Now, when any one goes to church to hear the Gospel preached, and thereby to learn something about the Lord that he may have knowledge of Jesus, he is doing in effect just what Zaccheus did. The same may be said with regard to reading the Divine Word. It matters not how great a sinner he may have been. No one now is likely to be a greater sinner than was Mary Magdalene out of whom seven devils were cast; and yet the Lord could say of her: "Her sins, which are many, are forgiven, for she hath loved much." A dying saint was once heard to say: "Hunt up all my sins; pile them mountain high; one breath of faith sweeps them all away; and the more I'm forgiven the louder I'll sing."

Ah, brethren and sisters, we can rejoice that the Lord condescended to be a guest with us poor sinners. He proclaims salvation to every one of us. And inasmuch as he has come in to sup with us and we with him, let us hold him by the feet, ever welcome to our hearts, and he will abide with us forever.

It is in a feeling of unavoidable sadness we now approach the closing weeks of Brother Kline's life. We will now, with great care, trace his steps going to and returning from the last Annual Meeting he was ever permitted to attend.

FRIDAY, May 6. This is the day on which he started. He stayed the first night with Reuben Regelman, then living in the head of what was then called Germany, a remote section of Brock's Gap, and so called on account of the number of original German people who settled there near the close of the Revolutionary War. Regelman lived in a deep mountain retreat, just in the line of what appeared to Brother Kline his safest route.

SAt.u.r.dAY, May 7. This day he crossed the Shenandoah mountain by a near-cut pathway, coming down into Sweedlin valley, in Pendleton County. He next crossed the Sweedlin mountain by a pathway, at the foot of which flows the beautiful mountain river called the South Fork. He followed this stream about two miles through a deep gorge between Sweedlin mountain and the South Fork mountain, and got to the widow Nelly Henkel's on top of the latter mountain in time for dinner.

From there he went to Sister Mary Bargdoll's on the South Mill creek, where he stayed all night. He was now fifty miles on his way. He reports the weather as being very pleasant so far.

SUNDAY, May 8. This day he visited Enoch Hyre's. From there he went to old Brother Parks's. He then stopped on his way to read and pray with old Sister Parks, who was entirely blind. From here he went to Brother Martain Cosner's, where he had afternoon meeting, and preached from one of his favorite texts, the Lord's invitation to all, given in Matt. 11:28, 29, 30. He stayed all night at Brother Cosner's. All the families he visited this day were then living northwest of Petersburg, in Grant County, West Virginia. He reports another beautiful day. He is now sixty-nine miles from home.

MONDAY, May 9. This day he had meeting by previous arrangement at Andrew Cosner's, six miles further on in the direction of his route.

His subject was 1 Cor. 15:1, 2, 3. From here he went to Brother Thomas Clark's, fifteen miles further on, where he stayed all night.

Beautiful weather continues.

TUESDAY, May 10. From Brother Clark's he went to Oakland, a station on the B. & O. R.R., thirteen miles from Brother Thomas Clark's. Here he took the train at 9:30 P.M., and Nell had rest. She had carried him on her back one hundred and four miles in four and one-half days. Short stages, but terribly hard roads a large part of the way. He arrived at Bellaire at half past six the next morning. He started for Dayton, Ohio, at seven, and got there at five in the evening. He stayed all night at Brother Henry Flory's.

THURSDAY, May 12. From here he went to a love feast at the Cave Creek meetinghouse, but is silent as to how he got there. The second chapter of Hebrews was read. He stayed all night at Jonas Garber's. He says: "There was frost this morning, but a delightful day."

FRIDAY, May 13. He took the train at Brookville station, seven miles from Brother Jonas Garber's, and arrived at Hagerstown, near the place of the Annual Meeting. He stayed all night at Brother Samuel Eiler's.

Another fine day.

SAt.u.r.dAY, May 14. He reports meeting at the meetinghouse and a great concourse of people. Also, a little rain to-day.

SUNDAY, May 15. Preaching at six places. A wonderful gathering of people. Night meeting in Hagerstown. A little rain to-day. I stay all night in Hagerstown.

MONDAY, May 16. To-day the Annual Meeting organizes for business.

Forms subcommittees; takes in queries; holds its session in meetinghouse. I stay all night at old Brother Eiler's. A little sprinkle of rain to-day.

TUESDAY, May 17. Discuss questions all day. Good order prevails. I am glad to witness the dawning of intelligence in the minds of our younger brethren in the ministry. We must keep up with the demands of the age; not in the vain show of worldly fashion and love for things new; but in our desire and power by the use of all divinely-appointed means to commend the truth to every man's conscience by making it to shine in all directions more and more unto the perfect day. I am glad to see the zeal manifest in our younger brethren, and at the same time equally glad to find it tempered with moderation.

WEDNESDAY, May 18. Finish business at half past eleven o'clock. After dinner go to Brother James Wyatt's, where I stay all night. Also visit the widow Sister Hardman.

THURSDAY, May 19. Come to Hagerstown and dine at Brother Brown's. I then take cars to Andersontown, and come to Brother Peter Fesler's, six miles away. After supper have night meeting in Columbus, where I speak from Acts 4:13. Stay all night with Jeremiah Clemmens.

Having been more than usually impressed at our meeting with the importance of Christian brethren making their conversations and lives give testimony to the sincerity and intelligence of their professions of faith in Christ, I resolved to turn my discourse to that bearing, as much so as I could. With that view I took these words: TEXT.--_"And they took knowledge of them, that they had been with Jesus."_

A very plain and self-evident truth comes to mind at the opening of my discourse to-night. It is this truth, that no one can converse intelligently upon any subject he does not understand, nor accomplish any work of art without some previously acquired skill to do it. To comply with the demands imposed upon every human being by these fundamental and stubborn realities, all the means of education for the mind and training for the body are provided. Man stands alone and singular in this regard. Birds can sing and build their nests without instruction; and bees can form their delicate cells of wax without a guide.

It is also a well-recognized fact that the pupil gives evidence of the character and ability of his teacher, in all the lines of science and art. In the knowledge and practice of the things pertaining to man's spiritual life on earth it is just the same. All that man does from conscience, from what he believes to be his duty to G.o.d and to man, this he calls religious. If his faith and life are firmly based and established upon the Rock of G.o.d's eternal Truth, it can be known at once who has been his teacher, and knowledge can be taken of him that he has been with Jesus.

I do not wish to reflect particularly here upon the lack of evidences of this kind among professing Christians generally, nor do I wish to reflect censure upon the teachers under whose auspices these professions have been made; but I do say, and am sorry, that from the conduct and life of many professors of religion it would be hard to tell certainly that they were not Mohammedans or disciples of Confucius. But banishing all fancy and superst.i.tion, and ignoring all religious forms and ceremonies, there is a way of making the truth known that one has been with Jesus. The key that opens to this knowledge is wrapped up in these words of our Lord: "_By this shall all men know that ye are my disciples_, IF YE HAVE LOVE ONE FOR ANOTHER."

Let us notice how this love was shown by Peter and John. I name them here, because they are connected with my text. There lay a poor beggar, lame from his mother's womb. He was but little noticed, save as he was looked down upon with contempt. He asked an alms of Peter and John as they were about entering the temple. Peter might justly have said: "I have nothing in the way of silver or gold to give you,"

and have thus excused himself from all further trouble about the man.

But he did not treat the poor and impotent beggar in this way. He said to him: "In the name of Jesus Christ of Nazareth, rise up and walk."

But this was not all. "He took him by the right hand, and LIFTED him up." He was not only ready to instruct, but he was ready to HELP, and that with his own hands.

But I have not told all. The two disciples took to themselves no touch of credit for the lame man's being made to walk. Their love for the Lord, and their desire to do good by publishing the news of his healing and saving power, had so filled their hearts that there was no room in them for any of the love of self and the world. Had they been so disposed they might have taken to themselves great credit for what they had done. They might have indirectly favored the impression that if the Lord was at the bottom of the miracle they were at the top, and very important factors in it. But the conduct and temper of the two disciples was far from anything like this. When the people ran together, greatly wondering, Peter said: "Why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" He then directed the attention of the people to the crucified, risen and glorified Lord, to whose power and love they ascribed all the honor.

It is known without telling that such humility of heart and exaltation of the Lord is not natural with man. People of all grades, even the enemies of the Lord, take knowledge from such as manifest this spirit of love and meekness, that they have been and are with Jesus. In his last conversation with his disciples he lifted his eyes to heaven and said: "Father, I will, that they whom thou hast given me be with me where I am, that they may behold my glory." This prayer must have a present fulfillment in every one of the Lord's people in this world, in order that they may have a future realization of it in the world to come. To be with the Lord is to abide in him and he in us. "Abide in me, and I in you." This is the crown of all blessedness. This is the golden altar of sweet incense: the brightly burning lamp that lights the way through the door into the marriage feast.

"Forever with the Lord: Amen! so let it be: Life from the dead is in that word; 'Tis immortality."

To be with Jesus is to be with him in affection and thought; to love what he loves, and to believe what he teaches. One may be with Jesus in place, and yet be very far from him in spirit. This was exemplified by Judas. He sat at the same table with the Lord, but his heart, his mind and feelings were very far away. At that very time he was plotting his destruction, for Judas was a devil from the beginning.

Even Peter, just a little while after that, caught by the Lord's eye, went out and wept bitterly. It is not, therefore, a local or personal nearness which the Lord has in mind when he prays that all whom the Father hath given him may be with him, but a nearness of heart, in the affection of love, and the obedience of faith.

Brethren and friends, let me say to you, that it is the _duty_, and not only the duty, but the highest attainment of Christian liberty, to be with Jesus and to give knowledge to all around that one has not only been, but now is every day with Jesus. True G.o.dliness, however, does not desire to make a display of itself; it seeks no prominence in the world; neither does it aspire to receive the applauses of men. It does not ride upon the tempest of religious disputes, nor clothe itself with the whirlwind of fanatical excitement. But, like the Divine Spirit from which it springs, it speaks in the still, small voice of tender compa.s.sion and love. Like its Lord, it enters a house, the house of the humble, contrite heart, and would have no man know it; but it cannot be hid.

Now, Brethren and friends, I have only touched some of the chords in the beautiful anthem of my theme. I now leave it with you, hoping that you may learn every note in it; and by the sweet music of a good life delight the ears and warm the hearts of all who hear its rich harmonies. Possibly you may never see my face or hear my voice again.

I am now on my way back to Virginia, not knowing the things that shall befall me there. It may be that bonds and afflictions abide me. But I feel that I have done nothing worthy of bonds or of death; and none of these things move me; neither count I my life dear unto myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of G.o.d.

THURSDAY, May 19. Come to Hagerstown and dine at Brother Brown's.

FRIDAY, May 20. Visit Sister Molly Clemmens; dine at Brother Jacob Fesler's; sup at Brother Peter Fesler's, and by request have meeting again in Columbus to-night. My subject is Matt. 7:13, 14. Stay at Peter Fesler's all night. Warm and pleasant day.

SAt.u.r.dAY, May 21. Visit Andrew Fertig's, where I stay till after dinner. I then come to Middletown; and from there to Fall Creek meetinghouse, to Brother David Miller's meeting. John 14 is read. I speak upon the spirit and general scope of truth comprehended in the chapter. Jacob Fry and wife are baptized. I then go home with old Brother Jacob Miller, and after supper go to Brother David Miller's, where I stay all night. Fine and warm day.

SUNDAY, May 22. Visit Absalom Painter; he is sick, and I think poorly.

Attend meeting at the meetinghouse. John 3 is read. I speak upon the new birth, the most important matter that can possibly engage the thought and occupy the heart of man, inasmuch as without it, there is no salvation. Dine with Jacob Miller, who is a son of George Miller.

In the afternoon visit Joseph Funk's and from there I go to George Hoover's where I stay all night. A fine but warm day.

MONDAY, May 23. Stay at George Hoover's till after dinner. In the afternoon call at Joseph's and John's, and visit the Sulphur Springs.

Night meeting. Speak from First John, second chapter, last part of the twenty-ninth verse: _"Every one that doeth righteousness is born of him."_ A righteous life is the proof that one is born of G.o.d. Charity, which is the love of doing good, is the child of the new birth. This leads to righteousness or justice in all our dealings with one another. I can not love my brother and at the same time seek undue advantage of him, or try to cheat him in any way. The same is true in dealing with those outside the Brotherhood. This righteousness shuts down the gate upon the stream of all evil affections and l.u.s.ts, because it springs from that love which forever whispers in the heart: "All things, whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets."

Stay all night at Brother Yost's. His wife is Brother Hoover's daughter.

TUESDAY, May 24. Take cars at seven o'clock and get to Richmond at nine, and to Higgin's Station at eleven. From there I go to Brother Nead's, five miles away; and after dinner to meeting at the meetinghouse. Speak from Rom. 1:16, 17. After meeting come to Brother Joseph Miller's, where I stay all night. Much rain this afternoon.

WEDNESDAY, May 25. Go to Arebaugh's meetinghouse. Love feast. John 1 is read. Stay all night at Brother Kensel's.

This is the last love feast Brother Kline ever attended. Tender memory will drop a tear as she looks into his loving eye and sees him take his last farewell and leave his last loving kiss on lips that his will never touch again. But we should remember that thirty-five years have pa.s.sed since then. Many who took the parting hand on earth then, have, one by one, since then, taken the meeting hand in heaven: "For G.o.d is not the G.o.d of the dead, but of the living."

THURSDAY, May 26. Come to Dayton; buy some articles; dine at Brother Henry Yost's, and also sup there. Take cars at half past six in the evening and arrive at Columbus soon after nine. Stay there all night.

FRIDAY, May 27. Get to Oakland in the evening, and stay all night at Rogan White's tavern. Two hundred and eighty-six miles from Columbus to Oakland.

SAt.u.r.dAY, May 28. Come to Brother James Abernathy's in a hired hack, ten miles; and in afternoon come three miles to Brother Thomas Clark's, where I have night meeting and stay all night. Fine day.

SUNDAY, May 29. Come to Brother Zachariah Hendrick's, where I have meeting. Speak from John 1:17. In afternoon come through the mountain top to Sister Eve Idleman's, where I stay all night. Frost this morning.

MONDAY, May 30. Visit our old and blind Sister Parks; read for her and pray with her. Come to Enoch Hyre's and stay till after dinner. I then go to Brother John Judy's, where I stay all night. Leave appointment to preach his deceased wife's funeral on Sunday, June 26.

TUESDAY, May 31. Call at Philip Kesner's; at Samuel Kesner's; cross the mountain and call and get dinner at George Cowger's; then stop awhile at Philip Emswiler's; exchange a few pleasant words with friend Peter Warnstaff as I pa.s.s by his house; and get to Brother John Fulk's in evening, where I stay all night. Fine, pleasant day.

WEDNESDAY, June 1. Come by Michael Wine's; dine with him; then come across the mountain home.

From this time to the memorable day of his martyrdom there is nothing in the Diary demanding special notice. Notice has already been taken of his calling at George Cowger's on the South Fork in Pendleton County, West Virginia, on his way home from this his last journey. At Mr. Cowger's, while at the dinner table, he said: "I am threatened; they may take my life; but I do not fear them; they can only kill my body." This they accomplished.