"But one thing is needful." If one were to come to each of you privately to-night, and say to you: "I have plenty of this world's goods to give away, tell me what you need, and I will supply you," and remove all doubt from your mind of his meaning to do what he said, we might be surprised at the varied answers and statements that he would receive. Possibly--but I sincerely hope there are none such here to-night--some might say tobacco, or snuff, or whisky. There are, however, many things really needed for the support of life in this world, and it is a part of wisdom to know our real needs, and how best to supply them. Our Lord, on one occasion, referred to the two most general needs of people,--food and clothing,--in which he instructed them not to be forgetful of G.o.d in all their efforts to obtain these, for, said he, "Your heavenly Father knoweth that ye have need of all these things."

Our Lord does not limit our bodily wants to one thing; so it cannot be any worldly good he has in view. It must then be a need above, and of vastly more importance than any worldly consideration. On one occasion our Lord uttered a self-evident truth in these words: "He that walketh in darkness knoweth not whither he goeth." By darkness in this place ignorance of divine and spiritual things is meant. Again: "The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up." In this pa.s.sage darkness means ignorance and light means knowledge from teaching.

Sitting in the region and shadow of death is a figure so strong in its import that we hardly know how to show forth its full significance.

Sitting implies an easy state of mind and feeling. The region of death signifies the place where the love of self and the love of the world bear rule, and find their gratification and satisfaction in worldly enjoyments, and that place is man's depraved and spiritually dead heart. The shadow of death signifies that beclouded state of the understanding which is the inevitable consequence of being satisfied to sit in darkness. Is not this altogether a frightful picture of man's unenlightened and unregenerate state? But it is a true picture, for it is given by the Lord, who knows what man is and what is in man.

Have I wandered away from my text? By no means. I have held up this picture to show that man is so deeply sunk in darkness or ignorance regarding himself and G.o.d that without instruction in the truths of G.o.d's holy Word he does not know and he never would know what he does need. Prior to the discovery of America the native Indian did not know that he needed anything beyond what he then had in a natural way.

When the white man came and got acquainted with him he might have addressed him in the exact words of my text as applied to his social, moral and civil state and surroundings: "One thing is needful." That one thing, properly infused and evolved, and in connection with such infusion and evolution therefrom, properly applied to use, would have transformed him from a savage to a civilized state; from temporal misery and wretchedness into the enjoyments of life, liberty and the high pursuits of happiness.

You may now wonder what that one thing would have been. One word expresses it all, and that word is EDUCATION. The wonderful gifts of divine goodness, in the shape of latent treasures of coal, iron, and the precious metals; the exhaustless fertility of American soils; the salubrity of its climates; the boundless power of its falling streams, all, all these were here for the Indian alone, for hundreds, perhaps thousands of years before the white man came. Why did he not use them?

Because he lacked the one thing needful, the proper education or development of his mind, the knowledge of understanding the ways and means of converting the heterogeneous into the h.o.m.ogeneous; the useless into the useful; the ill-formed into the suitable. What the Indian lacked is the very basis of the white man's individual and national prosperity.

I have here laid a broad foundation on which I hope to erect a superstructure of doctrine that may do us all good. I will here say that EDUCATION into the knowledge and love of G.o.d's revealed Truth in its true relation to man's life is the one thing needful to every human being. I use the word EDUCATION in its most comprehensive and exalted sense, that of preparing the mind and heart for the attainment of the highest and n.o.blest ends of life on earth and in heaven. In this sense it takes in salvation with its happy experiences and results. It takes in regeneration, that wonderful and radical change in man wrought by G.o.d through his Holy Spirit, by which man pa.s.ses from darkness to light, and out of death into life.

The word _disciple_ means a learner, one who is receiving instruction.

Our Lord had twelve disciples whom he was training in a special way for a special work. He was divinely educating them. He was opening their minds and hearts as he opened Lydia's heart so that she attended the things spoken of by Paul. He was imparting to them by parables, by miracles, and by private interpretations, and still above all by the examples he set, the means of acquiring this spiritual, this divine, this heavenly education that would carry them through life by his help, and make them the very pillars and grounds of the truth when they should behold His face no more on earth. This heavenly training, then, or the training of man's mind and heart for a heavenly life on earth and for the ineffable enjoyment of that life above, is the one thing needful. A deep consciousness of this is what led Mary to sit at the Lord's feet and hear his words. The want of this left Martha to be careful and troubled about many things--things of time and sense. A desire for this high attainment caused David to sing so sweetly these beautiful words: "One thing have I desired of the Lord, and that will I seek after: that I may dwell in the house of the Lord all the days of my life." By dwelling in the house of the Lord David meant with the Lord's people: and as the Lord is always in his house with his people, dwelling in his house is dwelling with him. All, in every age, who sincerely desire to know the Lord, to do his will, and enjoy his presence, desire to dwell in his house, which is the church of the living G.o.d. They desire, like Mary, to sit at his feet and hear his words. They sit at his feet and hear his words when in deep humility of soul they hear his Gospel preached, or sung, or prayed; or when they read it themselves.

Can I not prevail on some here to-night to accept Mary's happy choice, to choose that good part which shall not be taken away from them?

SUNDAY, March 4. Meeting at Nesselrodt's. John 13 is read. Stay all night at James Fitzwater's, and come home next day.

FRIDAY, March 16. Jacob Ritchey in the Gap is taken with a very severe attack of cramp colic. I relieve him speedily and effectually by means of active treatment. I found him in a state of almost indescribable distress from the acute pains he had. I decided very quickly, after a brief examination, that the cause of his trouble lay in a spasmodic contraction of the muscles of the bowels. The powerfully antispasmodic action of lobelia and steaming caused the nerves to let go their abnormal grip, and he was well.

SAt.u.r.dAY, March 31. Council meeting at Shaver's meetinghouse below Woodstock in Shenandoah County, Virginia. Brother George Shaver is established in the ministry, and Brother Neyhiser advanced.

FRIDAY, April 13. Council meeting in the Brush meetinghouse. Jacob Miller, son of Daniel Miller, is elected to the ministry of the Word.

FRIDAY, April 20. On this day Brother Kline, in company with Brother Benjamin Bowman, started on a journey to some of the western counties of Virginia, now West Virginia. The first day they got to the widow Miller's, on Briery Branch, in the southwest corner of Rockingham County. The next day they went through North River Gap and got to Henry Sanger's, in Highland County, Virginia, where they had night meeting. Here Brother Bowman delivered a discourse, which, according to the outlines in the Diary, was so pregnant with original thought characteristic of the man that I will endeavor to expand its contracted form and give it a more readable shape. TEXT.--"Then said Jesus to those Jews which believed on him: If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free."

There was great diversity of feeling among the Jews in Christ's day, just as there is among Gentiles now. Some were flint; others, clay in the hand of the potter. "The common people heard him gladly; but the scribes and Pharisees resisted the counsel of G.o.d against themselves."

If we read the entire chapter carefully it will give us a more impressive view of and a clearer insight into the stubborn hardness of the Jewish heart than any other single chapter that I can now think of. The Jews were so wedded to their worldly sanctuary, so in love with the representative forms of worship, that they could receive no just ideas of genuine spiritual worship. Let me draw a comparison here. Many people seem to think themselves rich when they have plenty of money either in hand or standing out on interest. They think so from the fact that money represents every exchangeable commodity of worldly goods. In it they behold the supply of every bodily want, the service they need and the honor they crave.

This is something like what the scribes and Pharisees, the elders and priests saw in their religion. And these worldly emoluments and benefits are what they feared would be taken away from them, should the great principles of love to G.o.d and love to man, inculcated by our Savior, be generally received. They said: "If we let him thus alone, all men will believe on him; and the Romans will come and take away both our place and our nation."

The Roman power had a civil regard for the temple so long as it retained its dignity as the national house of Jewish worship. Should it, however, lose this honor by being no longer needed and used as such, the Romans would withhold this regard and convert it--as was actually done years afterward--into a barrack for soldiers. Where would then be the salaried scribe, the domineering and overbearing elder, the rich but hypocritical Pharisee, and the pompous high priest? Their place and their nation would be gone. These considerations, in connection with their inbred conceits that they were the peculiar, chosen and exclusive people of G.o.d, caused them to reject the Lord. "He came unto his own and his own received him not."

But some did receive him, and "as many as received him, to them gave he power to become the sons of G.o.d, even to them that believed on his name." It was to such as believed on him that the words of my text were addressed. The text gave them, and it gives the same to us, three promises by the mouth of him whose word is yea and amen.

First promise: "If ye abide in my word, then are ye truly my disciples."

Second promise: "And ye shall know the truth."

Third promise: "And the truth shall make you free."

These promises are all so full of love and truth that a long and instructive discourse might be based upon each one separately, and then much of their subject matter remain untouched. We are told how we may be true disciples of the Lord. A disciple is a learner, one who is receiving instruction because of a sincere desire in him to know the truth. We are truly his disciples when we abide in his Word. What is the meaning of the clause, "If ye abide in my word"? Let James, the apostle of charity, answer: "If a man be not a forgetful hearer of the word, but a doer that worketh, this man shall be blessed in his doing." For myself, I must say that learning the lessons of Christ is very much like learning the lessons given in almost any other branch of knowledge. We send our children to school. Some take delight in their books, and make satisfactory progress. Others, that have the same opportunities to learn, seem to take very little interest in their lessons or in the instructions of their teachers, and move on very slowly. Why is this? It is mainly a lack of love for study. One hungers and thirsts for knowledge, another does not. But the one that loves to acquire knowledge is the one that abides in the instructions of his teacher and his books, and he is a true disciple or learner. It is very much the same way in the school of Christ. Some hear, obey and profit greatly by what they hear. Such abide in his words. Such are his true disciples.

Some one may ask: "What are his words in which man must abide?" I answer, They are all the words he has spoken. "Man liveth by every Word that proceedeth out of the mouth of G.o.d." Jesus never uttered an idle or unnecessary word. All "his words are spirit and they are life." In his last great prayer our Lord lifted up his eyes and said: "Father, sanctify them through thy truth: thy word is truth."

Remember, too, that the Son spake none but the Father's words; for he said to those very wicked Jews who sought his life: "The things which I heard from the Father, these speak I unto the world." Moses, the prophets, and the Psalms of the Old Testament; and the writings of the New Testament comprise the entire Word of G.o.d. It was of the life-giving power of this Word, Old and New, that the angel said to John on the isle of Patmos: "The testimony of Jesus is the spirit of prophecy." All teaching is prophecy; and all teachers of Divine Truth are prophets. And as the spirit and meaning of all the words G.o.d has ever declared to man in their most exalted sense bear witness of Jesus and set him forth as the very life and truth and way, this, therefore, is what is meant in what the angel said to John. "And the Word became flesh and dwelt among us, full of grace and truth." This Word made flesh was none other than our Lord Jesus Christ. To abide in his Word is to live in him as the way, the truth and the life. In this state we are truly his disciples. We will now turn our thoughts to the

SECOND PROMISE.--"And ye shall know the truth." This promise will surely be realized by every one, without exception, who abides in the words of the Lord. It is a promise very much like that other in these words: "If any man will do his will, he shall know of the doctrine, whether it be of G.o.d, or whether I speak of myself." Books have been written in defense of the truth of Divine Revelation. I have read several. They are ably written, and with good intentions. But I doubt if any unbeliever has ever been converted by any of them. In the first place, unbelievers are not likely to read books on such subjects; and in the second place, without a heartfelt desire to know the truth, they would not be persuaded though one should arise from the dead. To one who loves the truth, the truth bears witness of itself. It is self-evidencing in its own light. It bears its own testimony.

I not long since read what purported to be a true story of a man by the name of Casper Hauser, who had been intentionally brought up in a dark cave from his very infancy. Up to mature manhood he had never seen a ray of light, except what proceeded from the dim lantern which his keeper used in supplying him with food and other things. Had this man been told, while in the cave, of the wonderful light of the sun and the beauties of the outside world, he would not have been able to understand what was told him. But if he would have been willing to take the hand of some true friend and be led out into the light, he would not have needed any argument to convince him that what he had heard was true. Like the queen of Sheba, when she visited King Solomon, he might have said: "It was a true report I heard, but now mine eyes have seen it, and the half had not been told me."

Let me say to you, friends, that right here in this Divine Word is one greater than Solomon, whose eyes are as a flame of fire to illuminate the sinner's dark understanding, and whose countenance is as the sun shining in his strength to warm and cheer the sinner's cold and cheerless heart. That one is Jesus. As the Divine Word, he revealed his glory on the mount, and Peter in the joyfulness of his heart said: "Lord, it is good to be here." How often does the true disciple, when the Word is revealed to his heart, in the warmth of its love and light of its truth, feel like exclaiming in the same words: "Lord, it is good to be here!" But not all know the truth; and we ask, Why is it so? In answering this question several things have to be kept in mind.

Some--but very few in our land--are not in reach of the preached Word, are not instructed so as to be able to read it, and are so situated socially as to hear nothing of the Gospel. Some are born deaf, who can neither hear nor read. Some are born idiots who are incapable of understanding. With such ignorance is no sin. But what shall we say of the great army of unbelievers who, in the very blaze of gospel light, shut their eyes and, like the Gergesenes, beseech the Lord to depart out of their borders. These "love darkness rather than light; and they will not come to the light." This answers the question, "Why do not all know the truth?" They will not abide in his words. They will not do the truth: "For he that doeth the truth cometh to the light." We now turn to the

THIRD PROMISE.--"And the truth shall make you free." This is the most precious promise of all. It is just what the truth will do for every one who knows the truth and obeys it in his life. It will make him free. Like the Jews, some may say, "We have never been in bondage. We are free now, and how can you say, The truth shall make us free?" The Lord may answer you on that. The Jews claimed the same freedom that you claim. They said: "We be Abraham's seed, and have never been in bondage to any man." But Jesus answered: "Verily, verily I say unto you, Every one that committeth sin is the bondservant of sin." You decide now for yourself whether you are a bondservant or a free man.

Do you commit sin in the love of it? Do you willingly transgress G.o.d's holy law contained in the Ten Commandments? If so, Jesus says you are a bondservant of sin. Paul says the same in these words: "To whom ye yield yourselves servants to obey, his servants ye are, whether of sin unto death; or of obedience unto righteousness."

Again: You are commanded to repent and believe the Gospel. You are commanded to be baptized, confessing your sins. Have you complied with these plain precepts of Holy Truth? If not, the seal of bondage is still upon you, and every day you live in sin stamps that seal deeper and yet deeper upon your heart. But there is balm in Gilead for you if you will accept it; and there is a physician there for you, if you will but let him administer the remedy. That balm is the heavenly, holy, healing Word of the Lord, and that Physician is the Lord himself. Do you ask how you are to take it? Take it in faith, "for he that believeth is not condemned; but he that believeth not is condemned already, because he hath not believed on the name of the only begotten Son of G.o.d."

"And the truth shall make you free." Thousands on earth and millions in glory bear testimony to the truth in these words. A living, loving belief in the words of Jesus; a faith that works from love and purifies the heart is the only power that will break the yoke of sin.

This faith G.o.d is ever ready, through his Holy Spirit, to help you to have. Of yourself you can do nothing; but the very last words Jesus uttered on earth were these, "Lo! I am with you to the end of the world."

SUNDAY, April 22. The two brethren had meeting at Doe Hill, in Highland County. They took dinner at Joel Siple's, and had night meeting at George Wine's. On the twenty-third they went down the South Fork to Jacob Stone's and had meeting in one of his outbuildings. In the afternoon they had meeting at the widow Hoover's on the Fork, and stayed all night at Dr. John Keister's. On the twenty-fourth they had meeting at Bethel church in the forenoon; got dinner at Jacob Warnstaff's, and in the afternoon have meeting at Zion church in Hardy County. They stayed all night at the widow Peggy Dasher's. Mrs. Dasher (quoting from Diary) is a member of the Methodist denomination, and a very kind and hospitable woman. She lives up to her Christian profession as taught by her Discipline. We held family worship in her house and tried to impress upon the minds of her sons, who are intelligent and promising young men, the "one thing needful," the giving of their hearts to the Lord.

WEDNESDAY, April 25. They had meeting at Nimrod Judy's. Brother Kline spoke from Matthew 18:11. TEXT.--"The Son of man is come to save that which was lost."

If man could fairly realize what he has lost through sin; and what may be gained by forsaking all for Christ; in other words, what it is to be lost, and what it is to be saved, he could not rest satisfied to remain one moment longer in his sin-ruined state. Like the Philippian jailer, he would instantly cry out, "What must I do to be saved?" Like the people on the day of Pentecost, being pierced as to their hearts by what they heard and saw, he would say: "Brethren, what shall I do?"

"The Son of man is come to save that which was lost." It is of the utmost importance to know what was lost, so as to know what it is that the Son of man came to save. I will try to tell you this. It is you, it is I, it is every human being upon the face of the earth. And are all lost? Yes, without an exception. To what extent are we all lost?

To the extent of all that is of us--body, spirit and soul. And are our bodies lost? Yes, our bodies are lost to all that G.o.d intended them to be. Our bodies were never designed to be the abodes of disease and suffering; neither were they intended to be subject to infirmity from age. When G.o.d looked down upon a finished creation he saw that it was good, yea, very good. Can this be said of our bodies now? Let the blind, the deaf, the lame, the countless sufferers on beds of affliction, the child-bearing mother, the decrepit consumptive, the rheumatic invalid, let these say whether our bodies are very good now.

And how about our spirits? I use the term _spirit_ here in the sense of its being the basis of human perception and thought. Are our spirits or minds very good? Let those who are trying to learn and look into the secrets of knowledge and science answer this. From the child in school to the highest rank in scholarship ever held by any man, the same complaint comes up, that lessons are hard, and what is acquired as knowledge is very unsatisfactory.

But I have touched only the hem of sin's garment in what I have said.

If the soul or will of man were still very good, I mean to say here that if man had not lost his love for his fellow-man and his love for G.o.d; in other words, if man still loved the Lord his G.o.d with all his heart and his neighbor as himself, feebleness of body and weakness of mind would be matters of small moment. The body is soon done with any way; and the mind or intellect is still sufficiently clear for all the purposes of life in this world; and when once disengaged from the body that here clogs and fetters it,--as it will be at death,--in the hope of being lifted to a higher sphere of perception and thought, the loss to man suffered by the fall in these two departments of his being would be comparatively small.

But man's will or inmost love is the secret spring of life. From this all his affections flow; and right here we find his Marah, the bitter waters of his soul. In reading the story of the children of Israel in the wilderness we learn that they came to a place where the waters were all bitter. Brethren, that place is right in our own hearts. Our hearts are the springs from which these bitter waters flow in the form of "evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness." Mark 7:21, 22. What an outflow of bitterness! Enough to flood a world to destruction! And this destruction had come, and its arm would have held its power over man eternally, had not the great Prophet, the Moses of love, come and cast a tree into the waters whereby they were made sweet. The Lord in his Word is this tree. He is the tree of life, whose leaves are for the healing of the nations. His voice comes to us from far: "I am the Lord that healeth thee; for the Son of man came to save that which was lost."

It is of infinite importance for us to know how he saves us, what we are expected to do, how we are to work with him and to what extent. I will try to give some light on this from the Word itself. Jesus said to his disciples: "If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him." This beautiful and striking parable, showing the benefit of knowledge and the disadvantage of ignorance, lights the sinner's way for his first step toward the Lord. Knowledge, which is light from the Lord through his Word, is the very first thing every one must receive. The sinner first receives the clay and the spittle applied to his blind eyes. He does not get his sight from this application. When he hears the Gospel with something of a desire to have his eyes opened he is receiving this anointing of his eyes. He must go to the pool of Siloam and wash before he can have sight. This washing in the pool is the first step in that humble spirit of obedience by which the understanding is cleared up and prepared to know the Lord. When any sinner gets this far the Lord is sure to find him and whisper in his heart: "Dost thou believe on the Son of G.o.d?" Every true penitent sinner, with his eyes open, will answer in heart: "Who is he, Lord, that I might believe on him?" Then the joyful response will be whispered again: "Thou hast both seen him, and it is he that talketh with thee." The Lord meets the returning sinner in his blessed Word, and there he shows himself to him, and there he talks with him.

Water, in many places in the Old as well as the New Testament, is the emblem or symbol of Divine Truth. I need not say that without water man cannot live. His body is largely composed of water. It is consequently essential as a beverage; and as an ablution, indispensable to cleanliness. Reading and hearing the Word of Divine Truth from a real thirst or desire to know the truth, is what is spiritually symbolized by drinking water. This may be proved by what the Lord said to the Samaritan woman: "He that drinketh of the water that I shall give him, shall never thirst; for it shall be in him a well of water springing up into everlasting life." By the expression, "never thirst," Jesus does not mean that there will never be any further inclination to drink the water of life, but he means that there will in that soul never be any more perishing, dying thirst, for the water of life will be like a spring in the heart that will flow on forever from the Lord. It will be the rock in the wilderness that supplied the camp of Israel with water, and that Rock is Christ.

But again. The sinner's whole inner man is defiled with sin. This may be ill.u.s.trated by the spots and scales and raw blotches on the skin, caused by the disease called leprosy. This disease affected every part of the body; but, like smallpox and some other kindred affections, it made itself mostly visible upon the surface of the body. It gave the victim a horrible appearance, so much so that no one was willing but such as were similarly afflicted, to go near a leper. But the water of Divine Truth will effectually and forever wash away all this filth and loathsomeness from the redeemed sinner's soul and prepare his spiritual body for that bright array of fine linen, clean and white, in which the saints shall be clothed as a fit emblem of their righteousness. Paul calls all this the washing of regeneration. In that great change, without which no man can see the kingdom of heaven, called regeneration, or the new birth, wrought by G.o.d only, the water of truth is the means employed. This is so evident that water is specifically named in connection with it in these words: "Except a man be born of water, and the Spirit, he cannot enter the kingdom of heaven."

Ananias did not forget this when instructing the penitent Saul of Tarsus; for at the close of all the words the Lord had authorized him to say to Saul, we find these: "And now, why tarriest thou? Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord. And Saul arose and was baptized." Saul's sins were not washed away by the water in which his body was baptized, but that water symbolized the truth, the Lord's truth, that does wash away sins. And his being immersed in it in each of the three names, according to the great commission which the Lord had given some time before, signified his faith in the Word of the Father and of the Son and of the Holy Ghost. Peter says: "Baptism is not the washing away of the filth of the flesh," but I feel authorized to say that it is the outward sign or emblem of the power of divine truth to wash away the filth of the soul. The change in Saul, wrought by this act as the crown of obedience, was so great that from this time on he was a new man, and had a new name, for he was called Paul ever after.

But we must not forget that salvation is all of G.o.d. Of ourselves we can do nothing. Jesus is the way, the truth and the life. All that man can do is to take the Lord's hand and be led in the way; to open his eyes to the light, and his ears to the truth, and his heart to the life, in faith receiving, and in life living the precepts that make him wise unto salvation.

THURSDAY, April 26. The two brethren preached the funeral of Isaac Shobe's mother. She had pa.s.sed away shortly before, at the high age of ninety-four years. They spoke from First Corinthians 15. From here they went to James Parks's and had night meeting. The next day they had meeting at William Parks's; and on

SAt.u.r.dAY, April 28, they had meeting at Enoch Hyre's in forenoon, and at Elijah Judy's at night. They anointed Sister Elijah Judy with oil in the name of the Lord.

SUNDAY, April 29. They had meeting at Sister Chlora Judy's in the forenoon, and then crossed the Fork mountain to Nimrod Judy's, where they had night meeting and stayed all night.

MONDAY, April 30. They got home. Quoting from the Diary Brother Kline says: "I love to go among the mountains. The people there seem to pay better attention to what is said, and manifest better behavior at our meetings than they do in the thickly-settled and more fashionable sections of our State. It is true that ignorance and poverty abound in some places; but are the souls of the poor less dear to the Lord than the souls of the rich? On one occasion our Lord referred to the fact that the Gospel was preached to the poor as a proof of its heavenly origin. But there are intelligent people living among those mountains.

And in the way of hospitality and genuine kindness, meeting you with a smile and a hearty welcome, they are probably unsurpa.s.sed as a people, rich and poor alike."

The high regard in which Brother Kline held the people of the western part of the old State of Virginia, and the reciprocation of that regard by their high appreciation of him and his mission, accounts for the many visits he made among them, and his devotion to their spiritual welfare. Nor was his work evanescent. The seal of his influence was so deeply impressed upon their affections and memories that to-day, after the lapse of fifty years, its stamp is almost as fresh as when first made. Nor is this a matter of wonder or surprise.

The sermons I have set in order were substantially preached by him and other ministers, mostly led into that section by him; and the power of such discourses, together with the worship and instructions held and given in families wherever he stayed, had an influence that will never be forgotten. The writer's own personal acquaintance with the people living in sections of his vast district of labor gives him to know that the name of John Kline is still as a household word with many of them. Nor is this all. The indoctrination of these people into the beliefs and practices of Revealed Truth as held by the Brethren was so profound, so clear, so convincing, that they to-day stand abreast of others in defense of these doctrines as at first received, in the face of all the isms and religious innovations of the times.