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Life and Labors of Elder John Kline, the Martyr Missionary - Collated from his Diary by Benjamin Funk
by John Kline
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THURSDAY, May 27. Get back to Jacob Miller's near Lima. Clear to-day.

FRIDAY, May 28. Meeting and love feast at meetinghouse. Ephesians 2 is read. Stay at Daniel Miller's.

SATURDAY, May 29. Get to Brother John P. Ebersole's.

SUNDAY, May 30. Meeting in meetinghouse near J.P. Ebersole's. Brother Quinter speaks from Hebrews 6. In afternoon I speak from Hebrews 2. Stay all night at Brother Daniel Rosenberger's.

MONDAY, May 31. Meeting and love feast at same place. Matthew 19 is read. Rain in morning; clear in evening. Stay at Brother Ebersole's.

TUESDAY, June 1. A beautiful morning. Take breakfast at the meetinghouse. Have service. Read a farewell address, which I here copy:

Brethren and sisters in the Lord, dearly beloved: Our greetings for this time have been exchanged, and the atmosphere of love in which we all have so freely breathed and moved since our first meeting together must soon be exchanged for the atmosphere of the world. Our blessed Lord meant a great deal when he said: "I am the door: by me if any man enter in, he shall be saved; and shall go in and go out, and find pasture." In meetings like this, and others we have for some while been attending we feel that our spirits and souls and bodies are visibly and experimentally in the fold, with the Great Shepherd in our midst. We are "made to sit together in heavenly places in Christ Jesus," warmed and cheered by "the Sun of Righteousness."

But the duties of life lay upon us the necessity of breaking up and departing to our business and our homes. We must "go out," out among the elements of the world, and do our part valiantly in the great conflict of life—the conflict that forms our character and decides forever whether we shall reign with saints in glory, or be captives of hell. Let us, brethren and sisters, be cheered with the Lord's promise, that even out of the fold we shall find pasture, something to increase our love for the Lord and for one another, and strengthen our faith. How tenderly the Lord speaks to us, as though he regarded us as his little children! "I will not leave you comfortless: I will come to you." "And lo, I am with you to the end of the world, ... until I receive you unto myself, for where I am, there shall ye be also." "In the world ye shall have tribulations; ... but be of good cheer, ... in me ye shall have peace." In giving to each other the parting hand and the holy kiss tears and good wishes are not out of place. Connected with these a word of comfort to the feeble-minded, a word of encouragement to the brother or sister of weak faith, a word of gentle admonition whispered into the ear of the erring, a word of caution to the rich, lest they be exalted and trust in their uncertain riches, a word of approval and commendation to those who, like Barnabas, are full of good works, may do an amount of good which eternity alone can reveal.

And now, brethren and sisters, farewell. Be steadfast, unmovable; always abounding in the work of the Lord; inasmuch as ye know that your labor is not in vain in the Lord.

Come to Carey for two o'clock meeting. Sup at Dr. Joseph Myers's. At one A.M. take train for Columbiana. Sup with Brother Quinter. Stay with Brother Henry Kurtz. Fine weather yesterday and to-day.

SUNDAY, June 6. Get home.

From this time on to the first of August Brother Kline was mostly around home. He wrote many letters to prominent brethren in nearly all of the States in which the Brethren had, at that time, representative men. He also preached some funerals, for people die even in summer; and death claims all seasons for his own.

FRIDAY, August 6. This day he and Brother John Wine start to the northwestern counties of Virginia, and cross over into Maryland and Pennsylvania. Regularly, they have meetings every day. They visit Nicholas Leatherman's, John Leatherman's, and Samuel Arnold's in Hampshire County, Virginia. They visit David Beachley's, John C. Lichty's, and Elias K. Beachley's; also Jonathan Kelso's, David Livengood's and Franklin O. Livengood's, all in Maryland. We next find them at Brother Flanigan's, on Hughs's river, where they stay all night.

SUNDAY, August 15. Meeting. Speak on the Great Commission. Roger Davis and wife baptized. Meeting in the afternoon. Continue on the same text. Stay all night with Brother Martain Cochran. Fine weather.

MONDAY, August 16. Meeting at Slab meetinghouse. Speak on John 4: 29. Dine at Brother Cochran's. Sup at Brother Roger Davis's, and have meeting at early candlelight. Brother John Wine speaks from Rom. 1: 16.

TUESDAY, August 17. Get back to Oakland.

WEDNESDAY, August 18. Meeting at Thomas Clark's. Speak from Matthew 12. Meeting in afternoon at Isaac Hays's. Martha and Mary, or the one thing needful, was our subject. Stay at Brother Lee's.

THURSDAY, August 19. Meeting at Greenland, in Hardy County, Virginia. A woman from Germany, in Europe, is baptized to-day. Dine at Samuel Barbee's, and stay at James Parks's. The two brethren had several other meetings by the way, and on

MONDAY, August 23, they reached home.

FRIDAY, September 24. Meeting and love feast at our meetinghouse. Andrew Crist and wife, Silas Turner, and Catharine Showalter were baptized to-day.

SUNDAY, October 17. This day Christian Shoemaker, George Rodecap and his mother, and William Ford and his wife were baptized.

MONDAY, October 18. Brother Kline started on another trip to Maryland. Among the names of those whom he called on, or passed a night with, we notice Samuel Zimmerman, Jacob Saylor, Sister Jordan, Philip Boyle, John Roop, John Bowman, D.P. Saylor, William Nipe, Peter Grassnicker, Daniel Rickerd, Jacob Wolf, and Mrs. Nipe.

WEDNESDAY, October 20. Love feast at Beaver Dam. Fine weather, and a large gathering of people. Much brotherly love, and general good order.

THURSDAY, October 21. Meeting at the Pipe Creek meetinghouse, and one at night at New Vinson.

FRIDAY, October 22. Meeting at the Meadow Branch meetinghouse.

SUNDAY, October 24. Love feast at the meetinghouse, near Brother William Nipe's. Large gathering and fine weather.

Brother Kline attended several other meetings on this trip; and on

SUNDAY, October 31, he reports himself at the Flat Rock meetinghouse, in Shenandoah County, Virginia, replying to a discourse on feet-washing delivered shortly before by J.P. Cline, a Lutheran preacher of the same county. In his reply Brother Kline proves himself "a master of his bow: his arrows never miss." I here present some points in this reply:

Friend J.P. Cline made feet-washing "a household or hospitable rite." Brother John Kline's main point in reply to this was, that bathing or washing of the whole body in water, as also the setting out of bread and wine before guests, was likewise included among the rites of hospitality in the East and also in southern Europe. If feet-washing is to be discarded from the list of church ordinances on this ground, what becomes of baptism and the Communion? Can they, logically, fare better?

Friend Cline's next point was, "that feet-washing has a spiritual significance, that the example given by the Lord is complied with and obeyed when we, in humility and love, do works of charity." In reply to this, Brother John Kline merely asked the question: "What denominations of professing Christians exhibit the deepest sense of humility, and show the warmest affections of charity, those that observe feet-washing as an ordinance of the church, or those that reject it as such?" "It is not for me," said he, "to answer this question. I leave it to the consideration of all."

"What I do, thou knowest not now." "This declaration of our Lord," said friend Cline, "clearly discards feet-washing from being a church ordinance." In reply to this Brother Kline said: "I would like to ask friend Cline if he claims to understand all the meaning and significance of water baptism and the Communion. If he does lay claim to such attainments in the knowledge of what God has not clearly revealed in his Word, he must have had access to information from which all other honest men have been debarred. Before friend Cline's argument against feet-washing as a church ordinance can have any weight, on the score that we do not clearly see all that is intended to be signified by it, consistency does require him to show the full meaning and significance of baptism and the Communion of the bread and wine. It is self-evident that the argument which rejects feet-washing from the list of church ordinances, on the ground of its not being fully understood as to its entire significance, with equal power rejects and discards baptism and the Communion from being ordinances of the house of God."

In this brief report of Brother John Kline's sermon on this occasion I have but touched some of the points in his argument, gathered from the Diary, and from a personal conversation with him afterwards. He wound up with the Fable of the Clock and the Sundial, as follows:

"The Town Clock claimed that it ought to be highly respected. 'Look,' said the Clock, 'at my beautiful face, and the exquisite delicacy of my hands. My head, too, internally and externally, is a perfect model of scientific exactness and mechanical skill. You should depend upon what I say. I run with regular steps, and strike the hours of the day as I run. You should hear ME. Look at that broad-faced, flat-headed sundial away down there. It has not a word to say. I am going to strike now. One—two—three! There—how musical!' But when this bombastic speech was ended, the sun broke forth, and the Dial only smiled to show that the boasting clock had not told the truth by some hours. The thirteenth chapter of John is the Lord's sundial on feet-washing. Probably, after all, the best way to discuss this question with any one would be just to read in his hearing the thirteenth chapter of John."

SUNDAY, November 21. To-day we have our first meeting in the new meetinghouse at the Plains. Hebrews twelfth chapter is read.

FRIDAY, November 26. Start for Pendleton and Hardy Counties. Stay all night with Brother Jack Ratchford and his son Hugh Ratchford, on top of the Shenandoah mountain, where we have an evening meeting for prayer and exhortation. Cloudy and cold.

SATURDAY, November 27. Come to Peter Warnstaff's. No meeting appointed. Clean John Pope's clock. Fix Mrs. Warnstaff's clocks, and stay there all night. Snows to-night.

SUNDAY, November 28. Meeting at Warnstaff's tanyard. Speak on 1 Cor. 1:30. Dine at Peter Warnstaff's. I am always refreshed by visiting this worthy and intelligent family, composed of Peter Warnstaff, his sister Susanna, and their widowed mother. I can never depart from their house without breathing a prayer for blessings upon them. Night meeting at Lough's church. Speak on John 14:6. Stay all night at Joel Siple's near the top of the South Fork mountain. Joel Siple is raising an intelligent and industrious family.

MONDAY, November 29. Come to John Borer's on the South Mill Creek. Preach his wife's funeral. Meet Brother Michael Lion and Brother Martain Cosner there. We all stay over night at Brother John Judy's.

TUESDAY, November 30. Meeting at John Judy's. The two brethren Cosner and Lion speak to good acceptance, on John 3:14. Come to Isaac Judy's, and stay all night.

WEDNESDAY, December 1. Dine at Manasseh Judy's. Manasseh Judy always meets me with a pleasant face, such as makes me feel at home in his house. After dinner, fix his clock, and cross the mountain to John Davis's, in Hardy County. Night meeting at Zion church. Stay at Davis's all night.

THURSDAY, December 2. Spend most of the day at the widow Peggy Dasher's. In evening go to Nimrod Judy's, where we have night meeting, and spend the night.

FRIDAY, December 3. Get home.

THURSDAY, December 23. Perform the marriage ceremony of John Driver and Rebecca Kline, at the house of her father, David Kline, at half past three P.M.

FRIDAY, December 31. I have traveled this year 5,674 miles. I am at home, at the home of my life in the body; but I am not at home as to the life of my spirit.

As on the verge of life I stand, And view the scene on either hand, My soul would here no longer stay. I long to wing my flight away.

Where Jesus dwells I long to be: I long my much loved Lord to see: Earth, twine no more about my heart: It is far better to depart.

SATURDAY, January 15, 1859. Get Howell's "Evils of Infant Baptism." I regard this as a very instructive work on the subject indicated by the title.

SUNDAY, February 13. Attend the burial of Christian Kratzer. Age, eighty-six years, three months and twelve days.

SATURDAY, February 26. Attend a meeting which was held to-day, to elect directors for the establishment of an academy, to be known by the name of "Cedar Grove Academy," near my place. John J. Bowman, John Zigler and Daniel Miller are elected.

SUNDAY, March 6. Attend meeting in Sangersville, Augusta County, Virginia. Brother Daniel Thomas replies to Soule's sermon on "the modes and subjects of baptism." Friend Soule is a Methodist preacher in high standing with his denomination. He argued on the ground that "whilst the New Testament does allow immersion in water, and favor the baptism of adults, it does not cancel the validity of the rite when properly performed by pouring or sprinkling, either in the case of adults or infants."

Brother Daniel Thomas, on this occasion, exalted the truth by appealing "to the law and the testimony." He proved baptism to be a positive term as to its signification; that the word BAPTISM, with its derivatives, has a specific and not a variable sense. He likewise established the great truth that all the good of obedience consists in doing what one is commanded to do. He showed that "to obey is better than sacrifice, and to hearken is better than the fat of rams." Any departure from the command vitiates the obedience, no matter how professedly honest the steps of that departure may be. He here quoted Peter's words: "Baptism is not the putting away of the filth of the flesh." It does us no more good physically, said he, than would be derived from bathing or immersing the body in water without any religious motive connected with it. It is one's conscious obedience in submitting to the rite, that gives "the answer of a good conscience toward God." Can little infants realize this? These premises being established, and after clearly stating the duty of all who desire to obey to find out what they are required by the Lord to do, he brushed away the mass of "wood, hay and stubble" which his antagonist had piled together, and erected an impregnable turret of "gold, silver and precious stones" on the solid rampart of Divine Truth. Brother Daniel Thomas carries a heart as pure and kind as I have ever found within the breast of any man, and a head as clear as I have ever seen upon the shoulders of any man.

After meeting Brother Daniel Thomas and I dine at Brother John Sanger's, and have evening meeting at Pudding Springs meetinghouse. I speak from Heb. 12:25. Stay all night at Brother John Driver's. Fine day.

MONDAY, March 7. Dine at Jacob Zigler's, and have night meeting in Jennings's Gap. Stay all night at David Adams's.

TUESDAY, March 8. Morning meeting at same place. Speak on Jude third verse, "the faith that was once delivered to the saints." I have somewhere read that the faith, or rather the doctrines, upon which the faith of the saints reposes, has never but once been delivered to the saints, that since Jude's day it has been so much perverted, and so much mixed up with the opinions and doctrines of men that the saints never more have it declared unto them exactly as Jude understood and believed it. But I do not think exactly with that man. Church history does disclose lamentable departures from the true faith; and we witness the same, with their evil results, in our own times; still God has had, even in the darkest hours of the Christian era, "a people prepared for the Lord." I believe that what he said to Elijah he might have said at any time since: "I have yet left unto me seven thousand in Israel; all the knees that have not bowed unto Baal, nor worshiped his image." We still have "the sure word of prophecy unto which we do well to take heed, as unto a light that shineth in a dark place;" and that word of prophecy is the Bible.

Something like this was the introduction to my discourse this morning.

Night meeting in Churchville. Speak on John 1:11, "He came unto his own, and his own received him not." His coming was not to their minds, nor according to their expectation. If earthly glory had been the goal of Christ's ambition, and he had promised them a large amount of stock in it, his welcome, on the part of the Jews, would have been sounded and sung from Dan to Beer-sheba. Jerusalem would have been illuminated in honor of him, and banners would have waved in praise of him. But how different from all this were the surroundings of his coming! Born in a stable—and if a certain poet has beautifully and truthfully sung,

"The manger of Bethlehem cradled a King:"

still is his "kingdom not of this world;" and the King, instead of having the "right royal part," is "meek and lowly in heart; a man of sorrows, and acquainted with grief." And no wonder. The cross stands between him and the crown. "His own" could not understand this; and once he was rebuked by one of his disciples for making mention of the fact. They could not comprehend the spiritual character of his kingdom—that love was the throne and righteousness the scepter. The Jewish race, which are meant in the text by "his own," were not prepared for the kingdom of heaven, and on that account they "received him not." May there not be some in this house to-night who feel toward Jesus as these Jews felt? If he would confer upon them a large share of wealth, honor and power, would they not willingly accept him? I imagine he would be the very sort of King they would like to govern them. He would be the man for them. When such are told that worldly wealth, honor and power are not the foundation of the Lord's reign on earth and the glory of the heavens, and that these must be forsaken in heart as the chief good by all who would follow him, they shrug their shoulders, shake their heads with a down look and a half-suppressed smile of unbelief, and say: "Not yet awhile." Self-denial is the exact opposite of self-gratification. But our Lord declares that "except a man deny himself, he cannot be my disciple."

But you want to know something further about self-denial. First, I will say that it does not require any one to give up anything that is for his present or future good. Love is at the bottom of all the Lord says respecting it. He requires man to give up nothing but what is opposed to man's present and eternal good. But I find it very difficult to get people to realize that the only way to be happy is to be good. And the only way to be good is to love the Lord our God with all the heart, and our neighbor as ourself.

In the second place, self-denial is the giving up of all bad habits and the suppression and removal of those evil states of mind and heart out of which bad habits grow. When one is tempted to do evil, that means to take strong drink that causes drunkenness, or to take God's name in vain, or to steal something, or defraud someone, or to kill, or to commit adultery, or to wish evil to some one, or to tell for the truth what one knows is not true, self-denial for Christ's sake, stays the hand from doing the evil and restrains the heart from desiring to do the evil. This is the self-denial taught by our Lord, and this is the cause of the Jews not receiving him.

But self-denial with the enlightened Christian goes still further and suppresses all sense of pride or desire to appear above others. This feeling was often checked by our Lord. He told his disciples always to take the lowest seat when invited to a feast; that to be his disciples in the true sense and become prepared for the kingdom of heaven, they must have the meek and teachable spirit of a little child. With all this and more, the enlightened Christian is not desirous of being conformed to the world. True self-denial forbids all conformity to the vain and useless styles in dress which are ever changing in the circles of fashionable society. I will here relate what I once heard a preacher tell from the stand. He gave it as a fact that really occurred; but it appears plain to my mind that the incident proceeded more from a desire to amuse than to reform; nevertheless it does show that fashions, long ago, were probably subject to as frequent changes as at the present time. This is it: A man who had several grown-up daughters in his family was going home, apparently in a great hurry, with a fashionable headdress or hat for each one, which he had just purchased at a shop in the city. On his way he met a friend who seemed inclined to exchange courtesies and a few words with him. But he apologized for being in a hurry by holding up the hats he had bought for his girls, saying as he went: "I must hurry home, or they will go out of style before my daughters get to try them on."

Friends, the Lord claims you for his own—all of you. "Ye are his people, ye his care; your souls and all your mortal frame." Ye are his by creation and providence. Say, will ye be his by salvation and redemption? He comes to you. Will the next century write the same sad history of your case that stands recorded of the Jews: "He came unto his own, and his own received him not"? Will this be the story? I hope and pray that it may not be. But it remains for you to decide this question. It remains for you to reject or to accept. If you receive him not, what then will your portion be! Think of it. But if you receive him, he will put you on the side of eternal salvation and give you power to become the sons of God, being born of God. God himself can do no greater thing for any one than to make him his son. What he offers you here this night exceeds all the wealth and pleasures of this world, as far as the light of the sun exceeds the light of that lamp; nay, more, for the sun itself shall be darkened, but the soul born of God, washed and made white in the blood of the Lamb, shall be eternally safe in the possession and enjoyment of an inheritance which is incorruptible and undefiled, and that fadeth not away. Repent, therefore, and believe the Gospel, that your sins may be blotted out in this season of refreshing from the presence of the Lord.

WEDNESDAY, March 9. Meeting again at Churchville. "The Great Prophet" is my subject to-day. Dine at Brother Props's, and stay all night at Brother Zeyk's.

THURSDAY, March 10. Morning meeting at Mt. Pisgah and night meeting at White Hall. Stay at Brother Joseph Harshbarger's.

FRIDAY, March 11. Our District Council begins at the Valley meetinghouse. Business is disposed of very satisfactorily and pleasantly.

SATURDAY, March 12. Get through. Dine at David Wampler's, and stay all night at Isaac Long's.

SUNDAY, March 13. Meeting in meetinghouse morning and night. A beautiful day and night. Stay at Samuel Kline's.

MONDAY, March 14. Stop awhile at Noah Bowman's. Dine at Joseph Wine's. Call at Joseph Good's. Get home in evening.

SUNDAY, April 3. Meeting at Ritchey's schoolhouse, in the Gap. Dine at Brother Philip Ritchey's. Stay at Adam Baker's.

The writer will here relate a conversation he had with Sister Catharine Frank, who was a daughter of Philip Ritchey, who lived very high up among the mountains of Brock's Gap. Brother Ritchey's was a favorite stopping place with Brother Kline and other ministering brethren traveling that way. Sister Catharine Frank was buried on Wednesday, February 4, 1891. While on her deathbed the above-mentioned conversation took place. In this conversation she expressed herself ready and eager to depart. At the mention of Brother Kline's name her countenance and voice gave evidence of deep interest. "Ah," said she, "I never will forget that man. He was as dear to me as my own father. He first led me to think about my soul and my Savior. Often and often did I hear him preach, and pray, and sing in our old schoolhouse. And I do not think," continued she, "that I ever saw him leave that house without first taking all of the young people in reach by the hand one by one, and saying something in a low voice to each one. I do not know what he said to others; but I know, as if but yesterday, what he whispered to me. It was this: 'Do not neglect the salvation of your soul: it is the ONE THING needful.'"

THURSDAY, April 14. Council meeting at the Brush meetinghouse. Brother Jacob Miller is ordained.

SATURDAY, April 16. Dine at Michael Wine's; call at Noah Lamb's; then have council meeting in Hoover's schoolhouse. Stay all night at Isaac Shoemaker's.

SUNDAY, April 17. Meeting in Hoover's schoolhouse. Emmanuel Rodecap is baptized.

SUNDAY, June 5. This morning I am at Manasseh Judy's, in Hardy County, Virginia, on South Mill Creek. My eyes behold what they have never before witnessed, viz, a killing frost in June. The corn which, up to day before yesterday, was vigorous in its growth and generally over a foot high, is this morning frozen to the ground. The heading wheat is frozen stiff. Forward grass is greatly damaged. Vegetable gardens will all have to be reset. What may be the effect of this frost upon the living of the people, or how far it may extend, I know not. It may be that the Lord is pleased to make this an occasion by which his people, in more favored parts of our land, can add greatly to their "crowns of rejoicing" by ministering out of their abundance to the necessities of this blighted region.

From Manasseh Judy's I go fourteen miles down Mill Creek and across to Enoch Hyre's on the South Branch of the Potomac, and all the wheat fields and corn fields in sight of the road look very much as if they might have had a shower of boiling hot rain. So nearly alike are the effects of extreme cold and extreme heat upon vegetation.

MONDAY, June 6. Meeting at Enoch Hyre's. I speak with a weight upon my mind. If all had strong faith it would be different. But the faith of some is weak, and many have very little or no faith at all. When calamities come, like the one that now broods over the land, it is somewhat difficult to make those of weak faith still feel that God is love, and that he makes all things work together for good to them that love him. I can do no more in the way of comforting these people than to point them to the promises of the divine Word. These are man's only assurance that God is supremely just and good and that he can do no evil. The Psalmist David said: "The Lord is my shepherd; I shall not want." He likewise says: "I have been young, and now I am old, yet have I never seen the righteous forsaken, nor his seed begging bread." But it is only the eye of faith that can see the light behind the cloud. If necessary, God can make the barrel of meal and the cruse of oil as unfailing now as in the days of Elijah the Tishbite. My faith in him is sealed with a seal that I hope will never be broken.

Attend an afternoon meeting at old man Parks's. Stay all night at James Parks's.

TUESDAY, June 7. Meeting at Bethel. Speak from Mark 4:24. Afternoon meeting at Jacob Cosner's. Speak from Hebrews 6:4, 5, 6, 7.

These words have a fearful sound, and much thought should be given to their interpretation; and they should be well considered and due self-examination gone through before any one presumes to apply their terrific meaning to himself. After much study and research, I am led to believe that they apply specifically to the apostate Jews. The rejection and crucifixion of Christ was their great sin. "His blood be on us and on our children," they cried. They invoked and accepted the guilt of his cruel death. But God, in that mercy which endureth forever, was willing to forgive even this sin upon their repentance and faith. The veil was removed from the eyes of some. They "were enlightened; they tasted of the heavenly gift," which is the Lord's pardoning mercy. They were made partakers of the Holy Ghost; they tasted of the good Word of God; they felt the powers of the world to come; that is, they were impressed with a belief in a future state: and all these expressions summed up together mean that they became Christians.

But some of these Christians departed from the faith. They stumbled and fell. In this act they rejected the Christ the second time, and put him to an open shame. This, in God's sight, was just the same as crucifying him afresh. They had crucified him once, and were forgiven, because they did it ignorantly in unbelief. But now these that have been enlightened to the extent described in the text cannot be excused on the ground of ignorance, because they were enlightened to know what they were doing. Their rejecting him must therefore be a deliberate, willful act. Can any one ever repent of what he has done deliberately, understandingly, premeditatedly, and with clear knowledge of all the facts in the case? Paul, at least here in the text, says that it is impossible to renew these apostate Jews to repentance.

But let none of us, brethren and sisters, be unnecessarily alarmed at the text; but let us rather repent, if we have sinned, and draw near and yet nearer to our blessed Jesus and only Savior in a loving and faithfully obedient life. We need not fear that he will ever cast us off. "Him that cometh unto me I will in no wise cast off." The Christian's only danger lies in his casting the Lord off: not in that he will reject us, but in that we reject him. But, beloved Brethren, take courage. Ye do not feel, I know ye feel not, to cast off your Lord and say to him: "Depart from me, for I desire not the knowledge of thy ways!" Ye rather say: "Come, Lord Jesus." Come into my soul. Fill me with thyself:

"Take my body, spirit, soul; Only Thou possess the whole."

This is just the way he wants you to feel. He wants you to give yourself wholly to him. He also says: "Rejoice evermore: pray without ceasing: in everything give thanks: for this is the will of God respecting you."

WEDNESDAY, June 8. Meeting at Greenland. Speak on the "Great Supper." Dine at Solomon Michael's; visit Michael and Thomas Lion's; stay all night at James Hilkey's.

THURSDAY, June 9. Come to the Pine Swamp. Dine at William Abernathy's, and stay all night at John Abernathy's. Fine day.

FRIDAY, June 10. Meeting at William Abernathy's. In afternoon pass through Bloomington, and on to William Broadwater's, where I stay all night. Cold and cloudy day.

SATURDAY, June 11. Frost again this morning. Come to David Beachley's for dinner; then walk to meeting and back. Meeting at Miller's barn.

SUNDAY, June 12. Meeting in three places: in the Elk Creek meetinghouse, and in Miller's two barns. In the house I speak on Exodus 14:13. I here give the text, and some of the leading thoughts in my discourse: TEXT.—"And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more forever."

No father, in seeking to quell the needless fears of his child, could ever use words more tender and pathetic than these. They flow right from the heart, even from the heart of our Father in heaven. I often think how appropriately they might be addressed to a dying saint. These Egyptians, the temptations from our old nature, which, like hounds upon our track, are constantly trying to overtake us, will all be left behind as soon as the eyes are closed in death. "Fear not; stand still; and see the salvation which the Lord will show to you to-day: for the Egyptians whom you see to-day, you shall see them again no more forever." Precious words would these be to one sick at heart of sin and suffering, and longing to be freed from their power. But these words may instruct us who are still healthy and strong, and hold our places in the ranks to perform our part in the battle of life.

This text has been criticised by some as being opposed to progress. The command to "stand still" is the mark at which the criticism has been aimed. But those who talk and think in this way fail to observe that the Lord did not say this to the hosts of Israel until after they had done all they could do, and gone as far as they could go. And when they then became fearful, and in great danger of being seized by a panic, and scattered to the four winds, he gave them the wise counsel and glorious promise found in the text. Its great lesson to us is implied rather than expressed.

FIRST. We are to do what God commands, and go where he leads the way. This should be our aim at this our Annual Meeting. I sometimes fear that we do not think and act with an eye to spreading the Gospel as we should. It is not the way for us to stand still before our part is done. In this and adjoining States, many, in various sections, have never heard a genuinely true gospel sermon. Why could not these be converted to a true faith and life as well as others? To be saved, they need the same Gospel that we have. I am daily encouraged in my travels by finding some in every section who have already received, and others who are ready to receive our doctrines and practices where they have been faithfully preached by us. And how can they help it! The straight line of truth is easily followed. Truth, when rightly presented, is not hard to see, because it lights up everything. It is like the pillar of fire that illuminated the whole camp of Israel throughout the darkest night. But error is never bright like truth. It is like a cloud before the sun. And I am not sure but that the apocalyptic vision of hail and fire mingled with blood was a symbol of the perverted doctrines that are now being showered upon the people from the clouds of error that float over the land. We may be too slack. The Lord expects us to do our part. It is only when we have done this that we have a right to stand still. I sometimes stand still by the bedside of the sick, when I feel that I have done all that I can do. Sometimes, after having exhausted all arguments and inducements at my command to lead a sinner to repent and turn to the Lord, I stand still. But I have no right to stand still so long as there is one afflicted body capable of receiving help, or one unsaved soul within my reach. "There is a sin unto death: I do not say that you shall pray for it."

SECOND. After having done all we can do, we are quietly and calmly to leave results with God. All our fear, and chafing, and anxiety pass for worse than nothing. When our nearest and dearest ones are at the point of death no amount of agony and tears, with wringing of hands, or convulsions even, can avail anything. The very best we can do in such cases is to stand still.

But one thought more. Let us, dear brethren and sisters, stand on safe ground. We may stand, and "stand still," on very dangerous ground. The only place where it is ever safe to stand is on the Rock of Ages, the Rock which is Christ. Poised on this Rock, we need not fear. No earthquake will ever shake the Rock of our salvation.

Very fine weather to-day. Stay at Daniel Miller's.

MONDAY, June 13. This morning organize the Standing Committee, and take in queries. Get through forming subcommittees by three o'clock. Stay at Daniel Miller's. Rain to-day.

TUESDAY, June 14. Subcommittees get through reporting to-day. Very pleasant weather to-day. Stay at Miller's again.

WEDNESDAY, June 15. Work through by quarter past two o'clock. Go back to David Beachley's; get Nell, and Brother Daniel Thomas and I come to Brother Broadwater's and stay all night. Some rain to-day.

THURSDAY, June 16. Dine at Brother Samuel Arnold's, and have night meeting at Susanna Arnold's. Brother Daniel Thomas speaks from the first Psalm. As a propagator and defender of our faith he has few equals in the Virginia arms of the church. We stay all night at Benjamin Leatherman's. Fine day.

FRIDAY, June 17. Dine and feed our horses in Moorefield, and get to Nimrod Judy's, where we stay all night.

SATURDAY, June 18. Get home.

SUNDAY, July 24. Go to Ritchey's schoolhouse, in the Gap. Isaac Rodecap's wife is baptized. Dine at Philip Ritchey's, and have evening meeting at Addison Harper's. A few references to the life of Brother Addison Harper may not be out of place here. The Editor was intimately acquainted with him. Brother Harper's early life was largely passed on the Atlantic ocean as a sailor. He settled in Rockingham County, Virginia, in the later years of his life, and openly avowed his disbelief of holy revelation. A few years prior to the date above given he was honored by the people of his county with a seat in the Virginia State legislature. When the Rebellion broke out in 1861 he raised a company of Confederate volunteers and served as their captain through the war. Very soon after the surrender, when worldly ambition had succumbed to the direful state of the Southern people, his mind seems to have sought for something more enduring than aught the world could offer. He turned to religion with the honest purpose of seeking to learn if that might have in it such proofs of its genuineness and reliability as would give better hopes to his soul than those which had so sadly disappointed him in life. One day as he and I were riding together to attend a meeting in which we both took part, I asked him to tell me the secret of the power that had made him a minister in the church of the Brethren. Said he, "It is all traceable to two great facts: first, the humble, peaceful, moral and charitable lives of the members; last, the simple and unperverted truths they teach." "Without the first," continued he, "the last would have made no impression on my heart; but the proofs they gave of their honesty in the first led me to believe there must be truth in the last; and the more I learn about it, the more I am convinced that I was right. Johnny Kline repeatedly preached at my house before the war, but I paid very little attention to what he said. I always admired his earnestness, and the simplicity of his manner, but beyond these I paid him but little respect outside of the civilities of common decency. But now it is different. I would willingly part with all I have to enjoy but one hour's conversation with him, to but tell him how I now feel toward him in my new life, and how much I now appreciate what I then could not understand."

SATURDAY, August 6. Love feast at Michael Wine's, in the Gap. Absalom Rodecap and wife are baptized by Jacob Miller. Fine day and evening. I officiate at love feast. Brother Martain Miller is with us, and his feelings are very deeply moved as he proceeds in his discourse.

The Editor will here add what a very dear sister, now gone to heaven, told him shortly before her death. He read to her the above note in the Diary, and all at once her face beamed with the happy recollection and she exclaimed: "I was there at that love feast, and Brother Martain Miller grew so warm and so happy in his theme that he got from behind the table, came out into the middle of the room, and spoke as if talking to each one personally."

We stay all night at Andrew Turner's.

SUNDAY, August 7. Meeting at Hoover's schoolhouse. I baptize David Hoover.

MONDAY, August 29. Last night the sky presented a very wonderful appearance. It was luminous with a scarlet light nearly throughout the entire night. What it may portend I know not. People may brand me superstitious, but I can not resist the impression that this, with other signs, betokens the shedding of blood in our land.

WEDNESDAY, August 31. Daniel Thomas and I start on a journey to the western counties of Virginia. Stay first night at Nimrod Judy's, and have night meeting at Zion. TEXT.—John 15:3.

THURSDAY, September 1. Meeting and love feast at John Judy's on South Mill Creek. Speak on John 14:6.

FRIDAY, September 2. Meeting at Martain Wise's, near the Upper Track. Psalm 19:7, 8.

SATURDAY, September 3. Cross the Branch mountain to William Adamson's at the mouth of Seneca. Seneca is a small stream from the east side of the Alleghany mountain falling into the North Fork of the South Branch of the Potomac. The scenery at the mouth of Seneca is probably unsurpassed by any in Virginia. The perpendicular walls of solid rock hundreds of feet high present a scene of surpassing grandeur. Night meeting at the meetinghouse on Seneca. Subject, Luke 24:46, 47. Stay all night at the widow Cooper's. Brother Daniel Thomas is very much impressed with the sublime sights we witnessed to-day.

SUNDAY, September 4. Meeting at 10 o'clock. Subject, 1 Cor. 1:18. Council in the afternoon. Asa Jarman is elected speaker, and Washington Summerfield deacon.

MONDAY, September 5. Meeting at Abraham Summerfield's. Stay all night at Brother Levi Wilmot's.

TUESDAY, September 6. Cross the Alleghany mountain; dine at Brother J. Simon's; call at Samuel Pirkey's; and stay at Charles W. Burk's in Randolph. We passed through extensive forests to-day of beautiful and majestic timber, comprising wild cherry, tamarack, sugar-maple and other kinds of trees which invite the woodman's axe. The means for transportation alone are wanting to make this an immensely profitable lumber region.

WEDNESDAY, September 7. Go back to Brother Simon's for dinner and have night meeting in the meetinghouse. John 15 is read. Heavy fog this morning, but a fair day follows.

THURSDAY, September 8. Meeting again at the same place. Same subject we spoke on yesterday continued to-day. Brother Daniel Thomas is a host. He possesses the rare ability to adapt his words and thoughts to the mental states of these plain-minded people. "Milk for babes; strong food for men," seems to be his rule. And a wise rule it is. I have to guard against "inordinate affection" for him.

FRIDAY, September 9. Still in Randolph County. Dine at John Simon's, and stay all right at Henry Wilson's. Pleasant weather.

SATURDAY, September 10. Meeting begins at one o'clock. Love feast at night. Fine day and evening. Jacob Nickolas is elected to the deaconship.

It may interest the reader to be informed that the two brethren are now, and for some days have been, in a sparsely settled region. High mountains separated the habitable valleys. Great progress has been made, and is still going on, in the upbuilding of the social state of these people, as well as the improvement of the country. Those living in the highly cultivated States of our Union can hardly bring their minds to realize the conditions in which these people lived at the time that Brother Kline and Brother Thomas were laboring so faithfully among them. Let me sketch a picture of the average house, its surroundings, and its occupants: It is a log house, built up by notching the ends of the logs so as to fit together at the corners, and rises high enough to make one full story below and a half story above. A huge chimney of stone is built up on the outside, with the wide fireplace inside. The chinks between the logs are filled up with a mortar composed of clay and straw. The chimney is supplied with one extra small flue at the side of the large flue, and at the bottom of this small flue, about four feet above the hearth, is a small opening for light. This light is produced from the burning of small pieces of rich pine knots placed in the small opening, and as one piece burns out another is inserted, the smoke from the pine, the meanwhile, being all carried off through the small flue. Above the door of entrance antlers in pairs may be seen carefully fastened to the side of the house, as evidences of success in deer hunting. And more than once did the two brethren ministers feast on venison in the present journey, for it was the chosen season for deer hunting. When the house is approached by a stranger, the father, if present, stands near the door with a doubtful look, as much as to ask within himself: "Who can that be, and what is fetching him here?" He has, however, a kind heart under a rough exterior. His wife is diffident at first introduction, but gain her confidence by true Christian behavior, and you find the heart of the true woman in her. The children retire upon a stranger's first entering the house: but let him show a love for them; let him learn their names and ages as one by one they make their appearance, ranging in this respect according to the different degrees of backwardness and modesty with them; let him notice them with loving looks and gentle words, and they will soon play with his watch-chain, and ask him what it is for.

I have now given an outline sketch of many a family in these mountainous regions, in whose hearts Brother Kline never failed to find a welcome, and in whose house a home. He loved the people and the people loved him. But all this has passed into history. The church has never had but one Johnny Kline, and it can never have another. Even if born, the conditions for his development, and the sphere for his labors, have both passed away. The Editor is happy to feel that he, by a wonderful providence, has been made the humble instrument by which the life-work of a great and good man has been snatched from the jaws of oblivion.

SUNDAY, September 11. Meeting at Brother Henry Wilson's. Luke 13 is read. Night meeting at Brother Jacob Nickolas's, in his house. Subject, Rom. 13:11, 12. Stay there all night. Very pleasant weather.

MONDAY, September 12. Come to Philippa, in Barbour County. Stop at David Kline's. Dine at Peter Reid's. Afternoon meeting at Peck's Run meetinghouse. Acts 3 is read. Stay all night at Philip Dupoy's. Fine day.

TUESDAY, September 13. Come to Brother Joseph Houser's, two miles from Buckhannon. Meeting and love feast. Matthew 20 is read. Fine day and evening.

WEDNESDAY, September 14. Meeting. Subject, Acts 2:37, 38. One man baptized. In council Jacob Houser was elected speaker, and Brother Hess deacon.

THURSDAY, September 15. Come to Wilson Osborn's on Middle Fork river. After dinner, cross the mountain to Valley river; stop and stay all night at William Kern's.

FRIDAY, September 16. Cross Cheat mountain, thirty-five miles, and get to Brother John Riley's, where we stay all night.

SATURDAY, September 17. Wonderful rain last night. Waters higher than they have been in a long time. Meeting at Liberty meetinghouse. Subject, Luke 24:46, 47. Stay all night at Adam Hevner's. Cloudy and misty, but waters partly run off.

SUNDAY, September 18. Sky almost clear this morning. Promise of a fair day. Meeting again at Liberty meetinghouse. Subject, "The Great Commission," Matt. 28:18, 19, 20. Come to John Riley's, where we stay all night. Clears up beautifully to-day. Our congregations have not been large, but they have appeared to pay attention to what has been said. A preacher of Brother Daniel Thomas's power cannot fail to impress an audience. He enjoys the rare ability of analyzing and arranging his subject matter in a way that makes its presentation easy to be understood. I have observed a very important truth, and I am learning its lessons more and more every day, that people can be interested only in what they understand. Uneducated people, and children even, will listen with attention to what they understand. Paul perceived this truth. Hence he said: "I would rather speak five words with the understanding, than ten thousand in an unknown tongue." Paul got at the very root of the truth, for his remarks imply that no man can make a thought clear to the mind of another unless it be first clear to his own mind. "If the blind lead the blind, both will fall into the ditch together."

MONDAY, September 19. Dine at Adam Hevner's; come to Greenbank, to Dunmore post office; then to Shenaberger's, but we cannot get across the river. We then go five miles down the river and cross on a bridge over to Knapp's Creek, and stay all night at William Harper's.

TUESDAY, September 20. Afternoon meeting near Harper's. Subject, Heb. 12:12. Stay all night at the widow Harper's.

WEDNESDAY, September 21. The widow Harper and Abraham Rankin are married this morning. Meeting at Andrew Harold's in Mt. Vernon. Subject, Matt. 7:21. After dinner we cross the Alleghany mountain to Alexander Gilmore's, on Back Creek. Night meeting at Green Hill. John 1 is read. Stay all night at John Divner's. Much rain this morning.

THURSDAY, September 22. We return to Gilmore's and get our horses, having walked from there to Green Hill and back to Divner's. From Gilmore's we cross over to Jackson's river, and have meeting at Valley Chapel. Brother Daniel Thomas preached to-day. His subject was 1 Cor. 1:8. Go with James Terry and take dinner with him. Night meeting at Valley Chapel. Subject, "The Conversion of Saul." Stay all night at James Terry's.

FRIDAY, September 23. Come to new meetinghouse on Stony Run. Preach the funeral of Robert Gwynn. Subject, Heb. 9:28. Dine at David Stephenson's. Come to Godlove Hindgartner's; night meeting; subject, Matthew 11, three last verses. Fine day.

SATURDAY, September 24. Morning meeting at Hindgartner's. Subject, Matthew 7, last paragraph. After dinner preach the funeral of old man Robinson's wife. Subject, 1 Peter 1, last three verses.

SUNDAY, September 25. Meeting again at Hindgartner's. Subject, Heb. 12:14. I could wish that thousands could have heard Brother Daniel Thomas to-day. As he spoke of the holiness without which no man shall see the Lord, setting forth in strong and clear light what it is to live a holy life, tears of penitence fell from many eyes.

MONDAY, September 26. Come across to Liberty meetinghouse, on the Bull Pasture river in Highland County, Virginia. Subject, Luke 8:18. Dine at Dr. Pullen's; then come to Amos Deahl's on the Cow Pasture river in the same county and stay all night.

TUESDAY, September 27. Come by way of the Calf Pasture river, in Augusta County, to the pleasant home of Brother Daniel Thomas, who seems very well pleased to find himself at home again and all well, after an absence with me of four weeks to the day. In Isaiah 52:7 we read these words: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth." These words prophetically set forth the Lord in the beauty of his holy life and good will toward men. His feet symbolize his outward life. This was beautiful in the highest degree. No angry word, no impure thought, no covetous feeling, no revengeful motive, no unholy desire ever found a place in his heart; but, instead of these, gentleness, goodness, meekness, kindness, temperance, mercy, forgiveness, and charity, or universal and unvarying good will toward men, characterized the whole of his good life as the outflow of his good heart. In respect to these graces of our Lord, Brother Daniel Thomas sets an example worthy of imitation. In the four weeks we have spent together I have not heard a word from his lips that I thought unwise, or seen an act of his body or hands that I thought not good. This is my testimony of him in secret before God.

WEDNESDAY, September 28. Get home.

SUNDAY, October 2. Meeting and love feast at the Lost River meetinghouse. Acts 3 is read. Brother John Harshberger officiates at love feast. Stay all night at Jacob Mathias's. Pleasant day and evening. Brother Daniel Thomas and Brother John Harshberger in their relation to the work of the church remind me of the relation which the lead-horse bears to the off-wheel horse in a team of four. Each has his place: the one as much needed as the other; varied in talent and usefulness, yet working together, the load goes on beautifully, and the roughness of the way is forgotten.

WEDNESDAY, October 5. Meeting and love feast at our meetinghouse. Great concourse of people present. Christian Keffer, of Maryland, and David Long are with us. Fine day and night.

SATURDAY, October 15. Brother Kline and Brother John Harshberger started in company of each other to the Piedmont counties on the east side of the Blue Ridge mountain. How long they contemplated staying there, the Diary does not say. The first appointment they expected to fill was met without a congregation. It had either not been properly given out and circulated, or the people did not wish to come.

Brother Kline preached one sermon on this trip, at a place called Good Hope, in the county of Madison, Virginia. But from the spirit of the Diary more than from its direct letter the inference is clear that the name belied the character of the place, and that instead of Good Hope it should be Bad Despair. His subject was Rev. 14:6, "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."

The selection of this text shows a lofty sense of propriety in Brother Kline. He was here among a people largely opposed to the views and feelings of the Brethren on the slave question which was, at this particular time, fearfully agitating the public mind. But the above text was at once a passport in his hand to go "with the everlasting gospel" in his mouth to preach to every nation, and kindred, and tongue, and people. It showed at once that his mission was love, and the end peace. Many preachers in the South about this time adopted the following motto: "Keep politics out of religion; but put all the religion you can into politics." This means: Pour the pure water of Life into the cesspools of wickedness and deceit to cleanse them. This is worse, if possible, than giving what is holy to dogs, or casting pearls before swine. It is as "the sons of God going in unto the daughters of men, and bringing forth giants—" giants of iniquity. If every man and every woman in our land were filled with godliness, politics, in its popular sense, would vanish. Governments would continue, it is true, but the spirit of their administration would make duty their joy, and love their law.

Finding little encouragement in these parts, the two brethren soon started homeward through Page County, stopping one night at Brother Hamilton Varner's, and one night at Brother Isaac Spitler's, where, at either place, they could again enjoy the breath of love and the heartbeat of peace.

SATURDAY, December 31. At home. In this year I traveled 3,929 miles, mostly on Nell's back. Good, patient Nell!

WEDNESDAY, February 29, 1860. Up to this date there is nothing of special interest in the Diary. It is mainly a record of visits in the way of medical attendance upon the sick; matters relating to the church; meetings attended, and neighborhood items of business looked after and settled. Brother Kline assisted Brother John J. Bowman in surveying lands. He also wrote wills and deeds, making himself useful in almost every way in which an active man of eminently practical good sense can serve his neighborhood and country. I here give his entry in the Diary for this day exactly as it stands, word for word:

"WEDNESDAY, February 29. Go to Benjamin Miller's. Old Sister Miller is buried; seventy-four years, five months and ten days old; buried at Myers's graveyard. Preach at Green Mount; dine at Jacob Miller's; then come by Strine's home; rain in the afternoon."

The Editor was present at this funeral, and very well remembers some of Brother Kline's words. He said that instead of being distressed or grieved at the departure of one whose measure of life was so full of the good works of faith and love, thereby showing eminent fitness for heaven, we should rather rejoice. He spoke of the wisdom and fortitude with which she had borne her separation from her husband, the dearly remembered Elder Daniel Miller, years before. It is true, said he, her children cared for her with all the tender assiduities that love could suggest; they still could not completely fill the place of the one who she had fondly hoped would be the earthly comforter of her declining years. She lived and died with her youngest son, Benjamin Miller, who, at this time [1899], has the oversight of the Green Mount church. She was the mother of eighteen children. Sixteen of these grew up to manhood and womanhood. Six of her sons, viz, Abraham, Isaac, Jacob, Joseph, Benjamin and Frederick, were put into the ministry, and all served the church acceptably. Most of these are now fallen asleep. But their children are filling their places; and how long this remarkable sister may continue to work in the vineyard of the Lord, through her children and children's children, time only can tell.

I well remember that Brother Kline, on this occasion, was the first to rise. After a few brief but appropriate remarks, he lined out that joyful old hymn:

"There is a land of pure delight; Where saints immortal reign...."

At the close of the singing he led in prayer, and the burden of his prayer was thanksgiving for the glorious hope set before us in the Gospel. He then delivered a brief but feeling address suited to the occasion; and Brother Benjamin Bowman, after giving some interesting facts connected with the Miller family, closed the church services.

THURSDAY, March 15. This day Brother Kline spends in Washington City. He visits the Representatives' chamber, the Senate chamber, the Patent office, and other places of public interest. His business, however, is at Alexandria, in connection with the Manassas Gap Railroad Company. He is in attendance at a meeting of the officers and stockholders of said company in the city of Alexandria to-night; makes his report of the amount of stock in said company which Rockingham County is willing to take; hears it accepted, and next day returns home. Brother Kline was deeply interested in this company's road. It is the same which now passes close along by his place; but he did not live to see its completion.

THURSDAY, March 22. Council meeting at the old meetinghouse above Harrisonburg. Brother John Flory is elected to the Word, and Joseph Good to the deaconship. Dine at William Byrd's and at night attend a lecture on feet-washing in Dayton, Virginia. Stay all night at Brother Solomon Garber's.

FRIDAY, March 23. This day Brother Kline, in company of Brother Solomon Garber, starts up the Valley of Virginia, on horseback, to the District Conference appointed to meet at the Valley meetinghouse, in Botetourt County, on Friday, March 30; distant from Brother Kline's home somewhat over one hundred miles.

SATURDAY, March 24. Dine and feed at Brother Samuel Zink's; then on to Brother James Sprous's, five miles beyond; and from there to meeting at Chestnut Grove, two miles distant. Subject, 1 Thess. 5:9.

Brother Daniel Brower, of Augusta County, joined company with them about this time. On

SUNDAY, March 25, they have meeting at Carr's Creek meetinghouse, and stay all night at Brother Danner's.

MONDAY, March 26. They stay at Brother William Runnell's.

TUESDAY, March 27. They have meeting in Hampton schoolhouse; dine at Jonas Hill's, and have night meeting at Rapp's church. They stay all night at Mathias Rapp's.

WEDNESDAY, March 28. Stay all night at John Pursley's.

THURSDAY, March 29. Dine at Sister Sarah Grabeil's, and stay at Brother Peter Nininger's.

FRIDAY, March 30 and SATURDAY, March 31. They attend conference at the Valley meetinghouse. On

SUNDAY, April 1, they attend meeting at the church, and dividing out go to other appointments in reach.

MONDAY, April 2. They start homeward.

SUNDAY, April 15. Brother James Turner is very sick. I wait on him to-day.

SUNDAY, May 13. Meeting at Ritchey's schoolhouse. Hebrews 4 is read. Stay with James Turner all night. He seems a little better.

This is the last night that Brother Kline ever stayed with Brother James Turner. On

MONDAY, May 14, he took leave of him and started on his way to the Annual Meeting in Tennessee, never to see Brother Turner's face again in this world, for in his absence Brother Turner died.

TUESDAY, May 15. Arrive at Brother Benjamin Moomaw's, where I stay all night.

WEDNESDAY, May 16. Call at Brother David Plain's; then to meeting at Bethel. Subject, John 14:24. Dine at Brother Moomaw's. Sup at Jacob Bonsack's: then to night meeting. Brother Jacob Miller speaks. His subject is the General Epistle of Jude, his discourse being made up of remarks upon the spirit and general scope of the epistle. Stay all night at Daniel Kiser's. Fine weather.

THURSDAY, May 17. Arrive at Brother John Lear's, who meets us at the Union depot. Stay all night with him.

FRIDAY, May 18. Meeting at Knapp's Creek meetinghouse. Matthew 5 is read. Dine at young Benjamin Basehore's. Then to meetinghouse again. Subject, "The Pure River of the Water of Life." Revelation 22. Stay all night at Peter Basehore's.

SATURDAY, May 19. Come to Joseph Bowman's; then go to Jonesborough, Washington County, Tennessee. Dr. Alpheus Dove is located here, and I spend the day and night with him.

SUNDAY, May 20. Stop at Conrad Basehore's. Forenoon meeting at the Valley meetinghouse. Matthew 11 is read. Dine at Brother Conrad Basehore's. Meeting in afternoon. John 3:7 is my subject. Sup at Brother Joseph Bowman's and stay there all night.

MONDAY, May 21. Visit David Bowman's, Daniel Bowman's, Sears's, and get back to Joseph Bowman's for dinner. Toward evening go to Brother Daniel Crouse's, where I stay all night. Fine weather.

TUESDAY, May 22. Meeting in Brother Henry Swadley's barn. I give a general talk on the fifteenth chapter of John. Stay all night at Brother David Garst's.

WEDNESDAY, May 23. Come to Henry Linaweaver's; dine at Brother Samuel Miller's, and in afternoon have meeting at the Seceder's meetinghouse. Subject, "The Great Prophet." Stay all night at Brother John Nead's. Fine day.

THURSDAY, May 24. Afternoon meeting at Brother Benjamin Basehore's. My subject, Matthew 11, last three verses. Stay there all night.

FRIDAY, May 25. Stop at Emmanuel Arnold's. Meeting in the Limestone meetinghouse. After meeting, deliberate in committee on the best ways and means for a more extended and general spread of the Gospel. All the members of the committee seemed to be impressed with the importance of the matter under consideration. All agreed that it is not contrary to gospel order for the church to help such preachers as are not able, from poverty, to do what their ability as ministers would enable them to do, if they could spare the time from their work at home to go more. Many fields are still white unto the harvest. The Lord may be to-day saying: "I have much people in this city," or in this place. By this he means, ready to accept salvation and become his people whenever the door of the church is fairly opened up to them. Stay all night at Brother David Clepper's.

SATURDAY, May 26. Meeting at the meetinghouse. D.P. Saylor, H. Koontz, and James Quinter all speak. Ephesians 2 was read. In the afternoon Peter Nead spoke to a very large and attentive audience.

SUNDAY, May 27. A very heavy rain comes up to-day about meeting time. We nevertheless have forenoon and afternoon services in the meetinghouse. Stay all night at Brother Michael Basehore's.

MONDAY, May 28. Gather at the meetinghouse. Organize. Take in questions: discuss some of them. Fine, delightful day. Stay at Brother Emmanuel Arnold's.

TUESDAY, May 29. Get through with the business at three o'clock. Brother Quinter and I come to Jonesborough, where he delivers a sermon in the Presbyterian church. Subject, Rom. 1:17. TEXT.—"The just shall live by faith."

This text was Luther's sword. With it he slew more of the enemies of the Reformation than Samson slew of the Philistines with the jawbone of an ass. The text readily suggests two questions.

I. Who are the just?

II. What is faith?

These two questions being clearly answered, the grand copula, upon which the meaning and force of the text depends, is readily understood as to the quality of the life which it involves. It evidently means a good life, a holy life, an obedient life, a humble life, a pure life out of a pure heart. It means that the just or righteous shall live a life conformed in all respects to the character of that state of heart in which love to God holds dominant rule, and subordinate love to man prompts to a life of vital charity.

I. Who are the just? The just, in the sense of the text, are those who are righteous, and who desire to grow more and more righteous in God's sight. Men may be righteous in their own sight, and very unrighteous in God's sight. And precisely the reverse of this: they may be great sinners in their own sight, and just or righteous in God's sight. This last state was Paul's experience when he pronounced himself "the chief of sinners." He felt that he was righteous or just in God's eye; but in his own eye, enlightened by the Word and Spirit of the Lord, he was vile. This consciousness gave vent to many exclamations such as these: "O wretched man that I am! who shall deliver me from the body of this death?" Again: "For I know that in me, that is, in my flesh, there dwelleth no good thing." On the other hand, the Pharisee, who stood praying in the temple was righteous in his own view of himself, and "thanked God that he was not as other men"—a sinner like unto them, he meant, of course. This line of thought suggests another question:

How are men to become righteous or just? "For the scripture hath concluded all under sin." This same apostle tells us that "we are justified [made righteous] by faith; ... for with the heart man believeth unto righteousness." Probably no passage of Scripture has been subject to worse misconstructions than this one. It has been made to teach that a mere declaration of faith in Christ procures the instantaneous forgiveness of all sin, passes the sinner out of death into life, makes him a regenerate child of God, and gives him an inalienable title to citizenship in heaven. But I have not so learned Christ, nor do I understand Paul to teach anything like this. I do not deny that a sincere and heart confession of Christ is a step, the first step, to these heavenly blessings; but I do deny that Christian perfection rests upon a naked confession of him by the mouth. The thoughtless sinner does not know Christ. He has never in heart so much as asked the question: "Who is he, Lord, that I may believe on him?" God has never been in all his thoughts. "The world knew him not," and the world knows him not now. When one, then, is suddenly wrought upon by some influence as was the Philippian jailer, by which, in his distress, he cries out, "What must I do to be saved?" the answer that Paul gave is exactly the right answer. "Believe in the Lord Jesus Christ, and thou shalt be saved." And this leads to my second and last question:

What is faith? I will here give Paul's definition. We come to God by faith. "And he that cometh unto God"—or to Christ the same—"must believe that he is, and that he is a rewarder of them that diligently seek him." Faith must, then, be the very first step in the direction of receiving good from the Lord. We see striking examples of this in the life of Jesus on earth. What brought the throng from all directions that attended and even pressed him? It was faith, the belief that he could do them good. But it was not spiritual or heavenly good they sought so much as bodily good. Jesus reminded them of this in the words: "Ye seek me, not because of the miracles,—" not because you desire proofs of my divine power to save your souls from eternal death,—"but because ye ate of the loaves, and were filled." But true faith, the faith that saves the soul, the faith by which the just shall live, is a loving acceptance of the Word of God; every word that proceedeth out of the mouth of God; for by this doth man live. And how does man live by it? By obeying it, by making its precepts the rule and guide of his life. By faith the Word becomes "a lamp unto his path." "It is as the light that shineth more and more unto the perfect day." All who believe the Lord's words, as contained in our New Testament, because they love their truth, and from the heart desire to live,—this means, order their lives and conduct by them,—believe in the Lord Jesus Christ. And these have the promise of eternal life: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

These were the leading thoughts in Brother Quinter's discourse to-day. We stay all night in Jonesborough with Dr. Alpheus Dove.

WEDNESDAY, May 30. Go back to the meetinghouse where the Annual Meeting was held; arrange some matters left back in our hands; then go together to Brother Jacob Nead's, where we stay all night.

THURSDAY, May 31. Start homeward.

SUNDAY, July 22. Meeting at Turner's schoolhouse in the Gap. Brother Solomon Garber is with me. Mark 12 is read. Dine at the widow James Turner's, and go to James Fitzwater's, where we stay all night on our way to some of the western counties of Virginia.

The counties to which the two brethren were going are included in West Virginia, which, as is well known, was organized a State during the Rebellion. The people living among the mountains are generally hospitable, and much attached to the scenes of their childhood and that wild freedom of nature found in the mountains that surround them. The motto engraved upon the State Seal of West Virginia is very expressive and appropriate, and in Latin reads thus: "Montani liber semper sunt." Translated, it reads thus: "Mountaineers are ever free." The people are noted for the attention with which they listen to the preaching of the Gospel. Brother Kline often spoke of the pleasure it gave him to preach in these sections, because the Word was received with so much readiness. His success among them proved this. They were devotedly attached to him; and it is questionable if in any part of the Brotherhood deeper grief was felt over his martyrdom than that which filled the hearts of the brethren and sisters and friends in West Virginia.

MONDAY, July 23. Cross the Shenandoah mountain over to the South Fork, and have meeting at Zion, in Hardy county, 2 Corinthians 5 was read. Dine at Nimrod Judy's, and in afternoon have a small gathering at Leonard Brake's on the Fork four miles below Zion, for social prayer. We then cross the Fork mountain to John Judy's, on South Mill Creek, where we have night meeting, and stay all night. Attended three meetings to-day; and traveled thirty-three miles on Nell's back across two very high mountains.

TUESDAY, July 24. Meeting at Isaac Judy's, about four miles higher up on the same creek. Brother Solomon Garber spoke from Luke 24:26, "Ought not Christ to have suffered these things, and to enter into his glory?" He spoke with much clearness and order in his mind. After dinner we traveled by way of the Upper Track, across the South Branch mountain, sixteen miles, to Solomon Harman's, near the North Fork. Stay there all night.

WEDNESDAY, July 25. On this journey Brother Kline has noted the distance traveled over between one point and the next in most cases. Thus: Come to William Adamson's at the mouth of Seneca (five miles); then to Seneca meetinghouse (two miles); find a congregation; speak from John 3:14, 15, 16. Come to Jesse Harper's (two miles); dine; then to widow Cooper's (eight miles); stay all night.

THURSDAY, July 26. Meeting at widow Cooper's; subject, Luke 14; dine; then have meeting at soldier White's. Subject, 1 John 3:4; then come to Abraham Summerfield's, where we stay all night. Fine day.

FRIDAY, July 27. Come to Levi Wilmot's (sixteen miles), and have a two o'clock meeting. Subject, Matthew 5. Stay there all night.

SATURDAY, July 28. Cross the mountain to Leading Creek to Charles Burke's (eight miles); and after dinner have meeting at the meetinghouse (two miles). Council meeting continues till evening. Stay all night at Brother Simon's.

SUNDAY, July 29. John 6 is read. Brother Solomon Garber speaks from verses 44 and 45. Council meeting again; considerable discord; get things partially settled by evening. Stay all night again at Brother Simon's.

MONDAY, July 30. Come to Burke's again. Stay all night at Brother Wilson's; fine day, but river high from yesterday's rain, and fords in bad condition and dangerous.

TUESDAY, July 31. Come to Middle Fork of Cheat river (eight miles), but find the river past fording, and have to go round by the bridge (five miles), and on to Brother George Yager's (five miles), where we dine; then to the meetinghouse, where I speak on John 14:6. We then come to Peck's Run. meetinghouse and speak on Rev. 3:20, "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Stay all night at Philip Dupoy's. Much rain to-day.

WEDNESDAY, August 1. Afternoon meeting at Houser's (ten miles); speak from John 3:16. Stay all night at Houser's. Fine day.

THURSDAY, August 2. Meeting at ten o'clock, and love feast in the evening. Luke 14 is read. Brother Solomon Garber baptizes Mrs. Jacob Neff. Fine day and night. The love feast to-night is a healing balm to our hearts.

FRIDAY, August 3. Council meeting at Houser's meetinghouse. Joseph Houser and Joseph Michael are forwarded to baptize, perform marriage ceremonies, and do other work within the defined limits of their degree in the ministry. Come to Brother George Yager's (ten miles), where we stay all night. Fine day. I baptized two persons to-day.

SATURDAY, August 4. After dinner come round by the bridge (six miles) to Middle Fork (five miles), to Union schoolhouse (six miles), and have meeting. Subject, John 14:16, 17. Stay all night at William Wilson's. Clear and warm day.

SUNDAY, August 5. Very heavy rain throughout the forenoon. Start at one o'clock to Union meetinghouse (seven miles); have meeting. Subject, Mark 4:24. Go to John Skidmore's (five miles), where we stay all night.

MONDAY, August 6. Come to Josiah Simon's (four miles). We have meeting at the meetinghouse. Make remarks on the general scope of Hebrews 4, and particular remarks on the thirteenth verse. Counsel after meeting. Josiah Simon is forwarded to baptize. We stay all night at Levi Wilmot's (six miles).

TUESDAY, August 7. Dine at John Wiat's; then to Abraham Summerfield's (eighteen miles) to meeting. Subject, Titus 2:11, "For the grace of God that bringeth salvation hath appeared unto all men." Stay all night at Thomas S. White's.

WEDNESDAY, August 8. Come to Seneca meetinghouse (twelve miles). Luke 14 is read. Dine at Elburn's; stay all night at Ely Bland's (eight miles). The entire time between Thursday, July 26, and the above date we have spent in Randolph County. We are now in Pendleton County.

THURSDAY, August 9. Come to Circleville on the North Fork of the South Branch (seven miles). Meeting in Circleville. Subject, Hebrews 12:1, 2, 3. Dine at Samuel Sollenberger's. Afternoon meeting. Brother Solomon Garber speaks from Heb. 2:1, 2, 3. Stay all night at Solomon Pharo's.

FRIDAY, August 10. Come to Brother Noah H. Lamb's. Meeting at Friend Run schoolhouse (eight miles). Subject, John 1:11, 12, 13. Dine at Noah H. Lamb's. Meeting at schoolhouse again. Brother Solomon Garber speaks on conversion and baptism. Nine persons are baptized, viz, Noah H. Lamb and wife, Henry Elyard and wife, Ban Lambert and wife, Elias Wimer and wife, and John Wesley Lambert. Fine day but warm. Brother Solomon Garber's remarks on conversion were very searching. It is difficult to see how any one, after hearing such a discourse with an understanding mind, could be self-deceived. I have great hopes in regard to the genuineness of those who have been baptized to-day. His remarks on baptism were necessarily brief, but pointed and clear. We stay all night at Henry Elyard's.

SATURDAY, August 11. Come to John Hammer's on the South Branch, a few miles below Franklin. Have meeting at the home of Jacob Hammer. Subject, Acts 10. Dine at Jacob Hammer's. Meeting in the afternoon. Solomon Garber speaks from James 1. Stay all night at John Hammer's. Fine day.

SUNDAY, August 12. Come to Mountain Grove (four miles). Speak on John 3:4, 5, 6, 7. Dine at John Eye's. Afternoon meeting at Lough's church. Brother Solomon Garber speaks from 2 Cor. 5:17. Come to Joel Siple's where we stay all night.

MONDAY, August 13. Rain last night and this morning. Come to Peter Warnstaff's (seven miles), take dinner with him and his kind mother and sister; and at three o'clock start to John Fulk's, on top of Shenandoah mountain (eight miles), where we stay all night.

TUESDAY, August 14. Stop awhile at Philip Ritchey's; dine at Philip Baker's: and in evening get home.

MONDAY, December 31. Cloudy this morning. Snow eleven inches deep. I work at my sleigh. Clears up prettily this evening. I have traveled in the year 1860, 5,686 miles; married five couples; preached twenty funerals, ten for children under ten years of age, one between ten and twenty, two between thirty and fifty, two between sixty and seventy, and five above seventy.

TUESDAY, January 1, 1861. The year opens with dark and lowering clouds in our national horizon. I feel a deep interest in the peace and prosperity of our country; but in my view both are sorely threatened now. Secession is the cry further south; and I greatly fear its poisonous breath is being wafted northward towards Virginia on the wings of fanatical discontent. A move is clearly on hand for holding a convention at Richmond, Virginia; and while its advocates publicly deny the charge, I, for one, feel sure that it signals the separation of our beloved old State from the family in which she has long lived and been happy. The perishable things of earth distress me not, only in so far as they affect the imperishable. Secession means war; and war means tears and ashes and blood. It means bonds and imprisonments, and perhaps even death to many in our beloved Brotherhood, who, I have the confidence to believe, will die, rather than disobey God by taking up arms.

The Lord, by the mouth of Moses, says: "Be sure your sin will find you out." It may be that the sin of holding three millions of human beings under the galling yoke of involuntary servitude has, like the bondage of Israel in Egypt, sent a cry to heaven for vengeance; a cry that has now reached the ear of God. I bow my head in prayer. All is dark save when I turn my eyes to him. He assures me in his Word that "all things work together for good to them that love him." This is my ground of hope for my beloved brethren and their wives and their children. He alone can provide for their safety and support. I believe he will do it.

WEDNESDAY, January 30. Write a letter to John Letcher, Governor of Virginia, in which I set before him in a brief way the doctrines which we as a body or church, known as Brethren, German Baptists or Dunkards, have always held upon the subject of obedience to the "rightful authority and power of government." We teach and are taught obedience to the "powers that be;" believing as we do that "the powers that be are ordained of God," and under his divine sanction so far as such powers keep within God's bounds. By God's bounds we understand such laws and their administrations and enforcements as do not conflict with, oppose, or violate any precept or command contained in the Divine Word which he has given for the moral and spiritual government of his people. By government, to which we as a body acknowledge and teach our obligations of duty and obedience, we understand rightful human authority. And by this, again, we understand, as the Apostle Paul puts it, "the power that protects and blesses the good, and punishes the evildoer." The general Government of the United States of America, constituted upon an inseparable union of the several States, has proved itself to be of incalculable worth to its citizens and the world, and therefore we, as a church and people, are heart and soul opposed to any move which looks toward its dismemberment.

This is in substance what I wrote to John Letcher, Governor of Virginia.

I likewise attend Abraham Shue's sale: The candidates for seats in the Convention to meet in Richmond were on the ground, actively speaking both publicly and privately. Mr. George Chrisman, one of them, a man of preeminent wisdom in things relating to government, publicly avowed himself opposed to secession on the basis of both principle and policy. "On the ground of principle," said he, "secession violates the pledge of sacred honor made by the several States when they set their hands and seals to the Constitution of the United States. On the ground of policy," continued he, "the secession of Virginia will culminate in the breaking up of her long-cherished institutions, civil, social, and, to some extent, religious."

FRIDAY, February 1. Write to John T. Harris, our representative in Congress. Beseech him to do all he can to avert the calamity that now threatens us, by pouring oil upon the troubled waters until the tempest of passion abates. I esteem him as an incorruptible patriot at heart. May the Lord guide him and all the other lawmakers of our land.

SATURDAY, February 9. Martha Kline, wife of John B. Kline, dies very suddenly to-day.

SUNDAY, February 10. Funeral of our dear sister, Martha Kline, at our meetinghouse. TEXT.—"I have fought a good fight; I have finished my course; I have kept the faith." Age, twenty-eight years and eight days.

FRIDAY, April 5. Council meeting at our meetinghouse, William Summers and wife, Harvey Fifer and wife, Sophia Fifer, Sally Wampler and Sally Helbert are to-day baptized by Jacob Miller. A terribly malignant type of diphtheria has recently made its appearance in the Shenandoah Valley and is now invading our immediate neighborhood. Four of Andrew Crist's children are now dangerously ill with the disease. Some in other families have died; and others are sick. The outlook, both as to health and peace, is very disheartening. But we are admonished in the Divine Word not to fear. The people of God have a better portion than this world can give—"an enduring substance, which death can never reach."

SUNDAY, April 7. Attend the funeral of Christian Shoemaker in the Gap. His age was about eighty years.

SUNDAY, April 21. Meeting at our meetinghouse. Great excitement on account of secession and war movements. The volunteers are being called out to enter the field of war, and God only knows what the end will be. There is great commotion everywhere in the realm of thought and sentiment, men's hearts failing them for fear, the sea and the waves of human passion roaring.

THURSDAY, May 2. Council meeting at our meetinghouse. I this day baptize Isaac Kline, Lucretia Spitzer, Joseph Wampler and wife, Rebecca Driver, Anna Kline and John McKee's wife.

FRIDAY, May 3. Go to Nimrod Judy's on the South Fork, where I stay all night.

SATURDAY, May 4. Snow this morning. Have meeting at Jess Mitchell's. Second Corinthians 4 is read. Stay all night at John Davis's.

SUNDAY, May 5. Meeting at Jacob Collers's on the Shenandoah mountain. Luke 10 is read.

SUNDAY, May 12. Perform the marriage ceremony of James Fitzwater and Catharine Showalter, at the house of her father, Brother Anthony Showalter. I then attend meeting at the Brush meetinghouse, and after meeting witness the baptism by Brother Jacob Spitzer of Mrs. Beahm, Mrs. Henry Frank, Mrs. Hottinger, and two of Michael Showalter's daughters.

FRIDAY, May 17. At home calmly enjoying the company of Dr. Jacob Driver, of Allen County, Ohio.

The Editor was intimately acquainted with Dr. Driver; and as he and Brother Kline were lifelong friends and in later years of their lives brethren, a brief reminiscence of Dr. Driver will here be given: Jacob Driver was born in Rockingham County, Virginia, about the year 1801. His parents came from Pennsylvania, and their baptism into the church of the Brethren is noted in this biography. About the year 1838, Jacob, their eldest son, became very strongly impressed with the rational and logical arguments given by Dr. Samuel Thompson in a work written and published by him entitled: "GUIDE TO HEALTH." This guide indicated and represented the way from sickness back to health as being very short and easy to find, exempt from dangers and free from doubt. Jacob Driver entered the field of medical practice, and his success in that line added enthusiasm to his faith, by which as time went on, mountains were removed. He soon deservedly acquired the title of "Doctor;" and although not conferred by a medical college, still the title of "Doctor of Medicine" has rarely been conferred by diploma upon a man more worthy to hold it, or borne with the honors of better success. His removal with his family to Allen County, Ohio, in the autumn of 1852, was deplored by many families in Rockingham, who had learned to depend upon him as their most trustworthy medical adviser. He died in Allen County about the year 1867, leaving an excellent lineage of sons and daughters, among whom Jacob, his youngest son, is now an active minister in the church of the Brethren. The ties of affection which bound the hearts of Brother John Kline and Jacob Driver into an inseparable union were those of a double brotherhood: brethren in church, and brethren in medical practice.

SATURDAY, May 18. Dine at John Bowman's above Harrisonburg, and stay all night at Daniel Thomas's.

SUNDAY, May 19. Meeting in the Beaver Creek meetinghouse and at two other places near by. A very great concourse of people on the ground. The spiritual peace and composure of heart, however, usually manifest in the Brotherhood on all former occasions of this kind, is sadly interfered with now by the distracted state of our country. But the weather is pleasant, and we hope to have a good meeting. Preaching in the meetinghouse to-night, and also in Dayton, Virginia.

MONDAY, May 20. The Annual Meeting opens to-day at Beaver Creek meetinghouse, in Rockingham County, Virginia. First, organize for counsel; take in questions; have public preaching in forenoon. "Much people." In afternoon form subcommittees. Some rain and mist to-day. Stay all night at Martin Miller's.

TUESDAY, May 21. Proceed with business to-day; work through four committees. Cool but pleasant day. Stay all night at Isaac Miller's.

WEDNESDAY, May 22. Get through with business by eleven o'clock, and the Annual Meeting breaks up, most of those present from the North as well as from the South carrying away with them heavier hearts than they ever before have borne from a meeting of this kind. Many prayers were offered in the course of its progress in the behalf of our country. The Shekinah of God's care may be gloriously waving over our heads now, and we not able to see it. The Red Sea is before us, but Jehovah will part its waters for us to go through unharmed.

When Egypt's king God's chosen tribes pursued, In crystal walls the admiring waters stood: When through the desert wilds he led their way, The rock relented, and poured forth a sea. What limits can Almighty Goodness know, When seas can harden, and when rocks can flow?

SATURDAY, June 1. Go to Jesse Mitchell's, in Pendleton County, Virginia, where I stay all night.

SUNDAY, June 2. Meeting at Jesse Mitchell's. Speak from 1 Cor. 1:17.

THURSDAY, June 6. Attend the burial of Brother Samuel Myers near the head of Linville Creek. His age was forty-six years, eight months and eight days. He leaves a widow and comparatively young family to battle with the ills of life. May God bless and keep them as he only can.

SATURDAY, June 8. Dine at Philip Baker's on way to Pendleton County. Stay all night at George Cowger's on the South Fork. Delightful weather.

SUNDAY, June 9. Go to Brother Hughey Ratchford's on the Henkel mountain to see his sister Hannah, who is very sick of typhoid fever. Give medicine, and leave some for her and for Hughey's wife who is also sick. Come back to John Fulk's on the Shenandoah mountain where I stay all night.

MONDAY, June 10. Call at David Hoover's, Michael Wine's, Widow Turner's, and home.

THURSDAY, June 13. Meeting for fasting and prayer at our meetinghouse. Matthew 5 is read. Fasting has been observed from remote antiquity, in times of sorrow and mourning from afflictions and national distress. We have no direct command in the New Testament to fast, but we believe if it is done in the spirit of deep humility before God, with confessions of sin and heartfelt desire to draw nearer to him in our walk and conversation, our fasting to-day will not be a meaningless service in his sight. Paul was "in fastings oft." These he observed to keep under his body, lest after having preached to others he himself should be a castaway. In regard to fasting in my own case, I can say that it strengthens my heart, and nerves my spirit to resist temptation. My love and faith and virtue are confirmed. Let us fast, not in appearance only, but in heart.

SUNDAY, June 16. Meeting at our meetinghouse. I baptize John Walker, Jane and Frances Sherkey, John Grimm's wife, and Mrs. Clemm.

TUESDAY, June 18. John Wine, Jacob Spitzer, and Christian Wine obtain license from our County Court to perform marriage ceremonies.

TUESDAY, June 25. Stop at Philip Ritchey's; dine at John Fulk's; preach at Bethel church, in Pendleton County, and stay all night at Peter Warnstaff's.

WEDNESDAY, June 26. Dine at Joel Siple's; go to Lough's church, but find no congregation; come to Martain Wise's (John Bond's) and find a gathering of people for night meeting. Speak from Second Corinthians 5. Stay all night at Martain Wise's.

THURSDAY, June 27. Meeting at Isaac Judy's; speak from Rev. 3:20. "Behold, I stand at the door and knock." Stay at Judy's all night. But little else than war seems to be talked about or thought about. It seems to be everywhere much the same. The Lord looks compassionately upon his people. He knows we are but dust. "As a father pitieth his children, so the Lord pitieth them that fear him."

FRIDAY, June 28. Preach at Philip Kesner's; funeral for Michael Ratchford's child. Stay all night at John Judy's.

SATURDAY, June 29. Meeting at Jacob Collor's. Subject, John 1:11. Night meeting at Zion on the South Fork. Stay all night at Silas Henkel's on top of the mountain.

SUNDAY, June 30. Stop at Hughey Ratchford's to see Sister Hannah and Hughey's wife. They are both mending towards convalescence. From there I go to William Davis's in Sweedlin Valley; find a gathering, and speak from Matthew 5, first thirteen verses. Dine at Jesse Mitchell's, and in evening preach the funeral of Sister Elizabeth Freed, whom I had baptized just four weeks before. Subject, 1 Peter 1:24, 25.

MONDAY, July 1. Dine at Philip Ritchey's; then home.

THURSDAY, July 4. This evening, about seven o'clock, a wonderful appearance was witnessed in the sky. A succession of meteoric balls of fire flew through the air, apparently from west to east; attended by reports in rapid succession very much resembling those of heavy pieces of artillery and quite as loud. Some think this may be a providential mockery of the pageantry and pride displayed on each succeeding anniversary of this day over our national greatness which has now, for a time at least, departed.

SUNDAY, July 14. Meeting at our meetinghouse. I baptize John Driver and wife, Catharine Myers, Christian Zimmers and wife, Brady Ann Parker, Mrs. Fahrney, Ruthy Light, Bettie Miller, Susie Kline, Saloma Smith, Martha Jane and Sarah Catharine Swartz, and Martha McMullen.

SUNDAY, July 21. A very singular panic struck our part of the Valley this afternoon. A report of negroes breaking out and committing fearful outrages flew as on the wings of the wind. Women were frightened and men dismayed. It was, however, soon discovered to be false.

SUNDAY, October 20. Diphtheria is raging. In the past three weeks I have preached four funeral discourses for children between two and four years of age. But parents have better promises for the children that are taken than for those that are left.

SATURDAY, November 9. Brother John Wine and I go to the South Fork. Preach funeral for William Ratcliff's child. Age, two years, four months and thirteen days. Stay all night at Christian Dasher's.

SUNDAY, November 10. Meeting at Jesse Mitchell's. Brother John Wine speaks on Jude, third verse. We stay all night at Samuel Trumbo's.

THURSDAY, November 21. Attend the burial of old Mother Wine, the mother of Christian, John, Michael, Samuel and George—four preachers, and one, Michael, deacon. Her age was seventy-one years, eight months and sixteen days. A woman of great usefulness in her community as a help in sickness, she will long be remembered. My subject for discourse was Rev. 14:12, 13.

SUNDAY, November 24. Attend the burial of Hannah Zimmers, wife of Christian Zimmers. Funeral services at Pine Grove meetinghouse. Her age was about fifty-seven years. TEXT.—"For here have we no continuing city, but we seek one to come." Heb. 13:14.

It is a blessed assurance which the Divine Word gives the afflicted and dying children of God, that they have "a city which hath foundations; whose builder and maker is God." From the fact that the city has foundations we are clearly authorized to infer that it rests upon the immutable love, wisdom and power of God. It is not the baseless fabric of a dream. There is reality about it. Imagination did not construct it, for its builder and maker is God. This city is the New Jerusalem, so beautifully described in the last part of the book of Revelation. The foundations of the WALL of the city are there described. There are twelve foundations, each of stone, and some of them more precious than diamonds. The city itself is built of gold, and its streets are paved with the same. I often rejoice in the hope set before us; but not the foundationless hope of good from this world. Slaughter and blood are the order of the day here now. We have at no time much to hope for from this world, but there is nothing to hope for now. We should rather rejoice than be grieved over the departure of God's children. They are safe. Beyond the reach of suffering, temptation and sin, they are safe in the city of God, where no sickness, nor sorrow, nor pain, nor death can ever reach them more.

SUNDAY, December 8. Meeting at Turner's schoolhouse, in the Gap. Catharine Fulk, daughter of Philip Ritchey, is baptized by me. Dine at the widow Peggy Turner's, and stay all night at David Hoover's.

FRIDAY, December 13. Council meeting at our meetinghouse. Brother Michael B.E. Kline is elected speaker, and Brother Noah Rhodes deacon.

FRIDAY, December 20. Write to John Hopkins, to John C. Woodson, and to Charles Lewis. I can but entreat these men to stand in defense of our Brethren, and try to devise some plan by which they can be exempted from the necessity of bearing arms. I feel sure that if we can be rightly understood as to our faith and life, there will be some way provided for their exemption. The Brotherhood is a unit, heart and hand against arms-bearing. These things I make known to these men; not, however, in any spirit of defiance, but in the spirit of meekness and obedience to what we in heart believe to be the will of the Lord. Many have already expressed to me their determination to flee from their homes rather than disobey God.

SUNDAY, December 29. Meeting in our meetinghouse. The two ministering brethren, John Huffman and Nathan Spitler, both from Page County, are with us.

MONDAY, December 30. Write to General Jackson and to Charles Lewis.

TUESDAY, December 31. Traveled this year 3,930 miles. Preached thirty-eight funerals. Baptized about fifty converts.

WEDNESDAY, January 1, 1862. At this time medicines were scarce and physicians in the army. As a consequence of this the demands for Brother Kline's professional services as a physician were largely increased. The Diary for this year shows an almost incredible amount of labor performed by him in this line. He was called to go twenty miles to see patients on Lost River. He also treated patients in Pendleton and Shenandoah counties, and many in Brock's Gap and in his own and adjoining neighborhoods. He had no day of rest. In connection with all this labor and responsibility, the Brotherhood looked to him for counsel and comfort on every hand. At the same time he wrote many letters, not only to distant Brethren, but to men in civil and military place and power.

SATURDAY, February 15. He wrote a letter to John Letcher, at the time Governor of Virginia; another to Secretary Benjamin, and one to Charles H. Lewis. His leading object in all his correspondence with these and other men in high civil and military positions was to acquaint and as far as possible familiarize the minds of these men with the true idea as to who the Brethren are, what they have ever been, and how they have come to regard arms-bearing as they do.

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