near and dear to us,
While in this vale of tears;
He was upright, selected thus.
With rev'rence God to fear.
8 To dwell with Christ in bliss and joys,
Where sickness is no more:
May he this blessing there enjoy,
On Canaan's happy shore.
9 You all will join and sing the song
Of Moses and the Lamb —
Through countless ages all along.
Reap joy with Abraham.
A Prayi-r.
1 Oh ! may the good Samaritan
Have come to where he lay.
And gaze on him with sympathy.
And on him service pay.
2 Oh ! that he there bound up his wounds
And poured in oil and wine,
And brought him safe into the inn.
To be forever Thine.
3 To sing hallelujah ever,
With all the heavenly host,
Where sickness never will sever
The joys prepared for those.
Godslialk Family History. 130
4 Who serve him in true piety,
And with a wiUing mind,
Shall be in his society,
True bliss and comfort find.
5 From whence are those in shining white
Before God's throne on high?
From great tribulation they came
And mounted to the sky. S. G.
Lament Over Henry's Death.
1 Henry, you left with rosy cheeks,
Apparently quite well.
But soon we heard that you were dead.
And many tears were shed.
2 Your corpse is lying in Kansas,
In the cold silent grave,
Far distant from your loving friends —
May angels you attend.
3 Although so very near and dear,
The thought comes on our minds.
That angels took you home to rest.
To be forever blessed.
4 Oh ! may we meet in heaven again,
With Christ forever reign.
With shining robes of white be blessed.
And ever be at rest.
The Substance of A. M. Myer's Letter.
Arranged in Poetry by S. Godslialk.
1 I am seated in my weakness,
To write of your dear son;
It caused me great sadness.
To hear his race was rim.
2 So sudden, so unexpected,
I thought it could not be —
My feelings were sore affected.
His face no more to see.
140 Godshalk Family History.
3 And converse with him so freely
As we have done before;
I trust he did to Jesus flee,
And all his trials are o'er.
4 I hope he is in Paradise,
Where he oft wished to be.
Made free from ev'ry sin and vice,
His deeds with this agree.
5 The last conversation we held.
Which was indeed sincere;
We with an eye of faith beheld,
The Savior to be near.
Birth and Death.
1 In eighteen hundred and fifty-two,
Of March the thirty-first,
Henry M. Godshalk then was born.
Was formed out of dust.
2 In enghtecn hundred and seventy-nine.
Of May the fifteenth day.
He died far out on Kansas soil,
His life was taken away.
3 His pilgrimage on earth had been
Twenty and seven years.
One month and fifteen days in fine,
As it herein appears.
4 May all our loss be his great gain ;
O God, for us provide ;
Let us forever praise Thy name.
Whatever us betide.
5 In glory, bliss, and heavenly jo)',
No death or sickness reign ;
But all is comfort, all is ease,
And this the good obtain.
S. Godshalk.
Godshalk Family History. i^j
Tut Following Si-lection Seems Appropriate.
1 Brother, thou wast mild and lovely,
Gentle as the summer breeze.
Pleasant as the air of evening,
When it floats among the trees.
2 Peaceful be thy silent slumber,
Peaceful in the grave so low;
Thou no more wilt join our number,
Thou no more our songs shalt know.
3 There our labors are recorded.
And will never be forgot;
We will surely be rewarded,
By the Lord that changes not.
The Cross and Crown.
L. M.
1 It is a pleasing thing to bear
The Christian name without the cross;
And for the worldly pleasures care —
Can't stand the test, 'tis counted dross.
2 If we would true salvation find.
We cannot serve two masters here;
To cleave to Jesus be inclined,
In filial love with rev'rence fear.
3 And love Him daily more and more,
He will our shield and armour be,
And lead us to bright Canaan's shore,
In heaven we shall with Jesus be.
Faith's Solace.
I So fades the lovely, blooming flower,
Frail smiling solace of an hour;
So soon our transient comforts fly,
And pleasure only blooms to die.
142 Godshalk Family History.
2 Is there no kind, no healing art,
To soothe the anguish of the heart?
Spirit of grace be ever nigh,
Thy comforts are not made to die.
3 Let gentle patience smile on pain,
Till dying hope revives again ;
Hope wipes the tear from sorrow's eye,
And faith points upward to the sky.
Thp: Following I Found in Henry's IJiary.
I Who will go and work for Jesus,
Work while yet 'tis called to-day?
Who will follow with the reapers?
Who will bear the sheaves away?
For the harvest field is plenteous,
But the laborers are few —
Hasten to the Master's vineyard,
There is work for all to do.
Chorus — Work for Jesus, work for Jesus,
Do not falter by the way;
There is rest for all the toilers.
At the closing of the day.
2 Many weary souls are waiting
To be kindly taken in,
From the paths of desolation,
From the haunts of vice and sin.
Go and whisper to them gently.
Take them fondly by the hand,
Point them to the blessed Savior,
Lead them to the better land.
3 When our earthly toil is ended,
And the harvest time is o'er,
Jesus then will bid us welcome
Over on the other shore.
Godshalk Family History. ja^
Value of Affliction.
C. M.
1 Afflicted he was often sore,
He suflFered awful too;
With Christian fortitude it bore,
Humbly he bowed thereto.
2 And said it was for his own good.
Thus to afflicted be,
For otherwise he never would
From sorrow be made free.
3 In Jesus he protection found,
Forgiveness for his sin —
For Canaan's happy land was bound.
Through faith, to enter in.
4 And put the Christian armor on,
To work for King Jesus —
Come, youthful mates, we're pressing on,
Our calling is precious.
5 The crown of victory to wear,
In perfect bliss above.
In that sweet home right over there,
With saints to practice love.
6 I hope again to meet you all,
In bliss and happiness.
All that obey the Master's call.
In sorrow and distress.
7 The value of affliction learn
Of Job, the patient man ;
May this be your aim and concern,
The prudent only can.
8 In Jesus Christ true wisdom find,
The cross upon them take,
And through affliction be refined,
In Christ, there all to make.
144 Godshalk Family flistory.
9 So death will then relieve us all,
And Christ us welcome home,
Give crowns of victory to all.
Ye blessed come in, come.
lo Where all is joy, O, precious joy!
And nothing can annoy;
P'orevcr hovering round the throne
With angels there at home.
From Sarah's Letter to Henry.
S. Godshalk.
1 May guardian angels their soft wings display
And guarding thcc safely thro' every dark and dangerous way.
In every clime may'st thou most happy be,
And when far distant, sometimes think of me.
2 May God be our guide in this world of sin,
And cleanse us from all our pollutions without and within ;
And lead us to where the still waters flow,
On green pastures our dear Saviour to know.
3 And take us where flowers eternal do bloom,
Into the heavenly mansions where there is ample room,
To be with the blessed in glory and bliss,
O, may we together all inherit this. S. G.
His Sister Catharine's Thought.
1 Katy was sorry when she heard that Henry
Had purchased a farm in the state of Kansas
Her sympathy toward him it was so free.
And hop'd he would soon return home from Kansas
Chorus — Home, home, sweet, sweet home, &c.
2 But Oh ! the lamenting, the sad awful news,
That Henry was dead and was laid in the grave,
But Oh ! we were grieved and knew not what to choose —
The Lord he has taken, the Lord also gave.
Chorus —
Godshalk Family History. iac
3 But Oh, we were anxious to see him again,
The body though dead would us some comfort give,
A longing, sighing that he should not remain-
So far from his home, but with God ever live.
Chorus —
4 In mansions above with the ransomed to be,
And Jesus and saints in great glory to see;
From all earthly toils and from labor set free,
Forever at home, sing the glad jubilee.
Chorus —
Well Might Henry Have Said With the Poet :
1 On Jordan's stormy banks I stand,
And cast a wishful eye
To Canaan's fair and happy land,
Where my possessions lie.
2 Oh, the transporting, rapt'rous scene
That rises to my sight !
Sweet fields, arrayed in living green,
And rivers of delight.
3 When shall I reach that happy place.
And be forever blest?
When shall I see my Father's face,
And in his bosom rest?
4 Fiird with delight, my raptur'd soul
Can here no longer stay;
Though Jordan's waves around me roll,
Fearless I'd launch awa}'.
The Last Hymn that Henry Sang to My Knowledge in Kansas, Was
" Oh, think of the home over there!"
CM.
I It was very appropriate,
A desire did create
To meet those that had gone before
On that celestial shore.
14^
Godshalk Pamily History.
2 His motlicr has to glory went,
To God our sighs were sent.
Brethren and sisters followed her —
Death did them all transfer,
3 Unto that sweet home over there,
Crowns of honor to wear.
My Saviour is now over there.
My friends his glory share.
4 Oh, think of the friends gone to rest,
That are serenely blest,
Are watching and waiting for me—
My journey's end I see.
5 Oh. may we now together sing,
With Jesus our King,
For ever and eternally,
With seraphs ever be.
S. Godshalk.
Letter from J. Gross.
S. M.
1 The will of God be done
O earth as in heaven;
In faith and hope our race to run.
For that shining heaven.
2 Those that do mourn with grief.
The loss of friends lament.
For those there is a great relief,
In God, froin heaven sent.
3 In him we trust alone.
Rely upon his word,
To do his will be amply prone,
And he will such reward.
4 With robes of righteousness.
In the mansions above,
Where death nor sorrow ne'er distress.
And all is perfect love.
Godshalk family History. \\j
5 With Christ our Savior reign,
To walk the golden streets;
O, may we all there meet again,
Where God his ehildrcn meets.
S. GODSUALK.
From a Letter Written by J. Gross to S. Goushai.k.
Tune: — Sweet Home.
1 I have often thought of the dear, parting hand.
At Quakertown and at the Suspension Bridge,
When Henry and I parted for a strange land,
To visit our friends in a far distant clime.
Chorus —
Home, home, sweet, sweet home ;
There's no place like home, there's no place like home.
2 Although we rejoice with our friends when we meet.
To speak of our comforts, commune with the saints ;
There still is a longing, a thought for to greet
Those friends that we left at our home that were dear.
Chorus — Home, &c.
3 Henry said, "Let us all live so that we meet,
H not here, in heaven, our Savior to greet" —
Come humbly, come praying to his mercy seat,
And He will protect us, and make us complete.
Chorus — Home, &c.
4 For mansions in heaven, for glory and bliss.
For ever sing honor to God and the Lamb,
A longing, a sighing, to inherit this —
The blood of the Lamb is the great healing balm.
Chorus — Home, &c.
A Copied Poem, Suchtly Chanxep, to Suit Henry's Departure.
I What sorrowful sounds do I hear.
Move slowly along in the gale:
How solemn they fall on my ear,
As softly they pass through the vale.
j^g GodsJwIk Family History.
Dear Henry's sweet notes arc all o'er.
Now lonel}' he sleeps in the clay ;
His cheeks hloom with roses no more.
vSincc death called his spirit away.
2 Sweet woodbines will rise round his tomb.
And willows their sorrowing wave.
Young people will freshen and bloom.
While hawthorns encircle his grave.
ICach morn when the sun gilds the east,
The green grass bespangled with dew,
Will cast his bright beams on the west,
To charm the sad mourner's review.
3 And when the still night has unfurled
Her robes o'er the hamlet around,
Gray twilight retires from the world.
And darkness encumlters the ground.
I'll leave my lone, gloomy abode.
To young Henry's grave will I fly ;
There kneeling, will bless the just God,
Who dwells in bright mansions on high.
4 Since dear Henry hears me no more.
In gloom let the woodlands appear.
Till troubles and trials are o'er,
I'll pray to God from year to year.
Till bliss and full happiness dawns.
To comfort and bless on the way;
Then rise on the wings of the morn.
And waft my young spirit away.
S. GODSHALK.
Links on thi-: Death of Henry Godshalk.
1 Dear Henry, when we learned that you were dead.
Were you conscious of the tears we shed?
Hovered your spirit o'er your sorrowing home?
Our hearts were broken, we were sad and lone.
2 You were called away in the bloom of youth,
Your faith was founded on the Rock of truth ;
You had days of suffering and days of grief,
Which drifted you heavenward, is my firm belief.
Codshalk Family History. j^o
3 Your voice so melodious, so pleasant, so sweet,
Now songs of praise and glory will repeat;
Though your body is resting in Kansas ground.
Your soul a repose in heaven has found.
4 Your grave is so distant, so far in the West—
We scarce can imagine where your body does rest;
You sleep undisturbed in your lonely cell.
And guardian angels alone with you dwell.
5 The naked trees were just taking their breath
When you were clasped in the cold arms of death;
Their breathing soon made them look green and bright,
So death clothed your soul with a heavenly light.
6 The bright summer flowers one by one did appear.
And many a morning for you shed a tear;
The soft, gentle wind approached thy lone mound.
And kissed its round form with affectionate sound.
7 The robin and blue bird, so happy and free.
Were just coming back in their usual glee;
1 imagine them gathering on some near tree.
Singing songs of praise for thee, for thee.
8 These scenes of beauty you now cannot see;
And so ere long it will be with me;
And then if I am called my God to meet,
Will you be there my coming to greet?
9 Oh ! that my frail heart were pure from within,
And that my poor soul were free from all sin ;
Oh ! that I your face once more could see,
As now it is stamped on my memory.
S. W. G.
The Last Wish of .\ Dutiful Son.
L. M.
Sent from Kansas by H. Codshalk; arranged to L. M. by S. Godshalk.
I Could I repay thee, dear father,
For thy great care and tender love;
God sustain and bless thee, father.
Is the pra3Tr of your dear son.
150 Godshalk Family History.
2 May God be merciful to you,
And grant that you may faithful prove.
Tn ministerial duties too,
Thus in the path of virtue move.
3 Proclaim the tidings of great joy
Unto a dying world lielow.
That many may themselves employ
Their Savior Jesus Christ, to know.
4 In meekness bow to his command.
And humbly follow his footsteps,
And set out for that happy land.
And persevere unto the end.
o
His children all shall meet above,
To sing the praises of the Lamb,
Of Jesus and redeeming love,
In that celestial heavenlv land.
The Father's Prayer ior His Son.
L. M.
Written zcith a dcc/^ feeling of sympathy.
1 May the Great Shepherd lead you safe,
While traveling through this vale of tears,
In all your trials watch o'er you.
And wipe away your griefs and fears.
2 And if your time be short on earth,
Be steadfast, grounded in the faith,
That heaven and glory be your birth,
In perfect bliss the Savior saith.
3 Shall reign w-ith Christ forever there,
With holy angels ever sing.
And robes of righteousness then wear.
Forever praising God their King.
4 Till all the ransomed meet you there,
Father, brethren, and sisters too,
The blessings of heaven to share,
To sing with angels there anew.
Godsho.lk Family History.
5 Shout honor to God and the Lamb,
Through countless ages ever raise
The song of Aloses and the Lamb,
In honor of celestial praise.
151
S. GODSHALK.
Contents 01' the Last Letter Henry Received op His Father.
1 From a kind, well wishing father
To a dutiful son.
Wishing the grace of God further,
Until your race is run.
2 May the guardian angel watch,
Protect you on your way,
And teach you so to guard and watch,
And pray while yet 'tis day.
3 Is the Lord for us. who may be
Against us; — evil speak;
In Christ we shall protection see,
And his full blessings reap.
4 Being absent from each other,
We write with pen and ink;
We speak directly to the eye,
As we are led to think.
5 So we embrace with sympathy
The Gospel armor free,
Of Jesus and redeeming love.
Till we shall meet above.
6 And ever be with Christ our King,
And hallelujah sing.
In sweetest strains of heavenly joy,
Forever this enjoy. S. Godshalk.
On Time.
I Time rolls round from year to year
And takes its exile home;
Some travel on and do not fear
The God who gave them birth.
152 Godshalk Family History.
2 The wings of time do fly so swift,
The moment soon pass by;
Although they are a sacred gift
To those that fear their God.
3 Time keeps whole nations moving on
To their eternal home,
The busy tribes will soon be gone
To know of time no more.
4 When time is o'er 'twill be no more
On this terrestrial globe;
Time wafts some on to Canaan's shore.
Some to the gulf below.
5 Oh time ! Oh precious diadem !
To those that love their God ;
They value it, make use pro tcm.
To-morrow may not come.
6 Time is of more value than gold.
When lost is never found.
As men of old have often told —
We read it in God's word.
7 The Christian doth his time improve.
He watches and he prays ;
And so on eagles' wings, he moves
To his eternal home.
8 He often wishes time more swift.
To take him home to God,
There to receive that precious gift,
The New Jerusalem.
9 There is a mansion there for all,
Prepared in heaven above ;
For young and old, both great and small,
That seek for it in time.
10 Christ invites all to come to him.
While it is yet to-day.
To take their lamps, them also trim —
The night will surely come.
Godshalk Family History. jro
11 How long, dear vSavior, Oh how long!
Must that bright hour delay,
That saints may sing that sacred song,
Of Moses and the Lamb?
12 Fly swifter round, ye wheels of time.
And bring the welcome day,
That nations may while in their prime
Serve Thee, the living God.
S. Godshalk.
The SwEEi'Ni'Ss of Death.
1 Oh, lovely appearance of death.
No sight upon earth is so fair;
Not all the gay pageants that breathe
Can with a dead body compare.
2 How blest is our brother, bereft
Of all that could burden his mind;
How easy the soul that hath left
This wearisome body behind.
3 The languishing head is at rest.
Its aching and thinking arc o'er;
The quiet, immovable breast
Is heaved by affliction no more.
4 The heart is no longer the seat
Of trouble and torturing pain ;
It ceases to flutter and beat,
It never shall flutter again.
5 To mourn and to suffer is mine,
While bound in a prison I breathe,
And still for deliverance pine,
And press to the issues of death.
6 What now with my tears I bedew,
O, might I this moment become;
My spirit created anew,
My flesh be consigned to the tomb.
154 Godshalk Family History.
Links on Henry's Rose Bush.
C. M.
1 Henry's rose-bush docs bloom so fair,
Its sweetness lills the air ;
Its foliage is fine and green,
As I have lately seen.
2 Tiiis pretty bvish is growing still,
At his dear Maker's will ;
So he was blooming like a rose,
No ill did him oppose.
3 But when near eighteen years of age,
Sickness began to rage.
And wiped his cartlily joys away,
As he did often say.
4 Just as the rosy fades away.
As he did often say,
His pleasant days of youth are spent.
He must of sins repent.
5 The lovely blooming rose will die.
When blasting winds come nigh ;
When nipped by frost they pass away.
Their beauty must decay.
6 So frail is man, poor feeble man.
His active limbs all can
Soon pass away to know no more
Of what thev've done before.
His Corpse Brought Home.
S. Godshalk.
1 After a long nine month's delay
His corpse was then brought home,
Laid in the grave there to decay,
Wher friends can see his tomb.
2 To sympathize with mourning friends,
And consolation give.
Till Jesus his rich blessing sends,
And saints together live.
Godshalk Family History.
3 A longing feeling grieved and moved
Father, mother, brethren,
To have him to his friends removed.
To sleep and rest with them.
4 Here, in the graveyard of our church
He sleeps beside his friends;
He here shall rest so calm and sweet,
While an angel him attends.
5 His friends and he arc there asleep,
Till resurrection day,
When Jesus Christ will say to them,
■'Arise and come away."
6 Come in, ye blessed of the Lord,
The kingdom is prepared.
All ye that Jesus Christ adored,
Come in, for you are spared.
7 Enter the shining, pearly gates.
And walk the streets of gold.
And there upon the throne of God,
Your dear Savior behold.
8 'Tis here with angels you will sing,
And crowns of glory wear;
In shining robes sweet praises bring
To God in glory there.
Lines by a Friend.
155
Tune : — Mount V'ernon.
I Friend Henry, he has gone before,
To live and reign with Jesus;
And, Oh, what must it be to live,
Where nothing more will grieve us!
2 But yet with patience we will live,
In this dark world of sorrow.
Oh Lord, our many sins forgive,
That we our friend mav follow.
156 Godshalk family History.
3 Friend Henry, he suffered much here,
But think of our dear Jesus,
Who suffered first, and most severe —
It was all for love toward us.
4 How grievous do wc feel to-day.
Of that sad loss of Henry,
Almighty Lord, to thee we pray,
That we him keep in memory.
5 For this may soon befall to us,
It may sudden Ix- and nigh.
For he was young, remember thus,
Wc are ne'er too young to die.
6 How sweet it is to think of him,
Of God, our loving Savior,
Who leads us through this world of sin,
Oh, may he grant his favor.
7 Why do we mourn, my dearest friends,
Still for him who is at rest?
'Tis but the voice that Jesus sends —
Oh, come to me and be blest.
8 Come, he is willing to forgive.
And he is always able too ;
So let us ask him, O believe !
He's waiting for me and you.
9 As Henry in this world did roam.
He did sow the seed of joy.
Which he now reaps before the throne,
And that everlasting joy.
10 Oh, may we also sow the seed.
While the Lord our lives will spare;
We everlasting life may reap,
And may ever praise him there.
11 May Henry's death be a warning
To us each and every one.
Turn to God, delay no longer,
Who not yet the work begun.
Codshalk Family Hisforv.
12 Did he not come unexpected.
Took the youngest son away,
And you, father, be contented.
For your son lias gone to stay.
13 Oh Lord divine, to thy right hand,
Humble then our hearts so low.
That truly we in meekness stand.
And we our own selves may know.
14 For here on earth, yes here below,
We unworthy creatures are,
Nothing but dust and ashes know.
Not more toward God we are.
15 Oh come, my dear beloved friends,
And as we have put on Christ,
So let us also walk in him,
That we meet him in the skies.
16 Too long have we thus loved the world,
And so grieved the Lord our God,
Oh let us gather in the fold.
And follow the Lord, why not?
17 Is it because we love the world,
Yet enjo}' the things therein?
Come, let us open wide the door
For Jesus to enter in.
18 So strengthen us in spirit. Lord,
And so great us with thy love,
That we may live for evermore
In that blessed home above.
19 For our friend we mourn no longer.
For we hope to meet him soon.
In that city over yonder —
Still we sigh for that sweet home.
20 Still we hope to meet our dear ones,
Who before the path have trod.
Still we hope to reign forever.
In the palace of our God.
Bcdmiuster. Pa. Lfzzti: M. Moykr.
157
158 Godshalk Family History.
Lines Selkcikd by Lizzin M. Moykr.
C. M. I Aki.ington.
1 My dear younj^ friends, let us attend
Tlie dangers we are in,
The evils that around us wait,
While subject unto sin.
2 Let us this moment then begin,
While life's sweet moments last.
Turn to the Lord, forsake all sin.
And he'll forgive what's past.
3 How sweet tiie words the Savior said,
"I take these little lambs,
Into my breast; in me," he said,
"Protection they shall find."
4 He's always found faithful and true,
Never a want severe,
In this my life's whole journey through
Has caused my eye a tear.
5 For manna yet from heaven falls,
Fresh to us every eve.
And he will answer still our calls.
If we truly believe.
6 How sweet it is to live in peace,
When all in Christ is one ;
We then at home shall live at ease.
When this life's race is run.
7 So let us all be one in Christ,
And love each other too,
With truthful hearts beneath the skies —
He said, "Peace be with you."
8 Not only for a day or two,
Though short may be our stay;
But all the daj's our journey through.
Oh let us watch and pray.
Godshalk Family History.
The Lesson oi- Henry's Death.
I "Dearest Henry, tliou hast left us,
Here thy loss we deeply feel;
But 'tis God tliat hath bereft us,
He can all our sorrows heal.
Yet again we hope to meet thee,
When the day of life is fled,
Then in heaven with joy to greet thee.
Where no farewell tear is shed.
2 That welcome face, that sparkling eye,
And sprightly form must buried lie;
Deep in the cold and silent gloom,
The rayless night that tills the tomb.
And we live on, but none can say,
How near, or distant is the day,
When death's unwelcome hand shall come
To lay us in our narrow home.
3 God tells us by this mournful death.
How vain and fleeting is our breath,
And bids our souls prepare to meet
The trial of his judgment seat.
That death is but a sleep
Beneath a Savior's care;
And he will surely safely keep
The body resting there.
Selected bv Katie Overholt.
Our Father's Care.
159
C. M.
1 Encompassed by a throng of tears,
And many griefs and fears,
All that around our fireside sit,
Thus weeping, we must quit.
2 And with an eye of faith look up,
With Jesus drink the cup,
And say, O God, thy will be done;
Thou didst for us atone.
i6o Godshalk family History.
3 When all thy mercies, O my God !
My rising soul surveys,
Transported with the view, I'm lost
In wonder, love, and praise.
4 When in the slipp'ry paths of youth,
With heedless steps we ran,
Thine arm, unseen, conveyed us safe.
And led us safe to man.
5 Through hidden dangers, toils and death
It gently cleared our way;
And through the pleasing snares of vice.
More to he feared than they.
6 When worn with sickness, oft hast thou
With health renewed our face;
And when in sins and sorrows sunk.
Revived our souls with grace.
7 Through every period of our lives,
Thy goodness we'll pursue ;
And after death, in distant worlds.
The glorious theme renew.
8 When nature fails, and day and night
Divide thy works no more,
Our ever-grateful hearts, O Lord,
Thy mercy shall adore.
9 Through all eternity, to thee
A joyful song we'll raise;
For, O ! eternity's too short
To utter all thy praise.
10 O ! may we meet, and be complete,
To utter all thy praise.
In sweetest strains of heavenly bliss,
Loud anthems ever raise.
S. Godshalk.
Godshalk Family History.
Hymn.
i6i
C. M.
Alas ! and did my Savior bleed,
And did Sov'reign die?
Would he devote that sacred head,
For such a worm as I?
That suffer'd in this world of sin,
On Jesus did rely ;
Who shed his blood on Calvary,
To cleanse me from all sin.
Chorus —
My soul will overcome by the blood of the lamb,
My soul will overcome by the blood of the lamb.
Overcome, overcome, overcome.
By the blood of the Lamb. S. G.
Hymn.
Metre ii.
1 The church in her purity, what a grand sight,
In which all believers do take great delight,
To serve the Redeemer, in true living faith.
Submissive and humble, as the Bible saith.
2 Dear Henry, this was all your consolation,
In sickness, in trouble, in desolation;
The blessings that flow from the church triumphant,
Uphold it, O Jesus ! and thy blessing grant.
3 In trials and trouble do watch over it.
And suffer it not by the tempter to split.
To slide from the faith, and the old sacred creed.
Be with us, dear Savior, thy help we all need.
4 Henrj', were you conscious of the troubles here.
When thick gloomy clouds also trouble and fear,
And sickness surrounded you on every side,
That you would in heaven forever abide.
5 To reap of the spirit, eternal life there,
And palms of great honr in vict'ry to wear
With those that came out of great tribulation,
And made their robes white in the blood of the Lamb.
S. Godshalk.
i62 Codshalk Family History.
The afflictions caused by the death of those we love often
cause the deepest sorrow and the most intense agony of mind ;
and yet for the child of God they have a sanctifying^ influence,
the experience of which is of inestimable value, and which those
who have learned its worth, would not exchange for all the
lleeting joys this world can give during a lifetime extending
through as many years as that of Methuselah.
There is a bitterness in the first experience of these afflictions
which is very hard to bear ; and against which the soul very
often rises up. as it were in open rebellion against a kind heav-
enlv Father's will, but when the first outburst of the storm sub-
sides, theti comes a calm which is full of peace and blessedness.
We are displeased and murmur and rebel at the hard lot which
has been cast upon us, because we were made to drink the
waters of Marah, but when the olive branch of God's Grace is
cast in. and the soul rises up in prayer to him who is a very
present help in e\ery time of need, then we learn submission and
the bitter waters are made sweet, and we rejoice in that love
which through the christening rod of affliction taught us the
way to a higher plane of Christian life, where in a greater full-
ness, clearer waters flow and greener pastures grow.
Thus David, when he mourned for his son, Absalom, would
not be comforted, but afterwards he was enabled to say: "It is
good for me that I have been afflicted, that I might learn thy
statutes." Ps. 119: 71. The wise man says that "it is better to
go to the house of mourning, than to the house of feasting."
So Job, when he heard that all he had was to be taken away
from him, and that all his children, in a single hour, had been
slain he came down in sackcloth and ashes and mourned as
though, in his sorrow he must die, yet afterwards he gives us
an example of pious trust and submission which has proven the
comfort of thousands in after days. "The Lord gave and the
Lord hath taken away ; blessed be the name of the Lord." And
again he says, "Though he slay me yet will I trust in him."
The Lord has dealt with you, dear brother, in a manner which
brought upon you a most severe affliction. You mourned and
wept, and even now your soul feels an emptiness which can be
Godshalk Family History. 16-^
filled only when the long severed ties are again united and we
meet the "loved ones gone before" on the golden shores of the
"home over there," and yet there is a sweet comfort in the
thought that Henry trusted in the dear Saviour, the sinner's
friend, and that we have a bright hope, if we are faithful, to
meet again. These light afflictions, which arc but for a moment,
work for us a far more exceeding and eternal weight of glory.
"Weeping may endure for a night but joy cometh in the morn-
ing." John F. Funk.
A German Hymn.
1 Unser Bruder ist nicht mclir, Er ist nicht mchr vorliatulon,
Er ging erstich von uns hicr, Weit fort in fremde Landen,
Was die bewegend Ursach war, Dasz er von uns gezogen,
Das ist bei Gott all ofitcnbar, Was ihn dazu bewogcn.
2 Wie Jakob dort mit Benjamin, Gings fast dem Vatcr cl)en,
Sein juengster Sohn den sieht er geh'n Er that ihm Abscheid gebcn.
Ein klein Stueck Weg ging er mit ihm, Thaet ihn noch kurz beglciten,
Mit Hand und Kusz scheiden sie dan, Der Sohn sprach dann bcim
Scheiden :
3 Nun wollen wir doch leben so, Dasz wenn wir hicr auf Erden
Uns nicht mehr sch'n im Leben da, Dasz cs doch so moeg' wcrden,
Dasz wir uns moegen treffen dort, in Gottes Reich dort oben,
Mit alien Frommen unsern Gott, Ewig zu schau'n und lobcn.
4 Der Sohn kam gluecklich und gesund Ans Zicl von seiner Reisc,
Er schien vergnuegt im frcmdcn Land, Und kaufte gleichcrweisc
Sich ein Stueck Land zum Eigenthum, Thaet es dem Vatcr schrcil>en,
Thaet es ihm kund, was er gcthan, Es schien, da wollt er l)leibcn.
5 In seinen Briefen schreib er so, Er thaet sich wohl befinden :
Urn das zu hoeren, war man froh, Das kann man leichtlich dcnkcn ;
Doch aber hoert die Neuigkeit, Bald hoert man andere Rcden :
Die Botschaft kam, O, Traurigkeit ! Er ist nicht mehr licini Lehcn.
6 Euer Sohn er starb im fremden Land, Auf einer Strasz alleine.
Man sein entseelten Leichnam fand : Wie traurig dies auch scheint.
Man musz euchs doch zu wissen thun, Er licgt schon in der ICrdcn :
Ach Gott, ach, dieser Trauerton, Der brachte grosz Beschwcrden.
164 Ciodshalk Family History.
7 Act Gott, du hast ein Schlag gethan : Sich, welche ticfe Wundcii.
Und nimm dich ihr in Gnaden an, Lass sie nicht unvcrbundcn.
Des V'aters Merz ist so vcrwundt, Hr kann es fast nicht sagcn :
Gott, aber dir ist es bckannt : Stacrk ihn, hilf (ki ihnis tragcn.
8 Audi (h'c Gcschwistcr, groszcr Gott, Die w ollcst du aueh segncn ;
Lasz ihrcs Brudcrs schncllcn Tod, Sie nur dahin bcwegen,
Dasz sie sich fuer die Ewigkcit Mit Fleisz auch wohl bcreitcn.
Und mach, dasz diesc Traurigkcit Sie moeg zum Gutcn leitcn.
9 Ja, segne es an manchem Hcrz, Gicb Allen zu bcdcnkcn,
Wic doch die Lebenszcit so kurz, Wie bald sie sich mag enden :
Wie bald war es doch hier gcschchcn, Mit diescm Sohn und Bruder;
Man sah ihn frisch und bluchend gohn, Wcr tbacte doch dash vcr-
muthen.
ID Dasz sich so bald die Reise end Von scincin Krdcnlebon.
Und dasz er fort reis' in die Fremd, Um doit zu stcrbcn eben ;
Urn dort zu sterben ganz allcin, Allein auf f rcmder Strassen ;
Wie traurig aber dies auch scheint, sollt man sich dennoch fassen.
11 Drum wollen wir die andere Seit, Die beste Seit besehen,
Und nicht zu lang in Traurigkeit Bei seinem Leiden stehcn ;
Denn wcnn es in dem Herren war, Wie wir vertraulich hoffen,
War ihm dcr Tod kein Schad fucrwahr, Dcr ihn so schnell betrofifen.
12 Und starb cr gieichwohl dort allein. Von Mcnschcn aligeschieden,
Wirds doch also gewcsen sein. War er mit Gott im Frieden,
So war ein Freund von ihm nicht weit, Der mehr ist als ein Bruder;
Der ihn durchs Todesthal begleit, Oder durch Jordans Fluthen.
13 Dann wcrden bald die Engelein, Oder Eliae Wagen,
Sehr bald um ihn gewesen sein, Und haben ihn getragen.
Gleich Lazarus in Abrahams Schoosz, Wohl in das ewige Leben,
Dann ist er alles Leiden los, Das ihn auf Krd umgeben.
14 Sein Tod, sein Leiden ist vorbei, Was ihn allhier betroffen ;
Doch kommt zu uns die Todesreih, Was anders kann man hoffen;
Auch mag es uns gleich ihm ergehn, Dasz er uns schnell ereilet ;
Drum solit ein Jedes wohl zusehn, Dasz, es sich nicht verweilct.
15 Ob wir gleich jung sein oder alt, Sind wir doch reif zum Tode;
Drum Schick ein Jedes sich alsbald, Dasz ihm der Tod nicht schade;
Man spar doch seine Busze nicht, Man suche Gottes Gnaden ;
Ja, Fried' mit Gott durch Jesum Christ, Dann kann der Tod nicht
schaden. Von einem Bruder. Amen.
William Gross's Writings
A HYMN COMPOSED BY WILLIAM GROSS, FOUNTAINVILLE
BUCKS COUNTY, PA.
(Translated from the German by A. E. Ilangen.)
Lieber Brnder and Komrad
In dem Herrn und Seiner Gnad' : —
Heute will ich iiben mich,
Und will euch ein Liedlein schrei-
ben
Zum Beweis und als ein Zeichen,
Das ich euch vergessen nicht.
Beloved, Brother and Comrade
in the Lord, to-day 1 will under-
take the writing of a little song,
which shall show you that I have
not forgotten you.
Als zum Grusz und VVohlwunsch
eben,
Wiinsch ich euch erst Gottes Segen,
Gottes Beistand, Gottes Gnad';
Mag sein guter Geist euch leiten,
Und mit seiner Kraft begleiten,
Und bewahren auf ihrem Pfad.
As a greeting and well-wish, I
wish for j'ou the blessing of God,
His support and grace. May His
good spirit lead you and clothe you
in His power; may you be pre-
served in the path of life.
Gottes Wort, die Seelen Speise,
Woll euch starken auf der Reise,
Auf der Reise nach Zion ;
Und sein Geist der woll euch
tranken,
Euch und uns dasselbe schenken,
Was die Seele laben kann.
May the Word of God, food for
the soul, strengthen you for your
journey to Zion, and His Spirit
provide that in which your soul
may find quickening!
Ya, der Heiland woll noch eben
Uns lebendig Wasser geben.
Das die Seele trost' und still't,
Und das schon allhicr auf ardcn
In uns mag ein Brunnlein werden
Das ins ewige Leben quill't.
The Saviour offers us the water
of life to quicken and quiet the
soul, and this may we have al-
ready in this life, making us to give
forth the water of life eternal.
165
i66
Godshalk Family History
Und das dann aus dicscm Brunncn,
Wasser Strome mogen kommcn,
Die gesund und hcilsam sind,
Die der Menshheit dicnen ebcn,
Zur Gcsundhcit und zum Lcben,
Weil's lebcndige Striimc sind.
May these streams of life, issu-
ing from the children of God,
serve to heal and save our fellow-
men.
Hier konn't Mann dies yctz cr-
wiihnen,
Weil Mann von den Wasser Stro-
men
Hier etwas gemeldct hat ;
Was Yohannes hat gescricbcn,
Und ihm ward gezeuget eben,
And der Insul Patmos dort.
Er hat dort cin Strom gesehcn,
Klar wie Krystall anzusehen,
Ein lebendiger Wasser Strom.
Woher ist das Wasser kommens?
Er sagt es sei ausgcgangcn
Vom Stuhl Gottes und dem Lamm.
Und er thut dann wciter sclirei-
bcn —
An dem Strom auf beide Seiten
Stand vom Holz des Lebcns dort;
Das Holz trug zwolferlei Friichte,
Und es heiset das es brjichte
Seine Friichte alle Monat.
Und die Blatter, thut er schreiben,
Dieneten zum Wohl der Heiden,
Zur ihrer Gesundheit gar.
Daraus kann Mann leicht erachten
Was fiir Art und Eigenschaften,
Dieses Holz gewesen war.
Hezekiel fi'ihret eben zicmlich
Viel dergleichen Reden —
Er merket auch ein Wasser an :
Ausgeflossen ist dasselbe
Unter der Tempels Thiir und
Schwelle,
Und er Schreibt auch weiter dann :
And because mention has al-
ready been made of the Streams of
water, it is proper to speak of
what John saw on the Isle of
Patmos.
He there saw a stream of water,
pure as crystal, issuing from the
throne of God and the Lamb.
Moreover, he says, that on either
side of the river of life stood the
tree of life, bearing twelve manner
of fruits every month.
The leaves thereof were for the
healing of the nations — from this
it is easily seen what manner of
tree this was.
The prophet Ezekiel speaks in
similar language, for he also saw
a stream issuing forth from under-
neath the Temple. And in further
description of what he saw, he
says :
GodsJialk Family History
167
VVo dies Wasser sicli ergossen,
Wo dies Wasser hingeflossen ;
Und dergleichen schreibet er,
Er schreibet auch von seiner Tiefe',
Doch zulelzt wards ihm zu tiefe,
Er kannt es nicht griinden mehr.
Whence this water came and
whither it flowed and of similar
things, he writes ; also of the depth
of the water which at last was be-
yond his power to estimate.
Und so thu' ich's auch befinden.
Dieses alles zu ergriinden
Ist's mir auch zuticf und schwer.
D'rum so will ich nicht brobiren
Alles Geistlich zu erklaren.
Was daraus zu schopfen ist.
Likewise, the spiritual meaning
of all this symbolism is beyond my
power to explain, yet some of its
teachings I may attempt to set
forth.
Aber an dem Strome neben,
An dem Ufer, sagt er, cben
Wachsen Baume mancherlei,
Ihre Frucht war gut zur Speise,
Und die Blatter gleicherweise
Dienenten zur Arzenei.
On the side of the river, on the
banks thereof, stood trees the
leaves and the fruit whereof were
good for healing and food.
Dieses nun und's erste eben
Was Yohannes hat geschrieben,
Ist es fast nicht einerlei?
Und wenn Mann es iiberlegt,
Und der geistlich Sinn erwagt
Schein't es nah' verwandt zu sein.
And when comparison is made
between what John saw and the
vision of Ezekiel, the spiritual les-
son is evidently the same, or, at
least, very similar.
Denn er laszt sich beides fassen
Diese Strome, dieses Wasser,
Scheinen Gottes Geist zu sein ;
Und das Holz und Baume neben
An dem Ufer, mogen eben
Seine Geistes Kinder sein.
The correct interpretation is that
the stream of water stands for
the Spirit of God and the trees on
the side for the children of God.
Und die Frucht und Blatter eben,
Die sehr heilsam sind beschrieben,
Kann Mann auch abbilden fein :
Laszt es sich nicht schon erklaren-
Ihre Tugend, ihre Lehren
Mag hiermit verstanden sein?
The meaning of the leaves and
the fruit, which were designated
as being very healing, can also be
understood.
1 68
GodsliaJk Familv History.
Und so kann Mann weiter gehen,
Wenn Mann wollte das besehen —
Was dort zu Yerusalem,
Wohl zu der Apostel Zciten,
Bald nach Christi Tod,
And dem Pfingsten is geschehen.
In the light of all tiiese teach-
ings it is not hard to understand
the event which transpired in Jeru-
salem in the time of the Apostles
on the Day of Pentecost.
Wo der Geist ward ausgegossen,
Wo dies Wasser ist geflossen
Von dem Vater und dem Sohn ;
Wo es flos sehr reichlicli nieder
Auf die Yimger, auf die Glieder,
Aus dem hohen Heiligthum.
At which time the Spirit was
poured out, as a mighty stream
upon the Disciples from the Father
and the Son.
Und in Wahrheit darf Mann
sprechen,
Gleich wie Baum' an Wasserbachen.
Waren diese Yimger denn ;
Denn sic wurden sehr gewaltig,
Und die Friichten manchfaltig —
Kannte Mann bald reichlich sehen.
And it is adhering strictly to
facts to say, that like trees which
are planted by rivers of water, did
these disciples become, for they be-
came influential and brought forth
fruit in rich abundance.
Denn sie haben viel gelehret,
Und es wurden viel bekehret
Durch Ihr Wort und dessen Kraft,
Denn die Schrift die thut erzahlen
Das einmahl drcitausend Seclen,
Sich bekehret auf einem Tag.
They taught, on every hand, the
truths of the Gospel which resulted
in the conversion of many, the
Scriptures (Acts) recording the
conversion of 3,000 on one day as
the result of their preaching and
labors.
Diese wurden Mitgenossen,
Und das Waser das geflossen,
Wurde ihnen auch zu Theil,
Und so flos es immer weiter
Zu den Volker, zu den Heiden,
Zu des Menschen Wohl und Heil.
These also became believers and
the water of life became their por-
tion, and through them it found
its way out into the heathen na-
tions, bringing them salvation and
its attendant blessings.
Auch sind die Apostel selber
Hingereist zu fremden Felder,
Einzuladen nah und fern,
Das doch alle sollten kommen
Zu dem Heil Gnaden Brunnen,
Uud zum Abendmahl des Herrn.
The Apostles themselves went to
strange peoples, inviting them on
every hand to partake of the water
of life and come to the feast of the
Lord.
Godshalk Family History.
169
Und so ist dann dies Wasser,
Welches auf den Geist thut passen,
Einen Segen fur die Welt;
Und die Gottes Kinder eben,
Die als Holz und Baum beschrie-
ben,
Gleicherweis ein Segen sind.
And so we see that this water,
which symbolizes the Spirit of
God, is a great blessing to the
world, no less so the Children of
God which are described as leaves
and trees.
Denn ihr Frucht und Blatter eben
Ihre Tugend, Lehr' und Leben,
Sind ein Speiz und Arzenei,
Wodurch mancher wird gezogen
Uberzeuget und bewogen,
Auch ein Gottes Kind zu sein.
For their virtues, teachings and
life are food and healing to ail
who will believe their word, thus
becoming children of God.
D'rum Herr las es noch gescheren,
Lasz dies Wasser noch ergehen,
Lasz es reichlich fliesen noch ;
Gies es auf die Yiinger nieder
Und befeucht die Baume wieder,
Und erf rische du sie doch !
O, Lord, cause this water to pur-
sue its onward way through the
world, pouring it out richly upon
thy disciples, thus making these
human trees fruitful.
Das die Baume yetzt noch grunen,
Und noch viele Friichte bringen,
Die gesund und heilsam sind ;
Und noch viele Baume eben
Viele Frucht und Blatter geben,
Die yetzt wie erstorben sind.
Denn, O Herr, ohne deinen Segen,
Ohne deines Geistes Regen,
Wachsen deine Pflanzen nicht,
Und sie werden bald ergehen
Und ohne Frucht und Blatter
stehen,
Wenn due sie verfeuchtest nicht.
So that these human trees may
bring forth much fruit that shall
be for healing, yea that such that
now are seemingly dead may be
made fruitful.
O, Lord, without the rain of Thy
grace being caused to fall upon
these plants they will not grow and
will soon whither and die.
Und das war doch tausend
Schade —
D'rum schenk du aus lauter Gnade
Uns als Baume Gnad' und Saft.
Ach verzeih' uns unscre Siinden
Unsere Wunden thu' verbinden —
Schenk uns Oel und Gnadensaft.
And since this would work in-
jury to the cause of Clirist, do thou
take our sin away and fill us with
the power of thy spirit.
I70
Godslialk Paniilx History
Das noch dcinc Yiingcr ebcn
Mogten reichlicli Friichten gcbcn.
Die gesund und heilsam sind,
\a, das durch ilir Tluin und Han-
del,
Durch ihr Lcben, Lehr' und Wan-
del,
Es die Welt erkenncn konnt.
O, that thy children might be
fruitful, that through their godly
lives the world may be brought to
know ;
Das die Welt mag sehcn und losen
Das in Christi sei ein Wesen,
Ein rechtschaffencs Wesen gar —
Wodurch viclc noch bcwogcn
Mogten werden und gezogen
Zu der schonen Christen Schaar.
Yea, that the world may sec and
know that in Christ Jesus there is
that real something which men
seek, and that they may conse-
quently be brought to cast in their
lot with God's people.
Damit noch die Zahl auf Erden
Deiner Kinder viel mocht werden,
Und dein Lob sich noch vermehr !
Mag dies werden "\'a und Amen !
Und das all in Yesu Namen,
Und zu Gottes Lob und Ehr'.
To the end that the number of
God's children may greatly increase
in the world to the praise of his
name. And may this result he
brought about in Jesus' name !
EIN RATHSEL AUS DER
BIBEL 1ST WOHL DIES;
DIE FRAGE 1ST, WER DER
WAR UND WIE ER HIES.
THIS IS A BIBLE-RIDDLE.
THE QUESTION IS, WHO
WAS HE?
By William Gross.
(Translated from the German by A. E. Hangen.)
Fiir wahr er wahr nicht Abraham;
Er war auch nicht von Yudas
Stamm ;
Er war auch kein Levit;
Denn er war schon zu Noahs Zeit,
Und als die Arch ward zubereit.
Da gieng er damahls mit.
Verily, he was not Abraham,
neither was he of the tribe of
Judah and no Levite, for he was a
contemporary of Noah, and when
the ark was prepared he was in ex-
istence.
Godslwlk Family Histor\.
171
Zum Reden war er nicht studirt,
Doch hat er 'mahl ein' Red' gefiihrt,
Das es war wunderbar.
Sein Namen ist nicht hochberiihmt,
Ob er gleich wohl hat Leut' bedient,
Die Gottes Diener war 'n.
Bei Leuten sprach er niemahls viel ;
Sein' Speize asz er in der Still';
Er war kein frecher Mann
Der Herr ihn einmahl reden hies;
Wo er sich dann auch brauchen
lies —
Das zeugt die Bibel an.
Er reiste 'mahl mit einem Prophet;
Sein Namen oft in der Bil)el steht,
Das Mann Kann lesen klar.
Und in dem Neuen Testament
Mann es viermahl beschrieben fin-
det,
Das er bei Yesu war.
Er asz kein Fleisch und trank kein
Wein,
Auch war sein Kleidung sehr ge-
mein —
Ein Fell bedeckt mit Haar.
Und alles gait ihm gleiche viel.
"Verspott mich mein spotten will."
Er blieb doch ruhig dar.
Er reiste 'mahl in eine Stadt
Wo Mann ihm gunst erzeug't;
Mann streute seinen Weg;
Die Leute giengen neben her,
Sie yauchsten vor Freuden sehr —
Das Volk schien ganz bewegt.
Als Konig ward cr nicht verehrt,
Ein solcher Ruhm er nicht begehrt,
Es bracht ihm keine Freud'.
Er nahm kein Schwert in seine
Hand ;
Den Knecht Hiob hat er gekannt,
Gelebt in seiner Zeit.
He was not educated as a public
speaker, although on one occasion
he did make an address that was
considered remarkable. His name
is not held in high honor even
though he was a servant of the
servants of God.
He spoke little to people; his
food he ate in quietness. And
when the Lord commanded Him to
speak he performed his duty with
circumspection. This is written in
the Scriptures.
He once took a journey with a
prophet. His name is frequently
foumd in the Bible — all who will,
can find it there. Four different
times it is stated in the New Testa-
ment, that he was with Christ.
No meat he ate nor did he drink
wine; his raiment also was very
simple — a hair-covered skin. He
made very little difference in his
estimate of things. "Mock me who
will," he said.
Once he made his way through
a city, the people of which showed
him much honor, for they covered
his way (with soft coverings) and
on his every side were people who
greatly rejoiced.
He was not honored as King —
neither did he seek such honor.
He took up no sword, lie knew
God's servant Job, for he was his
contemporary.
172
Godshalk Family Historv.
Er machte kcinon Unterschied
Zwischen armen und reichen
Leut'—
Hr liebte alle gleicli.
Er suchte niclit dcr Menshen Ehr,
Auch Reichthuin war niclit scin
Hegchr ;
Er diente niclil dem Gcisz.
lie made no distinction between
the rich and poor — he loved all
alike. He strove not for the honor
of men, nor for riches, and was
not a slave of stinginess.
Mann liest nichts vom seim E-
neweib
Doch sieht Mann noch 711 unscror
Zeit
Von scincm Nachkommling :
Mann kann sie ya zuweilen sehcn
Mit Leutcn nach dor Kirche
gehcn —
Sie schcinen glcich gcsinnct.
Er wohnte nicht in eim Pallast ;
\'iel Geld das war ilmi nur ein'
Last,
Er fluchte nie furwahr.
Er fiihrte nie kein faul Geschwatz.
Und nun kommt diese Frage zu-
letzt,
Die Frage ist, Wer dies war.
There is no account given of his
v.'ife, yet, even to this day, his de-
scendents can be seen and that, ac-
companying other people to church.
They seem of one mind.
He did not live in a palace; much
money was only a burden to him ;
he certainly never cursed ; he never
lead in filthy speech.
And now comes the question at
the last. Who was this?
A SCRIPTURAL RIDDLE.
By Wiujam Gross.
The question is, Who may it he?
(Translated from the German by A. E. Hangen.)
Er war kein Prinz von dieser Welt,
Er hatte nie gross Gut und Geld ;
Er war kein Konigs Sohn ;
Die Bibel nennt ihn kein Prophet ;
Sein Nahm oft in der Bibel stehet ;
Er war gleich im Anfang.
He was no prince of this world,
nor the Son of a King, nor had
he ever many earthly treasures.
The Bible does not designate him
as a prophet, but his name is fre-
quently found there. He began
to be soon after the "beginning"
(of all things).
Godshalk family Hisfory.
173
Ob er ein Sohn von Adam war,
Das mach ich hier nicht offenbar,
Doch er war nicht der Kain ;
Er war audi nicht von Kains Gc-
schlecht,
Und Mann liest in der Bibcl nicht
Das er ein Mord gethan.
Whether he was a son of Adam
I will not here reveal ; however,
he was not Cain nor did he belong
to Cain's seed, and neither docs
one read in tiie Scriptures that he
committed murder.
Hr Icbte schon zu Noahs Zcit,
And als die Arche ward bereit
Da hat er nicht gethan
Wie dazumahl viel Lcut' gethan :
Sic schmaheten den Frommen
Mann
Und trieben Spott und Hohn.
Die Siindfluth hat die Lent' ersiiuft
Die immer Siind' auf Siind' ge-
hauft;
Aber der kam davon,
Darum Mann leicht ergrimden
kann
Er war kein boser, frecher Mann —
Der war nicht so entflohen.
Der Thurm zu Babel ward gebaut
Da wurden Stein und Holz gehau't
Viel Leuten halfen sehr viel ;
Der legte keinen Finger an —
Das war audi rccht und klug ge-
than,
Weil es doch misviel.
He lived already in the time of
Noah, but he did not, as many
others, persecute and mock this
man of God (Noah).
The flood destroyed the people
who heaped sin upon sin, but he
escaped, so that it is apparent that
he was no bad man, else had he
not escaped.
In the building of the tower of
Babel, which required much ma-
terial and in which many people
helped, he took no part, thereby
showing his wisdom, for it was
displeasing to God.
Als zwischen Lot and Abraham,
Ihr Knechten ward ein Streit und
Zank,
So schweig er ruhig dann ;
Er stelle sich auf keine Seit',
Er starkte nicht der Zank und
Streit—
Dies uns was lehren kann.
When Abram's and Lot's herd-
men strove with each other, he took
no part therein, doing nothing to
promote the quarrel. Here is a
lesson for us.
1/4
Godshalk Painilv Historx
Scin' Kinder machten einmahl zwar Once when a good many of his
Da ihrer vicl beisammen war'n,
Ein Anzahl Leut' zu thnii.
Doch war'n sie selhst vicllcicht
Scliuld daran —
Sic wollten ihnen Gevvalt anthun.
Und was geschahc nun?
children had come together they
attempted to harm some people.
Yet, these people may have invited
this attack on themselves. .\nd,
now, what happened?
Ei ; Es geschah bald nachhcr
Das ihr zwei Schifflcin auf dcm
Meer
Beinah' versunken waren.
Das haben sie zuweg gebracht ;
Aber hier ist es yetzt die Fragc;
Wer war die vSchuld daran.
It came to pass, soon thereafter,
that their two small boats were al-
most sunken in the sea. But the
([uestion is, who was to blame for
this?
Sie wollten still voriiber zichcn ;
Die Leute licsen sie nicht gehen —
Was thaten sie zuletzt?
Sie setzten all' ihr Kraften an
"Aug fiJr ein Aug, Zahn fiir ein
Zahn"
Das war das alt' Gcsetzt.
They tried to pass by quietly but
the people would not permit them.
What did they do at last? They
applied all their power — "eye for an
eye and a tooth for a tooth," was
the old law.
Es war beim See Genesareth,
Dort waren sie 'mahl versammelt
g'west,
Wo es gesegnet schicn ;
Da ward ein Siinder u])erzeugt :
Er hat sein Siind vor Gott gebeut,
Und Gott vergab auch ihm.
At one time, when they had come
together by the Sea of Genesareth,
where the atmosphere was spirit-
ual, that a sinner was convicted,
and, confessing his sin to God, he
was forgiven.
Als Mose zog durch's Rote Meer,
That er nicht wie Pharoahs Heer :
Er yagte ihm nicht nach ;
Dort ward er nich vom Meer er-
sauft.
Hat kein solch traurig End erreicht,
Wie Pharoahs Mannerschaft.
When Moses went through the
Red Sea he (who?) followed not
the example of Pharoah — he did
not follow him. He was not
drowned in the sea, like Pharoah's
host.
Godshalk Pajitilv Histor
•'V.
Ein frommer Konig, ward gemeldt,
Sandte einmahl zu ihm fiir Geld;
Er hat's ihm auch beschert.
Er wohnte nie in einem Pallast,
Viel Geld das war ihm nur ein*
Last;
Er hat es nicht begehrt.
A pious king, we are told, once
sent to him for some money which
he gave to him. He never lived
in a palace and much money was
a burden to him. He never had
any desire for it.
Yohannes, der der Taufer war,
Hatte ein Kleid von Kamels Haar;
Taufte in Yordan,
Der war dem Yordan auch nicht
fremd,
Aber sein Kleid wird auch nicht
benennt,
Das es ein solches war.
John the Baptist wore a coat
made of the hair of a camel ; this
man was not a stranger in the
region of the Jordan. It is not
mentioned, however, that his ap-
parel was such as John wore.
Yohannes kostete kein Wein,
Und Fleish das asz er nicht, ach,
Nein,
Ich glaub er asz es nie,
Aber dieser, nach seilnem Gesetzt
Ward vom Fleisch essen nicht ver-
letzt ;
Aber Wein trank er nie.
John ate no meat; neither did
this one of meat that had been
desecrated ; neither did he ever
drink wine.
Ob er ein wahrer Beter war
Das ist dem Herr all' offenbar —
"Richt nicht," das Wort uns Lehrt.
Doch aus seim innersten, fiirwahr,
Stieg ein Gebet zu Gott,
Und es war auch erhort.
Whether he was a man of much
prayer is known to God — judge not,
says the Word. Yet from his in-
most heart came a prayer which
was heard of God.
Er hatte viele Kinder zwar.
Die nach der Zeit um Petrus War' ;
Petrus sie zu sich nahm,
Damit er sich vermuthen laszt,
Sie waren kein boses Volk gewest,
Sonst hat er's nicht gethan.
He had many children who after-
wards were in fellowship with
Peter, Peter giving them this privi-
lege on the supposition that they
were no bad people.
176
Codslialk family History.
Die Bibel merkt cin Yiingling an,
Zu dem er unvermuthet kam ;
Er nahm ihn dann mit sicli,
Und er war ilim dann dicnlich
sehr ;
Er diente nicht urn Geld iind Khr' —
Das war nicht sein Gcdiclit.
The Bible refers to a youth to
whom he came unexpectedly and
whom he took along with himself,
this youth making himself useful
without thought of money or
honor.
Scin Nam' Mann in dor Bibel
find't:
Doch in dem Ncucn Testament.
Da ist noch vielmchr.
Sein Sinn war nicht hoch hcrzu-
fahren;
Er stellte sich nicht oben an,
Gleich wic die Pharisaer.
His name is found in tlic iiibic
(Old Testament (?)), but more
often in the New Testament. He
was not disposed to be imperial
as were the Pharisees.
Er stieg nicht, aus Vermessenhcit,
Auf Hohen und Gefahrlichkeit ;
Aus Vorwitz ohne Pflicht,
Doch in die Tiefc sah er klar.
Da sah er vielcs oft'enbar,
Was andere nie crblickt.
He did not through presumption
ascend to dangerous eminences, nor
did he permit his inquisitivcness to
take him farther than his duty; yet
he thought deeply, and many things,
that to others were mysterious,
were well understood by him.
Ein mancher der sein Lebenlang,
Nach Kunst und Wissenschaft
rang.
Und darnach sich bemiih't :
Dennoch glaub ich sah' dieser klar,
Was solchen niemahls sichtbar
war —
Hat diesser wohl erblickt.
By such who were in quest of
learning and earnestly strove to
possess it, was this one clearly ap-
prehended.
Als Christus auf der Erd gereist,
Und 'mahl Fiinf Tausend Mann ge-
speist,
War er damahls dabei.
Er machte Christi kein Verdries,
Der Herr ihn zu sich bringen lies,
Er war ohne Heuchelei.
When Christ was upon the earth
and on one occasion fed .5,000 men,
he was present. He was no of-
fence to Christ, for he ordered him
brought to Him, since he was with-
out hypocrisy.
Godshalk faniilv History.
'//
Ob er bei dem Gamaliel
Studiret hat, Man's lassen will :
Mann irret sich oft sehr.
Aber der See hat er bereist
Wohin; Mann recht genau nicht
weis.
Kann mirs j'emand erklaren?
Whether he studied under Gama-
liel we will leave an open question
— so often we arc mistaken in our
opinions. But he journeyed on tlie
sea, to what place is, however, not
known. Can auy one tell me?
Es scheinet mir wohl glaublich gar,
Das er an Areta verbei fuhr —
Areta war eine Stadt —
Aber ob er yemahls zu Rome
Gefangen sasz, das lass ich nun —
Ich will kein Disputat.
It seems evident to me that he
sailed past Areta — .-^reta was a city
— but whether he ever was a pris-
oner in Rome, I will not attempt to
sa\'. I have no desire to dispute
the matter.
Er herbergte 'mahl ein Prophet :
Da ward zu Gott gebet,
Der Herr hat auch eriiort
Drei Tage blieb der Prophet bei
ihm
Und als er sollte weiter ziehen,
Half er ihm auf den Weg.
Once he lodged a prophet on
which occasion prayer was offered
to God which was heard of Him.
After a three day sojourn of the
prophet with him he was helped
on his way by this man.
Der Prophet nahm dann sein Ab-
schied,
Und predigte nachher den Leut,
Das viele sich bekehrt;
Wer darf es sagen klar
Das er ein Gotzen Diener war?
Hat er nicht Gott geehrt?
The Prophet afterwards preach-
ed to the people with the result
that many were converted. Who
will make the unequivocal state-
ment that he was an idolater? Dirl
he not honor God?
Der Prophet war ein Gottcs
Knecht,
Daran sollt doch Mann zweifeln
nicht:
Der Herr hat so gefiihrt.
Der Prophet war auf einer Reiz,
Wohin, der Herr am Besten weis—
Kann mir's yemand erklaren?
The prophet was God's servant—
of this we should not be in doubt.
The prophet was on a journey —
whither the Lord knew best. Can
any man tell me?
178
Godshalk family History.
Er kam auf seiner Reis dahin,
Wo es ihm etwas traurig gieng:
Die Leut' stiesen ihn aus.
Da hat sicli dieser Freund ge-
nahrt,
Bei ihm ist er dann eingekchrt :
"Komm herein; was bleib'st du
d'raus?"
He passed through a sorrowful
experience on this journey, for he
was rejected by the people. Then
came his friend to his help, to
whom he entered in on being heart-
ily invited.
Da hat Mann das Gebct gesucht,
Und seine Zeit nicht zugebracht
Mit unniitzer Gesprach,
Wie Mann's an manchen Platzen
seht,
Und es uns armen Menschen gehet,
Auf unserem Lebensweg.
Nun, mein ich, konnt Mann mer-
ken zwar,
Das er nicht ein Verachtcr war,
War er ein Gottes Knecht?
Er fiihrte nie ein faul Geschwatz
Ich mach nachmahls die Frage
Zuletzt,
Wer war dann dieser yetzt?
In prayer and not in idle talk,
as is the case with many, was the
time spent.
It seems clear that this man was
not one that made light (of serious
matters). He must have been a
servant of God for he never in-
dulged in filthy conversation.
And now may I once again ask.
Who was this man?
The following pamphlet, written by William Gross, is herewith
published :
Some Thoughts Concerning the Teaching oe tpie Holy
Scriptures.
This question was put to me by a believer in the Lord : "What
would be your answer if you were asked by any one to give proof
that the Scriptures are the inspired Word of God?" Some might
think a question like this should be readily and easily answered.
So it might be, if you had to deal with such as believe in the
divinity of Christ. But if they do not accept the Scriptures as
proof, neither believe in the divinity of Christ, what then can
be said to persuade such, or to bring them to consider whether
Godshalk Family History. lyq
they are not on slippery ground, and whether such a behef will
make them happy in this life or hereafter ?
Much might be said as proof of the divinity of Christ, that
He was the Son of God, and also that His teaching was the Word
of God. If I were to reason with such as accept the Scriptures
as truth, then I would point out the miracles that Christ per-
formed as proof that He was a teacher sent from God ; as Nico-
demus said, "We know that thou art a teacher come from God ;
for no man can do these miracles that thou doest, except God be
with him." And did not Christ prove by His works, His miracles,
that He was the Son of God and came from God? Did He not
say to the Jews, "U ye will not believe me, believe the works
that I do?"
What were these works ? They were many, and I can but name
a few of them. His first miracle was in Cana of Galilee, at the
wedding where He turned water into wine. At His bidding the
sea became calm, the tempest ceased, the storm abated. At His
bidding even the dead came forth and arose from the graves;
the blind were made to see (even one who was born blind), the
deaf were made to hear, the dumb were made to speak, the lepers
were cleansed, and as the man that was born blind said to the
Jews, "It is marvelous that you do not know from whence he is
and he hath opened mine eyes to see. Since the world began
was it not heard that any man opened the eyes of one that was
born blind." He fed five thousand with five barley loaves and a
few fishes. He went about doing good to all mankind, teaching
them concerning the kingdom of heaven. His preaching was so
powerful and His teaching so sublime, that it may well be said,
as His enemies said (or rather those who were sent to apprehend
Him and bring Him hither, but returned without Him and being
asked why they had not brought Him, they answered), "No man
ever spoke as this man spoke." But when the Pharisees could not
gainsay or deny that He performed wonderful miracles such as no
man ever did, even cast out devils, they ascribed it to the power
of Belzebub, the prince of devils. I believe that they knew better,
and that was a dreadful blasphemy (perhaps against the Holy
Ghost). At last when He expired on the cross the sun refused
i8o Godshalk Family Hisiory.
to shine and the veil of the temple was rent in twain and the
rocks were also rent and the earth quaked. When many of the
people saw this they turned away and smote on their breasts, and
the centurion said, "Verily this man was the Son of God."
After He was buried, the third day He arose triumphant over
death, hell and the grave, but He had foretold that He must suf-
fer and be crucified and buried and rise again the third day.
The Pharisees knew of this prophecy and therefore to secure
the body they placed a guard at the mouth of the sepulchre. But
the third day an angel descended and rolled away the stone and
the soldiers were as dead men. And Christ rose from the grave
triumphant. Could the Jews still deny that He was the Son of
God? As Christ told them that they were of their father the
devil, who "is a liar from the beginning, and after the lust of
your father will ye do." He was a murderer from the beginning
and abode not in the truth. And just so were the Jews ; they were
murderers, and abode not in the truth. For those Jews gave
money to the soldiers to have them lie and say the disciples had
stolen the body while they slept. Strange sayings ! Could those
few unarmed disciples steal the body which was guarded and
surrounded with a band or company of soldiers? If we con-
template and take these things into consideration — the works,
the miracles that Christ performed gave sufficient proof that God
was with Him, and as He declared that He was the Messiah, the
Savior of the world, the Son of God — how can it be otherwise
than that His teachings must also have been and are truth and
may truly be called the Word of God?
John says, "The Word was made flesh, and dwelt among us
(and we beheld his glory, the glory as of the only begotten of the
Father), full of grace and truth." It seems to me this should be
sufficient proof to any one that studies the Gospel, though he
should have only a knowledge of Christ after the letter of the
Scriptures, that He was the Son of God. and therefore should
believe the Scriptures and accept Christ as the Son of God.
By denying the divinity of Christ we make Christ a deceiver,
for He so often declared to the Jews that He was God's Son
and sent into the world from God the Father. He said to the
Godshalk Fainily History. i8i
Jews, "Before Abraham was, I was." Or, if we term the Scrip-
tures to be only writings of some shrewd men that contrived to
write and introduce such writings as the Scriptures, and such a
religion as taught in the Scriptures, then those men were de-
ceivers likewise. But I dare say it is not in the wisdom or power
of man, not in the power of the brain of some cunning man to
write such writings as the Scriptures. If they that wrote them
w^ould not have been inspired and filled with the Holy Ghost they
could not have written them ; and if the apostles and the men that
wrote the Scriptures were inspired and filled with the Holy
Ghost, then their writings contained in the Scriptures are like-
wise the Word of God. Our Savior, for an all-wise purpose had
especially chosen some as apostles and called them to follow aftcr
Him, having chosen them to be witnesses of His miracles, and
also to teach them concerning the kingdom of God. He com-
manded them before He departed from them to tarry at Jerusa-
lem until they had received the promise, namely, the Holy Ghost,
the power from on high, the Spirit of truth that leadeth into all
truth. This Spirit of truth was to open their understanding of
the Scriptures, and also to bring to their remembrance these
things that He had taught them, and also clothe them with power,
to go forth amidst all persecutions and opposition. Now, this
promise being fulfilled and the Holy Ghost having come upon
them they went forth and taught the people the tidings of salva-
tion. And we now have in Holy Writ many of the teachings
of the Savior and also His parables and miracles; yet I believe
much more might have been written, for John says, "And there
are also many other things wliich Jesus did, the which, if they
should be written every one, I suppose that even the world it-
self could not contain the books that should be written." In
German it says, "Ich achte die welt wucrde die buecher nicht
begreifen die zu beschreiben waren."
I believe that each of these four evangelists has endeavored
to write some of the teachings and sayings and parables of our
Savior, and also of the miracles He wrought, but neither one has
written all; for as John says, if all should be written many more
things might be written, but each one wrote as things were im-
i82 Godshall: family History.
pressed in his mind as he was led by the Spirit, and thus the one
fails to mention all the same parables and miracles the others
do, but each has mentioned in part enough to give proof that
Jesus of Nazareth verily was the Christ, the promised Messiah,
the Son of God, the Savior of the world. If we read the four
evangelists, then we have the incidents of His coming into the
world, being born of the lowly virgin Mary in that lowly town of
Bethlehem as foretold by the prophets. We have on record many
of His teachings, His parables, His miracles and also His suffer-
ing and death and resurrection, and His appearance to His dis-
ciples, and the commandments He gave them to go into all the
world and teach all nations, and also His ascension into heaven
to the Father, where He is now seated at the right hand of God.
These are some of the things written by the four evangelists. And
then at the day of Pentecost the Holy Ghost was poured out upon
them, and Christ's promise was fulfilled. He did not leave them
comfortless; the Comforter was given them. It might be said
that Christ and the Father made their abode with them. The
disciples were in Christ and Christ in them. His kingdom was set
up in their hearts. Christ had said, "It is expedient for you that I
go to the Father ; for if I go not to the Father, the Comforter
will not come ; but if I go, I will send the Comforter, even the
Spirit of truth, that will teach you all things." In like manner
we have on record in the New Testament the acts of the apostles
after they were filled with the Holy Ghost and went forth on their
mission. We are made to know here how Chri.st was with the
apostles and worked mightily through them, for even as Christ
did, so did they likewise perform miracles and preach with great
power, being filled with power from on high. Thus w^e might
further refer to the epistles of Peter and Paul, likewise James and
Jude and the letters of John and the book of Revelation. These
were written by inspiration.
Paul and Peter's epistles were especially to the churches, to the
household of faith. Many who had been converted through their
teaching were now being fed with the spiritual food from heaven.
And now, to sum up what has been said concerning the teach-
ings of Christ and the apostles, the Gospel of the New Testament,
Godshalk Pamily History. 183
is it not rightly called the Word of God? And is it not by the
direction of the Lord who has said, "Lo, I a mwith you alway,
even to the end of the world ?"' Is it not by His overruling care
for His flock that the Scriptures were thus written and preserved
to the present time? And the epistles of Paul and Peter, what
a variety of teachings do they afford for the saints !
Thus far I have written concerning the divinity of Christ and
the Gospel teaching of the New Testament. When Holy Scrip-
tures are mentioned it implies the Bible, the Old and the New
Testaments. It might be said by some. What have you to say
about the Old Testament ? W^ell, the Bible is called the Book of
all books, and I believe it is a true saying. If we read the Gospel,
the writings of Christ's apostles, because they wrote by inspira-
tion we are reading God's Word. If we read the Psalms and
the sayings and prophecies of the holy prophets who wrote and
spoke, being moved by the Spirit of God, we are not then also
reading God's Word? In Heb.' 1:1, 2 we read, "God who at
sundry times and in divers manners spake in times past to the
fathers by the prophets, hath in these last days spoken unto us
by his Son." Therefore the sayings and writings of the prophets
have been God's Word to the people. It might be thought by
some that we have no need of the Old Testament. That we
can be saved if we believe and observe the New Testament.
True, if one was absolutely deprived of the Old Testament and
was in possession of the New Testament and would believe the
Gospel and obey Christ he would be saved, but what a large and
important variety of information we derive from the Old Testa-
ment. Therein we can read how God foretold through the
prophets the coming of the Messiah, especially through Isaiah
the prophet. Though he lived over seven hundred years before
Christ, yet did he foresee and foretell His birth, that He was to
be a man of sorrows and sufferings, and that He would give
up His life like a lamb dumb before his shearers. Thus did
many and perhaps all of the prophets more or less foretell and
look' for the appearance of the Messiah in the fulfillment of time
and thus the prophets were inspired and moved to speak and
184 Godshalk Family History.
write those things by inspiration. Likewise Moses wrote the
books of Moses, the creation of man and all things and the fall
of man through disobedience and transgression, and then the
promise of One who was to come that should bruise the serpent's
head. God left not man without hope. To Abraham the prom-
ise was made "In thy seed shall all the nations of the earth be
blessed." And by Moses it was said unto the children of Israel,
"A prophet shall the Lord your God raise up unto you from
amongst your brethren like unto me ; him shall ye hear." All
these sayings were prophecies of the coming of the Savior into
the world. In the Bible we also have the Ten Commandments
that were given on Mt. Sinai to Moses. In the Old Testament we
have history, telling how God always cared for the faithful ones
that trusted in Him and how He blessed Abraham and Isaac and
Jacob and also Joseph, and how He chose the seed of Abraham
as a people peculiar to Him, and led the children of Israel out of
Egypt with a strong arm through the Red Sea, through the wild-
erness to the promised land. We are also told much about sacri-
fices, the shedding of blood and those things which were types
and shadows of things to come, or figures that pointed to the
Lamb of God, the Savior that gave His life for an atonement for
the sins of fallen man.
This is but very little that might be said concerning the value
of reading in the Old Testament. For in it we have on record
the forms of worship under the old dispensation, the sheding of
blood, the burnt oft'erings, or sacrifices of sheep, oxen and goats.
Those things were shadows and types or figures that pointed or
foretold of the one all-sufficient sacrifice, namely, Jesus Christ
the Lamb of God that gave His lifeblood for the sins of the
world. The Old Testament confirms and strengthens the New,
and in the New we have on record the fulfillment of the Old.
Thus the Old Testament and the New Testament strengthen
each other, and are so combined that both should be preserved
for humanity. It is of great advantage that we have both, and
as the Bible contains both, and as they are so interwoven and
bound together as one book, yet not man put then asunder. And
whereas we have now proceeded this far concerning Christ and
Godshalk Family History. ^S^
the Scriptures, (the Old and the New Testament), we wish to
convince all that Christ was divine and that He was the Son of
God and that the Scriptures are sacred and rightly called the
Holy Scriptures or God's Word.
In addition to this I would wish to say to such as disbelieve
the Bible and misconstrue the Scriptures, and who deny the di-
vinity of Christ, What think ye, or what say ye concerning those
books and that history which are not the Scriptures, but contain
confirmation of many of the sayings of Christ? Flavins Jo-
sephus, although a Jew (a Pharisee) wrote the history of the
Jewish nation, even from the time of Abraham. He relates the
dreadful destruction of the city of Jerusalem which the Gospel
makes mention of and Christ foretold because they did not heed
the day of their visitation but rejected the long promised Mes-
siah. And Christ wept when He beheld the city, for He foresaw
and knew the utter ruin and misery that awaited them, both soul
and body. Flavius Josephus lived at the time of the destruction,
was an eyewitness of those things, and He made his escape with
his life by fleeing over to the Romans and then afterwards he
wrote the account of the ruin and desolation of the city of Jeru-
salem and of the temple and the Jewish nation. We may well
believe that he was spared for the very work he did to write those
things, how the sayings of our Lord came to pass and were ful-
filled. For has there ever a greater calamity befallen a people?
"O Jerusalem, Jerusalem, thou that killest the prophets and ston-
est them which are sent unto thee. How often would I have
gathered thy children together, even as a hen gathereth her
chickens under her wings, and ye would not. Behold, your house
is left unto you desolate." And Je.sus likewise said to the di.s-
ciples, "Verily, I say unto you, there shall not be left here one
stone upon another that shall not be thrown down." And in
Luke's gospel we read thus, "And when Christ came near and
beheld the city he wept over it, saying. H thou hadst known, even
thou at least in this thy day the things which belong to thy peace,
but now they are hid from thine eyes, for the days shall come
upon thee that thine enemies shall cast a trench about thee and
compass thee round and shall keep in on every side, and shall lay
i86 Godshalk Family History.
thee, even with the ground, and thy children within thee, and they
shall not leave in thee one stone upon another because thou knew-
est not the time of thy visitation !"
Now these sayings of the Saviour verily came true, and prove
that no one can deny that it was the foretelling of the desolation
of Jerusalem and the temple and the great calamity that came
upon the Jews, that would not accept Christ but crucified Him
and said. His blood be upon us and upon our children." If any
one has read the destruction of Jerusalem as told by Flavins
Josephus, must he not conclude that His blood did come upon
them and their children? No wonder Christ said, "O Jerusalem,
Jerusalem !" Did not Jerusalem become a house of murder, a
den of murderers? Within the walls of the city amongst the
Jews themselves was riot and murder and plunder and starvation.
And outside the walls the city was surrounded by the Romans,
and many Jews were taken by the Romans and crucified outside
the walls of the city. When the city was taken and the Romans
succeeded in entering into the city and into the temple they
slaughtered thousands upon thousands, and trampled under foot
the bodies of the slain and waded in the streets that were stream-
ing with human blood. Much more could be said, but to con-
clude I will yet say this : The temple was set on fire and con-
sumed and the stones were all torn down, even into the founda-
tion in search of the gold that had melted in the flames and run
down into the foundation. Such was the fulfillment of the say-
ings of Christ concerning Jerusalem. And the Jews from that
time unto this day are scattered all over the earth among all na-
tions. If any one will deny the Scriptures, how can they deny
these things?
Does not Flavins Josephus make mention of Him ? I will
here just mention some of his sayings concerning Jesus : "Now
there was about this time, Jesus, a wise man, if it be lawful to
call him a man, for he was a doer of wonderful works." And
Josephus also mentions that "when Pilate at the suggestion of the
principal men amongst the Jews had condemned Him to the cross,
but to these that loved him he appeared to them alive again the
third day. As the prophets had foretold these and ten thousand
Godshalk family History. 187
wonderful things concerning him." Josephus also makes men-
tion of John, called the Baptist, stating that Herod had put him
to death, although Josephus called him "a good man who com-
manded the Jews to exercise virtue and righteousness."
And now, to all such that will not believe the Scriptures, what
think ye of these things? Do not writers give much information
that confirms the Scriptures as truth ? In addition to all this we
might refer to the writings of other histories and the books of
the holy martyrs who suffered persecution and death for the
cause of Christ, from time to time down through many centuries,
and we need only to turn back to the fifteenth and sixteenth cen-
turies, and it cannot be denied that the followers of Christ en-
dured much suff"ering and persecution and martyrdom since Christ
through many centuries. The history of these things may be
easily traced and known to be true, for we are told of some kings
ac the head of the government that sought to do as the Jews did.
to destroy the religion of Christ. They imprisoned the believer
and tortured many and put them to death, burning many at the
stake and some were also beheaded and drowned and some en-
dured torture worse than death, being torn and sawn asunder,
and if the holy Scripture was found in the hands of such they
were taken into custody and treated as heretics. But in spite of
all the powers and plans of the enemy, Christ's kingdom spread
on earth and the Holy Scriptures have been preserved and handed
down from generation to generation.
Christ never taught or allowed His disciples to use carnal
weapons or to destroy life or kill their enemies, for He came not
to destroy the lives of men, but to save. He taught His followers
both by precept and example to do good to all manlcind and to
pray for their enemies, saying to His disciples, "Behold, I send
you forth as lambs among wolves; therefore be ye wise as ser-
pents, and harmless as doves." Thus they went forth teaching
and proclaiming the glad tidings of salvation, a religion that
brings peace on earth and also righteousness. If the disciples
were persecuted in one city they fled into another. They suf-
fered persecution and death.
What a contrast between Christ and Mohammed the false
i88 Godshalk Family History.
prophet ! Mohammed enforced his rehgion, teaching all his fol-
lowers to take the sword and to murder those that would not
yield and accept his religion. He even promised free salvation
to his followers if they would kill the Christians. Thus the re-
ligion of Mohammed brought terror and bloodshed to mankind.
But the religion of Mohammed did not spread in the earth and
bring joy and peace to mankind as Christ's religion did. Christ
and His followers convinced men by their steadfastness and pa-
tience in suffering and their praises to God in prisons, even
though they went to the flames, singing praises to their God. Of
them it may truly be said that nothing could separate them from
the love of God, neither life nor death.
The Holy Scriptures, the Word of God have through all perse-
cution and dark ages of apostasy been handed down to the present
time. Does this not prove that the gates of hell could not pre-
vail against it? It is the Lord that clothes His followers with
power from on high. He gives grace and comfort according to
their day, and it it through His protecting care that He has yet a
people and a Church on the earth. It is by His care and watch-
fulness that the Gospel is yet in existence in the original doc-
trine of truth sufficiently that all those who are upright and sin-
cere to do the will of God may learn the plan of salvation, the
way to heaven, for we yet have the Holy Scripture and the Savior
has also promised to lead His followers by His spirit of truth
into all truth.
Much has been said as an explanation to those who would
know why we knew that Christ was the Son of God and the
Bible the inspired word of God. Much has been said I think
that should make the skeptic stop and consider whether it is not
a dangerous and slippery road that they are traveling. To the
believers, may it be a cause of strength and faith in God and His
Word. Has not the regenerate child of God many spiritual bless-
ings and experiences that he may know the truth of the sayings
of Christ and can therefore really say, "We know that Christ is
the Son of God. and the Bible the Word of God?" Christ said
to Nicodemus, "Except a man be born again, he cannot see the
kingdom of God." In i Cor. 2 : 14 we read, "But the natural
Godshalk Family History. 189
man receiveth not the things of the Spirit of God: for they are
foolishness unto him: neither can he know them, because they
are spiritually discerned." And thus may it be that the things
I yet wish to remark may seem foolishness to the unbeliever. To
the child of God those things arc indeed a source of strengthen-
ing of our faith in God, and Christ as the Son of God. But if
any one wishes to see the kingdom of God, and wishes to become
a child of God and receive those spiritual blessings, let him exer-
cise faith and obedience.
Cain and Abel brought offerings. Cain's offering was not ac-
ceptable to God while Abel's was. Why was Abel's accepted?
Because it was offered in faith. "Without faith it is impossible to
please him. For he that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him.''
And now concerning obedience and faithfulness, I think we
dare point to a very early period in life, even in childhood, a
reward of peace and joyfulness in the child and it draws near to
its parents with joyful countenance, for it has not been unfaith-
ful towards its parents. And is not such faithfulness a promis-
ing bud that ought to be cultured and cherished that it may ex-
pand more and more as a flower that comes to bloom and gives
a sweet perfume ? It is the way to happiness, as the saying was
in the old schoolbook, "To be good is the way to be happy." If
unfaithful the child is not happy and does not come to his parents
joyfully. Thus disobedience brings condemnation in the con-
science and causes unhappiness. To honor father and mother
is the first commandment with promise. I read a story in the
old schoolbook of a little boy that was sent on an errand and by
the way he saw a barrel with chestnuts therein ; and while in the
act of taking some his conscience was smitten. Something told
him, "They are not yours ; it is wrong, it is a sin for you to take
them." So he did not take any, and when he got home he told
his parents how he had been tempted to take that which was not
his own, and how something told him it was wrong. Then the
parents heartly expressed their thanks to God and the lad that
he had been kept from taking that which was not his own, and
they told the boy that it had been the voice of the good Spirit
if)0 Godshalk family History.
that had kept him from sin. If this voice is heeded even at an
early age, obedience given thereto and honor shown to father
and mother, is not this the "fear of the Lord, the beginning of
wisdom?"
The Lord says, "They that seek me early shall find nic." And
is it not the duty of parents to teach the children in like manner
and impress their tender minds, teach them to pray, telling them
of the Savior, of the beautiful heaven, and then instruct them to
read the Bible wherein they read of God and the good men of old,
Abraham, Isaac, Jacob, Joseph, little Moses in the ark of bul-
rushes? If we seek to lead them thus by example and precept
to read the Holy Scriptures and good books, those things are
helpful to culture the promising bud and bring it to bloom. But
how about those who disown the Scriptures? What is their in-
fluence on those around them, and especially their children?
Children that hear such remarks of their parents concerning
Christ and the Scriptures ofttimes imbibe a seed of unbelief that
brings forth a bud that shoots up in unbelief and if it does not
end in infidelity, such children of such parents ofttimes live in-
dififerent lives and without any religious profession, but become
connected with some secret order where the name of Jesus is not
regarded and where they are yoked together with unbelievers and
are admitted as members by hard oaths to conceal the secrets.
As a man is faithful to seek God, so God is faithful towards
man, and did always bless those that sought to fear and serve the
true God. In the fulfillment of time He sent His only begotten
Son, the long promised Messiah into the World to open a way
for fallen humanity, and now Christ says, "I am the door to the
sheepfold; by me, if any man enter in he shall be saved and
shall go in and out and find pasture. He invites all and says,
"Come unto me, all ye that labor and are heavy laden ; and I will
give you rest." It is the work of the Spirit of God first to con-
vict men of their sins and their lost condition. God has made a
way of escape and sent His only begotten Son into the world to
shed His precious blood as an atonement for the sins of mankind.
Christ invites all that feel their need of a Savior and says, "I am
the door of the sheepfold." All those who come to Jesus' feet
Godshalk Family History. 191
with godly sorrow and true repentance He will not cast out, but
pardon and receive them and they shall go in and out and find
pasture. But all those that will be partakers of these green pas-
tures must first repent and enter in through the door.
John the Baptist preached repentance. Christ also preached
repentance to the people. "Repent ye ; the time is fulfilled, the
kingdom of God is at hand." Peter preached at the day of Pen-
tecost, first repentance and then baptism in the name of the
Father, Son and Holy Ghost. Paul also taught repentance to-
ward God and faith in the Lord Jesus Christ. But after re-
pentance and acceptance having entered in through the door they
are led to green pastures and still waters, we would say, the
spiritually minded, the new-born child of God ofttimes finds pas-
ture (enjoyment) in the house of worship with God's people.
They find pasture in joining with God's children in singing praises
to God, they ofttimes find pasture in company and fellowship of
Spirit with the disciples and sometimes in a sickroom with a
saint on a bed of affliction, they find pasture in God's Word and
in His promises. And truly these pastures are wholesome food
and cause the sheep to become strong and healthy. For the lambs
these pastures are truly good to feed on and grow thereby. The
waters are living waters, proceeding from the throne of God and
the Lamb, and those waters flow through Immanuel's ground, so-
called because they are the pasture grounds for the flocks of King
Immanuel. He cares for His flocks and leads them to the still
waters and the green pastures. The still waters might be ap-
plied to the contentment or the quietude of mind, the peace of
God. As these waters do not fail and these green pastures
always abound, so the Great Shepherd has sent forth His ser-
vants to go throughout the world and invite all that are athirst
to come and enter in through Him and partake of the waters of
life freely. These are some of the blessings of the Christian's
experience in the Christ-life. If they abide in His sayings, they
grow from grace to grace, from light to light, and their sufi'erings
and trials that they ofttimes meet must work for their good and
are ofttimes a process to refine them like gold that is cleansed
192 Godslialk family History.
the more and made to shine the more and fitted for the Master's
use.
The disciples of Christ were taiisjht much coticerning many
things — Christ's suffering and crucifixion and death on the cross,
also of Him being one with the Father, and "I in you and you in
me." Christ also said, "If a man love me he will keep my
words, and my Father will love him and we will come unto him,
and make our abode with him." Such sayings as these were not
fully understood by the disciples while Christ was with them
personally; but after He left them and sent the Spirit of truth,
the Holy Ghost, then the Father and the Son or the Holy Ghost
m.ade abode with them, and opened their understanding and
made them to know "Christ within, the hope of glory." After
they had received the promise, the Comforter, the power from on
high, then their faith in and love to the Lord was as a flame that
could not be quenched. Now they understood His death on the
cross, the plan of salvation and the teaching of Christ, the say-
ings of the new birth and the many parables. For Christ within
was now their divine Teacher and opened the Scriptures to them,
and the disciples likewise wrought miracles and preached with
great power. It was now Christ through them, as Peter said,
Faith in the name of Jesus of Nazareth has made you whole.
Now the disciples were in Christ and Christ in them. And they
had fellowship with the Father and the Son and that which they
had seen and heard declared they unto others. Those things that
they had handled, things that they had tasted, the Word of life,
and those things are in store for those who have entered in
through the door with true repentance and are then obedient and
abide in Christ will grow in grace and in the knowledge of the
Lord, or will grow more and more to a full stature in Christ
Jesus, and will be partakers of the joys and blessings the Lord
bestows upon His children. As the natural body has need of
bread from time to time to nourish the body, so the spiritual
body needs food or nourishment. As the bread is for the body,
so is the Word of God nourishment for the spiritual body.
Therefore the Word of God or the Holy Scriptures are the nour-
ishment for God's children and the Scriptures are precious to
Godshalk Family History. 103
them. All other books concerning transitory things, when they
are read and once known are of no interest to be read again, for
it is an old story. But the Bible remains for the child of God
a food that it appreciates and needs from time to time and thus
the child of God feeds on God's Word and likewise the faithful
ones receive the promise. The Holy Ghost will be given to
them and the love of God shed abroad in their hearts from time
to time.
They will be made to know something of that peace which
passeth all understanding, for the Comforter is given them which
is also the Spirit of truth, the divine teacher that opens to them
the Scriptures and leads them into all truth. And thus they
know truth and have found truth. And thus they likewise are
made to know Christ in spirit and in truth, for Father, Son and
Holy Ghost are one and at the day of Pentecost He came and
made His abode with them in their hearts, and in like manner the
promise is to all, "to you and to your children and all that are afar
off." Thus the children of God have the promise that Christ will
make His abode with them and they are made to know "Christ
with, the hope of glory," and will be made to understand the
sayings of Christ, "I in you, and you in me," and can truly say,
at least in a measure, "Truly our fellowship is with the Father
and with His Son Jesus Christ." They can likewise say as Peter
said to Christ, "Thou art the Christ, the Son of the living God."
Thus do the people of God know to the present time that Christ
is the Son of God, that Pie was divine and came from God, that
the Holy Scriptures are sacred, that the Bible contains the Word
of God.
May all those who profess to believe in Christ, be made in like
manner to know Him in spirit and in truth, so that it be not as
in times of old. The Jews learned the Scriptures of the prophets
concerning the Messiah, the Christ. Yet when He made His
appearance they knew Him not. And may we not in like manner
also learn and know the Scriptures, the letter, and yet not know
Christ in spirit and in truth.
Perhaps many endeavor to know Christ by reading the letter
and giving too little heed to Christ's first teachings. Our first
194 Godshalk Family History.
command is, ''Repent ye and believe the Gospel." Therefore re-
pentance is the first thing that should be observed, and then
come to Jesus' feet, a penitent sinner, then having entered in
through the door, we are disciples of Jesus. He will then give
such His Spirit of truth to be their teacher and to open their
understanding. As they remain faithful they grow from grace
to grace, unto a full stature in Christ Jesus. And they will be
partakers of those promises and will be made to taste those things
— "Christ within, the hope of glory," "I in you, and you in me."
The child of God can truly say, "We know that Christ was the
Son of the living God, and the Holy Scripture is the Word of
God." We can say as Peter did, "We have not followed cun-
ningly devised fables." Truly all those that accept Christ and
follow Him through regeneration, that endure with Him through
temptation and suffering, will also be raised with Him to glory,
to be with the Lord forever. Death to the saint is only the gate-
way, the entrance to the realms of bliss, prepared for those who
love God and die in Christ.
But what will death be to those who die out of Christ? Where
will such land in eternity ? Where wil they spend eternity ? We
read of only two places in eternity, the one a place of bliss and
happiness, called heaven, and the other a place of woe and tor-
ment, eternal misery, a place of punishment for the wicked and
those who die out of Christ. This place is called hell. It is
the second death.
I remember having heard the question made by some skeptics,
"Where is such a place as hell ?" Well, perhaps it might not be
wrong to relate that I read of two men that were let down into
a very, very deep well by a rope, and while being let down the
one, a skeptic, said, "How far is it to hell ?" Then his companion
replied, "Oh, I believe if the rope should tear you'd soon be
there." And thus, it may be said of those that die without Christ,
if the rope tears, that is, if the brittle thread of life tears asunder,
will not such find themselves in torment? For out of Christ God
is a consuming fire, and if we are not in Christ we are not in the
ark and will be swallowed up and perish in the flood.
Godshalk family History. iqi;
Oh, what a wide contrast there'll be,
Through ages of eternity.
Betwixt the saint and sinner !
While saints soar up to realms of bliss,
Sinners sink into that dark abyss,
Of endless woe forever.
Oh, that their eyes might opened be,
Their danger and their fate to sec.
Ere time w'ill close forever ;
For if outside of Christ they die.
Oh, then with God wlio dwells on high.
They'll ne'er find grace and favor.
For out of Christ none may appear.
Nor to that Holy God draw near
To share His bliss and glory.
For out of Christ were all unclean,
Naked, filthy and full of sin,
Unfit for heaven and glory.
"Lord, teach us so to number our days that we may apply our
hearts unto wisdom." Oh, that men would be wise, that they
would consider their latter end !
Foimtainville, Pa.
John Godshalk's Writings
LIFE IS A DREAM— A \APOR.
We set out in life with bright dreams and high hopes of what
we expect to accomplish in life. Such is the picture before the
eye of the young. They intend to gain mucli, to learn much, be-
come somebody, and make a mark that they may be seen and
known by others. Such are the anticipations or dreams of man-
kind, but alas, very often to be disappointed. Me begins to learn
that many of his plans have been frustrated, and to realize the
need of help through Christ Jesus. lie sees that all has been but
a dream. Thus he passed along, perhaps, half the days alloted
to man. He turns for once to see what has become of his com-
panions, to find that many are gone. Death has overtaken them
and he keenly realizes that life is but a dream — vapor, or "as a
tale that is told."
Since we find this to be the case in life, let us apply our hearts
to wisdom, for we begin to learn that this frail body is going to
fail, that death is following and soon will overtake us — that wc
have need of a support of some kind. Christ invites us in this
hour of need. He says "Come unto me all ye that labor and
are heavy laden and I will give you rest."
Written by John Godshalk.
Doylestozvn, September, 1884.
CHARITY OR WHO IS MY NEIGHBOR?
Who is my neighbor ? This question was asked by a lawyer by
way of temptation. He asked Jesus, saying, "Master, what shall
I do to inherit eternal life?" Christ said unto him, "What is
M-ritten in the law?-' How rcadest thou?" And he answering,
196
Godshalk family History. loj
said, "Thou shalt love the Lord thy God with all thy strength
and with all thy mind, and thy neighobr as thyself."
We here see that the lawyer was acquainted with the command-
ments for Christ said unto him. "Thou hast answered right ; this
do and thou shalt live." But it appears the lawyer was not satis-
fied with this: but willing to justify himself, said unto him. "\\'ho
is my neighbor?" This would appear to be a very simple ques-
tion ; one would naturally think those living closest about us were
what are termed neighbors. Rut as it appears, this was not what
the Lord w-ished him to understand; as he answering said. "A
certain man went down from Jerusalem to Jericho, and fell
among thieves which stripped him of his raiment and wounded
him and departed leaving him half dead. And by chance there
came down a certain priest that way, and when he saw him he
passed by on the other side. And likewise a Levite when he was
at the place, came and looked on him, and passed by on the other
side. But a certain Samaritan as he journeyed, came where he
was; and when he saw him, he had compassion on him." Now
we find Jerusalem and Jericho in Judea and perhaps the wounded
man may have been a neighbor to the priest and Levite, or at
least they were in their own country. But we see nothing of
compassion or charity in either of these men. The priest as he
saw him passed by. It would appear that he did not look to see
whether he was hurt or not. The Levite looked on him but he
loo passed on the other side. He also lacked that compassion,
that love, so much needed on the journey through life. But the
Samaritan, from an ajoining county, had compassion on him.
went to him and bound up his wounds pouring in oil and wine
and a balm to heal the wounded man. Well could the lawyer
answer when he was asked which he thought was neighbor unto
the wounded man : "He that shewed mercy on him."
I will here relate an incident that occurred when I was yet
quite a boy:
I went with my father to market ; while on the way from
Doylestown to Philadelphia on a very rainy, unpleasant day in
the spring of the year, the ground being well filled with water,
and every thing damp and dismal, we passed a man sitting on
198 Codshalk Family History.
the bare ground on the bank by the road side, while a small child
was clinging to his back with its arms clasped around his neck and
large tear drops were trickling down his furrowed cheeks. What
a pitiful sight, or at least it was so for me. The thought of that
poor man was on my mind by day and at night and when I awoke
the thought of the poor man was gnawing at my heart strings.
After we had passed I remarked something to my father about
the poor man. Yes, said he, I had not my thoughts collected or
I would have given him some money and sent him to the inn,
which was not far distant. I think my father was also much
affected by the sight, but how much better would we had felt had
we done as the good Samaritan and administered to his wants.
I have nothing to flatter in relating this instance, as I did noth-
ing commendatory. I only wish to show that compassion, that
love, and that pity which is found in childhood. Hence the neces-
sity of being born again, so that we may become as little children
or as God's children — but I feel here to say more.
In a very few years my father died and I was thrown upon a
world of cares and of sorrows, perhaps passing many instances
that should have touched my heart as that of the poor man re-
ferred to, but the childlike days had gone. I had become hard-
ened in this world of sin, and my heart became full of hautiness
and I wandered away from home with the prodigal son. Hence
the need of regeneration, of becoming the children of God, so
that we may become charitable and humble within ourselves, and
be able to love our neighbor as ourselves, yea, even to love our
enemies, for God is love, and the child of God will have the love
and good wishes for all mankind. We will again examine the
Samaritan. We see in his conduct no motive for gain, or honor,
but pure charity or love. He was not, as it appears to be the
case with the attendants and physicians of our late president, who
after doing what they could, but accomplishing nothing in the
way of cure, seek for a hundred fold compensation. The Sa-
maritan after caring for the wounded man until the morrow when
he departed took out two pence and gave it to the host and said :
"What more thou spendest I will repay thee when I come again."
We see no love of gain, but pure love, compassion and charity
Godshalk Family History. igg
which must govern the hearts of all God's children, not only for
the body but the soul as well, as it is worth more than all the
world. I hope this writing may serve as a benefit to myself as
well as to my dear readers, so that I may be profited by it and
not write to others and myself be a castaway.
John Godshalk.
Doylestozvn, Pa., May, 1882.
Ida May Godshalk's Writings
THE FOUR SEASONS.
By Ida May Godsiialk.
First comes lovely merry spring
Then the birds come back to sing
And the trees they bud and bloom
Sending forth a sweet perfume
And the flowers in colors gay,
Cheer us along our lonely way;
And dancing rivulets schymne,
Makes us happy all the time.
The crickets to sing us to sleep at night
The sweet twitter of birds in the morning light
To wake us at the beautiful dawn
Of a charming, lovely and merry spring morn.
And the beautiful birds they fill the air,
With their cheery song so fair
Teach us contentment, hope and love,
Thanksgiving and praise to our Father above.
Next comes warm and sultry summer ;
Then is not the time to slumber;
Then nature calls awake, arise,
And do the work that before thee lies.
The meadows are scented with newly made hay,
And the withered clover before us lay;
As we seek a pleasant and shady nook.
By the cool, laughing brook.
The grain is ripe ; it must be mown.
The wind that from the west has blown
Was followed by a summer shower;
To gladden man and beast and flower.
The sky is clear, the shower is past ;
The beautiful rainbow not long to last.
Has faded and gone, yet I know not where ;
And the lark vvith its song now fills the air.
200
Godshalk Family History. 201
Then comes that dreary busy autumn;
The flowers have died for the frost has caught them,
And scattered their dead leaves all around,
Over tiny stones and frozen ground.
The birds have gathered from far and near;
And the chimes of their farewell songs we hear;
They seem to say if the Lord will us spare,
Another summer with you we'll share.
The frost has opened the chestnut burrs ;
The northwest wind the branches stirs.
And the smooth, brown chestnuts fall to the ground.
And the children with pails and baskets come around
The squirrel too, brings the treasures home
And hides them in the snug stove room.
He too, knows that in winter's chill,
It is too late his house to fill.
FORAIATION OF CHARACTER.
By Ida May Godshalk.
A good name is rather to be chosen than great riches, but it
only comes from personal exertion. It is not inherited from
parents. Nor is it a title which only some men receive by birth,
wealth, talent or station. A good character does not come from
disobedience and untruthful to those who have authority over
us, nor from loafing around in saloons or in any other loafing
place, and listen and join in with the language there used, for
we must be careful what kind of conversation proceeds out of
our mouth and not let swearing, lying and deceit fulness take part
in it for we are often judged by our conversation and by our
company. We dare not, if we would have a good character,
associate with bad company. Our comjianions should be such
whose motives and purposes are pure and whose characters arc
worthy of imitation. A good character lies within reach of every
one that wishes to obtain it. You have only to fix your eye on
202 Godshalk Family History.
the prize and press towards it in a course of virtuous and useful
conduct and it is yours. No matter what your circumstances
may be it is entirely within your power. You may be whatever
you resolve to be. Resolution is omnipotent. Determine that
you will be something, and you shall be something. Aim at ex-
cellence and excellence will be attained. I can not do it never ac-
complished anything. But I will try has wrought wonders. A
young man who sets out in life with a determination to excel can
hardly fail his purpose. There is in his case a steadiness of aim,
a concentration of feeling and effort which bear him onward to
his object with irrestible energy and render success in whatever
he undertakes certain. Titles of honor and estates in some coun-
tries descend from father to son but we cannot claim any such
circumstances to aid us. To have a name of any worth here we
must have a character of our own. A good character is vastly
more valuable than wealth in the estimation of our country.
Property, office, or station cannot be compared with it. A good
character is attained merely by sense, industry, good principles
and a good heart — qualities which no well constituted mind need
ever despair of attaining.
LOWLY WORKERS.
By Ida May Godshalk.
1 There is a work for each to do
Though humble it may be ;
There is a crown that each may win
Within the heavenly lee.
None is too rich nor one too poor
To join this glorious band
Of workers for the Saviour's cause,
Bound for that heavenly land.
2 Not all can go across the sea
And to the heathens preach ;
Yet each can try with loving words
Some wanderer to reach.
Godshalk Family History. 201
Or speak a kind and gentle word
To one you chance to meet,
While out in the lone country road,
Or in the crowded street.
Not all who work for Jesus' sake
O'er this earth spread their fame;
Yet working with a lowly heart
God loves them just the same.
For God is always pleased to see
One with a lowly heart,
Who earnestly and willingly
Will strive to do his part.
Hundreds of souls who labor there
Unknow to worldly fame;
Work for the dear Redeemer's cause,
And glorify his name.
Although unknown to mortal here.
With God 'tis written down.
He labored for me while on earth
And his shall be the crown.
Miscellaneous Writings
The following are addresses, sermons, orations, etc., gleaned
by the author from various fields, and inserted in this work with
the hope that they may serve to instruct and inspire the reader
as they have the author.
HOW TO SHOW CHARITY WITHOUT BEING RICH.
In a lonely house, halfway up a mountain, there lived an old
and very desolate woman, whom no living being could seem to
be more dreary and forlorn. She had not a single creature in
the world belonging to her, as she had outlived her few poor rela-
tions, and the only living thing that seemed to have any love for
her was an old gray cat; it shared her scanty morsel (which the
kindness of a neighbor or the bounty of the rich afiforded her),
and set with her beside a few embers of her small fire.
What was the saddest part of all, this poor old creature had
none of that comfort which warms the inside of the heart — I
mean the knowledge of that blessed Saviour who came to "lighten
our darkness." Not that she had obstinately turned her ear away
from the good things of salvation, but she had been brought up
in such dark ignorance that she knew little (ever) of the sound
of the gospel, and had never been taught to read.
But that God who loks down on the desolate places of the
earth had prepared a friend for this distressed creature. Just at
this time there came a farmer and all his family to settle on some
land that lay at the foot of the mountain, not far below the dreary
cabin of the old woman. This farmer had a large family of fine
children, the eldest of whom was now nearly a grown-up girl, and
she was such a one as to give joy to her parents. Through the
divine blessing, all the good instructions that had been given her
and the precious .seed that had been sown in her heart out of
the good word of God, (whilst she had been a constant attendant
at the Sunday School), were now springing up in pleasant fruit.
204
Godshalk Family History.
205
The Lord had opened her heart to feel that kindness and ten-
der pity for the poorest of her fellow creatures, which made her
willing to show compassion to the most destitute. It is a great
mistake when the children of those who are not very rich, think
that there can be no charity to the poor expected from them. The
meaning of the word charity is love ; and there are many little
offices of love, or kindness which such might show towards the
desolate, that would bring gladness to a widow's heart, even with-
out having one farthing of money to give away. A kind word
and look, a patient listening to the complaint of the wretched.
Half an hour spent in the cabins of such, lightens the misery of
some poor heart that is without a friend upon earth, and if the
love of Christ has truly touched the heart of any persons, young
or old, it will teach them many ways of trying to comfort the
miserable.
Sarah Williams (for that was the name of the farmer's daugh-
ter), had not been long in their new home, before she began to
look about to find who seemed to be the most desolate and poorest
human creature living near them. This she was not long in find-
ing out, for every cabin had some little comfort about it, except
the solitary, tottering one of the poor old woman on the hill.
To that dreary spot Sarah directed her steps one fine April morn-
ing; having first asked her mother's leave, taking with her a little
basket into which she put some pieces of brown bread (which
she always saved at breakfast time), and her Testament and
some tracts. A little climbing brought her to this poor dwelling,
the door of which was open, so she had no need of knocking for
entrance. And there, looking in, she saw the figure of a very old
and very miserable looking woman, setting on the side of a low
pallet bed, her head resting on her hands, with such an air of de-
jected indifference to everything around her, that Sarah felt the
tenderest pity whilst she looked at her, and stood a moment in
doubt as to what she should say to her. The old woman looked
up on hearing footsteps approach her door, with a look that told
Sarah she was very miserable. Sarah needed no other invita-
tion into her poor cabin than this sorrowful look, so stepping in.
and coming up near to her she said in a voice that sounded
2o6 Ciodshalk Family History.
sweeter than music in the old woman's ears, because it was the
voice of pity and love, "I fear that you are very dreary in this
solitary place? Have you no one to live with you? Tell me
what is your name, I may talk a little to you?" "My name?"
said the poor woman. "Ah, who has put it into your young heart
to speak a kind word to one who has not a living creature in
this world to care for her? My name is Frances Green." "Shall
I tell you who it was that put it into my heart to come and visit
you?" said the kind young Sarah, making a place for herself
among some broken sticks, and setting down. "It was one that
has done more for you and me than we can ever repay, if we were
to spend every day in thanking him." "And who is that?" asked
the old woman with a look of surprise that had seldom passed
across her face before. "He must be a very unknown friend to
me, for I did not believe that in or about this large world was one
who cared whether I was alive or dead. Hut yet when I look in
your young face, and see that look of pity and love in it, it warms
my old heart with something like comfort, and it must have been
a true friend to me that bid you come and see me."
"Well, Frances," said Sarah, "it was indeed a true friend. If
you knew a little about him, it would warm your poor heart a
thousand times more than my pity and love could do; and long
as you have lived without knownig him, yet I am come to bring
you a message from this friend, and if you will accept it, you may
be much happier than you now are. This friend, Frances, is the
Lord Jesus Christ, the great Saviour who left his kingdom of
glory, and came down to this world to be poor and despised in it,
for no other purpose but to 'save sinners, to comfort them
that mourn;' to shed his own precious blood, which is the only
thing that can wash the soul clean from sin and after he had
done this — he died, and rose again. He is now gone back
to heaven, where he sits at the right hand of God the Father,
and he pleads for sinners. He left on earth his Gospel, which
is full of such messages of love and mercy to the poor and
needy, that every poor soul who will listen to it shall be made to
sing for joy. These were his own words, 'To the poor, the gospel
(that is good news) shall be preached.' And if you like it,
Godshalk Family Historx. 207
Frances, I can read you some of those kind messages he sends
you, here out of the very Book I have been teUing you of ; and
I will come often to read them over and over to you, because
they are such precious words that they ought to be read very
often. Hear one of them, 'Come unto me, all ye that labor and
are heavy laden, and I will give you rest.' " Then Sarah waited
a moment to hear what the old woman would say. Many
changes had passed over her aged features while Sarah spoke,
and the look that remained was a gleam of comfort; as if some-
thing like a ray of heavenly light was stealing into this habitation
of misery ; it was a look that gave young Sarah a hope that she
might be allowed to be the messenger of better blessings to this
poor creature than silver or gold can bring.
The old woman remained for a few moments ([uitc silent, as if
she were trying to understand all she had just heard and tlien
said, "Well young lady, you have told me wonderful things which
I never thought of before; but I cannot take them all into my
mind at once ; yet I like to hear of one that bids me be comforted
and if you will read me all about Him, who you say has been
caring for me when I never thought of him, I will listen to you
with all my heart, and ask you to tell mc what I do not under-
stand. But you are very kind to look so pitifully on me. and
set down here with such a poor forsaken old creature. Saraii
read but very little that day, and tried to explain, in easy words,
some of the plainest parts of the Christian religion. Though
she saw there were some, even of simple words, that were dark
to her, yet a few comforting things found their way into her
miserable heart, and cheered it, even on this first visit. When
Sarah got up to go away, she took out of her basket the pieces of
bread and put them into the old woman's lap, promising to come
soon again.
This promise was faithfully kept; three times a week this kind
girl spent half an hour with old Frances Green, and was allowed,
by the blessing of God, to bring peace and comfort into her little
cabin. The light of knowledge of Christ shined upon her desolate
heart and made glad the solitary place ; so that in her later days
she learned to know who is "the friend of sinners" and found
2o8 Godshalk Pamily History.
him her friend, to the great joy of Sarah WiHiams. C), you that
are young and happy, and have learned the good word of God
remember the poor and miserable.
AN OBJECTOR ANSWERED.
"I don't Hke so much talk about religion," said a rude stranger
in a city boarding-house, to a lady opposite, who had been an-
swering some questions with regard to a sermon to which she
had been listening. "I don't like it. It's something that nobody
likes ; it's opposed to everything pleasant in the world. It ties
a man up hand and foot. It takes away his liberty, and it isn't
natural."
"Oh, no!" answered the lady, "It isn't natural. We have the
best authority for saying so. The natural man receiveth not the
things of the spirit of God, neither can he know them for they
are spiritually discerned. Thou religion is moving up stream
it is sailing against wind and tide."
A pause for a few moments followed, th.en the stranger began
again : "People who speak and think so much about religion are
queer anyhow. I wish they could only know how people speak
and think about them. Nobody likes them for they are like no-
body; they are so very peculiar."
"Allow me to interrupt you again, sir," said the lady; but I
am so impressed with the manner in which your language accords
with Bible language, that I shall have to introduce another quota-
tion from that blessed book. 'Ye are a chosen generation, a
royal priesthood, a peculiar people.' "Does the Bible say they
are peculiar then? That's odd. That book somehow has a dose
for everybody (yet you must allow us poor sinners are hard).
It's thou shalt not, and thou shalt not, all the time. Why its
precepts and views of things are not only systematic tyranny,
but they are narrow, very narrow."
"Yes," replied the lady, "they are narrow, for the Bible says
they are. 'Straight is the gate and narrow is the way that leads
to life;' we have to struggle hard to keep in this narrow way, if
Godshalk Family History. 209
we once get in it. It is too narrow for pride, worldliness and
sloth. It is too narrow for covetousness, envy, and all other
evil passions. Hatred can find no place for so much as the sole
of its foot, in the narrow wa)-. Good deeds, kind words, faith,
hope and charity occupy all the ground and will continue to hold
it to the end." The stranger listened, surprised and annoyed, and
at last arose and left the room apparently a more thoughtful if
not a better man. — American Messenger.
THAT PHILOSOPHY WHICH STOPS AT SECONDARY CAUSE
APPROVED.
1 Happy the man who sees God cmploy'd
In all the good and ill that checker life!
Resolve all events, with their effects
And manifold results into the wift,
And arbitration wise of supreme.
Did not his eye rule all things and intend
The least of our concerns; (since from the least
The greatest oft originate) ; could chance
Find place in his dominion, or dispose
One lawless particle to swarth his plan ;
Then God might be surprised and unforseen
Contingence might alarm him and disturb
The smooth and equal course of his aflfairs.
2 This truth philosophy, though eagle-eyed,
In nature's tendencies oft o'looks;
And having found his instrument, forgets
Or disregards, or, more presumptuous still.
Denies the pow'r that wields it. God proclaims
His not pleasure against foolish men
That live an atheist life; involves the heav'n
In tempest; quits His grasp upon the winds,
And gives them all their fury; bids a plague
Kindle a fiery boil upon the skin.
And putrefy the breath of blooming health.
3 He calls for famine; and the meager fiend
Blows mildew from between his shrivel'd lips,
And taints the golden ear; he springs his mines
And desolates a nation at a blast ;
2IO GodsJialk Family History.
Forth steps the spruce philosoper and tells
Of homegeneal and discordant springs ;
A principal's of causes ; how they work
By necessary laws their sure effect
Of action and re-action.
4 He has found tlie source of the disease that nature feels;
And bids the world take heart and banish fear.
Thou fool! Will thy discov'ry of the cause
vSuspend its effect or heal it? Has not God
Still wrought by means since first he made the world?
And did he not of old employ his means
To down it? What is his creation less
Than a capacious reservoir of means,
Form'd for his use, and ready at his will?
Go dress thine eyes with eye-salve; ask of him
Or ask of whomsoever he has taught ;
And learn though late, the genuine cause of all.
— Cowper
ON PROCRASTINATION.
1 Be wise to-day; 'tis madness to defer
Next day the fatal precedent will plead
Thus on, till wisdom is push'd out of life
Procrastination is the thief of time;
Year after year it steals, till all arc fled ;
And to the mercies of a moment leaves
The vast concerns of an eterial scene.
2 Of man's miraculous mistakes this bears
The palm, "that all men are about to live
Forever on the brink of being born."
All pay themselves the compliment to think.
They one day shall not drivel; and their pride
On this reversion, take up ready praise;
At least their own; their future selves applaud;
How excellent that life they ne'er will lead!
Time lodg'd in their own hands is folly's vails;
That lodg'd in fate's to wisdom they consign;
The thing they can't but purpose, they postpone
'Tis not in folly, not to scorn a fool
And scarce in human wisdom to do more.
Godshalk Family History.
3 All promise is poor dilatory man;
And that thru' ev'ry stage when young indeed,
In full content we sometimes nobly rest
Unanxious for ourselves ; and only wish,
As dutious sons, our father's were more wise.
At thirty, man suspects himself a fool;
Knows it at forty and reforms his plan;
At fifty, chides His infamous delay,
Pushes his prudent purpose to resolve
In all the magnanimity of thought
Resolves and re-resolves, then dies the same.
4 And why? Because he thinks himself immortal
All men think all men mortal but themselves;
Themselves, when some alarming shock of fate
Strikes through their wounded hearts the sudden dread ;
But their hearts wounded, like the wounded air.
Soon close; where, past shaft, no trace is found
As from the wing no scar the sky retains ;
The parted wave no furrow from the keel;
So dies in human hearts the thought of death.
Ev'n with the tender tear which nature sheds
Or those we love, we drop it in their graves.
2ir
— Young.
ON THE STUDY OF THE BIBLE.
To secret prayer you will join devout study of the Bible, be-
cause it is our infallible guide, and the treasury of all truth
necessary to salvation. But the riches laid up there are not to be
found by proud or careless minds ; none possess them till they
ache for them as for silver, longing to know the will of God,
that they may do it. To superficial readers of the Bible, it pre-
sents little more than a great number of duties, which must be
performed, and which fins must be renounced, with importable
pains in failure of obedience ; passages of excellent use when be-
lieved, as they at once rouse the selfish soul of man to seek recon-
ciliation with God, and help from heaven, and sweep away every
refuge of lies, under which love of sin leads us to take shelter.
212 Godshalk Family History.
But earnest and devout readers of their Bible discover much
more ; they discover the tender heart of Christ ; the efficacy of his
blood, to cleanse from all unrighteousness ; and a variety of spirit-
ual blessings, which arc the present reward of being true-hearted
in his service.
I am at a loss for words to express how much solid knowledge,
transforming your mind into the Divine image, you will cer-
tainly gain by persevering in diligent prayer year after year, for
the true interpretation of (lod's blessed word, that you may be
made wise and holy. A pattern is i)lainly set before us in these
memorable petitions ; may they come from our hearts, and ever
dwell upon our tongues: "1 am a stranger in the earth" (very
soon to leave, therefore its riches and honors cannot profit me ) ;
"hide not thy commandments from me." which will enrich me
for heaven : "Open thou mine eyes, that I may behold wondrous
things out of thy law." "Thy hands have made me, fashioned
me : Gave me understanding, that I may learn thy command-
ments." Psalm 99: 18, 19, j^. This method of reading the Bible
must be continued through life, especially whilst the capital truth
of the Bible are before our eyes. By this means we have an
absolute security from abusing any part of the word of Ciod.
And those who dare despise perservering prayer to be taught by
the Spirit of God, what is contained in his holy word, as if they
knew enough, fall into pernicious errors ; wrest some passages
of Scriptures to contradict others, or grow violently zealous for
doctrines, but very cold respecting that heavenly mind those doc-
trines are revealed to produce. Our profiting will then only
appear, when, after the example of David and St. Paul, we pray
from deep conviction that we cannot be properly affected with
what we believe unless we are divinely taught ; and that if any
man thinketh that, "without Divine teaching, he knoweth only
things as he ought to know that man knoweth nothing." i Cor.
8:2.
G'odslialk Fainily History. 21
RETIREMENT.
Keeping much retired, and by ourselves is most profitable for
us all. Indeed when our worldly business is attended to as
it ought to be, and secret duties are punctually observed, there
cannot remain a great deal of time for persons, in any station
to spend in company, and they who imagine that praying at cer-
tain seasons, hearing the gospel, and then entering into a sort of
general conversation, about religion and religious people will be
sufficient are grievously mistaken.
Unless we love (and contrive, as we are able), to be much
alone, how can we often and solemnly call to remembrance the
evil of our past life, so as to loathe ourselves ? How feel contri-
tion for the follies of our inate depravity? How, with the
blessed Mary, ponder in our hearts the sayings of our Lord?
How enter deeply into his agony and death, the price of our
peace and eternal life? How weight the value of our spiritual
privileges, and the weight of the crown of glory laid up for the
faithful? How feel the strength and multitude of our obliga-
tions to live in exemplary obedience, constrained by love passing
knowledge? Though the pastors of Christ's church speak on
these subjects and they make part of every conversation, we must
ruminate in private upon them, or they will never duly impress
and fill our minds. Hence the most distinguished saints, be-
fore they entered on any arduous work for the glory of God, or
the good of man, did not think their purity of intention, or the
promise of God's spirit sufficient, without preparing by much re-
tirement. Moses, Elijah, Daniel, the Baptist and our Lord him-
self teach us by their practices, the benefit and necessity of being
often and much alone. Great and many evils grow in the church,
from its pastors and people neglecting to copy these infallible
examples.
214 Godshalk Family History.
THE FUNDAMENTALS THE LIFE SUSTAINLNG
WORD.
The life possessed by Iniman beings is not only a derived life —
a life obtained from an external source — but it is a dependent life
requiring continual sustenance. It must be sustained by con-
stant and suitable nutrition, received into the body at short in-
tervals. Man's strength whereof he boasts, and indeed his very
existence in the body, are dependent on food, and this food itself
must be organic matter, that is to say, matter which has once been
living. The fact of this dependence upon food, and upon food
which man is utterly unable to make for himself out of inorganic
matter, though all the materials arc with his reach, should teach
him a lesson in humilitv ; but it seems not to have that effect.
We say that man is utterly unable to produce food-stuff
though all the materials whereof it is composed are abundantly
at hand. This is a pertinent and obvious fact, though one where-
of little account is taken. Ciod has imparted to the lowly plants
the ministry of supplying food to all the animal creation and
has taught to it, and to it alone, the marvelous secret of convert-
ing the minerals of the earth and air, inert, lifeless elements,
utterly incapable of furnishing nourishment to animals or man
into living tissue, endowed with the property of nourishing liv-
ing creatures higher in the scale of life. He causeth the grass to
grow for the service of man ; that he may bring forth food out
of the earth. Psa. 104: 14.
The humble vegetable organism knows how to extract the
nitrogen from the earth, and the carbon from the carbon dioxide
in the atmosphere, and to combine these, in exactly the proper
proportion, with the oxygen and hydrogen in water, and with
traces of lime and other elements, forming with the aid of heat
and light from the sun, living tissue, suitable and necessary for
food. This wonderful operation of chemical synthesis is carried
on by the modest vegetable so unostentatiously as to attract little
notice and though it has been under the observation of inquisitive
and imitative man for thousands of years, man has not the faint-
est notion of how it is done. All the learning and skill of all the
Godshalk Family History. 215
chemists in the world, with the resources of all the laboratories
in the world, could not produce an ounce of food, though the
elements out of which it is made exist everywhere, and in the
greatest abundance.
But God having imparted physical life to his creatures has also
made ample provision for the maintenance of that life, by sup-
plying through the inscrutible synthesis carried on unceasingly by
ihe vegetable kingdom, abundant food, capable, when taken into
the body and properly assimilated, of supplying the waste that
is constantly in progress in every part of the body, and main-
taining the strength thereof.
Furthermore if the conversion of minerals into food stufif be
the members of the vegetable kingdom is a process displaying the
marvelous wisdom of God, the process of digestion and nutrition
is not less so. Nothing could be more improbable than that food
taken into the body by way of the mouth should, without any
attention or supervision from the tenant of that body, be digested,
the valuable part separated from the worthless, the latter dis-
charged from the body, the former converted into tissue, muscle,
bone, sinew, nerve cells, blood corpuscles, hair, nails, etc., and
distributed automatically throughout the body, each to the place
requiring it, and all in due proportion.
In this we have again a process far transcending the compre-
hension of the most learned men, who must eat and be nourished
like other men, and who are equally ignorant of the process
whereby their lives are sustained, and whereby they gain the
strength which they used to deny God and glorify man.
Men boast in these days of their "independence," and make
much of "self reliance." But this is the height of presumptuous
folly ; for man is a most helplessly dependent creature, not even
able, like the plant, to prepare his own food from the mineral
elements, but dependent daily upon living creatures much lower
than himself in the scale of being.
And so far from having a basis for himself in the scale of
being. And so far from having a basis for self-reliance, he does
not know how to conduct the simplest of the vital processes of
2i6 Godslwlk Family History.
his own body. If his Creator, of whom principally man loves
to fancy himself independent, should tvirn over to him the opera-
tion of the least of those essential processes for the briefest time
the poor creature would miserably perish.
As with with physical life, so it is with the spiritual life of
those who have been begotten again of the incorruptible seed of
the word. These spiritual beings require appropriate food ; and
God has abundantly provided for this need. In studying the im-
portant subject of spiritual nutrition we shall learn again the
relation between Christ, the incarnate word, and the written
word. Both are spoken of repeatedly as food for the children of
God.
The third, fourth and fifth chapters of the Gospel by St. John
treats of the imparting of eternal life as the free gift of God
through Jesus Christ, the Son of God, to all who believe on Him ;
and the sixth chapter treats of spiritual nutrition, therein, after
feeding the multitude miraculously, thus showing Himself as
the one by whose power food is multiplied in the earth. He re-
veals Himself as "the Bread of Life." Twice He says, "I am
that bread of life" (verses 35 and 48), and in verse 33 "For
the bread of God which cometh down from heaven, and giveth
life unto the world." He who gives the life is the one who also
sustains it. Again he says, "I am the living bread which came
down from heaven" (verse 51). And of His words He says,
"It is the spirit that quickeneth ; the flesh profiteth nothing; the
words that speak unto you, they are the spirit, and they are life"
(verse 63).
These sayings to natural minds are, of course, meaningless ;
but they are addressed to faith. How can this man give us His
flesh to eat? is the question which the unbelieving heart asks.
How Christ can impart Himself to sustain the "inner man" is a
question to which no answer can now be had. The process is
incomprehensible to man. But we have seen that the process of
physical nutrition is equally beyond human comprehension and
contrary to all prior probabilities. Looking more particularly
at what is said in this connection concerning the written or
Godshalk Family History. 217
spoken word of God we find that the Word of God is "living in
the sense that, nutrition and thereby sustaining life." It is life-
sustaining. But here a notable difference attracts our attention.
Physical food comes up out of the earth (Psa. 104: 14), while
spiritual food comes down out of heaven (John 6: 50).
Reference has already l^een made to the fact that after setting
forth the great truth of spiritual conception and generation
through the incorruptible seed of the word of God, the Apostle
Peter enjoins attention to spiritual nutrition. "Wherefore,"' he
says, "as new born babes desire the sincere milk of the word
that ye may grow thereby" (i Peter 2:12). Evidently his
Lord's injunction, "Feed my sheep. Feed my lambs." had im-
pressed upon him the importance of spiritual initrition. But
proper feeding requires appetite for wholesome food. And so
he seeks to excite a desire in young Christians for that whereby
they may grow. And he immediately connects the word with
Christ's sayings, "If so be ye have tasted that the Lord is grac-
ious."
The importance of nourishing and sustaining the new life
received upon coming to Christ, and the unhappy consequences
which always result from neglect of the appropriate diet, have
been so often and so forcibly stated by the servants of Christ
that it seems hardly necessary to dwell upon this matter. What
our subject specially calls for is to note the correspondence be-
tween God's way of sustaining man's physical life by food de-
rived from a living source, and his way of sustaining the be-
liever's spiritual life by food from a living source, that is to
say from the living word.
The passage which presents the word of God as the food for
His children are very familiar; and in bringing them to mind
again we would impress it upon our readers that these statements
are not to be taken as if they were poetical or figurative, but as
very literal, practical and immensely important. In making man
it was not God's plan that he should live by bread, or physical
food alone, but "by every word that proceedeth out of the mouth
of the Lord" (Deut. 8:3). The manna was given to His peo-
ple in the wilderness to teach them his lesson, and that they
2i8 Godshalk Family History.
might learn their dependence upon God. Hence this passage
was used by the Second Man in His combat with the devil in
the wilderness, it being the purpose of the latter to encurcate in
man the idea of independence of God ; strike sure and true at the
central purpose of His great adversary.
It is by every word of God that man is to be fed. No part
of the Bible can be neglected without loss and detriment ; and it
will be observed that there is, in the Bible, a variety of spiritual
nutriment analogous to the variety of physical food which God
has provided for the need of the physical man. H their be milk
for babes, there is also strong food for those who are mature.
And there is the penalty of arrested growth paid by those who
remain content with the relatively weak diet suitable for in-
fants, who know, perhaps, only that their sins are forgiven; as
the Apostle John says: "I write unto you little children because
your sins are forgiven you" (i John 2 : 12). But those who have
to be fed on a milk diet, that is to say, the simplest elementary
truths of the Gospel, are unskillful in the word of righteousness.
Infants cannot do anything for themselves, much less can they
prepare food or render any service to others. Hence the Apostle
Paul writing to the Hebrews, upbraids some of them because at
a time when they ought to have been teachers, they had need to
be taught again the first principles, and were become "such as
have need of milk and not of strong food. For every one that
useth milk is unskilled in the word of righteousness: for he is
a babe. But strong food belongeth to them that are of full age
(Heb. 5:12-14).
Jeremiah says, "Thy words were found and I did eat them"
(Jer. 15:16). Thereby he found spiritual strength to sustain
him in his most difficult ministry, which because of his timid and
sensitive disposition, he shrank back in agony of soul. To be a
good and effective minister of Christ it is necessary that one be
well nourished through partaking largely of the abundant spirit-
ual food which the living word supplies. Thus Paul admonished
his child in the faith, Timothy, to whom he wrote, "If thou put
the brethren in remembrance of these things, thou shalt be a good
Godshalk Family History. 219
minister of Jesus Christ nourished up in the words of faith and
of good doctrine" (i Tim. 4:6).
One practical point with reference to the process of nutrition
should be noted. While the living creature cannot comprehend
the process, and has no part whatever in supervising it, or carry-
ing it on, and while he is therefore not responsible for the results,
the process cannot be carried on unless he takes the food into his
being and properly masticates it. Therefore, up to the point of
swallowing the food, the living being is responsible and his valua-
tion is exercised. After that the process passes beyond his knowl-
edge and control. Food may be of the best quality, and may be
in greatest abundance, but it imparts no nourishment while it
remains in the pantry or on the table.
In like manner the responsibility is with the child of God to
partake of the spiritual food so plentifully provided, and to
meditate therein day and night (Psa. 11:2). Meditation upon
what is read is to spiritual nutrition what mastication is to phys-
ical nutrition; and it takes time. The result, however, is ample
compensation for time so occupied for we read of him who ob-
serves this simple rule of spiritual dictation that "He shall be like
a tree planted by rivers of water, that bringeth forth his fruit in
season ; his leaf also shall not whither and whatsoever he doeth
shall prosper'' (Psa. 1:3). It means a fruitful life, a vigorous
and healthful life and prosperous life.
These results are just as sure to follow obedience to the laws
of spiritual diet as phyical nutrition is to follow attention to
proper reception of material food ; and the contrary results are
just as sure to follow neglect of those laws in the one case as in
the other. The natural mind would be likely to demand an ex-
planation ; but faith does not require to know the process, it being
sufficient to hear the command. If one refused to partake of his
natural food until instructed as to the process of digestion he
would starve. In each case the process is inscrutable, but the
fact is certain.
220 Godslialk Family Histoyy.
HEART CONSECRATION.
By Rev. B. H. MillEu, Moiinton, Pa.
Text, "My son give me thine heart, and let thine eyes observe
iny ways."
In our text the Lord requires the heart of man. How can a
person give that which is to the body what the main spring is to
the clock or watch ? How can the request of the text be fulfilled
without instant death? This will lead us to examine what the
term heart implies :
1. In a natural sense.
2. In a spiritual sense.
3. The ways of God, and how to comply with his request in
the text.
1. The natural heart is the leading member of our body, the
center and main spring, and has the controlling power of our
natural life, to this end it receives and discharges about seven
and a half tons of the life fluid (blood) daily to the various parts
of the body. The human heart is very sensitive; it would not
allow an operation in the least without the result of instant
death.
Examine Ezekiel 11:19 and 36:26; Joel 2:13; 2 Cor. 3:3.
If there is a spiritual body, that body has its members also — eyes,
ears, heart, etc. Paul was sent (Acts 26: 18) to open their eyes,
etc. Paul was no physician, therefore it must have been a spirit-
ual interpretation.
2. The spiritual heart. The word heart sometimes refers to
the mind — Prov. 10: 18 and Hosea 7:11; memory. Psalm 119:
1 1 and 36 : conscience, i John 3 : 20 ; also to the will and affec-
tions, Deut. 6:5. In the text it means the soul with all its
powers. The soul has the power of thought, will and memory;
in memory is the recaller, retainer and judgment. Of all powers
of the soul the will is the center. Hence, the will is the spiritual
heart. If a man surrenders his will to the will of God, he will
find that peace with God that passeth all understanding, and the
Godshalk Family History. 221
remission of his sins. Many false excuses are made. But we
can keep religion as long as we have the will. The backslider
says, "I could not keep religion any longer." This is not true.
He lacked the will. An illustration: "A man had three strokes
by lightning in one day and thereby was laid upon his bed of sick-
ness — sickness for a space of twenty-one years — was wicked all
along, and even the last words he uttered were that lightning
should strike him and tear his flesh from his bones. Twenty-one
years of affliction could not bring him to repentance." Joshua
24: 15.
3. "Let thine eyes observe my ways" — according to the Ger-
man translation, "Let thine eyes have pleasure in my ways." The
unregenerated man has no pleasure in the service of God. John
3 : 3. He cannot understand the spirit's work and consequently
takes no delight in the same. Through the process of conversion
all the powers of the soul are changed of which the will is the
forerunner. Then and only then, man will take pleasure in God's
ways. 2 Cor. 5: 17. The man who has his will in subjection
to the will of God has pleasure in God, in life and death.
COAIE, COME, COME.
By J. D. WooDRiNG, Reading. Pa.
The spirit and the bride say come, etc. Rev. 22:17, The
Bible is full of comes. "How sweet and precious these clear,
strong, broad invitations from the great God and our Saviour
Jesus Christ! This remarkable invitation has a peculiar signifi-
cance as a message of Jesus back to the sinner of earth for whom
"He endured the cross, despising the shame." It is the last word
that he sent back after being years on the throne — the last word
before the curse is pronounced against any that shall add to or
take from the sacred oracles.
He has once more invitation and assurance put in: and he
makes is wide as human thought can possibly conceive of it;
plain as human language can possibly utter it ; and cordial as the
heart of God alone can give.
222 Godshalk I-'ainily History.
"Tell them," He says, "from Me, their JvOrd and Master, their
Saviour and Brother, that the fountain of life is now thrown
wide open and its streams are gushing forth in all their infinite
fullness with every barrier of approach to it absolutely taken
away."
1. The Spirit says come. This is the dispensation of the
spirit. John i6: 7-15; John 14: 16, 17. The word is "the sword
of the Spirit" — the instrument thereof. The ministry can be
successful only as under the innuence, guidance and power of
the Holy Spirit. The voice of the spirit is heard by every man.
He whispers to the depths of man's spirit, saying, "Come." The
Spirit's "Come" has more to do with man's conversion than many
think or are ready to admit.
2. Bride says Come. The Bride is the Church. Rev. 21:29;
Rev. 19:7. The very existence of the Church is an invitation
to the world to come to Christ.
In all her divinely appointed ordinances the Church cries
"Come." We must not become too respectable. Respectability
will not convert souls. There is a tendency in our day towards
formalism, show and parade. The organization of many ap-
propriately be called "Church of the Holy Refrigerator" is not
inviting sinners to Christ. Churches and church services should
be attractive and inviting. You have been in churches grand,
costly, beautiful, gorgeous — but everything formal, cold, lifeless.
Faulty faultless — icely regular — splendidly nil. No invitation
there for poor, weary, sin-sick souls. Earnestness, devotion, zeal
and enthusiasm, union and love, when the world must say: "Be-
hold how these Christians love one another" — these are a strong
"Come" to the unsaved. Give them success in inviting and bring-
ing sinners to the foot of the Cross.
But it was this that they preached a free and full salvation ;
they showed in their service, in their lives everywhere that the
Gospel they preached and believed is the power of God unto
salvation.
3. Let him that heareth say "Come." Whoever feels the need
— has any desire — is not to stand on ceremony, but self-invited,
"Come." Isaiah 55 : i ; Matt. 5 : 6. "If any man thirst let hini
Godshalk Family History. 22^
come," etc. The fountain is open, flowing full and free. The
water of the river of life flows down to our doors, into homes,
down to hearts, all around. Oh! dip and drink! Surely now
the door is open wide enough. No, lest some poor sin darkened
soul should stumble at the word "athirst," and doubt if his thirst
is real or insence enough, he put in, Whosoever will, etc.
Jesus died for every sinner. Therefore, let him wdio wishes,
wills and is willing to, have salvation. "Come!" Thank God
for "Whosoever," "Takes the water of life freely," "Without
money and without price."
Now, to-day, all the universe invites you. The Father, the
son and the Holy Spirit say, "Come." The church on earth and
the church in heaven say, "Come." Friends in earth and in
heaven say "Come." Your own nature, your conviction of the
truth, your sense of sin, your dread of death, your sense of im-
m.orality, your conviction that this world can never give the bliss
for which you sigh, all say "Come!"
"Come now."
ON THE IMMORTALITY OF THE SOUL.
I was yesterday walking alone, in one of my friend's woods;
and lost myself in it very agreeably, as I was running over in
my mind the several arguments that establish this great point:
Which is the basis of morality, and the source of all the pleasing
hopes, and secret joys that can arise in the heart of a reasonable
creature.
I consider those several proofs drawn — first from the nature
of the soul itself, and particularly its immateriality; which,
though not absolutely necessary to the eternity of its duration,
has, I think, been evinced almost to a demonstration. Secondly,
from its passions and sentiments; as, particularly, from its love
of existence: its horror of annihilation; and its hopes of immor-
tality ; with that secret satisfaction which it finds in the practice
of virtue and that uneasiness which follows up the commission
of vice. Thirdly, from the nature of the supreme Being, whose
224 Godslialk family History.
justice, goodness, wisdom and veracity, are all concerned in this
pont. But among these, and other excellent argument for the im-
mortality of the soul, there is one drawn from the perpetual pro-
gress of the soul to its perfection without a possibility of arriving
at it in mortal strength which is a hint that I do not remember to
have seen opened and improved by others who have written on
this subject, though it seems to me to carry a very great weight
with it.
How can it enter into the thoughts of man. that the soul which
is capable of immense perfection, and of receiving new improve-
ments to all eternity, shall fall away into nothing, almost as soon
as it is created? Are such abilities made for no purpose? A
brute arrives at a point of perfection, that he can never pass in a
few years he has all the endowments he is capable of, and were
he to live one thousand more would l)e the same thing he is at
present.
Where a human soul thus at a stand in her accomplishments,
were her faculties to be full blown, and incapable of further en-
largements ; I could imagine she might fall away insensibly, and
drop at once into a state of annihilation. l!ut can we believe a
thinking being, that is in a perpetual progress of improvement,
and traveling on from perfection to perfection, after having just
looked abroad into the works of her creator, and made a few
discoveries of his infinite goodness, wisdom and power, must
perish at her first setting out, and in the very beginning of her
inquiries? Man considered only in his present state seems sent
into the world merely to propate his kind. He provides himself
with a successor and immediately quits his post to make room
for him. He does not seem born to enjoy life, but to deliver it
down to Qthers. This is not surprising to consider in animals
which are formed for our use and which can finish their business
in a short life.
The silk worm, after having spun her task, lays her eggs and
dies. But a man cannot take in his full measure of knowledge,
has not time to subdue his passions, establish his soul in virtue,
and come to the perfection of his nature before he is hurried
off the stage. Would an infinitely wise Being make such glorious
Godshalk Family History. 225
creatures for so mean a purpose ? Can He delight in the produc-
tion of such abortive intelligences, such short-lived reasonable
beings? Would he give us talents that are not to be extended?
Capacities that are never to be gratified ?
How can we find that wisdom which shines through all His
works, in the formation of man, without looking on this world as
only a nursery for the next; and without believing that the sev-
eral generations of rational creatures, which rise up and disap-
pear in such quick successions, are only to receive their first rudi-
ments of existence here, and afterwards to be transplanted into
a more friendly climate, where they may spread and flourish to
all eternity?
There is not in my opinion a more pleasing and triumphant
consideration in religion, than this of the perpetual progress
which the soul makes towards the perfection of its nature, with-
out ever arriving at a period in it. To look upon the soul as
going on from strength to strength ; to consider that she is to
shine forever with new accessions of glor>% and brighten to all
eternity ; that she will be still adding virtue to virtue, and knowl-
edge to knowledge ; carries it in something wonderfully agree-
able to that ambition which is natural to the mind of man. Nay,
it must be a prospect pleasing to God himself, to see his creation
forever beautifying in his eyes ; and drawing nearer to him, by
greater degrees of resemblance.
Methinks this single consideration of the progress of a finite
spirit to perfection, will be sufficient to extinguish all envy in in-
ferior natures, and all contempt in superior. That cherub, which
now appears as a God to a human soul, knows very well that the
period will come about in eternity, when the human soul shall be
as perfect as he himself now is ; nay, when she shall look down
upon that degree of perfection as much as she now falls short
of it. It is true, the higher nature still advances, and by that
means preserves his distance and superiority in the scale of be-
ing; yet he knows that how high soever that station is of which
he stands possessed at present, the inferior nature will at length,
mount up to it, and shine forth in the same degree of glory.
With what astonishment and veneration, may we look into
226 GodsJialk family History.
our own souls, where there are such hidden stores of virtue and
knowledge, such inexhausted sources of perfection. We know
not yet what we shall be ; nor will it ever enter into the heart of
man, to conceive the glory that will always be in reserve for him.
The soul, considered with its Creator, is like one of those
mathematical lines, that may draw nearer to another for all eter-
nity, without a possibility of touching it ; and can there be a
thought so transporting, as to consider ourselves in these per-
petual approaches to Him, who is the standard not only of per-
fection, but of happiness.
Addison.
ADDRESS TO YOUNG PERSONS.
I intend, in this address to show you the importance of be-
ginning early to give serious attention to your conduct. As soon
as you are capable of reflection, you must perceive that there is
a right and a wrong in human actions. You see, that those who
are born with the same advantages of fortune, are not all equally
prosperous in the course of life. While some of them, by wise
and steady conduct, attain distinction in the world, and pass their
days with comfort and honor ; others of the same rank by mean
and vicious behaviour, forfeit the advantages of their birth ; in-
volve themselves in much misery and end in being a disgrace to
iheir friends, and a burden on society. Early then may you learn
that it is not on the external condition in which you find your-
selves placed, but on the part which you are to act, that your
welfare or unhappiness, your honor or infamy, depends. Now
when beginning to act that part, what can be of greater moment
than to regulate your plan of conduct with the most serious at-
tention, before you have yet committed any fatal or irretrevable
errors ?
If instead of exerting reflection for this valuable purpose you
deliver yourselves up, at so critical a time, to sloth and pleasures ;
if you refuse to listen to any counsellor but human or to attend
to any pursuit except that amusement ; if you allow yourselves to
Godshalk Family History.
227
float loose and careless on the tide of life, ready to receive any
direction which the current of fashion may chance to give you ;
What can you expect to follow from such beginnings? While so
many around you are undergoing the sad consequences of a like
indescretion, for what reason shall not those consequences extend
to you? Shall you attain success without that preparation, and
escape danger without that precaution, which is required of
others? Shall happiness grow up to you, of its own accord, and
solicit your acceptance when to the rest of mankind it is the fruit
of long cultivation and the acquisition of labor and care?
Deceive not yourselves with those arrogant hopes. Whatever
be your rank, Providence will not for your sake, reverse its estab-
lished order. The Author of your being hath enjoined you to
"take heed to your ways ; to ponder the path of your feet ; to
remember your Creator in the days of your youth."
He hath decreed that they only "who seek after wisdom, shall
find it; that fools shall be afflicted, because of their transgres-
sions and that whoever refuseth instruction, shall destroy his
own soul." By listening to these admonitions and tempering the
vivacity of youth with a proper mixture of serious thought, you
may ensure cheerfulness for the rest of life ; but by delivering
yourselves up at present to giddiness and levity, you lay the
foundation for lasting heaviness of heart. When you look for-
ward to those plans of life, which either your circumstances have
suggested or your friends have proposed, you will not hesitate to
acknowledge, that in order to persue them with ad\antage, some
previous discipline is requisite. I5e assured, that wliatever is to
be your profession no education is more necessary to your suc-
cess, than the acquirement of virtuous dispositions and habits.
This is the universal preparation for every character and every
station in life.
Bad as the world is, respect is always paid to virtue in the usual
course of human affairs. It will be found, that a plain under-
standing, joined with acknowledged work, contributes more to
prosperity than the brightest parts without probity or honor.
Whether science or business or public life be your aim, virtue
still enters for a principal share, into all those great departments
228 Godshalk Family History.
of society. It is connected with eminence in every liberal art;
with reputation, in every branch of fair and useful business ; with
distinction in every public station.
The vigor which it gives the mind, and the weight which it
adds to character; the generous sentiments which it breathes;
the undaunted spirit which it inspires, the ardor of diligence
which it quickens ; the freedom which it procures from pernic-
ious and dishonorable avocations, are the foundation of all that
is highly honorable, or greatly successful among men.
Whatever ornamental or engaging endowments you now pos-
sess, virtue is a necessary requisite in order to their shining with
proper lustre. P'eeble are the attractions of the fairest form, if
it be suspected that nothing within corresponds to the pleasing
appearance without. Short are the triumphs of wit when it is
supposed to be the vehicle of malice. By whatever means you
may at first attract the attention you hold the esteem, and secure
the hearts of others, only by amicable disposition, and the accom-
plishment of the mind. These are the qualities whose influence
will last, when the lustre of all that once sparkled and dazzled has
passed away.
Let not then the season of youth be barren of improvements so
essential to your future felicity and honor. Now is the seed time
of life ; and according to "What you sow, you shall reap." Your
character is now ; under the Divine assistance, of your own
forming; your fate in some measure put into your own hands.
Your nature is as yet pliant and soft. Habits have not estab-
lished their dominion. Prejudices have not pre-occupied your
understanding. The world has not had time to contract and
debase your affections. All your powers are more vigorous, dis-
embarrassed and free, than they will be at any future period.
Whatever impulse you now giv^e to your desires and passions,
the direction is hkely to continue. It will form the channel in
which your life will run, nay, it may determine its everlasting
issue. Consider then the employment of this important period,
as the highest trust which shall ever be committed to you ; as in
a great measure decisive of your happiness in time and in eternity.
As in the succession of the seasons, each by the invariable laws of
Godshalk Family History. 229
nature, affects the production of what is next in course. So, in
human life, every period of our age, according as it is well or ill
spent, influences the happiness of that which is to follow. Vir-
tuous youth gradually brings forward accomplished and flourish-
ing manhood; and such manhood passes of itself, without un-
easiness, into respectable and tranquil old age.
But when nature is turned out of its regular course, disorder
takes place in the moral, just as in the vegetable world if the
spring puts forth no blossoms, in summer there will be no beauty,
and in autumn no fruit. So if youth be trifled away without im-
provements, manhood will probably be contemptible, and old age
miserable. If the beginnings of life have been "vanity," its lat-
ter end can scarcely be any other than veration of spirit.
I shall finish this address, with calling your attention to that
dependence on the blessing of heaven, which amidst all endeav-
ors after improvement, you ought continually to preserve. It is
too common wath the young, even when they resolve to tread the
path of virtue and honor to set out with presumptuous confidence
in themselves. Trusting to their own abilities for carrying them
successfully through life, they are careless of applying to God, or
of deriving any assistance from what they are apt to reckon the
gloomy discipline of religion. Alas ! how little do they know the
danger which await them? Neither human wisdom nor human
virtue, unsupported by religion, is equal to the trying situation
which often occurs in life. By the shock of temptation, how fre-
quently have the most virtuous intentions been overthrown?
Under the pressure of disaster, how often has the greatest con-
stancy sunk? "Every good and every perfect gift is from
above." Wisdom and virtue, as well as riches and honor, come
from God. Destitute of his favor ; you are in no better situation
with all your boasted abilities, than one left to wander in trackless
deserts, without any guide to conduct them or any shelter to
cover them from the gathering storm. Correct them, this ill-
founded arrogance. Expect not that your happiness can be in-
dependent of Him who made you. By faith and repentance,
apply to the Redeemer of the world. By piety and prayer seek
the protection of the God of heaven.
230 Godshalk Family History.
I conclude with the solemn words, in which a great prince
delivered his dying charge to his son ; words which every young
person should consider as addressed to himself, and to engrave
deeply on his heart: "Solomon, my son, know thou the God of
thy Fathers; and serve Him with a perfect heart, and with a
willing mind. For the Lord searches all hearts and understand-
eth all the imaginations of the thoughts. If thou seek him, he
will be found of thee; but if thou forsake him, he will cast thee
off forever." Blair.
SEVENTY-NINTH REUNION AIOST SUCCESSFULLY
HELD.
Brief remarks were made by Captain Druckemiller, of Sayre,
Pa., and Lieutenant Boehring, and several hours were spent de-
lightfully in swapping the old, but ever new, war stories.
Mr. Martin spoke as follows :
Comrades of the Seventy-ninth Veteran Volunteers :
Ladies and Gentlemen : — We are to-day celebrating two
events, both to us historic — the anniversary of our departure
from this country fifty years ago, in response to the summons
from Abraham Lincoln, and the anniversary of the battle of
Perryville, one year later. You remember how, on that October
day in 1862, we took our places in line of battle on those Ken-
tucky ridges, and from noon until night, with a corps fought an
army. Our death roll, the fearful losses in wounded, 33 per
cent, of our regiment stricken in a few hours. That night we
buried our dead, eleven in one trench. We were seasoned troops
then, but, even to ourselves, it was a memorable experience. One
year before, almost to an hour, we had left these smiling valleys
and generous homes in high hopes and amid kindly adieus and
somewhat of the romance of war. But I will not dwell upon old
stories to old soldiers ; these have been told and retold. Rather
I propose to note another feature of fifty years ago that to-day
we incidentally celebrate. The majestic rising of the North in
response to President Lincoln's call for 500,000 volunteers.
Godshalk Family History. 231
We of the north had been busy building a nation. The Mis-
souri comprise, the Dred Scott decision, the Christiana riot, which
brought the bloodhounds of slavery into our own door yards, we
had endured with forbearance. Even the plundering of the
United States arsenals and the firing on Sumter, while they stun-
ned us left behind the hope that as show of power would end the
infatuation of the South, but when the gims of P^ull Run were
heard at the doors of the Capitol they awoke another echo in the
hearts of the North. If the South thought the North were ignor-
ant mudsills, intent on gain, w^ithout sentiment, or honor, or
character, it was to have a rude awakening. And if the North
thought the South worshiped King Cotton, bullied Congressmen,
beat slaves into submission only, it was to learn differently.
It is impossible to explain the attitude of the South to its great
institution of slavery by saying it was wrong, or the North in
its magnificent aggression by saying it was right. Deep down
in the foundations of our National life lay this parado.x of
slavery. It shaped the laws and customs on each side of an im-
palable line, until they came into conflict. And on each side there
was henceforth to be arrayed the wealth, the refinement, the great
men, all the masterful influences of the two sections. Perhaps
God in His inscrutable providence permitted this barbarous in-
stitution to be engrafted on our national life to try it out and
solidify it. It is true. His hand in human affairs is masked, but
we seem to see a living power behind events as they unfold from
one great destiny to another.
After Bull Run, a halt was called in the trustful attitude of
the North, and its exuberant national temperament, and we began
to weigh our work. As suddenly and almost as swiftly as a bolt
from heaven was our awakening to a powerful new sense, the
sense of patriotism. Charleston and P>ull Run had been essential
to its incubation, but, after the gravity of the situation burst on
the vision of the American people, the North threw fancy to the
wind, it invoked masculine forces which had slumbered since
Valley Forge. Our enemies had distanced us already in the con-
creteness of their purpose. Desperate energies, quick, vital,
dynamic, must be loosed. In the three months' service a few
232 Godshalk Family History.
crack militia regiments, some regulars, some hastily-equipped
volunteers, it was thought, would parry the misguided infatuation
of the South, but on July 4, 1861, as Congress reassembled in
extra session, those delusions were ended, and when Abraham
Lincoln issued his call for 500,000 volunteers, it seemed as if the
North was ready to pile its wealth where it would rot and feed
its batteries with the souls of its men before it surrendered to the
slave power. You know what Christ said to the young man, "Go
and sell all that you have," and the good Book said he was rich.
It was such a consecration that the North decided to make, and
it reached the tap root of the Confederacy there and then, though
we knew it not.
Fifty years ago we were less than half our present population.
We were untried, as I remarked before ; we had been busy build-
ing a nation, hewing its forests, bridging its rivers, shaping its
politics, its religion, its social manners and customs ; it was a new
idea on the face of the earth, and we were rather modest about
it. We had not unloosed any wild or extravagant fancies. We
were both proud and shy of what we were doing. In doing it we
had, however, created a difficulty unnoticed. We had left it to
designing people and to silly people to remedy. But when we
awoke to our mistake, thought and emotion came in like a flood
to rescue the situation, men left their plows in the furrows, aban-
doned their workshops, scholars left their class rooms, lawyers
left their briefs, ministers their flocks. Home, family ties, lux-
ury, comfort, wealth, poverty, virtue, vice, interpreted this new
spiritual force of patriotism as appealing to it. Saints, sinners,
good society, bad society, flocked to the recruiting stations of
the land, where President Lincoln's proclamation was posted.
Some went in their dress coats, and more went in overalls. Cul-
ture took the oath beside commonplace. Abstinence and rum
were sworn in together, the fop and field hand jostled one an-
other, and more than half of these recruits were boys under
eighteen years of age.
In Lincoln's first 500,000 that formed the nucleus of the great
Federal armies that afterwards shook the land with their tread,
there was pre-eminently the rising of the manhood of the free
Godshalk Family History. 233
States. Men did not think in those days of bounties or promo-
tions; somehow it was the duty call that was uppermost; the
nation was imperilled, the nation had been overreached, the na-
tion must be saved.
When Germnay arose during the Franco-Prussian War, it was
the massing of an armed camp, trained men took their accus-
tomed places in line. When the North arose at the beginning of
the Civil War, it was likest to that national consecration that
Japan startled us with when she arose against Russia, the sur-
charge of a coarser power that drew its lightenings from the out-
raged hearts of men. "Bad times have a scientific value,'' says
Emerson. The North was assembling on a new base line, not
religion, not wealth, not education, not power, inspired it, and
Lancaster county was to have a place on that base line.
In such an hour the summons came to you and me, in this
strange old county that William Penn had founded, not with
warriors, but with husbandmen and peaceful folk, whose creed
was non-resistance. But when the universe rises and calls you
to work, creeds must be silent; and the universe was calling to
Lancaster county to do its duty, and the Seventy-ninth Regiment
was to inscribe on its colors twenty-nine battles for an answer
to that call. It was to march and fight over seven States. And
the handful that is left here to-day, awaiting the summons to join
those who have already marched into history, the comrades of
Perryville, Stone River and Chickamauga, and the March to the
Sea, stands for the final liquidation of the duty call.
On that October morning fifty years ago friends had been
gathering from the four corners of the county, the streets surged
with them, the sidewalks were packed, even the roofs of the
houses were invaded by them. That strange speel which over-
spread the land, and which in the twinkling of an eye had changed
our peaceful pursuits to warlike ones, had its echo in the loyal
hearts of Lancaster county. In October, 1861, the war had as-
sumed a serious aspect, the war feeling was beating with strong
pulse, and men understood we were standing beside a moment-
ous issue; there was no delusion about the sacrifices that must
be made when Lancaster county came out to give lis good-bye.
234 Godshalk Family History.
The strength and the beauty of its manhod and womanhood were
there. Father, mother, brother, sister, wife, sweetheart, son,
daughter, with flushed faces and straining heartstrings, joined in
the God-speed ; and there were tears of sorrow as well as shouts
of acclaim for all knew that there were tender eyes in that march-
ing line and on those crowded sidewalks that would never look
into each other again. It was a heroic sight when, with flying
colors and beating drums and martial airs, we filed out from
these familiar streets, many of us for the last time. lUit, when
night shrouded the city after we were gone, there were hearts
that called to God in the fervor of prayer to walk with that line.
Mothers' hearts, fathers' broken sobs. Yes! Lancaster county
never saw so brave or so solemn an event, and God grant it never
will again. I know one mother who, from that hour until the
end of the war, never heard the whistle of an engine in the night
that her heart did not shrink from fear that it brought her some
fatal message from the front.
I said a moment ago, when the universe calls men must obey.
Julia Ward Howe put the thought into song:
"Mine eyes have seen the glory of the coming of the Lord ;
He is tramping out the vintage where the grapes of wrath are stored ;
He hath loosed the fateful lightning from his terrible swift sword ;
Plis truth is marching on."
The rising of the North was the springing of a great people
from a false repose into action. It was the unloosing of the
bonds that had tied us to local issues ; it was the inbreathing of
a country-wide patriotism. When the battle was won, thank
God, that spirit did not cease its work ; it invaded the South,
which had worshipped the fetich of State's rights and the insti-
tution of slavery until it had obscured its own vision and man-
acled its powers. So that to-day, even the South is free, and
there remains in out National life no North, no South, no East,
no West. We hardly realize we have come so far in fifty years.
When we stood fronting each other in serried ranks of war there
must have been a Providence between. How else could these
wounds have healed in half a century?
Godshalk Family History. 235
The other day the New York Seventh Regiment celebrated the
fiftieth anniversary of its departure to the Civil War. In the
ranks that followed the tattered Yankee colors down Broadway
were twelve sons of Confederates. General Buckner's niece told
me this ; her husband was one of the twelve, and you all know
who General Buckner was. A daughter of General Lee's chief
of staff is one of my esteemed neighbors, and a son of the Sur-
geon General of the Confederacy was my physician in Florida
last winter. Indeed, while I was preparing these notes, a son of
one of General Adams' staff officers was entertaining my family
in my parlor. We know who General Adams was likewise.
What can we do with these young rebels ; they are now invading
our homes. I can only feel it is better for us, perhaps, not to be
too serious, because we have been spared beyond our day and
generation.
The president of the Southern Society of New York, a distin-
guished engineer, told me a good story some time ago: He was
from Knoxville, in East Tennessee. When the war began, East
Tennessee was strongly tinged with Unionism, so the Confeder-
ates had a hard time filling their regiments, but there was one
who was most persistent in trying to persuade his young com-
panions to enter the Southern ranks. "Why !" he said, "we can
easily whip the Yankees. One Southern man can whip seven
Yankees; we can whip them with cornstalks. The war was
over. The Confederate returned to East Tennessee and his old
haunts, he had an ugly sabre cut over the face, one arm was gone
and he was covered with rags. "Hello Jim," said his friend.
"1 thought you were going to whip the Yankees so easily? Why,
you said you could whip them with cornstalks." Jim's brow
saddened as he replied : "I know I said that, but the d d Yan-
kees would not fight with cornstalks."
There are a hundred thousand of these Southerners in New
York, and they are making a great record in our business and
social world. I do not know what we would do without them.
The young men are alert, and the old men are loyal and patriotic.
When I was in Paris a few years ago at the great international
exhibition of France, I saw, in one corner of the grounds, a
236 Godshalk Family History.
marble group decked with mourning wreaths. It was the French-
men's tribute to Alsace and Lorain, the lost provinces held by the
German garrisons and under the guns of the German fortresses.
I read the other day that Japan is about to dismantle Port
Arthur and withdraw its garrisons, and thus remove the one
source of Russian irritation. When you dismantle fortresses,
you dismantle prejudices. There are better things than bay-
onets and shotted guns to promote concord. After the trying
reconstruction period was over, we garrisoned the South with
our confidence and good wishes, and to-day the South is loyal
to the Union. Of course, it has its traditions to its soldiers who
died for what it admits to be a lost cause, and it erects monu-
ments to their memory, and here and there one will bring out an
old Confederate flag, but it is scarcely a local issue. The great
stream of our National life runs as steadily and more strongly
to-day in Georgia and the Carolinas than it ever did.
There is a Southern battlefield where the warm glow of the
autumn is tinting the oaks and poplars and glinting the pine
needles that hang like a benediction over a monument to the
valor and worth of Lancaster county in the Civil War. On the
battlefield of Chicamauga, in the heart of that great National
Park, where the carnage was heaviest, is a bronze group; it
represents an episode that took place on the front line of the
Seventy-ninth Pennsylvania Regiment, at a critical period of the
great struggle. Our color sergeant was shot down, and, before
the flag fell from his dying clutch, a comrade grasped it and
bore it onward.
Every Englishman from infancy, is accustomed each day to
hear the prayer, "God save the King;" it is the tribute of his
church to the national life. There is no tate church over here.
In our country the spirit of religion has drifted into activities
other than patriotic. But we have here State schools and they
are for the most part, nurseries of patriotism. In this connec-
tion I have thought of one fitting climax by which to preserve the
memory of the great sacrifices made by our soldiers of the Civil
War. It is in the nature of an appreciation and a memorial.
What a liturgy it would be, if, daily, the petition arose to heaven
Godshalk Family History. 237
from the millions of our common school children, "God keep our
reunited country," And what holier benediction could we our-
selves bestow as we pass off the stage of human actions. Like
the symbol of the bronze group on Chickamauga field, we would
thus hand on this password of patriotism from our feebler hands
to the stronger ones of a new generation, wdio would issue the
challenge from generation to generation.
"Halt! Who goes there?"
"An American citizen."
"Advance and give the countersign."
"God keep our reunited country."
MEMORIAL DAY AT TERRE HILL.
Mr. Chairman, Veterans of War, and Patriotic Citizens of
Terra Hill :—
Our government has dedicated this day to those who took
part in one the most terrible struggles that the world has ever
witnessed — the Civil War. It has set it apart and intended it to
be the day, when the gray-haired survivors of that sickening,
bloody butchery shall come together, year after year to greet
one another by that most honorable title "Comrade," and to grasj)
the hand of them who stood shoulder to shoulder, fearless to re-
ceive the death-dealing leaden hail of battle: the day when the
weathered, stooping and tottering forms of our national defend-
ers of earlier times, shall meet, as winter after winter rolls away,
and count the graves of them who though they were spared by
the merciless bullet and lightning-like sabre, yet could not escape
the tireless and indiscriminating sickle of natural death, that
findeth all flesh : the day when we, who are strangers to the ter-
rible noises of battle may mingle among these fading and van-
ishing braves of deadly conflict and do honor and reverence to
their fast thinning ranks and by our presence and efforts arouse
enthusiasm in these celebrations planned in honor of our noble
veterans of war; and above all else, the day when all people
238 Godshalk Family History.
should meet in their native towns and rehearse and study again
the great lessons of our nation's history, and in the light of that
history resolve to do their part in solving our country's future
problems, in bearing her future burdens, and in working out her
future welfare.
The presence of this honorable handful of soldiers among us
to-day, naturally turns our minds backwards to the days and
deeds of blood, and well it should. But half the profit of this
day will be lost if we do not also spend part of our time in study-
ing our country's future. And as to the past, it needs me not to
recount the catalogue of our country's wars with their terrors and
death-dealing enginery, neither the heroism nor bloody sacrifice,
nor yet the awful cost of the struggle that wiped out slavery for
all this you know, and I need ask of you, no more than the sim-
ple act of bringing it up to your minds, and then from there, we
can study the lessons of this day. Nay, indeed, as to the past, it
needs no word of mine to recall to your minds, the meaning of
this day. The place where we are gathered tells the story : the
presence of these warriors breathes more meaning than I can put
in words, and yonder proud ensign of the United States pro-
claims, that the people, this day are thinking upon their country's
magnificent past.
My good people of Terre Hill, we are met in a solemn place,
we are met on a solemn occasion and we are gathered amid
solemn surroundings ; and strange sensations and emotions pos-
sess us this day. Our minds, to-day, reach far back into the
past and like a dream, two generations of American History loom
up before us ; then pendulum-like and in contrast they swing far
out into the future, and w^e look into the panorama, of what we
hope to be as a nation, two score of years or more from now. It
is a day of patriotic retrospect : a day of proud present congratu-
lation, and a day of magnificent forecasting.
And what are the emotions that possess us this day as our
minds, in a silent flight wing backwards thirty-five years into the
dim and half-lighted past of our country's history. There is
something so grandly noble that wells up within us when we think
of the sacrifices that have been poured out upon our country's
Godshalk Family History. 239
altar, that our strongest words, our most powerful expression
and an earnestness born of our deepest feeling cannot half ex-
press it. A deep and earnest thankfulness thrills within us when
we gaze upon our glorious flag ; a strange gratitude chokes us up
with emotions, when we fix our eyes upon men like tiiese ; our
hearts beat high with distending pride when we hear these silver
throated trumpets peal forth their patriotic music ; and a calm
sweet sadness, mingled with a solemn reflective thrill creeps over
us, when in some silent cemetery, we look upon the lifeless village
of soldiers' graves.
I stood, not long ago, in the National Cemetery at Gettysburg,
and oh ! such ground I never stood upon before. Such torturing
emotion and yet such sweet and blessed pain, my breast and my
brain never before had felt. Such pulsings and throbbing my
excited veins and tingling nerves never before had experienced.
But why is that cemetery a place of such soul-arou«ing emo-
tion? Ah, in it stands the monument by which Abraham Lincoln
delivered one of the mightiest orations of all time, and as your
unlettered guide stands by that marble shaft and repeats those
words to you, up to your mind come coursing and forcing the
days and the deeds that have made that spot historic. Little
and Big Round Top, Cemetery and Seminary Ridge, all within
your sight, again are teeming with the hostile armies. The lieavy
booming, the black rolling volumes of smoke, the repeated as-
sault, the shout and yell, the scream of shell, the onslaught, the
resistance, the struggle in death's grim grapple locked, the re-
pulse, the retreat, the surrender and then the scattered death and
destruction, and the awful carnage of battle — all these go whirl-
ing through your minds as one by one the struggles of this three
days' battle are rehearsed over to you.
And then the third night settles over the scene and on the mor-
row, the torn and mangled dead are brought into this cemetery.
In they come — those whose names are known, on the right hand,
and those whose names are not know, on the left. -And now the
great semi-circular gutters are scooped out of the earth and in
tapering rough wooden boxes, side by side, like the stones over
an archway they are laid down to rest, and the sad semi-circles
240 Godshalk Family History.
multiply until they cover acres and acres of ground. They are
covered with earth, and the only marks of their hallowed ashes
is a little white stone at each head, five inches square and rising
an inch above the sod, on whose marble top there is a solitary
number. In the sexton's little house nearby, on a book, may be
found the native state, the company and regiment of the nameless
soldier and by number, all that is known of the honorable dead,
may be found on the faithful book. Poor distinction for a man
so noble. But ah, in the great account book of the God of
battles, the Lord of the Union Cause, there the record is com-
plete — name and faith and works, not the record of a body of
muscles and a mind of daring, but the record of a heart.
It is finished and there the sad picture lies before you. But to
make it more impressive, among those wards of unlettered
graves, and standing indeed upon them, are scores and scores of
cannon — ugly, grim and sullen, that night nor day nor any time
lie down to sleep. Oh, how impressive! Above the sod the
cause, and under it the effect. Upon those graves the iron vic-
tors as if watching that no spark of life shall return and in them
the lifeless victims, long since turned to dust. Poor tender flesh !
How could it hope to stand before these hard engines of iron and
death? So sad and solemn is that place to me, that as I stand
amid its whitened monuments and meditate or walk perchance,
along the beautiful vistas of its trees, in the fading twilight of
evening, it seems as if a dozen funeral bells unseen are pealing
a mournful and everlasting toll for the dead, that began their
pealing when the booming cannon ceased their thunder and are
drearily tolling on till the earth shall pass away.
The Romans delighted to say "It is sweet and blessed to die
for one's country." But how much sweeter and more blessed a
thing ought v/e, esteem it, to live for our country and enjoy those
blessings that our forefathers secured for us. And from this
thought arise the thankful emotions that well up within us when
we turn back as we do to-day, and study our country's past. The
soldier died because he loved his country. Yea, and so great
was that love, that no obstacle rising mountain high — not even
death itself, could prevent him from throwing himself, a sacrifice
Godshalk Family History. 241
upon his countr3^'s altar. Oh, blackest sin of slavery, not one
but thousands of such lives did thy blot compel a smitten people
to cast on their country's altar. And the rage of battle burned
them up, and with their blood, did our country receive its purify-
ing baptism. It is well for us to rejoice, that it is our lot to
live in the purified America, in the regenerated United States,
and that we have escaped the lot of being ourselves the sacrifices
that were demanded by our country's altar to appease its God.
But the great work which this day celebrates is done. The
splendid temple that was builded stands in magnificent symmetry
and glorious splendor more permanent than the pyramids of
Egypt — a monument as everlasting as the memory of the Amer-
ican people. As Lincoln said at Gettysburg of then; in whose
honor this day is celebrated. They fought that under the Provi-
dence of God ; our country should have a new birth and a new
foundation ! And it has so pleased God to give our country a
new foundation, not upon slavery but on the Puritan liberty of
Plymouth Rock. Yea, as we think of all that the soldier has
done for us our very beings should cry out with applause.
Thanks be to Heaven that our great nation was founded by
men, unselfish in heart and men of staunchest principle, and was
defended by men, sacrificing in soul and of unshakable courage
and boldness. Yea, from her foundation till this present day our
country's life has been a record of glory. Her hospitality, sym-
pathy, care and protection for the poor and oppressed of all
lands, have been a marvel and a wonder in the eyes of all nations
of the world. Every nation has one great, central ideal. Eng-
land's is territory, domain, great possessions upon the earth.
Germany's is might, authority, power among nations. Russia's
is tyranny, slavery, depotism, dark and danmable. But ours is
Liberty, Freedom and Independence — an ideal purchased and
forever fixed in our government by a hundred years of terrible
struggle and many years of bloodshed. Our country has now-
lived through the nineteenth century of the world's Christian
civilization and she has been both the pride of that century and
the main power in driving that civilization forward.
And now I will drop the veil that we have been holding aside
242 Godshalk Family History.
and close the vista through which, dim in the distance, we have
been looking at our country's past. We will let time spread His
thickening mantle of circling years upon that past, as a protect-
ing cloth is spread over costly wares and treasures, that none of
its pieces may tarnish or rust : and we will lock it safe in the vault
that is in our people's keeping and under the supervision of God,
for it is the most blessed heritage of the American people.
O! God, direct our feelings aright this day, and as we let the
curtain fall that hides the past from those of us that never knew
battle and dismiss from mind the awful realities that made up a
nation's terrible drama of blood and death thirty-five years ago,
and the fruits, the results of a nation's once blackest sin, let the
teachings that this lesson draws forth sink down, with terrible
meaning, into the very holiest chambers of the honest breasts
that hear me this day. Let it touch that center of the soul where
all that is noblest in the human kind abides, until for very fullness
it makes the heart cry forth, "Thank God, our government still
lives." Let this lesson's warning ring louder and louder from
this day forth until it seems, that with myriads of mighty trumpet
tongues from the skies, Jehovah and all Mis infinite hosts are
proclaiming in our ears, "First thy God and next thy country."
I have been speaking of our country's past. And now let me
bring a few thoughts to your minds about the love that we should
bear towards our country to-day — a few thoughts on our coun-
try's present.
Behold your native town and neighborhood. A blessed peace
hangs over it and hallows it, and smiles upon your people. You
love this place. It is your home. It was the home of your
fathers and forefathers and their ashes lie here among you.
What makes this place so dear to you? What hallows it? Ah,
from your inmost souls cords are stretching outward that bind
you to this soil. Here you have lived and grown up and the
record of each one's life is deeply engraved on the mind's of those
who knew you. The strongest associations and friendships of
your lives grew up here and are connected with these buildings
and this country. The dearest memories of your whole being
are centered in these acres; and as you look back there is some
Godshalk Family History. 24 -^
endearing thing that makes each year of your life in this place a
treasure and a thousand spots and places monuments of love.
Ah, we must love the place of our childish years and youth.
We cannot help it. In it lived those who nursed us when wc
were helpless and dumb. Then the heads of some of them were
thinly streaked with silver ; now they are but a mouldering mem-
ory in their marbled graves. Then others like some of us were
the strong men and active women of the lanrl ; now they are
wrinkled and stooped, and their low bent heads are covered with
a crown of flaxen white. Then others were growing into strength
and stature, now they are the strong of the land. Mere too is
the soil out of which you drew your life, the same cjuict native
hills in the distance, purple robed that first delighted your young
glad eyes as they open in this world of vicissitudes : the same blue
hazy sky over head, and the whole landscape checkered by fields
of yellow and green and brown and cut by winding streams.
Here too, is yet the center sympathy, the deeper holier symjjathy
for many a young man who has left his native fields for gayer
life. Ah, when you are absent from that spot then do you first
know that there are the ties of blood, the ties of the marriage
vow, the ties of death : fathers, mothers, brothers, sisters — and in
these memories lies the love that reaches us in the farthest cor-
ners of the earth. Yea, my good people, this is your Mecca,
your worshipping place. You would fly to it's defence, if an
evil hand were to scatter terror, destruction and death into it.
You love this place because it is your home, and you love your
county, your state and your country, becau.se they contain your
home and have sworn on their honor before the entire civilized
world to protect your home. Your country contains your home
and it has sworn to protect your home : on its strong arm you lean
and on its breast your pour that love called Patriotism.
And what, shall I say of our country's future? The m"neteen-
th century is closed. Our country's magnificent past was nearly
all worked out within that century, .-\lmost from infancy to
its present gianthood it grew up within that century — the nine-
teenth century. To work out another hundred years of its life —
a hundred years of its future, the entire twentieth centtiry lies
2 14 Godshalk Family History.
open before it. Into that century we should look upon a day like
this as far as the human eye can reach. The future is only a
magnified reflection of the past. Only the past destined to re-
occur : only the past made mightier and grander by reproduction.
My good people if you would know the price of future national
purity look back upon the wreckage of slavery and measure
money questions and labor questions by it. If you would know
what battles your sons must fight, count the Bunker Hills, the
Brandywines, the Bull Runs, the Gettysburgs of the past and
then consider whether arbitration can solve our future diiYer-
ences. If you would know how many of your children must
bleed in future battle fields go to-day and count the decorated
graves of your fathers and forefathers.
But while the future is a reflection of the past, it is only a dim
reflection ; it, like all reflections is not a real thing. What we
know of the future, compared to what we do not know is only a
narrow zone of sunlight, streaming across a shadow of dark-
ness. Yea, at its best a nation's future is a vast unknown that
stretches boundless before the people. And how we Americans
thrill with hope, when we think that we sec in a measure, the
greatness of our country's future.
Here are great resources that will go on developing: — Two
thousand million acres of land in our country, only a part of
which is now cultivated, that some day must all be turned to bring
us food; a great people, 76,000,000 strong who may multiply
within the next hundred years to a thousand million or more ;
railroads enough to encircle the world eight times that as years
roll on will continue to stretch its length ; and fourteen thousand
million dollars' worth of annual trade, that in the next six or
eight generations must grow beyond calculation.
Here are great questions that the future must solve — tariff
questions, labor questions, money questions, taxation questions,
voting and suffrage questions, immigration questions, and the war
and arbitration questions.
Here are evil conditions that the future must pull down and
changel: — electioneering, election rottenness and vote buying:
extravagant and rotten city government, desertion from the
Godshalk Family History. 245
country and the crowding-, flocking and congesting in cities ; the
gathering up of great fortunes by a few and the empowerment
of the many: great sins and great crimes among us and great
wars all around us.
Here are the beginnings of great inventions and discoveries
that future generations must bring to perfection: The flying
machine, that she may become a controllable thing and shall work
a revolution in travel, traffic and warfare: the infant electricity,
that he may entirely supplant the hoary giant steam : the X-rays
that they may turn all manner of hidden and closeted things to
public gaze.
And here are great reforms that imperfect man could hope to
see the present centur)- establish throughout the land : That law
should become so perfect and powerful that no man could commit
any act that would work his neighbor any hurt or sufl'ering; that
all our people could be brought to see and carry out the new com-
mandment, "Thou shalt love thy neighbor as thyself"; that gov-
ernment could become so complete that the people's will could
always be carried into eflFect and that rottenness in politics might
be forever blotted out ; that the East and the West and all sections
could be reconciled and that the laws could bie passed adjustable
to all : and that the unbalancing flow of wealth, should cease and
slacken its curren into the vault of the millionaire; and, in tlu'
name of heaven, that all else that there is in the darkness of
the future : — that all else that may be done for the betterment of
man, that we cannot even see or imagine, might be brought about
by some miraculous power in this dawning twentieth century.
These are some of the things over which the next century on our
coimtry must puzzle its brains and bring about, and my lieart
swells with gladness, when I dare to think that perhaps the half
of my life for my country, may yet be in the future.
My much respected people, there is no lamp by which we can
see very far into the future. P.ut we know that the future in
our countr)' will have its problems just as the past has had. We
and our children and our children's children nnist solve them.
Let it be so, Great Heaven, that no matter what the issue, we
will have the courage, the patriotism to act worthy of our sires
246 Godshalk Family History.
and worthy of our country's honor and great name in any age or
cause. When I look into the face of the American youth my
heart prompts me to say, "Young boy, what is tliere wrapped up
in the twelve years of your flesh that enclose your soul — what is
there for your country? You may be a mighty mechanic some
day, will you be a mighty citizen also? You may invent and
improve great practical machines and discover great facts of
science, will you help to improve our politics till we have a per-
fect system of law and discover how to keep poison out of our
government? Boys of to-day, beyond all doubt, you are grow-
ing into a race of mighty men and that you must do mighty works
for your country before you reach the age of fifty years. God
grant that you may be able to do those things that the present
generation is unable to do.
And even ye infants, whose tongues know no language now but
meaning less babble. Your most intelligent thought to-day is
expressed by a senseless coo. Before sense shall come into your
heads and much knowledge, the twentieth century will be well on
in its path. What is God designing you to do for your country
when you reach the age of twenty-one? One thing we know,
our country's future is in your hands and you are in the hands
of God.
My valued and respected fellow citizens : 1 have very little
more to say to you. You have born with patienec, my talk,
which has become long and tiresome and I thank you earnestly.
But in parting with you, in this talk and reasoning together let
me call again to your minds, the lessons that this day teaches.
We have seen to-day some of the terrible results of a nation's
political follies. We have seen peace broken and the life of our
nation endangered because of these follies. We have seen their
result — the most terrible war of all history. What is Peace? A
nation's reward for obedience to laws, divine as well as human.
What is broken peace, what is war? The punishment of a na-
tion for its follies ; the bloody baptism ; the awful purgation,
necessary to cleanse a people from political sin.
And now to the audience at large I have done. But I have
somewhat yet to say to the soldier. Our honored veterans, you
Godshalk Family History. 247
are the central attraction in this day's exercises. It is in com-
memoration of your deeds, that this day is observed. Your
deeds have made this a great national holiday and you will find
a little pride perhaps in knowing that all over this land to-day
a million tongues and a million pens will speak your praise. In
ever center of our country where the fire of Patriotism burns,
there your name will be spoken. In the little obscure hamlet by
the beautiful hill-side, it will be spoken there. In the towns, full
of business and industry — it will be spoken there. In the grand
and embusied metropoles of our land, enriched with the mines
and the marts of w'ide acres and musical with the hum of a thou-
sand industries and the eloquent clamor of the printing press —
it Avill be spoken there.
To-day soldiers, you are with us in this celebration, but the
time must come when this day will be celebrated only by those
who never took part in the events that have made the day his-
toric ; by those indeed who drew no earthly breath when war was
upon us.
When our children and our children's children celebrate this
day in the future, they cannot boast like us, that they held the
hands, looked into the eyes, and heard the speech of the warriors
who fought this war. Yea, and how fast that day is coming!
Even now, those who are left are more easily counted than the
vacant places of those who since the war have gone. What in-
teresting characters will be those few^ soldiers who arc left when
the babies of to-day have grown to years of understanding. Yes,
this day too, like the Fourth of July and the birthday of Wash-
ington must be celebrated wholly by those who never knew battle,
for when the sickle of time shall have finished thinning you out,
unlike the sword of battle, that always left some survivors, not
one will be left of all your countless army. And in those days of
the future, when Memorial Day is celebrated and the orator tells
with a fiery tone such of the deeds and doings of the soldier the
children in that celebration cannot turn their eyes upon the gray-
haired and weathered uniformed and eciuipped defenders of
their country, before they drew their breath as we can do now.
They must simply listen and with wide open eyes wonder what
248 Godsholk Family History.
manner of men they were. Actual soldiers to them will be as
strange as would the soldiers of the Revolutionary War be to us
if they stood up among us now.
Harken ye people and all who stand by ! Look at the honored
and aged forms among you : see in their faces the records of
battles and of long weary marches : hold their nervous hands with
proper care : count the days that they may yet be among you and
think how few and thus how precious each day is : and if it falls
to your lot to lay them away in the lap of mother earth to mould-
er to dust, do it with double care and reverence.
Soldiers you are an honorable race. You are connected with
the growth of our government closer than any other profession
of men. Soldiers of the sea came with Columbus when he dis-
covered our country four hundred years ago ; soldiers entered
the American wild woods and opened them up to civilization :
soldiers brought the Indians into subjection: soldiers from 1775
to 1783 shattered the tyranny of England over us and set us on
our feet as a new nation: soldiers in 1812 asserted our rights
upon the seas: soldiers in 1848 drove Mexico out of our domain :
and soldiers from 1861 to 1865 broke the shackles of our nation's
blackest political sin — slavery ; blasted the traitorous attempt to
break our nation asunder and at the infinite price of human
blood fixed and defined the limits of our constitution and set be-
fore us new ideals of civil and political rights.
Soldiers, you have been our founders, our defenders and our
donors. You founded our country, you defended our country
and you donated it over to us. Trust us, we promise here and
pledge ourselves to be the ever glad and zealous guardians of
your rich donations and as one by one you withdraw from this
earth, know that your rich gift is left in the hands of those
who will undergo and fight again the fight to save their country
if the despoiling hand of war must be the test.
But soldiers, what must be your feelings as I humbly rehearse
the deeds of your lives ? The past comes up before you : you
forget your age and are back to 1861 again. You think of your
battlefields and the enemy you have conquered. Oh, what a tur-
moil of strife and striving wells up within you as you contemplate
Godshalk Family History. 249
the moment and the meaning of this solemn celebration ! A cen-
tury and a quarter, the full span of a nation's life, looms up
before you ! Six or more generations of American history preg-
nant with the deeds and decisions of our fathers and forefathers
are opened up to your eyes and you read from its pages : the dead
of battles, a nation's heroes stand up before you now and speak
to you with a million tongues in a strange language, that we do
day among the graves of Gettysburg. You speak to the dead
and they speak to you. You are with your comrades now on the
field where you fought. You are with your enemy on that field,
and you take him by the hand while your heart says a thousand
times that you have forgiven him. All is past and you know it.
It is a sweet and holy memory for your mind to dwell upon but
you would not go through it again for ten thousand worlds.
Some day you can talk it all over; some day you will sit side by
side — you and your rebel brother whom you killed, and without
guns, without uniform, without the regalia of war, but clothed
in glory infinite with the Father you will sit and talk together of
these differences that bathed your hands in one another's blood
a? the evils and trifles of a world that is past and gone forever.
My noble veterans this is a day of the dead. This day the
dead speak to us. Their voice is so plaintive that we answer
only by the moistened eye : their speech is so noble that we reply
by the beautiful language of flowers : their sentiment is so pa-
triotic that we respond in the magniloquent expression of bunt-
ing and flags. We hear and heed this voice and so do you : but
to you it comes with a ten-fold meaning and force.
The dead soldiers, they speak to us. What shall we say to
them? To the numberless and nameless, the rank and file of
the Union army, we can say, ".sleep on'' and may all eternity to
you be peaceful and blessed. Whether you fell upon the raging
field of battle or died at your own fireside you are now all quiet-
ly resting in that silent, breathless and pulseless chamber, hewn
out of the lap of mother earth through which no sound nor sense
ever will disturb your slumber. We can only thank you and be
silent. "Sleep on."
To the generals we say, "Well done." As you commanded
250 Godshalk Family History.
nrmics of soldiers then so the memory of your valor commands
the adoration and respect of great armies of peaceful citizens
now. But to praise him, the heart and soul of the prodigious
project, words fail. Lincoln, on whose shoulders was the entire
weight, what can we say of him? Words are short and power-
less to express our feeling. Yet he will not be unpraised this
day; nay, nay for millions of blacks and millions of whites this
day join in his praise. In this he was honored more than any
other American, for no American heretofore was the object of
the praise of two great types of humanity. The best we can say
of him is that when the dastardly bullet cut his life string it
freed him from earth and earthly toil and sent Abraham Lincoln,
the defender of the nation, home to live in glory with Washing-
ton, the founder of the nation.
But, soldiers your ranks are thinning and those who yet are
with us are turning hoary with age. You are going down to a
battle now from which none ever return. Xay, nay, through all
time and all the cycles of revolving years not one of all the count-
less millions that have gone down to this battle has ever returned
to tell the fate. And yet it is a silent battle — no booming can-
non, no rattling infantry, no shouting commander, no proud wav-
ing flags, nay, even no blood. And yet, not one escapes. Ah, all
the noise and all the tumult are hushed and swallowed up in the
certainty and the awfulness of death. Yet do not grieve: it is
the way of all flesh. But there is a sadness about it all that we
cannot bear. An honorable race is disappearing from our land.
Soldiers, many of you are fathers, but your sons are not soldiers.
Soldiers are not born out of a mother's womb : they are born of
battle. You have helped to multiply the earth but you cannot
multiply soldiers. Nay, nay, we must submit: your race is dying
out and all your efforts, while they will continue your name and
prolong your honor, cannot continue your race as soldiers. Sol-
diers are born of war and not of woman.
But soldiers, as you go down to this battle, know that while we
cannot keep your bodies safe and that they must go back to their
parent earth, we can preserve your memory and your honor and
this we will do till the end of our days. The future children of
Godshalk Family History. 251
this earth and those who never knew your race, will drink in
with admiration and awe the story of your Hves and labors : and
when future generations think of you as the grand central pillar
in the infant fabric of what is now our mighty Republic, on
whose shoulders was the entire weight in 1861, the honor of
your name and the glory of your works will grow greater and
greater while the years are thickening over your graves and the
American people are m.ultiplying. And we will tell to those
who shall follow us if God will lengthen out our lives, of the
valor that we have heard from your own lips. We will perpet-
uate your names and emulate your deeds. The pride of our flag,
the dignity of our nation are yours. You were the strong of the
land ; you were the giants of your day. Nothing on earth could
subdue you ; no force could quell nor conquer. You were great
— you were very great. You vanquished those who, except your-
selves formed the greatest army of the earth at that time. You
were great so far as man can be great ; but now like the meekest
of children, you are going down before the power of One who is
greater. God, Oh God, Thou alone — yea even only Thou, art
great! H. Frank EsiilEman.
May 30, 1902.
THE RISE, GROWTH AND NATURE OF CONSTITU-
TIONAL LIBERTY.
Liberty is an inalienable estate, cast upon man by his Creator.
Liberty is the gift of God, just as life is the gift of God. Liberty,
therefore, is man's natural right and condition. In its grandeur
and blessedness, as one of the Almighty's endowments, it stands
next to life itself. When, oljedient to Jehovah's command, chaos
first took worldly form, and God said "Let there be light," he
also said "Let there be liberty." In the golden morning of crea-
tion, amid the beautiful bowers — the enchanting paradise of
Eden, God gave man liberty, as his right, to do everything he
micrht desire, except evil. He gave it in these words: "Of every
tree in the garden thou mayest freely eat ; but of the tree of the
252 Ciodshalk Family History.
knowledge of good and evil, thou shall not eat of it." Here,
therefore is the law of liberty — the endowment of liberty upon
man, from the foundation of the world thousands of years older
than the ten commandments. The benign Creator, in Holy Eden,
looks upon man whom he has created, and sees his needs. En-
vironed in all the perfect glory and beauty of His creation, be-
fore sin had smitten it, he beholds the creature, made in his own
image. First of all in his eyes, is the life of the creature he has
made, and before he rests on the seventh day, he lays down to
man the law of self preservation, and tells him that all created
things are food to sustain him. And the first word he gives to
man, after the rest of the seventh day, is the law of his liberty,
which I have stated. Thus life and liberty were the first and
greatest endowments, the Almighty gave to his race. God knew
these to be the most important needs of human existence. He
considered that man needed liberty even more than he needed
woman. He gave to man the law of liberty before he gave him
woman. I think the Almighty did very wisely in this, because
had woman been present before the Lord gave the law of liberty
to man, she would have tried to persuade God not to do it. Even
as it is she has deprived man of a great deal of the liberty, which
God gave to him.
Ten thousand years, perhaps, or more, sweep on and God again
proclaims to the earth, the law of liberty. Pronouncing unto
Moses, the law for the chosen people, touching personal liberty,
in the 21st chapter of Exodus. He says, "He that stealeth a man
and selleth him or if he be found in his hands, shall surely be
put to death." Behold, the violation of man's liberty, punishable
by death, by God's own command. And in the 25th chapter of
Leviticus, the Almighty encourages Israel in His promise of
liberty to that people, and says, "When ye come into the land
which I give you — ye shall cause the trumpet of the jubilee to
sound — and proclaim liberty throughout all the land and unto all
the inhabitants thereof." Such are the precepts, the promises
and the guarantees of liberty to the world from its Lord and
Creator.
But precepts of liberty alone, are not enough for the Lord of
Godshalk Family History. 253
the earth, who is God of liberty as well as God of life. By the
grandest example that humanity ever beheld or ever shall be-
hold. He teaches the oppressed everywhere, both individuals
and nations, to strike off their bondage. He himself leads a peo-
ple to liberty. We are told in the 3rd chapter of Exodus, how
the Lord appeared in the burning bush in the midst of Mount
Horeb and said to Moses, "I have surely seen the affliction of
my people which are in Egypt — and I am come down to deliver
them out of the hand of the Egyptian — and to bring them up into
a land flowing with milk and honey." So grand is the promised
Jewish liberty, in the sight of the all powerful God that, to estab-
lish it in his people, and to establish his people in it, he confounds
the law of nature, the elements and the chemistry of created
matter. How awful were the disturbances He wrought, how
dreadful the visitations he laid upon Pharoah, so that the liberty
of Israel might be established. By the rod of Aaron He turns
the sacred Nile river into blood. He sends in succession the
plague of frogs, lice, flies, murrain, boils, hail, locusts, three days'
darkness and the death of the first born of Egypt. He guards
the new nation on their march to liberty, shielding them with
pillars of cloud and of fire. He separates the waters of the sea
before their advancing columns, for them to pass on and through
and floods the returning waters upon, drowning their pursuinj^
oppressors. He overlooks most of their sins, while striving for
— wandering through the desert in search of liberty. He sus-
tains them by quails and manna for food, as they wander over
the desert sands. And finally in awful, august presence, He ap-
pears amid thunder and lightning, and the smothering smoke on
the quaking top of Sinai, in a brilliance brighter than the sun, and
says, "I am the Lord thy God, which have brought thee out of
the land of Egypt, and out of the house of bondage." And then
and there he lays down to them His laws and commands, chief
and greatest of which are the ten commandments. Thus we arc
told in the 20th chapter of Exodus.
Neither has God left us ignorant of how excellent liberty is in
his sight. Not more than eighteen centuries ago, after the estab-
lishment of the gospel and the Christian Era, he causes the inspir-
254 Godshalk family History.
ed James in the ist chapter of his epistle to say, "Whoso looketh
into the perfect hivv of Hberty and continueth therein shall be
blessed in his deed." Thus does the father of all created things
declare to us that liberty is a perfect law, and that whosoever
enjoys its full and free operation will enjoy perfect peace, be-
cause obedience to a perfect law will establish a perfect relation
between the subject and the Author of that law. Woe to the
man that tramples upon liberty — upon this perfect law of the
Creator. So, too, in the 8th chapter of the Gospel of St. John,
the Savior himself, proclaims to the world the excellence of
freedom — of liberty — as follows: "Ye shall know the truth, and
the truth shall make you free." The truth shall give you liberty —
liberty, gracious gift to our race — liberty, spark divine, twin to
the promethean spark of life itself — liberty and life, twin sparks
divine, shed forth from the greater, grander light, in heaven,
vvhence they came.
Divine precept, divine command, divine example, declare that
liberty is born in heaven, and by divine decree is made the undi-
vorcible heritage of every reasonable earthly creature.
One can scarcely believe that an estate so beautiful, so right-
eous, so just as liberty, given by the great benevolent God himself
to mankind, should ever be denied to man by the despots of his
race. We are prone to think that even the crudest tyrants of
the earth would respect this providential inheritance of the
human family, as too sacred to interfere with, or take away from
its owners. Yet 'tis not so. Through long, dreary centuries,
liberty was crushed out of the human family, by the ruling kings
and lords; and the world rolled on through almost endless ages,
in military, in civil and in ecclesiastical slavery.
But immutable justice is coeval with creation, is everlasting
and ever active and finally must prevail. "Truth crushed to
earth shall rise again," sing the philosopher poets, in their verses.
And history adds her testimony to the truth of liberty at last has
gained the struggle — victorious after twenty centuries of warfare
before the light of the Gospel, and eighteen centuries, since and
with that light.
Nothing else, except the story of the cross — the history of the
Godshalk Family History. 255
Christian religion — in all the annals of humanity, is so eloquent
as the long struggle of human liberty, establishing its place among
men, and finally triumphantly enthroning itself, in the constitu-
tions of all the great and enlightened governments of our world.
We cannot within the compass of these remarks, study the
growth of liberty throughout the world, but as English liberty is
the greatest and most representative example of liberty every-
where triumphant over chains, and as we Americans are the heirs
of English liberty let us turn our eyes back upon the rugged path-
way of its ascendency.
Before the time of Alfred, England was barbarian. He estab-
lished, however a great system of justice, among the inhabitants
of the realm. But the Normans, later, set all his work at naught,
and from the date of their accession, throughout the world the
tyranny of feudalism held sway. Warriors and lords fought and
plundered the people ; kings and princes enslaved them ; and
popes, and cardinals and priests held them in ignorance and be-
witched them into superstitition. Then, suddenly, like the first
livid flashes of lightning before the thunder peal, came the firs^
clear bold assertion of the common people's liberties at Runny-
mede, June 15, 121 5.
King John, of England, had been a tyrant. He and his prin-
cess, reduced nobles and commoners alike to serfdom. This in-
stigated the barons to assemble and draw up a charter of rights,
containing sixty-three articles. King John was absent at the
time, in France, in unholy collusion with the French king. On
his return, his determined subjects, sword in hand, met their king
in council at Runnymede, to force him to sign their charter. He
refused. The Earl of Pembroke presided over the determined
barons and commoners. They essayed to force the king. He
saw how dismally he was deserted, and signed, the Magna carta.
And thus, in the midst of a forest of bristling steel— surrounded
by the swords and spears of England — was laid the first firm
foundation of the world's constitutional liberty.
Of the magna carta, that wonderful first triumph of liberty
within a government, the noble Blackstone says: "It confirmed
many liberties of the church, and redressed many grievances in-
256 Godshalk Family History.
cident to feudal tenure ; care was also taken the rein to protect the
subject against the oppressions, then frequently arising from un-
reasonable amercements, from tyrannical use of the prerogative
of purveyance and presumption. It established testamentary
power ; and lastly it protected every individual of the nation, in
the enjoyment of his life, his liberty and his property, unless
decreed to be forfeited by the judgment of his peers or the law
of the land. "This last named protection is part of the famous
29th chapter of the magna carta or great charter, and declared
it to be law that life, liberty and property are inalienable rights
of man, given to him by his God, and that no human law dare
interfere with them except on account of crime committed or
for other lawful cause, and even then, only after fair trial, not
by kings or princes but by the man's own neighbors.
King John died the year after signing the magna carta, and his
son, Henry III, only eight years old, succeeded him as king. "The
Earl of Pembroke." says Ridpath, the historian, "managed the
kingdom and had the wisdom during his administration to con-
firm the articles of the magna carta. "The Earl of Pembroke was
protector of England while King Henry III Avas a youth, and he
caused the magna carta, not only to be confirmed, as the law of
the land, but also to be expounded liberally by the judges in favor
of the citizens, requiring that its provisions reach out to include
every cause, until it folded within its benevolent arms, the case
of every citizen, and became the first great written constitution
of the kingdom of England, and its dependencies — a mighty bul-
wark of English liberty, which no king or tyrant has ever since
been able to weaken. In this the Earl of Pembroke bore a rela-
tion to his nation similar to that the great John Marshal did to
our nation and our constitution. Like Pembroke ; he too, ex-
pounded our constitution so as to give it strength and vigor, and
made it mighty fundamental laAv, against which presidents, gov-
ernors, states, legislatures, rebellions, tyrants, all should be power-
less. In both cases, these great instruments of government, en-
acted nearly six centuries apart were meant to be the supreme
law of the land, and in both cases, their great expounders and
protectors, made them so indeed.
Godshalk Family History. 257
But liberty's fight against the tyranny of kings, was not yet
done. So that the magna carta should never be disputed as the
law of the land, in 1297, the 25th year of King Edward I, it was
solemnly enacted by Parliament that the magna carta shall be
allowed and taken as the common law of the land. The next
great step was the petition of rights in 1643, in the third year of
Charles I, which was a parliamentary declaration of the liberties
of the people, assented to by the king. It provided that "No per-
son shall be imprisoned or detained, without cause shown, to
which he may make answer according to law." This was follow-
ed by the first habeas corpus act in the i6th year of Charles I,
which provides. That if any person be restrained of his liberty,
by order or decree of any legal court, or by command of the
king's majesty in person, he shall upon demand of his counsel
have a writ of habeas corpus, to bring his body before the court
of king's bench, or of common pleas, who shall determine
whether the cause of his commitment be just and thereupon do
as to justice shall appertain." And this glorious work was
crowned by another noble act, in the 31st year of Charles II, in
which the method of obtaining the benefit of the writ of the
habeas corpus act is made simplicity itself. And finally, our
English ancestors being thus crowned with the precious crown
of his liberties, is placed upon the throne of his rights, by the
memorable bill of rights, delivered by the lords and commons to
the prince and princess of Orange, February 13,1688, and after-
wards enacted in Parliament, when they became king and queen,
which declaration concludes, says Blackstone, in these remark-
able words: "And they do claim, demand and insist upon all
and singular the premises as their undoubted rights and liberties."
Living as we do, under the beneficent laws of the United States
we cannot appreciate what long steps and strides, in the march of
English liberty, the acts which I have mentioned, were. That,
we can only appreciate when we remember that in the five hun-
dred years, from King John in 1200 to William and Mary of
Orange, in nearly 1700, the people rose from slavery and the un-
bridled oppression of kings, to freemen, whose rulers were bound
to respect and protect, the lives and the liberties with which God,
258 Godslialk Family History.
on the dawn of creation, endowed the creature, made in his own
glorious image.
When America was born as a nation, we fell heir to the Eng-
lish liberties. But to them we have added many noble chapters.
We refused to believe that rulers are born, and asserted and fixed
in our constitutions the truths that rightful rulers can only be
chosen by the people. We denied that there is a divine right in
kings to govern and asserted that all government must be of, for
and by the people themselves. These great truths we embodied
in the immortal Declaration of Indej^endence and solemnly adopt-
ed it. This conception of a people's liberty we then solemnly
enacted in the noble constitution of the United States of America
which provides and recognizes that all ultimate power is reserved
in the people. This constitution the immortal Gladstone has de-
clared to be the most wonderful piece of work, ever struck off
in a given time, by the brain and purpose of man. Wc lived on
under the constitution for seventy years, as a nation, and then
found four million slaves within our borders. The scales fell
from our eyes and we saw that what God meant for us he meant
for them also ; and in four and one-half years' awful conflict we
freed them, throwing on the sacrifice, the lives of one million
whites for the liberty of four million black — the life of one white
for the liberty of four black. And, finally, looking toward the
east one fair morning only five and one-half years ago, we saw
on the beautiful, glorious sunrise flaming and gilding the sky, a
darkening cloud — a storm of raging winds, and in it we heard
faint cries of anguish. It was Cuba in her struggle. The Amer-
ican arms went down to the sea in ships, American liberty was
aglow, was aflame in every breast, in our land ; the continent
could not contain it all. It wafted abroad and its incense filled
the air of the Atlantic and its islands and Cuba was free. Yea,
the air of the entire earth was laden with the American spirit,
and the Spanish oppressor's island possessions everywhere threw
off the yoke. Thus, in the quiet evening and close of the nine-
teenth century, splendid America, in celebration of the conclu-
sion of the first hundred years of life and labor and love, ful-
filled the injunction, spoken to Israel, nearly forty centuries ago,
Godshalk Family History. 259
but meant for us, as well as for them. "Proclaim liberty through-
out the land, and into all the inhabitants thereof."
When we think of the origin of liberty, coming from the Au-
thor of life and light Himself ; when we think of its centuries of
struggle, through blood and battle, for establishment among men
— how precious, how noble, how goodly a thing it is ! No wonder
all lands of the world have painted the emblems of their liberty
and nationality on iron, on wood and on stone; have stamped
them on their arms and their coins and have woven them in
colors blending with the heavens into beauteous flags, waving in
glad, graceful speech to the morning sunrise, their purple and
gold, their yellow and green, their red, white and blue. No won-
der thousands of streamers are streaking all lands and all seas,
fluttering in glad shouts and huzzas, the triumphs of their na-
tions — eloquent tongues of colors, living in the very air. No
wonder national songs abound, wdiose sentiment and martial mel-
ody drive millions to deeds of valor, noble daring and death. No
wonder that when a nation falls and its liberty is lost their songs
are swallowed up in grief and mourning. No wonder the singers
of Israel said "How shall we sing the Lord's song in a strange
land?" as they sat by the rivers of Babylon and we wept, in cap-
tivity, when they remembered, as it is pictured in the Psalms of
David.
Every great principle is precious, first because it is a principle.
But when that principle is opposed and threatened with destruc-
tion and bloody warfare must be waged to maintain it, it becomes
doubly hallowed and lovely. And when the principle is one in
which the fate and happiness of thousands of mortals, or of
nations or may be the dearest hope of the world is wrapped up,
it is almost as sacred as Holy Writ itself. The triumph of such
a principle over wrong and evil force, is well an occasion which
all peoples may celebrate, and over which the entire world may
jubilate. And such an occasion indeed is the Gibralter establish-
ment in our modern day of the liberty of nations, as nations and
of their citizens as the children of nations. Hail, hail, constitu-
tional liberty, baptized in the blood and tears of war, triumphant
at the price of numberless human lives — the sacrifices of forty
26o Godshalk Family History.
centuries — thou art precious, esteemed on earth and in heaven,
next to human salvation, man's noblest heritage.
Liberty therefore, is imbedded to-day in the constitution of
every civilized state. It is justly regarded as the most perfect
child born after grievous travail out of the womb of ages. It is
the crowning governmental glory of the i8th and 19th centuries.
In the modern world it stands imperial, unequalled — unrivalled
by any other human achievement in grace, in glory and in power.
The nature of liberty is as interesting as its origin and history
are inspiring.
First. Liberty is of two kinds — political liberty and civil lib-
erty. Political liberty consists in a free and undisturbed partici-
pation in the formation, maintenance and regulation of govern-
ment. This liberty in reality exists only in republics — only in
those governments in which the people make and unmake their
rulers and their laws. Those who exercise this liberty govern
themselves and those who refuse to exercise it, are governed by
others. Ah, let every citizen zealously work to keep our govern-
ment vigorous and pure. Our people's devotion to their country,
while we rightfully laud it to the skies, is by no means all that it
should be. Tbe administration of our government has many
weak and dangerous spots. In every section of our land, and
to an alarming extent right here in our own Lancaster county,
there are hundreds of excellent, law abiding conscientious Chris-
tian citizens who refuse to exercise their power, their voice and
vote in directing our government's concerns. I respect the in-
dividual opinions of every one ; I have a deep and earnest regard
for the religious notions of all. But I am constrained to say that,
taking the most liberal view, I cannot excuse, you cannot excuse,
the claim of good government cannot excuse, and the Lord of
nations cannot and will not excuse any one from taking his part
— his whole part in his government, for the question of maintain-
ing a government is coextensive with our lives and individual
responsibility cannot be shaken from the shoulders of anyone.
Those who from religious reasons refuse to vote, in our county,
justify it by saying, that government is a form of organized re-
sistance, and that the Holy Writ commands us to resist not ; and
Godshalk Family History. 261
further, that they are bound by the moral law and obey the courts
of their own consciences and need not the mandates of the muni-
cipal law to keep in duty's path — that for them government is
unnecessary. Very true indeed ; and would that all our citizens
were as law abiding as they are. But they are not practical. They
forget that the problem is not that of controlling a mass of saints
but a mass of people with scoundrels and rascals among them.
The conditions are here and must be met. They say, "If all peo-
ple were Christians there would be no need of government at
all." We answer them and say that all people are not Christians
and not even moral and conscientious, and that thousands and
thousands must be controlled by force and fear until the mighty
church shall grow universal and gather in the entire human race.
We answer them again and say that the strongest earthly protect-
or of the church is the government, which guarantees to all men
the freedom of their own consciences and the right to worship in
peace. We answer them again and say that the withdrawal of
so large a number of our good conscientious Christian citizens
from government is the .sadder misfortune from the very fact
that they are moral and conscientious, and from the correct habits
of their thinking are most likely to be right on the questions of
government. And we answer them finally and say, that their
withdrawal gives rogues and rascals so much greater power, and
puts the government to that extent into the hands of those whose
consciences may be more easily weaned aside from rectitude.
But I know that my talk will be futile. Nothing but the awful
example and object lesson of the government being swept aside
and a few days' reign of anarchy over the land will ever convince
the conscientious non-voting citizens of the force of my humble
plea.
Civil liberty is the natural liberty of man, so far restrained by
human laws, as is necessary for the good of society, says Black-
stone. That is, civil liberty is doing whatever I choose to do,
and going wherever I choose to go without interference with
the natural and prescibed rights of others — of society. Personal
liberty, says Blackstone, consists in the free power of locomotion
without illegal restraint or banishment.
262 Godshalk Family History.
Secondly. Liberty is not license. License unrestrained would
make every man insecure against the encroachments of others,
and the result would be anarchy. In the exercise of my liberty,
I must regard both myself and you. or the liberty of the whole
will fail.
Thirdly. Liberty is the result of solemn compact between the
citizen and the government. In the truly civilized and enlight-
ened nation, a tacit contract exists between each individual citi-
zen and state at large, by which the citizen guarantees to the state
and the state to the citizen the protection, the services and the sup-
port which each must have from the other. This is known as
the original contract of society. So it is in our own great nation.
Our nation, and every state and territory within American
jurisdiction, guarantees the liberty of every citizen, humble or
great. The liberty thus guaranteed to us, as I have just shown,
and now repeat for the purpose of emphasis, is not as given to us
out of the government in magnanimity. Nay, each citizen buys
his liberty, and he pays for it. It is not charitably donated to
him ; it is founded upon contract between him and his govern-
ment. It is not a matter of love ; it is a matter of govermental
business. The payments which the citizen makes to his govern-
ment for the protection of his liberty, are these : He pays his
taxes : school, highway, county, state and internal revenue. The
state takes his money. It is in honor bound to give him some-
thing for it. The citizen responds to the call, and submits to
the draft, for soldiers to defend the government's institutions.
That government owes him a return for this. The citizen obeys
all the laws and regulations enacted for the general welfare
though they may restrict his movements, his business and his
actions. For this he has a right to demand that his liberty and
movements, in an honest pursuit in life, shall be respected and
be free from annoyance, by any one or any agency, either great
or small. But to be entitled to these blessings, the citizen, must,
at all times, perform the full measure of his duty to his govern-
ment. The price of a nation's liberty and manhood, it is said,
is "eternal vigilence"; but the price of an individual's liberty, is
eternal duty to his government.
Godshalk Family History. 263
President Roosevelt, in his annual message to Congress, De-
cember/, 1903, speaking on the rights which organized labor and
corporate capital must accord to each other and what the govern-
ment demands of and guarantees to them both, puts the duties
which people and government owe to each other, in this splendid
declaration.
"Every man must be guaranteed his liberty, and his right to do
a? he likes with his property or his labor, so long as he does not
infringe the rights of others. No man is above the law, and no
man below it ; nor do we ask man's permission when we require
him to obey it. Obedience to the law is demanded as a right ; not
asked as a favor."
Such then, is the nature of a citizen's liberty under an enlight-
ened government. Citizen and government each have rights and
each may compel the other to the performance of its part of the
contract. Each is a strong and wonderful party. The citizen
is strong, because he can command the entire power and majesty
of the government in a righteous cause ; and the government is
strong, because it can call upon the entire collective citizen body
to add sanction to its decrees. This great contract of state — of
society, is also the foundation of patriotism. It is the knowledge
within us that the government is bound to us and we to it ; which
makes us thrill with emotion when we gaze on our country's em-
blem — its flag. It is the feeling that my brother citizen is a part
of the great government which protects me, that makes me boil
with rage, when a foreigner would do him violence.
And now, what are the great blessings of liberty, thus guaran-
teed to citizens, by this contract with their state? They are
these :
(i.) The humblest citizen never need beg for his liberties;
but may demand them.
Thank God, the liberties of the American people are not an
estate which they must beg or plead for. They need not humbly
pray for them, nor petition any man nor power, nor potentate to
grant them their liberties. They belong to us as of right. It is
not by the grace nor favor of any judge, nor the wisdom of any
264 GodsUalk Family History.
legislature, nor yet the dignity of any executive that we claim our
liberties. Liberty is the gift of God, recognized in our constitu-
tions. Liberty is man's dignity ; and except for his wrong deeds,
no human machinery can take it from him. Such is the genuis
of our state and national constitutions and the spirit of our laws,
that under them, no tyrannical power, ever known upon this
earth, can shake or molest the American citizen's liberty.
Since our liberties and our rights under our government, are
not gifts merely, which the government may give or refuse to us.
according to caprice; but are eternal endowments to which we
are entitled by the will of the Almighty, and by the solemn poli-
tical contract, binding our government and us alike to reciprocal
relations, I repeat, we need not beg for our liberties, but may
demand them. We need not bring bribes to any official, nor pre-
sent offerings upon any altar, to gain a hearing upon our griev-
ances as did the ancients to appease the gods, and make them
hear with favor; but it is our right to walk erect, conscious of
being a man clad in "constitutional liberty" defying encroach-
ment upon our rights.
What a pitiable and grovelling spectacle then, is he that sub-
mits in despicable fear, to imposition ! How unworthy the man,
who trembles under the stroke of the oppressor, bereft of all con-
fidence, and belief in his own eternal rights, and the ample means
provided, by his government, whereby to protect himself. He
is devoid of every sense of the dignity of his citizenship.
When a man's liberty is abridged or threatened, he has no
right to crawl trembling into a court of justice ; it is his duty to
march there, erect and boldly. He does not get there to beg;
he enters to demand. It is not manly in him to be awed by the
judge, and jury, the officers nor any other of the court environ-
ments. It is not the place for sickening sentiment ; it is the form
provided for the dignified adjustment of rights and duties. If
one is guilty he should take the judgment of the just like a phil-
osopher; and if he, on the other hand has triumphed in the issue,
unseemingly exultance should be farthest from his mind. How
pitable and how abject is the citizen who has no faith or belief in
Godshalk Family History. 26s
his rights ! How disgusting is he who crawls in cringing servility
to the feet of the oppressor, when he should glare in righteous in-
dignation, into his face.
How anarchial and yet how petty is the conduct of the power-
ful citizen, who scorns the weaker man because he is weak ! The
weak and humble citizen with a righteous cause, in court, is a
giant compared to the mighty influential and powerful antagonist
without merit in his case ! Who dare demand that, because he is
mighty, that the humble and weak citizen who has litigated against
him, should be thrown out of court? Thrown out of court?
Grant me that I have jurisdiction, and no power on earth can
throw me out of court. It is my court. I do not beg to be heard
in it. I demand it. I owe no tribute to the judge, no thanks to
the jury, and no obesiance to my antagonist. The right to be
there, I have paid for, in observing my contract with the state.
My right to litigate is rock ribbed in the constitutions of my state
and nation. Nor can the legislature nor the governor, nor the
congress, nor the president, nor all the courts take it away from
me. So long as the American Constitution is the ''supreme law
of the land," no machinery, no provision can be set up, under that
constitution to interefere, without just cause, with my liberty, nor
deny to me full and free admission to the courts of the land,
there to demand, if I am held in restraint unlawfully, against my
will, to be set at liberty, there to demand judgment and payment
in damages against him, who deprived me, of my liberty by even
so much as laying hands upon me, and restraining me one mo-
ment.
Only the people themselves — my fellow citizens and I alone
can change the present sacred guaranties of liberty, by amending
the constitution of the state and nation. Why then, should I
grovel and quail before the arrogance of the man who will dare
to say my righteous case shall be thrown out of court? Why
shall I come slinking and shrinking in like a delinquent, giving the
impression that, instead of coming to demand my rights and
liberties, I am a criminal, conscious of guiltiness. I repeat that,
such a citizen has not the faintest notion of the dignity of his
citizenship. He acts like an exile, or even an outlaw, without
266 Godshalk Family History.
rights. God never intended that, nor did his state ever expect it
of him.
Such are the shield and buckler of the liberty with which my
government's constitutions have clothed me. Glorious power!
Noble investiture I Cloak of political manhood ! Our inalienable,
ever since the birth of America, greatest and mightiest example,
of government by the people ! Ivil)erty thus is not an idle word,
to be shouted upon gala holidays. It is an estate of right, in
each citizen — active, powerful, indefeasible, in every American,
humble or great alike.
Secondly. Since my liberties are guaranteed b\' my contract
with the State, so are the liberties of every other citizen. As
they may not harm me ; neither may 1 hurt them. Since the in-
fluential and mighty dare not impose on me, because 1 am weaker
than he; neither dare 1 impose on any one weaker than I am,
because he is weaker than I. I must respect the liberties and
rights of the humbles and poorest citizen in the land — yes the
strongest must respect the weakest.
As sacred as is this principle, it was most sadly violated
throughout our land during the year 1902 and the early part of
1903. Those who had labor to sell not only refused to sell it
but they refused to allow their fellowmen to sell their labor and
find employment. Only when one stops to contemplate that
sorry situation does he realize how despecate the evil was. The
liberty of our countrymen was denied most astutely.
I do not regard the greatest evil that the country suffered dur-
ing the prolonged strike, to have been the loss of coal, the suf-
fering of the people, the destruction of property, the bloodshed
that ensued — nay, not any of these, nor yet all combined. The
greatest loss, and the greatest and gravest danger the country
suffered was that the great principle of a man's liberty to do as
he likes with his labor, and his capital, was ruthlessly violated
and trampled underfoot. The fact that men would so far forget
the great central principle upon which this government exists, as
to deny its operation entirely on the tremendous scale that it was
denied the right of existence, is to my mind the saddest misfor-
Godshalk Family History. 267
tune that lay in the wake of the strike, is the greatest danger, and
the worst treason that lay within it.
Lamentable as this is, there is still more deplorable aftermath of
the strike than all this. It is the fact that the only solution that
the civilized world knew or now knows — that of arbitration — has
been pronounced by the greatest authority in our land. Honorable
Carroll D. Wright, to be a failure. Therefore the world is still
asking, what shall be the solution of the industrial disarrange-
ments of our land when they come. God forbid that they may
ever come again to cast a pall upon us ; or if they do, God grant
that we may find some remedy equal to the emergency and all
its dangers. The good citizen will feel at all times that the rights
and liberties of his fellow men about him are sacred indeed. He
will feel that he dare not interfere with them anymore than he
dare trifle with electricity. He will remember that the liberties
of all come from God, and that they are preserved in all enlight-
ened nations to-day as the result of forty centuries of struggles
and butchery — of the blood and tears of war.
To speak of national liberty is very captivating to the imagina-
tion; but the liberty of a nation is nothing unless each citizen
within that nation can taste that liberty and enjoy its individuality.
And now, having reminded ourselves of the divine origin of
liberty, having reviewed its struggle for human establishment,
through long centuries and its victory, having looked into its
character and discovered that it is of the nature of a covenant
with the state, having demonstrated that, by these premises, the
citizen is entitled to demand his rights of a freeman, and is not
thrown upon any one's mercy, where he must beg and pray for
liberty ; and having cautioned ourselves that as our individual
life liberties are sacred against the attacks of others, theirs must
be just as religiously respected by us, our task is ended, and we
hasten to conclude.
The exalted nature of the subject, I have just discussed; the
sweet purity and nobility of it, — a blessing in human life, next in
power and importance on the earth, to the Christian religion;
the beauty, the excellence and the sanctity of liberty rightly under-
stood, all call upon me now to adojjt, in fitting conclusion to my
268 Godshalk Family History.
subject, the most exalted of sentiments, upon liberty that our race-
has ever pronounced, and I do it by taking the woi ds which fell
from the lips of our own beloved Patrick Henry, more than a
century ago:
"I3 life so dep.r .-.r peace so sweet, as to be purchased at the
price of chains and slavery? Forbid it Almighty God' I knov,-
not what course others may take, but as for me, give me liberty,
or give me death." H. Frank Hshleman.
( Delivered at the evening lecture at the Institute of Teachers,
held at Lititz, PViday, January 15, 1904.)
WISDOM BETTER THAN WEALTH.
Our Holy Bible tells us, in Proverbs, that "The price of wis-
dom is above rubies" ; and in Ecclesiastics, that "Wisdom is better
than strength" and "better than weapons of war."
So fundamental and important a truth, stated and declared by
so high an authority as the word of God itself, ought to challenge
the attention of all sober and reflecting people. The more strik-
ing is this truth to us, because practically all the world are living
and acting as if the statement were not true, but were diametri-
cally untrue. Study the nation's progress — study the state —
study any locality, that comes under you eye — yea, study, each
of us, ourselves, and we shall find that almost all our race in
their heart of hearts are saying, "Wealth is better than wisdom."
And having made that their motto, they are strenuously, madly
and furiously burning out their lives in following its false teach-
ing. Men sacrifice themselves — they struggle and die — to prove
that God was wrong when he directed his holy men of old to
say, "Wisdom is better than wealth."
To bring concretely to you, the extent to which opportunities
for getting wisdom are blasted, let us invoke a few illustrations.
The main forces of modern life destroying, before men's deluded
vision, the appreciation and conception of the real value of wis-
dom are: (i) the industrial encroachment upon it; (2) the
social effeminations ; (3) the atrophying allurements of ease and
luxury of our day, and (4) the gluttonous enjoyments, breeding
Godslialk Family History. 269
appetites that pamper the flesh and sicken, disease and kill the
spirit.
And now, let us illustrate the destructive force of the industrial
zeal, flung- with storm fury against wisdom's rightful claim for
a chance to develop, and make itself forceful and felt a chief
purpose in human life. The greatest activity of our nation is
its industrial energy ; and the great engine behind all that energy
is the love of making money. In a mammoth establishment, of
ten, twenty or thirty thousand employees, the organized head
and management of the concern, set out to make a massive for-
tune, out of this working force and carefully plan how the great-
est commercial value shall be gotten out of those, ten, twenty or
thirty thousand human machines, in their employ. They scale
down the men to make profit and the men toil the harder and the
faster to make ends meet. The head of the establishment care
very little about what true wisdom the men may acquire ; and the
men have little time or chance indeed to acquire any, if they
would. There is little difference between these modern organ-
izers and the former slave masters — the one drove by the lash —
the other drives by the sharper lash of hard circumstances.
Here, neither employer nor employee considers wisdom equal
to wealth. The employer finds more pleasure, and influence, and
power and name and advantage, as the world looks upon it, in
the wealth he is amassing, than he would, in wisdom. The em-
ployee considers his pay, his wages, the necessity for sustaining
his life, while wisdom he would count a useless luxury — a thing
to amuse him, but of no real importance or value to his being.
How mistaken ; how deluded they both are indeed.
As to the effeminations of the social world, many of the fea-
tures of the social side of modern life, sadly discount widom, and
indeed frequently operate to make it seem contemptible. We
all know of the mass of small talk and trifling inanity which
holds sway socially — which dominates almost every social gath-
ering. We know of the scandal and gossip which originate in
that atmosphere.
These are the very enemies and opposites of wisdom. Sub-
stance is sacrificed to form ; and sincerity, smothered by polite
270 Godshalk Family History.
insincerity. A long list of social decrees, — some approving ac-
tions absolutely wicked ; and frowning upon other actions, noble
and good, — has polluted healthy mental life and action until they
have become chronically diseased. Thus does the list of social
effeminations thus do all these social acts militate against wisdom
and sound thought and motive.
So do the allurements of ease and lazy luxury atrophy man's
mental and spiritual strength to-day. It is only when we arc
under the strain of constant activity — only when we are indus-
triously set upon work and study, and are striving with diflficul-
ties, with perplexing problems to be solved, that we can grow
wise.
There is more wisdom developed in planning how to get enough
to live on, than there is in planning what to do with an accumu-
lated fortune. There is more of the kind of study that God is
pleased with, in men's honest efforts and methods to help fellow-
men, than there is in the elaborate and elegant appointments, that
men make, at great cost, to administer to their own luxury, ease
and fastidiousness. Next to love itself, work (with rightful and
estimable objects in view), is the greatest and sweetest thing in
the world. Oh. that I could repeat that truth so loud that all
the world could hear and feel it, and so often that every man,
woman and child would experiment with it and prove it and then
accept it.
"Next to love itself, work is the sweetest and greatest joy in
the world." If all men would learn that truth, would learn the
sweetness and dignity of labor all the melancholy, and discontent,
all the envy, the hatred, the covetousness, the sense of humiliation
and chagrin that sicken the natures of those who scorn work and
those who fear they may yet need to work, and feel they should
do so now, and the mortification of those, ever sensitive, be-
cause they are employed — it may be, in humble toil — the melan-
choly, discontentment, envy, hatred, covetousness and sense of
humiliation in all these, would take wings like a million dusky
bats, now around us so thick that they turn bright day into black-
est night, even while God's great, pure, white, blazing sun hangs
shining high in the heavens about them. Yes, if I could make
Godshalk Family History. 271
men believe that work is one of the greatest blessings of life, the
popular ideals of the world would be re-adjusted and all this
gloom and melancholy, so thick and black that they shut out the
sun, would leave and dispel ; and we would find ourselves stand-
ing forth in glad, bright day, thankful men and women, in the
rising light of advancing morning, face to face with nature, illum-
ined and grand with the smile of God himself.
Ah, to know this is wisdom, splendid and beautiful. God be
thanked for the institution of work and for the opportunity to
perform honest labor. God bless the toiler, to him alone does
God give the right to eat and grow strong — to him who iti the
"sweat of his brow'' tastes the sweet fruits of labor.
And finally, all things, epicurean — all gluttonies — destroy wis-
dom by gradually overcoming the spirit by the animal — the brute.
Why do men embrace such a mistaken view of life as they do?
Why do they discount wisdom? Why do they subordinate it to
so many, foolish, empty and valueless acquirements of life?
There is only one answer. They do not seriously study what
man is. They see and seem to understand as much of him as
they see of the animal kingdom about us, and do not stop to think
that they have not seen the real man at all, but only the house of
clay, in and about which the real man lives.
If the average person were asked to describe a man, he would
tell you of man's stature, weight, color of his skin, eyes and hair,
his age and muscular develojjment. But he has not described
man; he has only described man's body — an animal.
If students were asked to define or describe the human race —
mankind, considered as a form of life populating the earth, they
would define the race as a class of creatures, belonging to the
family of mammals, born alive, with arms and limbs, having cer-
tain physical and sense organs, ordinarily attaining an age of
seventy years consisting of two classes — male and female — and
employing a series of sounds, ideas and thoughts, called language.
They might add that he has a spirit or is a .spirit, but more likely
they would not do so. Indeed science itself has defined man, the
"talking animal." Now most of this description is simply the de-
.scription of men's bodies and not of men themselves.
272 Godshalk Family History.
Such is the style of the definition of the horse or of any other
specimen of the animal kingdom. You may think 1 am exag-
gerating in this, that I am overdrawing, to the verge of the ridi-
culous ; that this is not the view humanity takes of man. To an-
swer you, I summon another proof. If it is not this physical
man, this animal man, for whose benefit the world is bending its
concern and giving its attention, why is it that ninety-nine per
cent, of all human agency and energy and effort is directed to
things industrial, to the building of mansions, to the supplying of
present earthly comforts, and to the deliberate ignoring of mental
development and the happiness of man in the next life? And
why is it, if you take the sum total of the physical, material ac-
quisitions of our world and place them on one hand and all the
mental achievements on the other, the former are 10,000 times as
great as the latter, at least measuring each by the energy expended
upon their production?
If we do not consider ourselves about what the higher animals,
by instinct, understand themselves to be ; if we do not constantly
eliminate the spiritual in us, from our contemplation of our na-
tures, and enjoy almost exclusively, the animal, why do we glut-
tonize, and intoxicate and besot ourselves, and revel in those
experiences, which exhilirate the flesh, but wdiicli the mind has
no enjoyment in at all? If the general view we take of the
human being is not simply that of an animal; if the popular con-
ception is not simply that we are creatures only for the present
physical world, creatures simply mortal, of whom death ends all,
why are we so absolutely careless about acquiring something that
we can and will possess and use in the life we shall live and
enjoy forever and forevermore, when we leave our bodies?
Oh, how sad, how sad this carelessness. We are willing to
gather a million dollars here, and enjoy it until we reach the
age of 70 or 80 years and then give it up; but we care very little
to gather a great fortune of knowledge and righteous wisdom,
which both here we shall enjoy, and hereafter through the end-
less ages of eternity. I boldly proclaim to you now, that I believe
as firmly as I believe I live, that not one jot or title of the right-
Godshalk Family History. 273
eous learning, scholarship and wisdom which I acquire here, shall
be taken from me, by death.
And now, I ask again, am I wrong in saying that this world
has adopted, as its ideal, the ugly, clumsy, physical man and has
rejected the beautiful, ethereal, spiritual being — man? Am I
wrong in asserting that the world embraces the earthly, mortal
machine or body, and calls it man; and condemns the immortal,
spirit being, saying, "It is no part of us?" Nay, nay, I am not
wrong. Common experience ; tlic dictum of honest reflection :
and the physical results our toiling race produce and bring forth,
all confirm the truth I have uttered.
Am I wrong on the other hand in teaching that the real nature
of man is such that, his mental acquisitions here shall be a part of
his life hereafter, and that his mind lives forever, the same as his
soul? That man is simply mind and soul and that they both live
on and on forever?
Hear now what the great Author of us all has declared, in ex-
plaining man : God breathed into his nostrils the breath of life,
and he became a living soul. "Throughout the Bible God has
fortified this declaration that the man he created, lives, with the
mental faculties he has now, throughout all ages. Our Creator
declares "God is a spirit." He declares that he "made man in his
own image and likeness." Therefore man is a spirit too. In
Ecclesiastes, the seer says, "The spirit shall return unto God who
gave it." Spirit and man being used in the same sense, it means
man shall, return unto God, not devoid of the faculties he en-
ioyed here not with those powers blotted out, but with those men-
tal faculties, now struggling feebly — then in their fullest strength
and activity. The gospel of Luke tells us, interrogatively, it shall
profit a man nothing if he gain the whole world and "lose himself,
or be cast away." The language is not here, "Lose his own soul"
as in Matthew. This shows again that it is not simply our souls
that live on but our whole spirit and mental selves, and that our
present faculties live with us, then as now, only with greater and
more varied capacities. And in John the promise is that we
"shall have everlasting life" — "we" shall live forever, not merely
"the soul of man" shall live forever. And again in the sixth
274 Godshalk Family History.
chapter of John the promise is "They" that eat this bread shall
live forever."
In the face of all these declarations how dare we act as if
our mental powers cease operation at death and that some
strange, inexplicable vitality in us, called the soul, alone lives on
forever? Nay, nay, the Bible tells us that "we" live forever.
No wonder death is terrible, if you feel that death blots out all
your faculties and senses. It must and will be horrible so long
as you think it abaterates and destroys you.
Ask any man the question, and all will tell you. the soul will
live forever. But the aiTect to think, these faculties of memory,
of reason, of sensibility and will, will not live with us ; that these
powers of loving and learning, of enjoying shall cease ; that the
faculty of sympathy and of pity, the intuition of right and wrong,
of adoration and worship, shall be abstracted from us in our here-
after life ; and that what we have done here will avail nothing
then. Don't believe any such doctrine.
What I have just quoted shows that your mental i)Owers live
on beyond death and thus too that what wisdom you have you
keep. But I add one more proof.
The ninth chapter of Mark declares "Whosoever shall give you
a cup of water to drink in my name I say unto you he shall
not lose his reward." What else can that mean, except that the
effect of all good action, we do here, shall be noticeable in us
after this life is past? The marks, the influence, the development
of the spiritual powers, brought about by our study here, will be
shown forth as we appear there. Just as the exercise of my
muscles, by dumb bells and general calisthenics shall produce a
reward in my having a stronger body, so shall righteous study
and the exercise of true, sound wisdom here, develop me a strong-
er spiritual being. And on the passage I have just quoted from
Mark, I am glad, ready and willing to believe the influence will
be shown forth in my better and stronger mental or spiritual
faculties hereafter. As for myself, I will trust this promise, in
the Gospel of Mark. If there were nothing else to sustain me, on
it alone, I could pin my belief and my faith, confident that it
means, for all the good righteous study and strife for wisdom, I
Godshalk Family History. 275
exert here ; for all the acts of manhood and philanthropy, and
for all the honest study to know life aright, that I exert here
(which is true wisdom) I shall not lose my reward, but shall gain
the reward of enjoying, among other experiences, stronger spirit-
ual capacity and mental faculties there, and thus enjoy a greater
capacity for knowing God, and his mighty works and creation.
This surely is wisdom. This is not excitable religious frenzy, a
child of the emotional and wild sensibilities — (and this repulsive
to thinking people as it should be) this is delightful, this is wis-
dom.
Now I hope I have justified my statements, of a few minutes
ago that men believe wealth is better than wisdom, because they
do not stop to consider the value of wisdom ; that they do not
consider the value of widom, because they do not understand, the
nature of man ; that the great error we make is, in constantly act-
ing and thinking as if a man's body were man, whereas our own
reason and the Divine Word both declare man is not a body, but
a spirit, and by insistible, conclusive argument and inference teach
the value of wisdom, to consist in the fact that we being spirits
shall enjoy the results of wisdom and the operation of the mental
or spiritual faculties which we have, forever and forever. Add-
ed to this, God promises to bear a relation to us which involves
the operation and employment of our mental faculties, while we
dwell with Him eternally. And to be what the Bible thus prom-
ises we shall be, our faculties must be with us. And finally 'if
good we do here shall mean nothing in the next life, then life
here is not worth anything.
And now it is only a short step further to declare, if our mental
faculties live forever, so too shall the wisdom we acquire here,
remain with us always. It is unthinkable to hold in thought a
man with his mind healthy, and at the same time to be a man
bereft of the wi-^dom which in his life he acquired.
And now. having studied the everlasting nature of wisdom, and
its journey and companionship with us into the coming life eter-
nal, it is the highest importance to ask. "What is true wisdom ?"
Wisdom is the capacity to perform thoroughly and understand-
ingly, all those things which we ought to do. It is that culture
2/6 Godshalk Family History.
of our understanding which can grasp and know our great rela-
tions in life: (i) To God and his creations; (2) To humanity,
and (3) to ourselves in llesh and hereafter.
Wisdom includes an understanding knowledge of Truth, of
Justice, of Beauty, of Right and Wrong of the moral law and
its transgressions — sin and its punishments. Wisdom also em-
bodies a firm belief in Duty, in vService, in Worshij), in Nature
and nature's God, in Salvation, Redemption and Eternity. Wis-
dom embraces also our best efforts to understand our relations to
the Mind, to the Body, to Time, to vScience, to Wealth, to Pov-
erty, and the thousands of earthly conditions about us ; to the
Rich and to the Poor. It includes a manly acknowledgment of
our frequent guilt and strenuous effort to reparation and reform.
It includes obedience to the discipline of difficulties, and submis-
sion, not to rebel against hardships that make for culture, strength
and ultimate welfare. It includes appreciative attention to little
things, reverence for holy things. It includes a calm accept-
ance of, and a reliant fearlessness of loss, misfortune, sickness
and death, as the visitations of a kind Father, for both our own
and Plis eternal pleasure and happiness. And it crowns itself
with glory by including an unshakable belief in, and reliance upon
God, the father and maker of us all.
Now, as these are the purposes for which we should strive and
study, what relation does book-learning bear to true wisdom ^
What have the members of this graduating class done toward
obtaining real wisdom ? They have made preparation ; because
their study is preparation simply for wisdom — a development of
capacity to receive, use and enjoy wisdom.
These students have completed a certain course. They have
learned certain truth — certain great truths : — in geometry that the
diameter multiplied by Pi is the circumference; in natural phil-
osophy that water will seek its ow^n level and the cause or reason
for the same: in history, that injustice and oppression breed re-
volt, and that a successful revolt establishes new nations. All that
learning is knowledge. But there are also other great truths that
the thoughtful student learns; not only in school, but after school
years are past. Among these are, the truth that all men are
Codshalk Fatuily History. 277
equal, are mortal and must die — the truth that punishment fol-
lows violation of natural and moral law ; the trust that God is
Creator and man is creature. That learning is wisdom, and from
it all our systems of law. and ethics, our rights and duties to fel-
low men arise.
Wisdom, we have said, includes a knowledge of justice. There-
fore schools teach us that men should be honest and pay their
debts, that they should live peaceably and regard the liberty and
the property of others — this is knowledge, teaching us common
honesty and decency which the civil law requires carried out.
But the learning that certain great movements, for instance, con-
cerning labor and capital, that monopoly and control of prices of
the common commodities which the people nuist have to live, the
squeezing out of existence of small dealers in the pursuit of a
living is unique, and a knowledge and feeling of the injustice of
the same, and a study of the methods to prevent these evils, that
is wisdom.
Wisdom includes a knowledge of beauty. The teaching that
painting and act and graceful form are fine beauty, — this is knowl-
edge, culture ; but the philosophy that, ''beauty is as beauty does"
— that nature, with its starry dome of sky, and man with his
faculties, are beautiful, to the extent they reveal the wonders
of the Creator, — this is wisdom. The consciousness that doing
wrong will call down pain upon us and doing right, in the end,
produce pleasure, is knowledge ; but the belief that doing wrong
eats the manhood out of man as cancer eats away flesh, and that
doing wrong is destructive of the beauty and the symmetry of
God's created order of things — that is wisdom.
Wisdom al.so includes an understanding of our own mental
powers and our natures. The mastery of the methods by which
the mind acts, feels, knows and remembers is knowledge, a high
branch of knowledge, psychology ; but the mastery and under-
standing of our relations (as mental, reasonable beings account-
able for right and wrong) to time, to eternity, to our Creator,
that is wisdom.
The learning we acquire in our preparation for trades and
professions and how to succeed and make money or fame in
278 Godslialk Family History.
them, is knowledge, powerful and to be sought after. lUit the
ability to understand how wc ought to use the fame we achieve,
what we should do with the money we make, and what we owe
and do not owe to others — to the i)oor. to the unfortunate, to
the lazy, to the sick, to the wicked, with our money and influence;
and the ability both to know and to feel that of absolute owner-
ship — ah, that is wisdom of the highest order.
The study of our future state and the metaphysical inquiry,
into what are the movements of the dead after we lay them away,
in the tomb, that is knowledge, theological knowledge. But the
simple faith that comes from honest study and reflection upon
our passing out of this life into the great unknown, giving us,
when death calls us, the confidence to "approach our grave, like
one who wraps the drapery of his couch about him, and lies down
to pleasant dreams" — that is wisdom.
"Knowledge is power," yea knowledge is power ; but wisdom is
triumph, everlasting triumph. "Wisdom" says the book of Ec-
clesiastes, "giveth life to them that have it."
These are the great dilTerences between ordinary knowledge
and wisdom. Therefore says the holy Wise Man of old, "Happy
is the man that findeth wisdom, and the man that getteth under-
standing." Therefore, when God asked him to name a favor he
woud have of Jehovah, did he make the most profitable request
that a man ever asked of God, saying: "Give me now, wisdom
and knowledge, that I may go out and come in before this people"
—a most kingly thing for King Solomon to ask. And therefore
did God give him what he asked for and reply, "Because this was
in thine heart and thou hast not asked riches, or wealth, or honor
nor long life, but hath asked wisdom and knowledge for thyself,
that thou mayest judge my people, wisdom and knowledge is
granted unto thee."
The function of school learning is to culture the student so that
he may be able to approach wisdom. It is not an end, but only
a means. God grant that clear vision may be given to every man
to see the goodliness of righteous wisdom, and the value of striv-
ing to attain unto it.
And now, I revert again to the splendid "Book of Life" for
Godshalk Family History. 279
a further view of true wisdom. "Wisdom giveth life to all that
have it," says Ecclesiastes. The fear of the Lord is the l)egin-
ning of wisdom ; and a good understanding have all they that do
his commandments — sings David in the Psalms. "Length of
days are in her right hand and her paths are all peace," says
Solomon. And again he says, "The law of the wise is a fountain
of life to depart from the snares of death." And Isaiah prophet-
ically cried to the world, "Wisdom and knowledge shall be the
stability of thy times." Ah, how goodly indeed is wisdom.
A few minutes ago you would have asked me, where is the
justice of God, if they who have the opportunities for study and
culture here, are also to enjoy more highly, than the others, the
pleasures of our future life by reason of their superior mental
attainments acquired during their life on earth? I have antici-
pated your question and have answered it by explaining what I
mean by wisdom. I do not believe that all the mass of technical
knowledge obtained here, of medicine, of surgery, of law, of
mechanics, of chemistry, of financiering, and af all other sciences
here, will add one bit to our pleasure in the next world, because
they are not strictly expended upon a culture of man's spirit, but
upon an enjoyment of the utilities of this life. The knowledge,
acquired here that shall help us to enjoy our next life, is that
truly called wisdom, which I have tried to explain.
This, the humble here may acquire as readily as the rich. That
"a cup of water given shall not lose its reward," is the key.
How blessed a thing it is that our God cares not for present
conditions of man ; and that man's luxury here is vanity to Him.
That it is the mental, and not the physical being that has any
value, eternally, gives the poor and humble family in the little
street, as much dignity as the muti-millionaire. How this ought
to encourage the humble. I declare too. that if we all studied
rhe nature of man, as in opening this address, I asked us to do,
we would find the favored child of fortune in reality no higher
than the humblest. H the shoddy glamor and all the tinkling
tinsel dressed on by a diseased public opinion, were stripped from
off what the apostle calls "the body of this death," then we should
see many, many millions of them who now are called the scum
28o Godshalk Family History.
of the earth, shine forth even here and now as they shall shine
hereafter and as they bristle in the picture painted by Daniel,
"They shall shine forth as the stars forever and ever." Only
true wisdom can remove the scales from the eyes of mankind, and
let true beauty come forth.
And now I close. In closing I call to the teacher to make their
efforts constant, to set before the world the true idea of man.
Would that you might show all our race how mistaken are the
estimates set by this modern day opinion, upon different condi-
tions of life.
God speed you, patient teacher ! You have in your care the
future and development of the creature, created only a little
lower than the angels. Would that you may be able to teach
those in your charge, real wisdom. Would that the great crying
mockery of a superficial, conventional and fallacious consideration
of ourselves as dying worms, could be made give way to the true
inquiry into ourselves as living spirits.
Hasten, noble impulses of the human heart and soul, that will
lift man up from the clumsy clod to the fine pure spirit; hasten,
beautiful dawn when darkness and superstition shall be left be-
low him as he climbs upward and stands forth bathed in the soft,
white light of justice, and wisdom and truth; hasten, oh hasten,
grand and glorious day, when none shall say to his neighbor,
"Know the Lord and His creation," but when all shall know him,
from the least unto the greatest.
RECOLLECTIONS.
Since I was but a small boy when my father died, my recol-
lections and information received from mother and others, who
knew him, are that he was a man of medium height, about five
feet, ten inches tall; light complexion, and weight i6o to 170
pounds.
A man that stood well amongst a large circle of friends.
The concourse of people gathered to pay their last tribute of
respect were so numerous that under the situation they were com-
pelled to hold funeral services imder a large walnut tree, the
Godslialk Faiuily History. 281
meeting-house being entirely too small to accommodate the peo-
ple.
The vehicles used to convey the people were so numerous that
when the first had reached the meeting-house, the last ones had
not yet left Doylestown, which was fully a mile away.
Father was somewhat of a mechanic. He made most of his
farm implements. By trade he was a weaver. Alother would
help prepare the flax and with the help of the girls would spin
it into yarn. Father and the older l)rothers would weave it into
cloth (linen cloth). This was made up into shirts and sheets for
summer use. Sheep were kept for their wool, which was spun
and woven into linsy-woolsy for winter garments.
I recollect sitting beside mother on the floor, while she was spin-
ning, when she taught me to sing hymns and thus lead me to
Christ and a righteous life. I have reasons to believe all were
taught the same way, and I am glad that it seems to run through
all the descendants.
A FAMILY LEGEND.
Mother used to relate a story — that at one time during the
Revoluntionary War, Washington boarded with grandfather.
One day a young lieutenant came to the house and demanded a
certain meal, which grandfather said he could not furnish, as
he did not have what was demanded.
The young lieutenant threatened violence if he did not get
his demands. While they were thus parleying about the matter,
the General made his appearance and inquired what the trouble
was about. Upon learning the facts, he reduced the lieutenant
to the ranks, and promoted another in his place. vServed him
right, he should not have felt so self-important.
While embarking on a fleet of steamers at Pittsburg, for
Louisville, Ky., the author was silling on a box when the captain
came and ordered me to the rear end of the boat to prevent some
from leaving the boat, and while there parleying with one of
the men that was about to leave for another boat, a horse that
was being led, by some means got over the plank into the water.
282 Godshalk Family History.
The excitement caused the men on the hurricane deck to rush
forward. The weight broke the dock and pitched some men on
the forecastle, injuring some so that they could not be about.
The box on which I had been sitting was broken to kindling
wood. Thus my being called away was the saving of my life.
To me this was the work of kind Providence.
At the battle of Perryville I lost out of my company five killed
and twxnty wounded. Six of the wounded died that night. I
Avas at the hospital looking after the wounded.
The following day we were lying in a field, and while I was
asleep one of the men took his musket from the stack and ex-
ploded the cap with a stone, shooting another man in the hip,
the bullet coming out at the knee. The leg had to be amputated.
The following day this poor w^ounded man died — all through the
carelessness of another. The above mentioned bullet sped on
and lodged between the sole plate and sock of another musket. I
was lying asleep in a direct line of the btillet's course. My escape
seems miraculous, but all through the goodness of God.
A. Godshalk.
In looking back after seventy-nine years of life, it seems that
it was the will of a kind providence, that I should be born in a
Christian family, where I received religious training, which came
back to me in my most sinful days, and led me to walk in the
path of truth and right.
It was this power of the Saviour, that was my salvation and
help through my sickness, at the age of three years, when two
doctors declared it was impossible for me to get well, but a kind
Providence interceded for me and spared my life for other pur-
poses.
Among the many instances which stand out most prominent in
which God's love seems to have been my preserver are the follow-
ing few incidents of my army life :
During the battle of Stone River I was lying in the w^oods,
when I started to rest myself by setting up by the side of a tree,
but a bullet sped past my head and struck the very part of the
tree I intended for my resting place.
GodsJialk family History. 283
The sharp-shooter was not over fifty yards from me, in a big
oak tree, and had a clear sight on me. The next day he shot into
the fly of a tent and shot one of my men, who died the following
day. This attracted the attention of Captain Sumes of the Fourth
Michigan Battery, who saw the smoke coming from the tree,
whereupon he leveled one of the pieces and fired.
The following Sunday morning I went over to the tree and
found the sharpshooter lying on the ground with both his legs
shot ofif close to his body.
When I was wounded at Chickamauga our battery untimbered
two pieces of artillery and fired two shots, one ball striking the
tree against which I was lying, making the bark fly just above
my head. The other shot passed so close as to make my ears sing.
While I was thus lying, a rebel came along, and asked me what
was wrong? I told him I had my leg smashed. His heart was
touched and he left me without further injury. It now appears
to me that I held a charmed life all through the providence of
God.
While in this critical condition two men of our regiment and
one of the Ninth Indiana regiment picked me up and carried me
to the rear where we found an ambulance which conveyed me to
a hospital. While the doctor was examining my wound the
rebels again began to throw shells so dangerously near, that the
attendants picked up the wounded and carried them to the rear
into a private house, where preparations were made to amputate
my leg. I asked the doctor to save my leg, but he told me that
the large artery was severed, and that they could not save both
my leg and my life. I therefore asked them to give me an
anaesthetic, and make a good job of the amputation.
W^hile this operation was in progress the rebels charged close
up to the house and the doctors ran away leaving me in an un-
finished condition.
Upon their return they gave me a second dose of chloroform,
and before the job was finished the doctors were again fright-
ened away by the continual dropping of shells by the enemy.
Finally the doctors returned and finished the painful operation.
During the night when consciousness returned I wondered who
284 Godshalk Family History.
and where I was. I could not have told my name or that I had
ever lived before — everything seemed blank to me.
The next day we were placed in an ambulance and conveyed
to Chattanooga. On the following morning, through the influ-
ence of my friend Lieutenant Hartman, I was taken to the home
of a Mr, and Mrs. Allison. During my stay here I was attended
by the assistant surgeon of the regiment.
He informed the nurse that it w^as useless to look after my
wound as I had billious fever and that it was impossible to
recover under the circumstances.
In this condition I lay until the tenth day, when the surgeon
remarked upon examination that the greatest danger was over.
Upon investigation it was found that the adhesive straps were
all loose and that the stitches had all sloughed away. It was thus
impossible to cover the bones, and two years later I was obliged
to undergo another amputation.
A. Godshalk.
WORDS OF FAREWELL.
Addressed p.y Rev. John Geii. to His Concregation at
Lexington,
(Translated from the German by A. E. Hangen.)
New Brittain, Bucks County, Pa., November 30, 1852.
Beloved in the Lord Jesus: Since it is the purpose of the con-
gregation, and I deeply desire that she may grow in all Christian
graces and be characterized by good works, not only while I live,
but also after my demise, it is therefore my heartiest wish, that
she may be and remain a church, glorious and very fruitful. And
since it is not known to me that I may not die unexpectedly and,
having a desire to be useful in my old age, I am by love com-
pelled to address an epistle, especially to the congregation which
I have served now for almost forty-two years, and this I will do
according to such ability as God has blessed me with. It is a
fact known to all that I have experienced a great deal in these
Godshalk Family History. 285
years — good and evil. I spent many sorrowful hours and sleep-
less nights, but I have also had my seasons of joy. I have de-
sired neither your silver nor gold, nor any of your earthly treas-
ures, but you know that these hands have served to provide my
own and the needs of mine. I have also shown you that a man
must so labor and support the weak and remember the words
of the Lord Jesus how He said : "It is more blessed to give than
to receive." With the gifts God imparted to me I served you
without receiving any salary, and now having given my best ef-
forts to the church and much of my time, I will soon be called
to give an account of my stewardship — (God be merciful to me !).
What I proclaimed to you with my lips I understand to be the
teaching of the Hol}^ Scriptures. That in my own life 1 haven't
been able to prove the practicableness of all that I preached to
you to the extent desired : for this I am bowed in heart before
God.
Beloved in the Lord ! I will take my departure from you with
the heartfelt wish and prayer that God may let His richest bless-
ing rest upon you, that He may enable you to grow in grace and
in the power of a wholly sanctified life. Above all other things,
it is my desire, and I exhort you to this end, that you strive to
be characterized by Love, Peace and Accord among each other.
Love is the demonstration of your being disciples of Christ, as
He himself said, "By this shall all men know that ye are my
disciples, if ye love one anther.'' If love does not dwell among
you, you are no disciples of Christ ; but you must seek peace and
sanctification, for without these shall no man see the face of
Christ. Be concerned that love and accord be among you, so
shall you be strong and stand fast. Let brotherly love continue.
Be not weak in the faith. When you hear that brethren have
gone wrong, do not be quick to believe the reports, but believe
and hope and pray for the best rather than the worst — this is the
way of love. Always remember the words of the Apostle Peter,
"Love covers a multitude of sins." Be patient with all men and
forgive one another as God also forgave you in Christ, li you
wish to prosper, you must love one another, especially must there
be love between the mcmbershi]) and officials, or else you will
286 Codshalk Family History.
not increase in godliness and sanctification. and you will not be
blessed by the labors of the officials without mutual love. We
beseech you, therefore, brethren, that you give recognition to
those who have been appointed to bear rule over you in the Lord.
Love them for their office's sake and be peaceful towards them.
An Elder that is faithful in his office, give two- fold honor, as
one that is concerned with the instruction and the temporal affairs
of the church ; it is understood that no official shall seek the
honor of the church, but shall perform his duties through love
of the brethren and the Lord Jesus Christ, who gave his life for
us because lie loved us. They shall not be i)resumptuous and
imperial, but ensamples to the Hock ; they who thus serve will
ensure themselves a place of honor in the church and the joy of
the faith in the Lord. L^])on the minister of the Gospel rests a
great responsibility, but he has great and precious promi.ses if
he is faithful and conscientiously discharges the duties of his
high calling. "They that are wise shall shine as the firmament,
and they that turn many to righteousness as the stars forever and
ever." But they are face to face with great dangers, for this is
an evil world from which come countless and powerful tempta-
tions. It is absolutely necessary that they watch and pray, since
we so easily depart from that which is essential. The Church
ought therefore to pray for her ministers that (kxl may give
them grace and clothe them with power from on high, to the end
that they may be faithful and efficient instruments in God's hands
for the spread of the Gospel and the building uj) of the body of
Christ. It is my fondest wish that those of us who have been
fellow-soldiers in the army of God here upon earth, may also be
fellowsharers of the triumphs of the victorious church in the
world to come, that we may receive the inheritance which is in-
corruptible and undefiled and that fadeth not away — such a treas-
ure that neither moth nor rust corrupt, nor thieves break through
and steal. God grant us this hope and pre.serve it blameless that
we all at last be made the heirs of God. And this assurance we
can have if we are the children of God, for, if we are the chil-
dren of God, we are also heirs of God and joint-heirs with Christ.
There shall we be delivered from all sufferings and all evil and
Godslialk family History. 287
receive the believer's perfect redemption. That there is a place
of re-union in the world to come was the belief of the faithful in
all ages. For instance, of the Patriarch Jacob was it said, "He
waited on his salvation." David, the king and prophet, would
rather be door-keeper in the house of his God than to dwell in the
tents of wickedness. Job waited on his deliverance — "I know
that my Redeemer lives." Paul and his fellow-believers waited
on the habitation in Heaven, longing to be clothed upon with im-
mortality. O, that we may all be filled with such a longing for
things imperishable that we may obey the exhortation of Paul —
"Set your afifections on things above and not on things on the
earth." Remember the words of Christ, "What shall it profit a
man if he gain the whole world and lose his own soul?" It al-
ways ought to be our chief purpose to seek first the kingdom of
God and His righteousness and with Mary to choose the better
part, which can not be taken from us. "Therefore, my beloved
brethren, be ye steadfast and immovable, always abounding in
the work of the Lord, forasmuch as ye know that your labor is
not in vain in the Lord."
Beloved Brethren and Sisters! If at any time T gave cause
for offence or grievance, or in any way acted in an unchristian
manner towards any one, I sincerely ask to be forgiven and I
pray God that He may blot out all such sins. To all such who
wronged me in any way, I wish to give assurance of being for-
given and I pray that God may not lay their sins to their charge.
And to all such who served me in. whether a large or small way,
I herewith express my deepest gratitude, and if it be not in my
power to make some return for their kindness, I pray the good
Father that He may richly reward them in my stead.
Beloved in the Lord ! We have come to a memorable time in
the history of the church, in which many sects and parties have
arisen; and others will arise in the future. On every hand we
hear the cry, "Chri.st is here, Christ is there." For a condition
like this, the greatest wisdom and foresight is necessary, for
through such means it is easy to be led to look for the kingdom
of God outside of ourselves, when we know that it is within us.
Therefore each one had best rest his faith on the old firm basis
288
Godshalk Family History
of righteousness by faith in Jesus Christ. Herein is the hope of
salvation, that we be founded on Christ and that we beheve and
do the commandments. "Whosoever heareth these sayings of
mine and doctli them, him I will liken unto a man that built his
house upon a rock. The rains descended and the floods came and
the winds blew and beat upon that house, but it fell not, for it
was founded uj)on a rock." The Lord grant that we all, as the
children of God. may greet each other in the house of many man-
sions, where we shall rest from our labors and eat of the fruit
of our doings. There if we have sown to the si)iritual, we shall
reap an endless harvest, and there shall we reap in joy if we here
sow in tears, as we are told in Psalm 126: "They that sow in
tears shall reap in Joy."
"Ach, Gott, durch deine L,iebes
Hande
Mach du mich yetzt nocli bercit,
Dasz ich an mcinem letzten Endc
In deinem Heil getrost abscheid.
Dein Will* fur mich in Ewigkeit,
Ein Centrum der Zufriedenhcit.
"Hiermit mit will ich nun Abschied
nehmen,
Von denen die mich hier gekenn't
Vorest von denen die sich gramen
In ihrem armen Sorgernstand.
Fiircht't Gott und betet Tag und
Nacht,
Zu ihm vertrau't; nun gute
Nacht.
"Nun gute Nacht, du liebe Yugend,
Gott segne und behiite euch,
Er ziere euch mit Zucht und Tu-
gend
Und bringe euch zu Seinem Reich.
Gut' Nacht, euch alle insgemein,
Yungen und Alten, Gros und
Klein.
Lord, through thy love, pre-
pare me to leave this world, trust-
ing fully ill thy power to save.
Thy will be mine in all eternity,
the center of my supremcst satis-
faction.
With this confidence will I saj',
"Farewell"' to my acquaintances
and to all who will sorrow for mc
when I am gone. (Let me exhort
you) to fear God without ceasing
and trust him. And so "Good
night !"
Good night, beloved youths, may
God bless and preserve you ! May
He adorn you with moral order
and virtue and bring you at last
to His kingdom !
Good night, to all, old and young,
large and small.
From your devoted brother and servant.
John Geil.
Godsltalk Family History. 289
A SERMON ON REPENTANCE.
By F. W. Solver, Pastor of Salem Ev. Church.
Mohnton, Pa., November i, 191 1.
"Except ye repent, yc shall all likewise perish." Luke 13: 3.
The whole Gospel is practically reduced to repentance. Christ
joins it to the hope of heaven, as being the only means of arriv-
ing there. We have here the sum and substance of the Master's
whole teaching — the Alpha and Omega of His entire ministry :
and coming from the lips of such an one and at such a time, we
should give the most earnest heed to it.
It is remarkable, that whatever different notions men have of
religon, they all believe that repentance is necessary to salvation.
But is may be feared, that many mistake its true nature, and take
the shadow for the substance. There are also many, who, though
they think it necessary, delay their repentance to some future
period; and more than a few die without it, and perish in their
sins.
It is therefore of great importance that we should know where-
in true repentance consists ; and that we should be urged ourselves
to repent, that we perish not. The apostle Paul tells us of a true
and genuine repentance that "needeth not to be repented of," and
it is of this repentance that we wish to speak.
The very first thing that belongs to true repentance is a con-
viction of sin. This is the work of the Holy Spirit, who re-
proves the world of sin, and of righteousness, and of judgment.
The people of the world are to be convicted at the bar of their
own conscience of being sinners. God will let every sinner know
that he is guilty and polluted.
It is a conviction of just exposure to the wrath of God on
account of our own character and conduct. And this includes
the conviction that we deserve punishment and that we certainly
shall be punished unless in some way our guilt is removed. The
effects of such conviction flows from a dread of the wrath of
God, and from self-condemnation.
290 Godslialk family History.
Now, it is certain that human reason or our own nature will
not bring this about. Flesh and blood cannot do it. The Holy
Spirit alone can do it. He opens our eyes to show us the awful-
ness of sin, and the danger in which we are. When a sinner sees
all this in the light in which God sees it, he at once will be led to
repentance. Certainly God will have every soul to know what
sin means at one time or other. Wherever there is this convic-
tion, it will be accompanied with contrition.
Contrition is the next step in true repentance. It is genuine
sorrow for sin. Godly sorrow for sin, as it is against God. It
is hatred of sin. This is an act of repentance, and that indeed
which is principally essential to it. Those that have no sorrow
for sin will not repent.
There was a good old book in our library at home, in which
was a story of a woman who was deeply fallen into sin. One
day as she felt the burden of her crimes crushing her heart, she
entered a house where sat a man at meat surrounded by his
friends. In contrition she humbly bowed before the man and
began to wash his feet with tears, and wipe them with the hair
of her head. She even kissed his feet and anointed them with
ointment. Now, when the man saw the tears that came from
that sorrowful heart, He said unto the woman, "Thy sins are
forgiven." No doubt you have read the same story. It is in-
deed a sweet story of redeeming love, saving a penitent sinner
from eternal ruin.
The Pharisee despised the broken-hearted publican in the tem-
ple ; but God did not despise him. "The sacrifices of Cod are a
broken spirit: a broken and a contrite heart, O God, thou wilt
not despise."
O, for a heart that trembles at the word of God ; a heart break-
ing, not in despair, but in humiliation ; a heart breaking away
from sin! So Peter, when duiy affected with the sin of deny-
ing his Master, "went out and wept bitterly."
We are told that Felix trembled, but did not repent; and Judas
was sorry for what he had done, but not in a godly manner.
But the sorrow of a true penitent is for sin, as committed against
a holy and good God. Such was the penitence of David, who
Godshalk Family History. 291
said, "Against thee, thee only, have I sinned, and done this evil
in th}^ sight." And again, "I water my couch with my tears."
Not long ago I read of a man in Fullerton, Cal., who was con-
science stricken to the extent of one dime. He wrote to the
post-office department as follows :
"Dear Sir: Several years ago I used a few stamps that had
been used once and hadn't been cancelled ; now I am trying to
live right and wish to straighten up all my back tracks, so will
send ten cents to pay for them ; am sorry I did it." From count-
less millions have these very same words gone up in prayer to
God: "Am sorry I did it," and God who is infinite in mercy, gave
in answer, "Thy sins are forgiven."
Our sins made Christ weep and sigh, and cry out in the anguish
of His spirit; and shall we make a sport of sin? Nay, if our
sins made him a man of sorrows, then we have great reason to
mourn for them.
After conviction and contrition comes confession of sin. "If
we confess our sins, H^e is faithful and just to forgive." By
nature we are rather disposed to conceal, and deny our sins. But
by doing so, we deceive ourselves, and the truth is not in us.
There is not one of us who will not see loads of sin pressing
heavily upon his life if he will send his reflections back and re-
trace its history. Who is there of us who never caused his par-
ents' hearts to ache — I do not mean ignorantly, but knowingly
and recklessly ? Youth is life's seed time. Did we prepare our-
selves for the harvest as we ought to have done ? What attention
did we pay to the formation of our characters? Did we guard
it anxiously, and mould it carefully, and keep it away from pol-
luting influences, and lay strong foundations, and beautify it,
after the best and purest models ; or did we give it over to chance,
to custom, and to the world? Did our Maker have as much of
our time, thoughts, desires and obedience as was due to Him?
And I call on those who have advanced into the middle regions
of life to say whether they have acquired such habitual self-
command that they constantly and willingly obey the command-
ments of God? Do they walk within their houses with per-
fect hearts? To hide or deny one single sin, is to dishonor God;
292 Codshalk Paniily History.
as if He did not see, or would not punish it. A frank and free
confession of our sins is the only way of finding peace.
The mere verbal confession of sin can be of no possible bene-
fit to us. It can do us no more good than the repetition of any
ether w^ords, with or without meaning. But if our confession
is accompanied by a sincere conviction and contrition of sin, we
shall be forgiven and cleansed by a faithful and just God.
The last stej) in true repentance, is conversion from sin. I
find that a great many people put conversion before convictioti.
contrition and confession. Without the confession of a single
sin, and the shedding of a single tear of sorrow for sin, they call
themselves converted. Yea, they have converted themselves.
Where, then is the work of the Holy .Spirit?
John the Baptist, that great preacher of repentance, exhorted
his hearers to "bring forth fruits meet for repentance." And St.
Paul preached to Jews and Gentiles, "that they should repent and
turn to God, and do works meet for repentance." Now, there
were reasons that led these ministers to say these things. The
people put conversion before the fruits, or works meet for re-
pentance. Let no one deceive you. Without these fruits there
can be no true repentance or conversion.
Christ is exalted to give repentance and forgiveness of sin.
"Let the wicked forsake his way, and the unrighteous man his
thoughts : and let him return unto the Lord, and he will have
mercy upon him, and to our God, for he will abundantly par-
don. Therefore, "repent and be converted, that your sins may
be blotted out."
"Except ye repent, ye shall all likewise perish." God delight-
eth not in the death of a sinner, but rejoiceth in his return. And
our Saviour assures us, that "there is joy in heaven over one sin-
ner that repenteth, more than over ninety and nine just persons
who need no repentance." Will you not arise, and go to your
Father? He waits to be gracious, and there shall be joy in
heaven, and joy on earth, upon your return. This is the day of
salvation. To-morrow may be too late. "Except ye repent, ye
shall all likewise perish."
Godshalk Family History. 293
HEIRS OF GOD.
By a. E. Hangen, Pastor of Zion U. E. Church, Mohnton,
Pa.
Text: Romans 8:17. — "If children, then heirs, heirs of God."
The man who is in search of rehable data on a given subject is
grievously disappointed when the authors whom he consults, in-
stead of speaking with certainty, make only guesses at the truth,
all their statements being characterized by a "/ think so." How
very refreshing when the seeker after truth finds matter which
is presented by the writer with the assurance that he knows
whereof he speaks.
Contrast the "I think so" of this age of uncertainty with the
"I knozv" of the Apostle Paul, concerning things spiritual. And
nowhere does the latter speak with more certainty concerning the
things of the spirit than in this eighth chapter of Romans. His
opening statement is one of assurance, "There is therefore now
no condemnation to them who are in Christ Jesus"; likewise is
he sure of his ground when in verse 14 he says, "For as many as
are led by the spirit of God, they are the sons of God" ; and again
when in the 28th verse he says, "For we knozv that all things
work together for good unto them that love God," there is not
the faintest doubt of the truth of his statement in his mind.
And when the statement of the text has been read one has
found that from it, too, is absent every faint shadow of a doubt
— given the fact that a man is a child of God, then he is an heir
of God, and a joint-heir with Christ.
It is this positive statement that serves as our text.
There are two things that the general public wants to know in
reference to the estate of a deceased person who has left any con-
siderable property:
1. The value of the estate,
2. The persons named in his will as heirs.
God the Heavenly Father has a vast estate for "distribution"
294 Godshalk Family History.
among His heirs — who are His heirs and what is their inherit-
ance ?
The sun's rays fall upon the unjust as well as on the just; it
"rains" fruits and grains and flowers for the wicked as well as
for the righteous; the song of the birds and the symphonies of
nature are for the ear of the godless as well as for them who
like Enoch, walk with God" ; so that all men are heirs of God.
But the "heirs" of the text are "children" of God, and there
is a radical difference between children of God, as we are accus-
tomed to speak of the whole human family, and the children of
God who, born from above," have been "begotten again . . .
through the resurrection of Jesus Christ from the dead," and
who, therefore, through the "Spirit of adoption" cry "Abba,
Father."
The "Prodigal Son" was still the child of his father while he
was in the "far country," but he was a child away from home,
and had lost the family spirit, — the spirit of obedience to the
family laws and of loyalty to the family institutions and customs.
There are men that join with the congregation in repeating
"Our Father," but they dare not get on their knees before God
in the privacy of their homes and say "Our Father" for they
know that it would be hypocrisy.
No man can sincerely say "My Father" until by that marvel-
ous work of the Spirit of regeneration, "old things" have been
put away and he has become "a new creature in Christ Jesus."
And then, and then only, can he say, "Since I am a child of God,
I am also an heir of God."
Now a related question is the means of determining whether
we are children of God.
Paul submits an absolutely reliable test in this same chapter.
In verse 14 he says, "For as many as are led by the Spirit of God,
they are the sons of God."
Who is the man that is led by the Spirit of God? The one,
according to other words of Paul (Gal. 5: 22, 23), in whom the
Spirit of God brings forth the "fruit" of "love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness and temperance."
Godshalk Family History. 295
Let us look also at Bishop Foster's "Description of An Unre-
generate Man" : —
"He is a glorious Christian who loves God with all his heart
and dares to say it at suitable times, not boastingly but confidently
and humbly ; and men believe it because of his godly and sublime
life. He loves the house of God and his seat is never vacant
without cause. He bears his share of the burdens cheerfully ;
if need be, more. He is earnest for the salvation of the world ;
prays for it and pays for it; holds up the hands of his minister
with encouraging words and helpful deeds ; has sunshine in his
face and soul — at home in his place of business, in the house of
God ; bears trials with equanimity ; is unselfish, generous, and has
a heart and a hand full of charity. No envy or ill-feeling or
jealousy has a corner in his soul. He is never a self inflated
troubler of the church to which he belongs."
This two-fold test of the Scriptures and of this noted church-
man can not fail to determine for any man this important ques-
tion, "Am I a child of God?"
And, now, having determined who the heirs of God are, let us
consider the nature of their glorious inheritance.
First, the Consciousness of Being a Child of God — to know
that I have passed from death unto life, that I am His and He
is mine ; that "old things" have passed away and that all things
are "new," a "new creature in Christ Jesus," that I belong to the
family of God, some of whom are already in Heaven — what a
glorious and satisfying part of the inheritance this is !
Second, just as many people inherit much more than the mere
consciousness that they are children of their parents, so the
"children of God" are made heirs of an inheritance that is
infinitely greater and more precious than this knowledge of son-
ship with God.
They are the heirs of a Father who has immense possessions,
for—
"He holdeth the wealth of the world in His hands
Of rubies and diamonds, of silver and gold
His coffers are full, He has riches untold."
296 Godshalk Family History.
He is rich in things material — "the cattle on a thousand hills
are His," the grain and the flower-fields and the vineyards and
all else in and on the earth, and He gives of these things to His
children.
He is rich in things moral and spiritual. He once had Paul
set down in beautiful language what He has prepared for them
that love Him, in Eph. 3 : 16-18, "For this cause I bow my knees
unto the Father of our Lord Jesus Christ, of whom the whole
family in Heaven and in earth is named, that he would grant
you according to the riches of His grace, to be strengthened with
might by His spirit in the inner man; that ye, being rooted and
grounded in love, may be able to comprehend with all saints what
is the length and the breadth and the depth and height, and to
know the love of Christ that passeth knowledge, that yc might
be filled with all the fulness of God."
"All the fulness of God" — the fulness of His forgiveness which
is free and comprehends all men and all sin ; of His love which
"passeth knowledge" ; of His peace which passeth all under-
standing" ; of His goodness which is as the "wideness of the sea" ;
of His loving kindness, which when it "saw us ruined by the fall,
yet loved us notwithstanding all" ; of His promises which "In
Christ are Yea and are Amen."
And this is not all of the inheritance, for through His prophet
(Mai. 3: 17), He says, "They shall be mine in that day that I
make up my jewels, and I will spare them as a man spareth his
own son that serveth him."
And this is not all, for "In my Father's house are many man-
sions; if it were not so, I would have told you. I go to prepare
a place for you. And if I go and prepare a place for you, I will
come again and receive you unto myself that where I am there
ye may be also."
And this is not all, for "Beloved, now are we the sons of God,
and it doth not yet appear what we shall be, but we know that
when He shall appear, we shall be like Him, for we shall see
Him as He is."
A New York millionaire one day came to where an Irishman
was digging a ditch, and singing the happy song, "I am the child
Godshalk Family History. 297
of a King." The rich man expressed his surprise to the laborer
that, if he were the son of a king-, he should yet be digging a ditch.
But the latter insisted that he bore such a relationship and told
the millionaire that he was God's child and thus heir to an "in-
heritance incorruptible and undefiled and that fadeth not away,
reserved in heaven for him." His peace of mind and content-
ment of heart and joy of spirit so impressed the millionaire that
he went away from that place thinking that he would gladly give
his millions in exchange for such a treasure as this "son of the
King" possessed. It is the privilege of every reader of this
sermon to be made heir of the vast moral and spiritual wealth of
God the Father.
Sermon preached by Rev. Chas. G. Heffner, of Mohnton, at
the funeral services of Chas. Reisch, at Gouglersville, September
21, 1911.
We are assembled here this morning in memory of him who
was the victim of the most atrocious and heinous crime ever com-
mitted in the history of our country. We often read of such
crimes in our southern and western states but that three such
tragedies should be committed within 48 hours in our own
county is almost impossible to believe; and has put a very dark
blot upon the history of our county.
That such a premeditated and cold-blooded crime should be
committed in our christianized and highly civilized country seems
as though the influence of the church was very small.
But I am not here to condemn the perpetrator of this crime,
but as a minister of the gospel it is my duty to preach the gospel
in which we can all find comfort and admonition.
The words of my text are the words selected by the family
of the deceased. They are the words which, as I was informed,
were repeated very often by the deceased husband and father,
even on the morning before he started on his fatal journey. They
are recorded in the 90th Psalm and the 5th and 6th verses : "Thou
carriest them away as with a flood ; they are as a sleep ; In the
morning they are like grass which groweth up. In the morning
298 Godshalk Family History.
it flourisheth, and groweth up ; in the evening it is cut down and
whithereth."
These words were spoken by Moses when sentence was passed
upon the people of Israel because they were so disobedient and
rebelled against their leader. Ood warned them and they did
not heed the warning so as a punishment, not one over 21 years
of age was permitted to enter the promised land.
Moses comforts himself with the eternity of God ; because God
is always the same ; because even before tiie mountains were
brought forth thou art God even from everlasting to everlasting
thou art God.
But then Moses speaks of the frailty of men compared with
God. ]\Ian is but a pilgrim and a wanderer here upon earth.
This earth is not our home; it is only a preparatory life and
home ; to prepare oneself for his permanent home in eternity.
Although God is willing to protect us against all harm and
danger of body and soul and comfort us in our sorrows and af-
flictions and preserve us in body and soul, yet he turneth man to
destruction.
And in the case before us as well as almost every day we sec
how frail mankind is. The child who is the joy of the family
and is strong and active to-day often is a lifeless babe to-morrow ;
the young man hearty and strong to-day oftentimes is a corpse
by to-morrow ; the middle-aged man who is healthy and robust
to-day and thus comforts himself by the thought that he has yet
many years to live, often is already cast into eternity by to-mor-
row. Our life is in God's hand and we know not what hour or
day the Son of man cometh to call us out of time into eternity.
So let the frailty of men and this departure of our brother
again remind us of the frailty of our life ; that we are only like
grass; we may flourish in the morning but before evening may
be cut down. So let the words of the Psalmist be a caution and
a warning to us all ; let us prepare ourselves daily so that when-
ever the angel of death come unto us, be it in the morning, at
noon or at night, we may be found watching.
Our earthly life oftentimes is like a dream ; it is unreal and
deceptive. We often seem to think that this short life here on
Godshalk Family History. 299
earth is our real life ; when it is only given unto us to prove our
love, faith and faithfulness towards our Heaven Father and thus
prepare ourselves for the real life in eternity. Because of this
wrong impression of our life here on earth so many people live
here on earth as if there was no hereafter; they care for the
body only and neglect their soul entirely ; they seek the things
of the world but the kingdom of God and its righteousness they
seek not, and so when they die we can have no hope that they
have found it ; but that they are lost eternally.
The sorrow brought upon this family is surely great, because
no sympathy, no speaking and no prayer can bring back the hus-
band and father and provider of this family. So for the com-
fort of your bereaved family I will say give yourself unto your
Heavenly Father who loves us all dearly and who is able and
willing to provide for us all. Trust in Him and He will not for-
sake you. Call upon Him in your prayers and he will answer
\ ou and help you in your wants and needs. Love Him above all
things. Believe in His Son, serve Him and He will serve you.
Then He will give you not only the needs of this present life but
also life eternal. And then when the Son of man calls you out
of time into eternity you will be prepared for his coming and He
will receive you where He is and you shall be with Him and like
Him and that Heavenly mansion which Jesus Christ prepared for
all believing ones ; where tears and sorrow and death are lui-
known but where joy and happiness reign forever.
INDEX
PAGE
Introduction, 6
Godshalk, Rev. Jacob, (First Generation), 7
" Godshalk, (Second Generation) 7
" John, (Third Generation),
" Samuel, (Fourth Generation) ,
" Samuel, (Grandfather of Author),
" Abraham, (Father of Author — Fifth Son),
" Samuel, (Son of Abraham Godshalk),
Gross, Abraham
" William S
Shaddinger, A. W.,
Gross, Mahlon,
" William,
" Samuel,
" William G
" Abraham G.
Detweiler, Peter,
Samuel G
Reuben,
Shelly, Frank,
Meyers, Cornelius
Rush, William,
Baum, Joseph H.,
Detweiler, Jacob,
Godshalk, Abraham, ( vSon of Samuel Godshalk) ,
Godshalk, Samuel Y.,
Lapp, Abraham,
Lapp, Tobias,
Rosenberger, Harry C,
Rosenberger, Levi C,
Kline, Charles A.,
Kulp, Joseph L.,
" Isaac S.,
" Abraham K.,
Godshalk, Henry,
Rosenberger, Abraham,
Rosenberger, Isaac G.,
Landis, Samuel O
Godshalk, John,
301
302 Index.
PAG8
Lapp, Joseph, 30
Godshalk, Abraham, ( vSon of John Godshalk) 30
Rosenberger, Daniel, 31
Shelly, Harvey L., 31
Shelly, Walter 31
Godshalk, William G., 3^
Meyers, John C, 32
Godshalk, Daniel B 33
Godshalk, Abraham, (Son of Abraham Godshalk — Sixth Genera-
tion), 33
Godshalk, William Rosecrans, 34
Foreman, Geo. W 33
Godshalk, George Washington, 35
Ruth, William G 35
Ruth, Charles G., 36
Harting, James William 36
Godshalk, Christian 37
Godshalk, Isaiah H., 38
Tranger, Mahlon H., 38
Tranger. Raymond Albert 39
Godshalk, Harvey S., 39
Godshalk, Abraham's Writings, 40
Preface to Book, 40
The Description of the New Creation, (Abraham Godshalk), 43
A Prayer, (Abraham Godshalk) , 108
Prayer for a Sick Person, (Abraham Godshalk), no
Sermon Sketches, (Abraham Godshalk), in
Bible Readings, (Abraham Godshalk) 113
Prayer, written possibly during the War of 1812, (Abraham God-
shalk), 113
Various Writings, (Abraham Godshalk), 114
Need of Dependence on God, (Abraham Godshalk) 115
Recollections — Before and After the Civil War, by Author, Abra-
ham Godshalk, Jr., 115
The Service of Old Age, ( Samuel Godshalk) , 118
How to Read the Bible.
In Memoriam for Mother, 123
The Old Year and the New 125
The Word of God and Christian Activity, (Samuel Godshalk), .. 126
The Star of Bethlehem, (Samuel Godshalk), 127
Human Compassion, (Samuel Godshalk) 128
Faithfulness in Tribulation. (Samuel Godshalk), 128
Early Piety, Encouragement to, (Samuel Godshalk), 129
Index. 303
PAce
Jesus the Best Friend, (Samuel Godshalk) 130
A Letter from one of His Friends to His Father, (S. W. Gross),.. 130
Hymn, (H. M. Godshalk), 132
The Christian's Trials, (H. M. Godshalk) 132
On the Death of Abraham A. Meyer, (H. M. Godshalk), 133
The Feelings of a Father's Heart, (S. Godshalk), 134
Parting, (S. Godshalk) 136
Letter to S. Godshalk, (J. K. Overholt) , 137
A Prayer, (S. Godshalk), 138
Lament over Henry's Death, (S. Godshalk), 139
The Substance of A. M. Meyer's Letter, (S. Godshalk), 139
Birth and Death, ( S. Godshalk) , 140
Selection, ( S. Godshalk) , 141
The Cross and Crown, (S. Godshalk), 141
Faith's Solace, ( S. Godshalk) , 141
Henry's Diary, , 142
Value of Affliction, ( S. Godshalk) , 143
Sarah's Letter to Henry, ( S. Godshalk) 144
His Sister Catharine's Thought, (S. Godshalk), 144
Well Might Henry have said with the Poet, 145
Letter from J. Gross, 146
Letter written from J. Gross to S. Godshalk, 147
A copied Poem slightly Changed, 147
Lines on the death of Henry Godshalk, (S. W. G.), 148
The Last Wish of a Dutiful Son, (H. Godshalk), 149
The Father's Prayer for His Son, (S. Godshalk), 150
Contents of the Last Letter Henry received from His Father, (S.
Godshalk), 150
On Time, (S. Godshalk), 151
The Sweetness of Death, (S. Godshalk), 153
His Corpse Brought Home, (S. Godshalk), 154
Lines by a Friend, (Lizzie H. Moyer), 155
Lines Selected, (Lizzie H. Moyer), 158
The Lesson on Henry's Death, (Selected — Katie Overholt), 159
Our Father's Care, (S. Godshalk), 159
Hymn, (S. Godshalk), 161
Hymn, (S. Godshalk), 161
Description, (John F. Funk) 162
A German Hymn, Von einmen Bruder, 163
William Gross's Writings, 165
A Hymn, (Wm. Gross), 165
A Bible Riddle, (Wm. Gross), 170
A Scriptural Ividdle, (Wm. Gross) 172
304 Index.
PAGE
Thoughts Concerning the Teaching of the Holy Scripture, (Wm,
Gross), 178
John Godshalk's Writings, 196
Life is a Dream — A Vapor, (Jolin Godslialk) 196
Charity, or Who is My Neighbor? (John Godshalk), 196
Ida May Godshalk's JVritiugs.
The Four Seasons, (Tda May Godshalk), 200
Formation of Character, (Ida May Godshalk), 201
Lowly Workers, (Ida May Godshalk), 202
Misccllaucons Writings.
How to Show Charity Without Being Rich 204
An Objector Answered, (American Messenger) 208
That Philosophy Which Stops at Secondary Cause Approved (Cow-
per), 209
On Proscrastination, (Young), 211
On the Study of the Bible, 211
Retirement, 213
The Fundamentals — The Life Sustaining Word, 214
Heart Consecration, (Rev. B. H. Miller), 220
Come, Come, Come, (I. D. Woodring), 221
On the Immortality of the Soul, (Addison), 223
Address to Young Persons, ( Blair) , 226
Seventy-ninth Reunion Most Successfully Held, (Martin) 230
Memorial Day at Terre Hill, (H. Frank Eshelman), 237
The Rise, Growth and Nature of Constitutional Liberty, (H. Frank
Eshelman, 251
Wisdom Better than Wealth, (II. h'rank Eshelman), 268
Recollections, (Author, Abraham Godshalk) 280
A Family Legend, (Author, Abraham Godshalk), 281
Words of Farewell, (Rev. John Geil), 284
A Sermon on Repentance, (Rev. F. W. Solver), 289
Heirs of God, (Rev. A. E. Hangen), 293
A Sermon, (Rev. Chas. G. Hefifner), 297
THE NEW YORK PUBLIC LIBRARY
REFERENCE DpPARTMENT
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