Chapter XIV: Part 14

Isaiah's very first vision of the church called forth that wonderful exclamation: "Wash you, make you clean; put away the evil of your doings from before mine eyes: cease to do evil; learn to do well." This, when done, is the remission of sins. It is sending them back, to the rear; while we have the Lord always before our eyes. He said to the blind Pharisees: "Cleanse first the INSIDE of the cup and the platter, that the outside may be clean also." Paul says: "Let us cleanse ourselves from all filthiness of the flesh and SPIRIT." James says: "Cleanse your hands, ye sinners; and purify your hearts, ye double minded." Does not all this look as if man had a good deal to do with the remission of his sins?

It is natural, or, rather, it is in harmony with God's order in the creation of man, for him to desire to have a part and lot in all the Lord does for him. He enjoys most the fruit of trees planted by his own hands. A lady appreciates the garden or lawn arranged and set according to her taste, and cultivated by her hands. God mercifully favors us with similar feelings in making good, pure-minded, truth-loving, faithful men and women of his intelligent creation. With this intention he has given man special work and ways of manifesting his will to work with the Lord. The only ordinance of this kind which I will call your attention to to-day is that of baptism for the remission of sins. It is also called the washing of regeneration. As the Father, Son and Holy Spirit, or Holy Ghost, the three eternal and infinite essentials of the Divine Trinity, all have part in man's repentance, in the remission of his sins, as well as in the regeneration of his will unto eternal life, BAPTISM in water, in each of the three names, is enjoined in our Lord's great commission. "Go ye into all the world, and preach the gospel to every creature, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

As an order of Christian Brethren, we hold that a threefold immersion of the body in water by a properly authorized administrator is necessary to fulfill the requirement of the great commission. As water, in its highest and divinest significance, symbolizes all the holy means by which man is enabled to renounce and remit his sins, so baptism symbolizes his heartfelt acceptance of and submission to those means. From this it is called the baptism of repentance first, and, later on, as the truth became clearer, it is called baptism for the remission of sins. As additional light was still thrown upon man's salvation, a light which Nicodemus could not see, baptism acquired a new significance, described by Paul as "the washing of regeneration."

Almost unwittingly we now find a threefold significance in the ordinance. It symbolized first, in the ministry of John, repentance toward God the Father. But after the martyrdom of John no baptism was administered until the day of Pentecost, when it received its full significance. As Peter had experienced so much of the evil of sin and the joy of forgiveness, it symbolized to his mind the remission of sins. He was right. Paul was the unbelieving, educated Jew, whose heart was so set against the Lord that after his conversion he felt himself to be a new man, with a new name; and in his letter to Titus he calls it "the washing of regeneration." Thus we have a threefold significance of the ordinance, as well as a threefold act. Anyone, then, whether fully conscious of the truth or not, says, by submitting to the ordinance, "I have repented of my sins; I have forsaken my sins and desire to keep them forever behind me; I desire to walk in newness of life. I accept the love of the Father, the truth of the Son, and the power of the Holy Ghost by which I have been taken 'out of death into life,' and from the power of Satan to God; my feet set into the way of holiness, and a 'new song put into my mouth, even praises unto our God.'"

The two brethren had night meeting at John Eby's, where they stayed all night.

MONDAY, October 7. They got to Brother David Kinsey's, in Franklin County, Pennsylvania.

TUESDAY, October 8. They had night meeting at Brother Jacob Rile's.

The next day they joined company with brethren Christian Long and John Glock, who come up the Shenandoah Valley with them to Brother Kline's home, which they reached Saturday, October 12.

On December 8 Brother Kline started to Baltimore. He went partly on a visit to his relative, Michael B. Kline, who was, at this time, a very prosperous commission merchant in the city. Brother Kline spent about six days in Baltimore this time; and whilst hardly any one else would have thought of anything beyond the pleasure of the visit and a little business to be attended to, he must have a gathering and preach. He made his voice heard time and again. No doubt many heard what they had never heard before--the truth. On his return home, he stopped in Washington City and had a pleasant interview with President Fillmore.

In the year 1850 Brother Kline traveled 4,070 miles. He preached thirty-one funeral sermons. Twelve of these were for persons over fifty years of age; seven, for persons between twenty and fifty; and twelve for persons under twenty. He delivered one hundred and ten sermons at appointments for preaching, besides the many councils and other meetings attended. When at home he was also called to administer medicine to the sick. This service and the ministry kept him actively employed almost the whole of his time.

THURSDAY, January 9. Perform the marriage ceremony of Conrad Custer and Nancy Shoemaker; also the same for George Hulvey and Diana Turner.

TUESDAY, February 11. Perform the marriage ceremony of Jackson See and Bettie Whitmore.

THURSDAY, February 20. Perform the marriage ceremony of Solomon Hulvey and Catharine Ritchie.

MONDAY, February 24. A fearful storm unroofs part of my barn to-day.

SATURDAY, March 8. Council meeting at Beaver Creek meetinghouse. The church has under consideration the matter of preparing for Annual Meeting to be held at the Brick meetinghouse, near Christian Kline's, on Middle river in Augusta County, Virginia, to begin Saturday, June 7, 1851.

SUNDAY, March 9. Meeting at the Beaver Creek meetinghouse. First Peter 1 is read. Afternoon meeting in Bridgewater, in the Lutheran church. Speak on John 3:29. TEXT.--"He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled."

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

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

The church is the bride. The Lord is the bridegroom. "He that hath the bride is the bridegroom." There is a doctrine of deep interest involved in John's testimony. It concerns every one of us to know it. It is the relation subsisting between the Lord and the church. This relation is represented as that existing between husband and wife, the very nearest that can subsist between two human beings--the unification of one with the other to the extent that they are no more twain, but one flesh. Reference to this relation of the church to the Lord is to be found in the Scriptures at several places. Isaiah prophesying the glory of the true Christian church exclaims: "For as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

TUESDAY, June 3. Meeting and love feast at our meetinghouse. Revelation 2 is read.

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

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

MONDAY, June 9. The Yearly Council opens. Take in the questions. Transact some business. Good order prevails, and a spirit of love and union abounds. If by these meetings we can foster and preserve the unity of the faith and order of our beloved Brotherhood, so that wherever we may go among our Brethren we may be able to see eye to eye and face to face as to the doctrines we preach and the order of Christian life we uphold, our highest aim will have been reached. It may be that as time goes on and knowledge is increased new things will come up demanding consideration; but I sincerely hope and pray no departures from what we now regard with so much love and unanimity as the will of the Lord will ever take place.

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

WEDNESDAY, June 11. Meeting in the Methodist church in Harrisonburg. Brother Daniel P. Saylor spoke on the Great Commission, Matt. 28:19, 20. He showed great boldness of speech. He shuns not to declare the whole counsel of God. Many were present to hear a sermon from a minister of our faith for the first time in their life. I have sometimes feared that Brother Saylor's love for souls is at times obscured by the severity of his speech in the stand, and by the austerity of his manner among the people. Whilst Christian propriety does set limits to "becoming all things to all men," still, as far as consistency will allow, God's ministers should show great love for the people in their associations with them. Some preachers, I believe, do more good out of the stand than in it. They do this by little acts of kindness and little words of love.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SATURDAY, November 15, at the meetinghouse; and held night service at Joseph Arnold's.

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

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

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

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

Just so it is with the kingdom of God. It has no connection with the body. In fact the body, with its appetites and passions opposes it. For as Paul says: "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other." The kingdom of God, then, has its place in man's renewed heart and mind, and can therefore never be a thing of observation. But let us look a little further. The most precious and valuable things of earth are worthless until brought out into use. Of what good are all the mineral treasures of earth while hidden in the mines? Just so "the kingdom of heaven is like unto a treasure hid in the field."

But our heavenly Father has prepared a body, a visible, organized body for his kingdom on earth, so that it may become active, useful, and in every way promotive of man's highest good on earth and his highest bliss in heaven. This body is the Lord's visible church. Like the human body, it is composed of members, and each member has his place and office of service in the body. The church is composed of those who do the Lord's will; and he owns all such as his brethren. On one occasion he exclaimed: "Who are my brethren?" And immediately he said: "Behold my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the church is composed of such as hold a relationship with him, symbolized by that of brother, sister and mother. It is for his church that Jesus offered that wonderful prayer recorded in the seventeenth chapter of John. He there says: "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word." The church, then, is composed of such as keep the Lord's Word.

He said: "My kingdom is not of this world." Neither is the church, which is the visible, active, use-loving and use-performing body of the kingdom, of this world. It is not organized according to the order of human institutions and laws, but according to God's order. Human laws and customs have really and legitimately nothing to do either with its organization and government or with the admission of members into its body and their retention and conduct in the body. But the church is _in_ the world. By its being _in_ the world, where sin and sorrow and suffering abound; where there is so much pain to assuage, so much want to relieve, so much evil to combat, so much ignorance to dispel by the light of truth, numberless and boundless opportunities and demands are presented for "the good man, out of the good treasure of his heart to bring forth good things."

And in the world is just where the Lord wants his church to ever be. It is in the church on earth that God's people learn those wonderful lessons of self-denial, humility, gentleness, brotherly kindness, forbearance, patience, and all other heavenly qualities and graces. In a word, the church, in its purest form and highest sense, is heaven begun on earth. Hence the blessed Jesus, in the prayer referred to, says: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil."

Since the church is the outward, visible form of God's kingdom on earth, it is of the utmost importance that the church give expression to and be a representative of the soul and spirit of the kingdom. Paul says: "The kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost." The church must be righteous. By this is meant that it must obey the Lord's Word. He says: "Ye are my friends if ye do whatsoever I command you." It is obedience on the part of the church that makes any organization bearing that name acceptable to the Lord. In the great day to come some will say: "We have eaten and drunk in thy presence, and thou hast taught in our streets." But he will say: "I tell you I know you not whence ye are." Many others again will say: "Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." The lips of man may not apply these terrific words to any whose doom is yet to be disclosed; but all organizations claiming to be churches of Jesus Christ will do well to see to it that they obey from the heart those ordinances given by our Lord both by example and precept. When he pronounces us happy, we may feel sure that we are safe.

Let us now, before we close, look over the ground and see where the church of the Brethren stands, which it is my privilege to represent here to-night. Jesus was baptized, that is, immersed by John in the river Jordan. We follow his example as further set forth in the great commission he gave. He washed the disciples' feet, giving us an example that we shall do to one another as he did to them. This we do. He ate a supper with them before the administration of the Communion. This we do; and from other scripture authority we feel justified in calling it a love feast. He administered the Communion of his body and blood, symbolized by the bread and wine. This we likewise do. Now we have his blessed Word for it: "If ye know these things, happy are ye if ye do them."

SUNDAY, December 7. Michael B.E. Kline and wife are baptized at Timberville.

WEDNESDAY, December 31. I have traveled this year 3,816 miles, mostly on horseback; and preached forty-five funeral discourses.

THURSDAY, January 22, 1852. Attend upon my aged mother. She passed a calculus or stone from the bladder to-day weighing seven ounces and two and one-half drachms. Its greatest circumference is nine inches. A very wonderful concretion indeed.

THURSDAY, March 11. My dear aged mother passes away from earth to-day, at 1 o'clock. She has been a good mother. I rejoice in the thought that from her bright home in heaven, if saints are permitted to look down upon earth, she can still witness the fruits of her good example and influence, manifest in the well-doing of all her children, and most of her grandchildren.

FRIDAY, March 12. Take Anna over to Brother Samuel Kline's, where our dear mother now lies a corpse.

SATURDAY, March 13. Mother is buried to-day. Her age was eighty-one years, three months and twenty days.

MONDAY, March 22. This day Brother Kline started to Maryland. As usual on such journeys, he visited many friends and Brethren, among whom he mentions D.P. Saylor, Jacob Saylor, Howard Hillery, Brother Cover, Joseph Engle, Philip Boyle, Israel Engle, Brother Rupp, Jesse Royer, Betsy Engle, William Deahl, Abraham Deahl, Brother Rhinehart, and others. He preaches and prays as he goes; leaving behind him good examples, good instructions, good doctrines, with prayers and good wishes for all. What a life of good works! He returned home Thursday, April 1.

THURSDAY, April 15. Council meeting at the Flat Rock meetinghouse. John Neff is elected speaker.

FRIDAY, April 16. Council meeting at our meetinghouse. John Zigler is elected to the deaconship.

SATURDAY, April 17. Council meeting at the Brush meetinghouse. Jacob Miller is advanced in the ministry of the Word.

SUNDAY, May 16. Attend a meeting in the Campbellite church in Baltimore. I meet Brother D.P. Saylor there. He speaks from Heb. 12:1, 2. Outlines of his discourse. TEXT.--"Let us lay aside every weight, and the sin which doth so easily beset us; and let us run with patience the race that is set before us; looking unto Jesus."

He said: The book of Hebrews is, in one respect, the most extraordinary book in the New Testament. It sets forth Christ the Lord to us in a somewhat new light, and new relation. All the other books of the New Testament are mainly occupied in setting forth Jesus as the atoning Savior. But this book is preeminently taken up with Christ the anointed High Priest of our profession. The other books tell what Jesus has done to redeem the world from sin. This book tells what he is now doing to save his people.

In his admonitions and instructions Brother Saylor beautifully referred to the Olympic games celebrated by the ancient Greeks once every four years. From these the figure of running a race, given in the text, was borrowed. A man cannot run long and well with a load on his back. You have no doubt seen the fabled demigod Atlas pictured with the world on his shoulders. I have often thought of that old Grecian representation of avarice, as being something like a true picture of many professors of the Christian religion at the present day. You see the old myth struggling along with this big round world on his back, apparently casting his eyes upward at times as if he might be longing to reach the top of Mount Olympus, the home of the gods: but alas! his head is bowed and his back bent under the mighty pressure, and he never got there. It will fare no better with the man who tries to carry this world with him to heaven. The apostle says: "Let us cast off every weight" that would hinder our progress.

You know the devil is called a serpent. No sane man ever yet invited a snake to bite him. If one is bitten by a copperhead or rattlesnake, it is either because he has gone where he ought not go, or else, if compelled, he was not watchful, but was off his guard. Besetting sins are these snakes in the grass and along the hedges. The apostle here takes it for granted, as a thing settled long ago, that the Christian has laid aside his habitual sins. Besetting sins are such as we meet or overtake unexpectedly in the way, and like robbers that beset us and take our goods, they spoil our peace and take away our joy. The best way for all Christians is to keep out of the way of snakes and robbers.

"And let us run with patience the race that is set before us." In another place Paul says: "I press forward to the mark for the prize." He represents the Christian as running, but not as uncertainly. Not as if some one else might beat him and take the prize, and he thereby lose it. No, no! In the Christian race there is a prize for every one that runs with patience the race set before him.

But he also speaks of a _mark_. The language here employed indicates that the _mark_ must be reached before the prize can justly be claimed. This mark is conformity to Christ in spirit and life. "If any man have not the Spirit of Christ, he is none of his." "He has set us an example that we should follow in his steps." The prize is heaven and eternal happiness. God is pleased to give to his children things which they are incapable of obtaining by their own efforts; but he will not give direct what they are capable of getting by judicious means rightly applied. It is no credit to any one to depend on others for what he could win for himself. It is so in the Christian's race for eternal life.

"Looking unto Jesus." If you have ever been at sea you noticed the interest with which sailors watched the lighthouses along the shore in a dark night. This figure may help us in our thought of looking to Jesus. His word is a "lamp unto our feet and a light unto our path." Friends, when you look prayerfully to the Lord's Word for guidance in your religious life you are looking unto Jesus. He is nowhere else to be found. But he is always there, and whosoever will look may find him there unto the salvation of his soul.

They stayed all night at Michael B. Kline's.

MONDAY, May 17. They stopped awhile with Sister Rubicum in Philadelphia; and arrived at the Irving House, in New York City, at 10:30 P.M.

Men love to honor their favorites. Washington Irving has caused his name to be stamped upon the affections of the people of this city. Irving collars, Irving hats, Irving signs and Irving attached to many things give evidence of the high regard in which he is held. We will pass his home on the Hudson to-day.

TUESDAY, May 18. Take the steamer "Henry Clay" to Albany, where we land at 3 P.M. Kossuth is in the place. A great procession, with many other demonstrations in honor of the Hungarian exile, is given. These things are not done for the man personally, but for the cause which he represents, that of freeing his country from the galling yoke of bondage. We have a delightful boat ride up the Hudson.

I must here relate a short encounter which I had with a professed infidel on the boat. He some way came to the conclusion that I was a religious man, and probably a preacher. This led him to approach me for a talk, and he introduced himself in a very courteous and agreeable manner. After he had stated his objections to the Christian religion, I asked him if he was absolutely certain that there is no place and state of future punishment. He answered: "I do not contend for this; but only hold that hell is unreasonable, and that heaven is impossible: and according to Bible description, to me at least, it would be undesirable." I answered: "I suppose you will allow, that if the Bible is _not_ true I will fare no worse after death for having taught its doctrines and the faith of Jesus Christ: and you no better for having denied both?" "All this," said he, "is self-evident." "But if it so turns out that we both, after death, find that God's Word is absolutely true, which, my dear friend, will fare the better then? You, for having rejected the Lord Jesus Christ before men; or I, for having humbly confessed him?" We parted at the landing to meet, perhaps, no more until that day when the secrets of all hearts shall be made known.

WEDNESDAY, May 19. Get to Buffalo, New York, at 8 P.M. Stay all night at the Mansion House. Philip Dorsheimer, proprietor.

THURSDAY, May 20. This day I enjoy my first sight of Niagara Falls. Cross on the bridge over to the Canada side and go up to the falls. Return by the bridge and go up to the falls on the American side. Go to see the buffaloes; and visit the telegraph office. Return to the Mansion House and stay there all night. I suppose that all the thoughts and emotions which a view of Niagara Falls is capable of exciting in the beholder have been so clearly and graphically expressed in prose and verse, so far as lies in the power of words to express them, that I feel like keeping silent. This, however, I will venture to say, that in the sight of such mighty power I felt very small and weak. How, then, thought I, will I feel when I come in sight of the Power that made and moves the world!

Cold and snow this morning. But I must remember that I am not in Virginia.

FRIDAY, May 21. Take passage on the steamboat "America" to Erie; then on to Cleveland, where we arrive at 5 A.M. Sleep a little. Then, on same boat, to Sandusky City, where we take cars to Tiffin, and from there go to Brother Eversole's, in Hancock County, Ohio.

SUNDAY, May 23. Brother Kline attended forenoon meeting at Brother Peter Weant's; and afternoon meeting at Brother Dickey's. In the evening he went to Brother Daniel Rosenberger's and assisted in anointing a sick sister. Next day they had meeting at Brother Jacob Kendrick's. On Tuesday, while they were detained at Perrysburg, Brother Kline says: "We saw the fishermen make a haul with their seine. While witnessing the adroitness and care with which they separated the bad fish from the good, I was reminded of the parable in which the same performance is spoken of. The gospel net catches or takes in both good and bad. But the separation of the good from the bad cannot take place on earth. 'At the end of the world the angels shall come forth and sever the wicked from among the just.'"

WEDNESDAY, May 26. They take the boat "John Hollister" for Toledo: from there they take cars to Elkhart, Indiana. The two brethren, Kline and Saylor, do not appear to have been together all the time on this journey; but at Elkhart it seems they got together again and two other brethren with them; for he now speaks of brethren Saylor, Krontz and P. Ebersole all going together and staying all night at Brother Jacob Studebaker's; and on the twenty-ninth they all go to Jonathan Wylan's, the place of the Annual Meeting. Brother Kline reports a wonderful concourse of people.

SUNDAY, May 30. They have meeting at three places. On Monday business begins. Many queries are placed in the hands of the subcommittees. On Tuesday the reports of the subcommittees are taken in, and discussions follow freely, but all in a spirit of love.

WEDNESDAY, June 2. Business is all disposed of by 3 o'clock, and the meeting breaks up. Brother Kline goes to Michael Waybright's and holds night meeting.

On his return trip Brother Kline revisits Elkhart, and goes to Dayton to Brother Henry Yost's. From there he goes to Cincinnati to see Drs. Kost and Curtis, with whom he spends a night; thence back to Columbus; goes through the state prison; visits other places of interest; and thence through Cleveland and Pittsburg home. He arrived home

SATURDAY, June 12. He reports 2,685 miles traveled from the time he left home till his return.

SUNDAY, June 27. Meeting at our meetinghouse. I baptize Daniel Wampler and wife.

FRIDAY, July 2. Write letters to Brethren in Pendleton and Hardy Counties to make appointments for preaching. He gives plenty of time for those Brethren to whom the above letters were sent, to make the appointments generally known; and allows time for the slow transit of the mails in that day. Brother Kline's successes were never brilliant or dazzling, as some men's appear, but they were acquired by methods which few men are willing to adopt; and achieved by self-sacrifices and labors which few men are willing to undergo.

FRIDAY, August 20. This day Brother Kline started to Pendleton County, Virginia. From Pendleton he went to Hardy County, and from there to Hampshire County. He filled every appointment made for him by the Brethren to whom he had written on July 2. On his outward way he left a line of appointments which he filled on his return homeward. On this tour he traveled 183 miles on the back of his faithful mare Nell, over roads and mountain paths next to impassable. He was gone from home on this trip just two weeks, in which time he preached nineteen sermons, attended one council meeting and one love feast.

Such preaching tours, as this work abundantly shows, were but common proofs of his missionary spirit and love for the souls of men. Added to this we find a purely unselfish spirit in him. Not long before his martyrdom he told me that if he would have asked for money along the lines of his work extending over many years--using his very words--"I know that I would have freely received it; but I have never asked one cent; and, God prospering me in the future as in the past, I never expect to." He went on his own expenses, always and at all times, apparently more ready to give than to receive.

THURSDAY, September 30. On this day Brother Kline started to Tennessee. He rode Nell. He went up the Valley of Virginia, stopping with Brethren and preaching by previous arrangements made by letters. He stayed all night with Peter Nininger, and one night with Benjamin Moomaw. At both places he filled appointments previously sent on.

MONDAY, October 4. He dined at Jacob Brubaker's. He arrived at Brother John Bowman's on Friday, the eighth.

SATURDAY, October 9, he had meeting at John Bowman's. It would seem that he had leisure here to jot the outlines of his discourse on that day. He spoke from Rev. 2:7. TEXT.--"He that hath an ear, let him hear what the Spirit saith unto the churches."

There is a wonderful correspondence of natural things with things spiritual. It is this correspondence which makes a good life give evidence of a good heart within, and intelligent conduct prove that it is the offspring of an enlightened mind. If there were no correspondence between internal and external things--between the tree and its fruit--what would we know about anything? It is from this law that all our Lord's parables and miracles derive their significance. When he spoke of external, natural things, he wanted his disciples to learn internal, spiritual things. In the text he speaks of a hearing ear. "He that hath an ear." Do not nearly all men have ears? In several other places the Lord says: "He that hath ears to hear, let him hear." It is plain that the natural ear is not meant; but the ear of the soul (by which is meant an understanding mind) is the ear meant in the text. But to hear means more than just to understand what is said. People may understand what they hear or read, and still be none the better off for it. To hear, in a divine sense, is to hearken; and to hearken means to obey, or a willingness to obey. The text then means about this: "He that understands what the Spirit saith to the churches, let him obey." This brings up the question whether or not people of ordinary intelligence are able to understand what the Spirit says to the churches.

Let us turn to what the Spirit says to the church at Ephesus. After reviewing the good qualities and characteristics of this church, much to their praise and credit, he does not flatter their vanity, by intimations or otherwise, to think themselves all right and in need of nothing; but "I have this AGAINST thee, that thou didst leave thy first love. Remember therefore, from whence thou art fallen, and repent." It is truthfully said "our best friends are those who warn us of danger." This is God's friendship for his churches. He shows his people by his Word where they may go wrong, and, if they have ears to hear and eyes to see, where they _are_ wrong. _Leaving their first love_ is the charge brought against this church of Ephesus. And it is the only charge. To what extent or degree they had departed is not definitely said; but they had gone so far that repentance and reformation, or the doing of their first works, was necessary that they might be restored to the state they had once enjoyed.

Now it appears plain to my mind, from all the teachings I find elsewhere in the Word, that love to the Lord their God with all the heart, and love to the neighbor, which is the church, is, and forever ought to be, the first and only love. The church is the good Samaritan that lifts up the wounded brother who has fallen among the thieves of temptation, and restores him. This love to the Lord and the church is the love from which these Ephesian brethren had fallen. Departures from first loves are not uncommon in the church and out of it. The newly married couple enjoy a warmth of affection that sweetens their cup of happiness and strews flowers all along their pathway of life. This pleasure lasts while their love lasts; but when love dies, happiness dies with it. This accounts for the joyless, pleasureless life of many married partners. First love, alas! departed; the first fire all burnt out, leaving naught but the dull ashes of cold indifference and burning tears. It sometimes goes somewhat the same way with members coming into the church. They run well for a season, manifest a deep interest in the things of religion, but when tribulation or persecution ariseth on account of the Word, directly they stumble. Entire churches sometimes lose their first love for the Lord and for one another. This seems to have been true of the church at Ephesus.

The best way for all is to be sure that the first love is of the right kind. I have heard of some coming into the church from motives of mere personal interest. I have heard of one man who confessed, after he had been expelled, that he got out of the Dunkards all he wanted. Said he: "They helped me out of debt, and that is what I went in for." That man never lost HIS first love. His first love was the love of self and the world, and that is the love he carried with him when he was turned out. Such examples, however, are rare. As a people we are not often imposed upon in this way. But some who come in with the best of motives, desiring to live in the church, to be built up in the church, and to help build up the church, may, as I have known instances of the kind, lose these good feelings, become discouraged, and altogether unhappy. To such, if any of that class are here, I now speak.