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battles. It has organized into a political party and hence is a part of our politics of the day. It does in no wise supplant religion. Prohibitionists have need of the Christian religion to the same extent as the adherents of any other political party. They must go to heaven, if they go at all, in the same life-boat in which adherents of other parties go. They must believe in the same Christ, and are subject to the same moral laws as men of other parties. There is no special religious privilege for Prohibitionists which God does not fully accord to other parties. In short, Prohibition is politics and not a religion. You cannot be saved by virtue of your politics, simply because there is room for a difference of opinion on methods of government. We may be anxious to reach the same ends and yet differ as to methods. Religion must not be confused with a method of civic government.

3. Prohibition is not coextensive with the kingdom of God, but is only one of the many political forces which may be used to build up the kingdom of our God. It may be that God uses this party to a larger extent than any other party to advance His intersts, and if so, it can only be the case when the men of this party are willing to be so used; but it must not be forgotten that God can and does make no distinction among men simply because of political party affiliations. God looks deeper and farther than politics. God's vision searches the depths of the depravity of the human heart and seeks to draw man unto Himself, regardless of any earthly affiliations in civic government. It is certainly a gross misconception to imagine that a political party as such is the kingdom of God. We may be able to work to better advantage in one party than in another, but where this is the case it must be because the soul is sustaining the closest relations possible with God and is training itself to work along the lines of the universality of God's truth. Whosoever will may come. God's kingdom extends to all parties, all nations, but that does not imply that all accept the offered salvation. Man has no right to bound the kingdom of God as a school boy bounds a country when he recites his

geography lesson, neither is it man's prerogative to circumscribe the sphere of God's labor among men by any human organizations or institutions. The mind of man is too limited for such work. God's kingdom extends where He chooses to work. Those belong to God's kingdom whom God is willing to receive. You and I are told to believe in the Lord Jesus Christ as a condition of reception. Politics does not enter, except in so far as we use it as an opportunity to show our faith in God or our disregard for God. God's kingdom is wider than any organization or institution among men.

4. The church was not established as a political institution, but as one to carry on the work begun by Jesus Christ. Jesus Christ did not come into the world to take active part in party politics. He did come to give man a taste of a heavenly Father's love so that he could manage his political as well as his spiritual affairs better. But the way the church is to accomplish its mission is not by becoming a political party or by saying that only a certain party is right and those who do not agree with this are all wrong. Jesus Christ came into the world because he saw that the human heart was desperately wicked, and because he desired to see that wicked heart renewed so that it would become purified of all its perverseness, to take the drastic step of sacrificing his own life so that the heart of stone in man might become a heart of flesh. In this work no distinction is made in political belief. Paul tells us that there is neither Jew nor Greek in Christ Jesus. This, in modern language, would be that there is no difference between an Englishman and a Chinaman in the eyes of God, neither is the question asked whether one is a Democrat or a Republican or a Prohibitionist, all have sinned and come short of the glory of God. The church is to take this same position. Man needs the church because he is a sinner and needs to be saved. He needs political affiliations because he has a government to maintain, and this should be maintained to the best advantage of all concerned. The church has an interest in good government. But good government is the natural out

come of clean hearts. Poor government is the natural concomitant of a depraved heart. Out of the heart are the issues of life. Out of the heart come things good or evil. The question is not so much are you a Republican or a Democrat or a Prohibitionist. The question is, have you a heart that is pure, a mind that knows heavenly things, a life that is full of the grace of God? Then men stand for a good government. The church is to look at man from the standpoint of God. What man needs before good government is possible is to be renewed in Christ Jesus. This is the fundamental requirement of good, clean politics. As long as this condition is not supplied, I care not whether it is in the hands of Republicans or Prohibitionists, for in either case the depravity of the heart will assert itself. It is the duty of the church to point out the wickedness of men and point to the remedy in Christ and Him crucified. For this reason Christ spoke the parable of the leaven. The leaven operates not by means of sudden revolutions. Nevertheless, it is active from within. So is the government to be brought into relation with the laws of God. ALLIANCE, OHIO.

VI.

DIARY OF LISCHY'S AND RAUCH'S JOURNEY AMONG THE REFORMED CONGREGATIONS IN PENNSYLVANIA.1

IN THE MONTH OF FEBRUARY, 1745.

TRANSLATED AND EDITED BY PROF. WM. J. HINKE.

Anno 1745, February 5th, old style, I left the dear congregation and traveled with Bro. Meinung2 as far as Oley, where we stayed over night in the house of the blacksmith, who had been with us [in Bethlehem].

On February 6th, I visited with Bro. Meinung the old father Leinbach, who was gladdened by our arrival. For

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1 The original diary, in the German language, is at present preserved, with many similar diaries, in the extensive Moravian archives at Bethlehem. The writer is particularly indebted to Mr. Robert Rau, the courteous archivist, who most freely gave him access to the valuable collections under his care.

Internal evidence shows that the diary was written by the Rev. Christian Henry Rauch. He was born at Bernburg, Germany, on July 5, 1715. Arrived in New York, July 16, 1740. Settled at Shekomecko, Dutchess Co., N. Y., to labor among the Indians, 1740-1745. Baptized the first converts of the Mohican Indians at Oley, Berks Co., in February, 1742. From 1745-1749 he was itinerant missionary among the Reformed churches, belonging to the "Congregation of God in the Spirit." Pastor at Lititz, 1749-1753; at Salem, N. C., 1755-1756. Labored as missionary among the negroes on the island of Jamaica, 1757-1763. Died there November 11, 1763.

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* Abraham M. Meinung came to Pennsylvania with Count Zinzendorf in December, 1741. He was ordained deacon in 1745. In August, 1746, he sailed for the island of St. Thomas, where he died in October, 1749. (See Abr. Reincke, "Register of the Members of the Moravian Church," Bethlehem, 1873, p. 80.)

John Leinbach, Sr., was born March 9, 1674, at Langen Selbolt, in the Wetterau district, Germany. He was an organist. On October 2, 1700, he married Anna Elizabeth Kleiss. This union was blessed with five children: Frederick, born July 15, 1703; John Henry, born January 19,

the sake of Bro. Meinung we traveled to day till about five miles this side of Bro. Lischy's house, where I stayed over night with Carl Hornung, who was an enemy of Bro. Lischy, but was very friendly towards me.

On February 7th, this man went with me on his own accord, being afraid that I would not be able to find the way to Bro. Lischy. He accompanied me to his [Lischy's] house.1 My arrival was very welcome to Bro. Lischy, who, together with his wife, received me very cordially. He told me at once that he had appointed services for me in all his congregations in the country. In the evening he asked me to conduct the song service. I consented and conducted it with blessing to the children, as Br. Lischy heard the next day. I thanked the Lamb and then lay down to sleep.

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On Febr. 8th. I preached in Bro. Lischy's house from the words, Luke 15:18-20. The dear Saviour blessed me. After the sermon Bro. Münster arrived with his wife, hale and hearty, which pleased us very much, as we had been looking forward to his coming. Bro. Lischy held a meeting with ten They declared that they had suffered since Bro. 1708; John, born February 13, 1712; John Maria and John Barbara. He arrived in Philadelphia September 11, 1723, with his wife and children. "Oley Church Record," Ms. in Bethlehem archives.

men.

(See

'Mr. Lischy lived at first at Cocalico. (See REFORMED CHURCH REVIEW, Vol. X., p. 90.) From there he moved to Muddy Creek. this diary under date February 17, 1745.)

'From the minutes of the " Helper's Conference," a sort of executive committee on missions, we take the following extract bearing on Munster's and Lischy's appointment. Under date February 9, 1745 (n. st.), the minutes state: "At Muddy Creek a sister has been asked for to work among the souls. Munster's and Lischy's will unitedly carry on the work of the Lord at that place." Again on February 11, 1745: “Bro. Lischy goes, according to promise, back to his congregations. Bro. Rauch will in the future assist him in preaching." Lischy and his wife left Bethlehem on February 12, n. st. Rauch followed him on February 15. John Munster and his wife, Rosina, were from Zauchtenthal, Moravia. They came to America with the "Second Sea Congregation," arriving at New York on November 23, 1743. John Munster was for five years superintendent of the Brethren school at Macungy. He died at Bethlehem in May, 1754. (See Reincke, "Register," pp. 58, 80.)

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