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Title: Birth of a Reformation
The Life and Labors of Daniel S. Warner
Author: Andrew Byers
Release Date: December 11, 2014 [EBook #47630]
Language: English
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TRANSCRIBER'S NOTE
Italic text is denoted by _underscores_.
Bold text is denoted by =equal signs=.
For consistency, all bible references have been made to have no spaces
in the numbers, for example 'Thess. 2:3,4' or 'Rev. 17:4-6'.
Obvious typographical errors and punctuation errors have been
corrected after careful comparison with other occurrences within
the text and consultation of external sources.
More detail can be found at the end of the book.
[Illustration: Dr. Warner]
Birth of a Reformation
or
The Life and Labors of
Daniel S. Warner
By A. L. Byers
[Illustration]
"It shall come to pass, that at evening time
it shall be light."
FAITH PUBLISHING HOUSE
P. O. Box 713
Guthrie, Oklahoma 73044
To the
Generations
Following
Publisher's Preface
Year 1966
This volume, a reprint of the book originally published in 1921 and
out of print for many years, is in response to a long felt need that
this biography of D. S. Warner, along with a brief mention of a few
of his associate ministers and gospel workers, should be available to
the readers of the present generation and those to follow, should the
Lord extend time.
The original book is herewith reproduced without alteration or
change, except a very few minor omissions, and accounts of events and
conditions existing after the period of Bro. Warner's life.
The reader should bear in mind that Bro. Warner's coming out of
sectism was a gradual process over a period of time leading to the
climactic step, and any improper or questionable action on his part
while involved in sects was merely a result of his lack of clear
light and understanding of God's Word. After the light broke through,
he himself renounced these practices.
In 1878 D. S. Warner wrote: "The Lord ... gave me a new commission
to join holiness and all truth together and build up the apostolic
church of the living God."
Bro. Warner and his associates, discerning the impossibility of the
true church existing within the framework of denominationalism,
declared their freedom from the "sin of sectism and division" and
instituted the "evening light" restoration movement in the latter
part of the nineteenth century in direct fulfillment of Bible
prophecy. See Zech. 14:7. These vital Bible truths, especially on the
line of holiness and the nature of the church, which those reformers
proclaimed, are imperative today in preserving the church after the
apostolic pattern.
Many reformations have come to the religious world since the decline
of the apostolic church from its pristine glory of the first century.
Yet the nineteenth century reform is more complete, radical and
fundamental than any previous movement. A historian has penned this
significant observation: "No sooner had D. S. Warner and others begun
to preach as men had not preached for time out of mind than men saw
in their message the grandest truths the mind of man is capable of
receiving. They saw the church built up by Christ, led and organized
by the Holy Spirit, the names of whose members are in the Lamb's
book of life, which takes the Scriptures as its only discipline, and
fellowships every blood-bought soul. Here is real Christian unity.
"Despised and rejected in 'religious' circles, these men preached
more real Bible truth in one sermon than one would expect in months
of the ordinary kind. They preached profound truths; and it created a
furor wherever they went. Thousands received Scriptural light. Many
joyfully embraced the great truths they heard and spared neither
pains nor money to spread the message everywhere."
In his book, "The Cleansing of the Sanctuary," Bro. Warner wrote thus
on the subject of exclusiveness: "Christ is an exclusive Christ;
there is none beside him. The faith that he gave us is an exclusive
faith; no other saves the soul. The truth of God is exclusive in its
nature; everything contrary to it is false. The kingdom of Christ is
exclusive. It is a stone that breaks everything else to pieces. The
one church that Jesus founded and named, and which is his own body,
is also exclusive, for there is only 'one body in Christ.' During
the reign of pagan persecution the rulers offered to stop the bloody
martyrdom and allow the Christians to worship God in freedom, if
they would confess that the pagan idols were also real Gods. This
they could not do, but chose rather to die. And on this very point
of exclusiveness is the present offense of the cross. People would
not seriously object to God's ministers setting forth the church as
contained in the Scriptures, if we would recognize their earth-born
institutions as being also God's churches. But this we cannot do and
be honest before God and faithful to his Word. "There is but one
household of faith. Christ does not have a plurality of wives. He has
but one bride, and she has no sisters. Thus saith her husband, 'My
dove, my undefiled is but one; she is the only one of her mother.'
S. of Sol. 6:9."
"Three score and ten" years ago Bro. Warner's earthly career in the
service of the Master was ended, yet God in His infinite plan has
preserved a holy remnant through the intervening years which has
retained and maintained those precious original reformation truths.
The two witnesses (Rev. 11:11)--the Word and the Spirit--have resumed
their rightful positions as Governors of the church in this "evening
time" of the gospel day. Jesus Christ will find His Church "without
spot or wrinkle" when He comes again for His Bride.
--THE PUBLISHERS
May, 1966
Author's Preface
Year 1921
A quarter century has elapsed since the passing of D. S. Warner
from the scenes of his earthly activity, and full forty years have
gone since the beginning of the great reform of which his labors
constituted so large a part. While there are many still living whose
personal knowledge of him and his ministry will suffice to them
for an encouraging testimony of Christian attainment and of God's
marvelous use of human instrumentality when permitted to have his
way, the time has come when the absence of any published account of
this remarkable man begins to be felt. The rising generation and the
generations that follow should have access to a study of such an
example of Christian devotion and usefulness, as well as of God's
faithfulness to one who will fully trust him. When it was announced
that a biography was contemplated, the proposition at once met with
hearty approval and encouragement.
That due to the lapse of years there should be some difficulty in
securing the necessary data with reference to his early life is of
course consequential. His brothers and sisters are all deceased.
A nephew and a niece and some of his earlier acquaintances were
interviewed, and correspondence was had with other relatives and
acquaintances. The most valuable acquisition, however, was the use
of his diaries, kindly granted by his son, D. Sidney Warner, now
living in Canton, Ohio. These diaries do not cover all of his early
ministerial career, but the quotations from them will reveal the
Christian character of the man as well as show considerable of his
itinerancy and of the facts of his life.
As to the source of information respecting the latter period of his
ministry, when his work took the character of a reform, recourse has
been had to the files of the periodicals he edited and also to the
personal recollections of some who were pioneers with him in the
movement. Of these may be mentioned as giving particular information
Mrs. Allie R. (Fisher) Allen, Lansing, Mich.; William N. Smith, North
Star, Mich.; David Leininger, Akron, Ind; Mr. and Mrs. J. N. Howard,
Nappanee, Ind.; Mrs. Anna J. Slagle, Bucyrus, Ohio; Mr. and Mrs. B.
E. Warren, Springfield, Ohio; and Mrs. Frankie Warner, Anderson, Ind.
It was my privilege to have a personal acquaintance with D. S. Warner
and to be more or less closely associated with him during the last
five years of his life. To one who never knew him personally no
printed account can afford an adequate conception of what it was to
come in contact with this wonderful ambassador of God, whose presence
wrought conviction in the unregenerate, and inspired confidence and
courage in the hearts of believers. The divine manifestations in his
preaching, his prayers, and his ministrations can not be told. Many
very striking instances of physical healing which we have not space
to speak of attended his ministry; but that these pages may reveal,
if in no other light than the historical, that here is an example of
true consecration, devotion, courage, diligence, humility, faith,
patience, kindness, self-denial, and the Christian graces generally,
that is worthy of being followed, is the earnest hope of
THE AUTHOR.
Year 1921 --ANDREW L. BYERS
CONTENTS
CHAPTER PAGE
I. INTRODUCTION 15
A glance over Christian era--Early church
divinely governed--Spiritual decline--A false
church--Reformations--Sixteenth century
reformation--Human rule--Characteristics of
true church--A final reformation--Evil of
sects--Protestantism in Revelation--Wondrous times
upon us--God's call to his people--D. S. Warner a
reformer--The correct attitude--Counterfeit movements.
II. ANCESTRY AND EARLY LIFE 34
Emigration westward--Settlement in Ohio--David Warner
family--Born a weakling--Paternal and maternal
influences--Tributes to mother--Location in Crawford
County--A chosen vessel--His boyhood character--Removal
to Williams County--A school teacher.
III. CONVERSION, COLLEGE, AND CALLING 44
The question of religion--A Catholic and Lutheran
community--Tries to be an infidel--Conviction by the
Spirit--Attends dances--Conversion--Attends Oberlin
College--Preparation for ministry.
IV. CHURCH OF GOD (WINEBRENNERIAN) 51
The Scriptural name--Winebrenner's view of the
church--Organization of Elderships--Growth and extent
westward--Winebrenner's failure.
V. FIRST YEARS IN MINISTRY 59
Gifted as an evangelist--Marriage--Death of wife
and children--His physical description--New
Washington revival--Diary accounts--Prejudice against
sanctification--Meeting at Basswood--A presentiment
of death--Standing committee--Rebukes youthful
tobacco-user--Converses with infidel--Reflections at
end of year--Appointed to Nebraska mission--Lessons on
the church--A farewell meeting.
VI. A NEBRASKA MISSION 78
The Nebraska field--The journey--Nebraska
scenes--Reflections on his bride-to-be--Builds
house--Returns to Ohio--Marriage--Resumes Nebraska
work--All night in dugout--Outlook temporarily
reversed--Long trips over prairie--Wife lonely--Visit
to Indian camp--Fast in snow-drift--Birth of a
daughter--Break in diary account.
VII. BACK IN OHIO FIELDS 110
On Ashland circuit--News of mother's death--Visits
penitentiary--A course of studies at Vermillion
College--Embraces the cause of holiness--Seeks and
obtains the experience.
VIII. THE HOLINESS AWAKENING 125
Doctrine of sanctification--Widespread interest in the
subject--Prominent leaders--Holiness bands--Doctrine
opposed--Its advocates recede on the church
question--A remnant who walk in the light--Holiness
editors--Jacksonville convention.
IX. A PREACHER OF HOLINESS 137
A rather new field of activity--Writes for
publication--Meets with opposition--Tirade and charges
by fellow minister--Canton camp-meeting--Eldership
meeting at Smithville, faces charges--Assigned to Stark
circuit--Visits father and place of conversion--Locates
at Canton--Writes covenant with God--Return to Upper
Sandusky--Revival at Findlay--Reflections on New Year's
Day--Expulsion from West Ohio Eldership--Meetings at
Dunkirk--Increasing vision of apostolic church--A
peculiar test--Work opens in Indiana--Death
of father and daughter--Attends Ohio Holiness
Camp-Meeting--Brought low with affliction.
X. NORTHERN INDIANA ELDERSHIP 191
Opposition to Freemasonry--New Eldership
formed--Becomes an associate editor--Herald of Gospel
Freedom.
XI. EDITOR AND AUTHOR 196
Locates at Rome City, Ind.--Writes book--Attends
various camp-meetings--Mob at Upper
Sandusky--Remarkable healings--Eldership seeks union
with Mennonites--Close of diary account--Becomes editor
of Herald.
XII. A SPIRITUAL SHAKING 210
Prophetic description of reformation movement--Old
Testament figures--Shakings incident to divine
visitations--New covenant complete in entire
sanctification--Prophecies that apply to these
times--Separation of wheat and chaff--Arguments against
sects--Entire sanctification a remedy--Unity the hope
of God's people.
XIII. A PROPHETIC TIME 241
Many world events foreshadowed in prophecy--God
has a design with man--Events of the world
grouped in periods--The four world empires--The
fourth given particular attention--The little
horn of Daniel 7--Time periods of Romanism and
Protestantism--Corresponding prophecies in
Revelation--What Babylon is--God's people called out of
her.
XIV. THE GOSPEL TRUMPET 251
Consolidation of Herald of Gospel Freedom with the
Pilgrim, forming the Gospel Trumpet--Rome City its
birthplace--Move to Indianapolis--Difficulties and
privations--Paper issued irregularly--Printed on
hand-press--Move to Cardington, Ohio, and later to
Bucyrus--To Williamston, Mich., in 1884, and to Grand
Junction in 1886--Substantial progress.
XV. THE CRISIS 271
Unity effected only out of and away from sects--No
other alternative for God's people--Brother Warner
a reformer--His stand meets Satan's opposition,
but vindicated by Spirit of God-Extracts from
Gospel Trumpet--Declares himself free from Northern
Indiana Eldership--Same stand taken by Michigan
saints--Counterfeit doctrines--Trying time at
Bucyrus, Ohio--His wife's estrangement--Comments by
contemporary editors--Trouble over donation by a Mrs.
Booth--Letters of sympathy and encouragement--Work
spreads into various States--Emma Miller's healing of
blindness--Other marvelous healings--Defection of J. C.
Fisher--How the reformation is distinguished from all
other movements.
XVI. EVANGELISTIC TOURS 335
Trip into Pennsylvania--Various healings--Attacked by
intoxicated man--Woman delivered from devils--Visits
Winebrennerian camp--An incident of Beaver Dam
assembly--Company of singers formed--Wonderful meeting
in Indiana--Storm stayed in answer to prayer--Mob
near Rising Sun, Ohio--A Western tour--Strange
manifestations at St. James, Mo.--To Denver--Meetings
in Canada--In the Southern field--Mob element in
Mississippi--Visits Mammoth Cave--Visits the church in
California--Scenery of the Rockies.
XVII. THE MINISTRY OF SONG 407
Adaptation of existing hymns--Occasions that suggested
various hymns--Instances of the effect of song.
XVIII. POETIC INSPIRATIONS 422
Gifted as a poet--A book of poems--Various examples of
poems.
XIX. LAST YEARS 443
Hoped for long life--Difficulty in combining writing
with evangelical work--Could not remain long out of
the field--Begins to write a book on prophecy--Third
marriage--Ohio River campaign--Last New Year's
greeting--A school on the camp-ground--Last sermon--End
of the journey.
XX. AS OTHERS KNEW HIM 456
Statements of various individuals--Author's
statement--Reflections at his grave.
SUPPLEMENT for this reprint edition 478
[Illustration: ANDREW L. BYERS, Author of this Book
Office Editor GOSPEL TRUMPET.]
[Music: The Evening Light.
D. S. WARNER. (ZECH. 14:7.) H. R. JEFFREY.
1. Bright-er days are sweet-ly dawn-ing, Oh, the glo-ry looms in sight!
2. Mist-y fogs, so long con-ceal-ing All the hills of min-gled night,
3. Lo! the ran-somed are re-turn-ing, Robed in shin-ing crys-tal white,
4. Free from Ba-bel, in the Spir-it, Free to wor-ship God a-right,
5. Hal-le-lu-jah! saints are singing, Vic-t'ry in Je-ho-vah's might;
For the cloud-y day is wan-ing, And the eve-ning shall be light.
Van-ish, all their sin re-veal-ing, For the eve-ning shall be light.
Leap-ing shout-ing home to Zi-on, Hap-py in the eve-ning light.
Joy and glad-ness we're re-ceiv-ing, Oh, how sweet this eve-ning light!
Glo-ry! glo-ry! keep it ring-ing, We are saved in eve-ning light!
CHORUS.
Oh, what gold-en glo-ry streaming! Pur-er light is com-ing fast;
Now in Christ we've found a free-dom Which e-ter-nal-ly shall last.
]
I
INTRODUCTION
The life and labors of D. S. Warner are so closely associated with a
religious movement that any attempt at his biography becomes in part
necessarily a history of that movement. I have therefore chosen the
term, Birth of a Reformation, as a part of the title of this book.
Brother Warner (to use an appellation in keeping with the idea of
universal Christian brotherhood) was doubtless chosen of God as an
instrument for accomplishing a particular work. What that work was,
why it may be called a reformation, and why, in particular, it may be
considered the last reformation, a few words of explanation by way of
introduction are offered the inquiring reader.
It will be necessary to take a brief glance over the Christian era
and review some of the important events and conditions. We note
the characteristics of the church in the days of the apostles,
which, by reason of its recent founding and organization by the
Holy Spirit, is naturally regarded as exemplary and ideal. It had
no creed but the Scriptures and no government but that administered
by the Holy Spirit, who 'set the members in the body as it pleased
him'--apostles, prophets, teachers, evangelists, pastors, etc. Thus
subject to the Spirit, the early church was flexible, capable of
expansion and of walking in all the truth and of adjusting itself
to all conditions. It was in very essence _the_ church, the whole,
and not a section or part. The apostles and early believers did
not restrict themselves and become a Jewish Christian sect or any
other kind of sect. Peter's way of thinking would have thus limited
him, for as a Jew he declined any particular interest in Gentile
converts; but the Lord through a vision changed his mind and advanced
his understanding to include the universality of the Christian
kingdom. The Holy Spirit in the heart was necessary, of course, to
the successful government of the church by the Spirit, otherwise he
could not have been understood. There were no dividing lines, for it
was the will of the Lord particularly that there be "one fold and
one shepherd." Jesus had prayed in behalf of the disciples "that
they all may be one; as thou, Father, art in me, and I in thee, that
they also may be one in us: that the world may believe that thou
hast sent me" (John 17:21). These conditions of being subject to the
word and Spirit, of leaving an open door through which greater light
and truth might enter as was necessary, and of possessing the love
and unity of spirit that cemented the believers together and carried
them through all their persecution, constituted the ideal and normal
status of God's church on earth as he gave it beginning, of which it
was ordained that there should be but one, only one, as long as the
world should endure. "There is one body, and one Spirit, even as ye
are called in one hope of your calling" (Eph. 4:4).
SPIRITUAL DECLINE
It was possible, of course, for the church to decline from her
state of purity and thereby to forfeit her standing as the church.
So long as her conflict with paganism lasted and the various forms
of persecution tended to bring into exercise those principles and
qualities which distinguished her from the world, she practically
kept her first estate. When, however, the tide turned, persecutions
ceased and Christianity came into favor and to be made the state
religion of the Roman Empire, there were presented conditions
favorable to every form of spiritual decline. Christians, instead of
being longer persecuted, were protected, and to profess Christianity
became popular and easy. The divine features of the church, by which
she had been known for more than two hundred years, were lost. Every
form of corruption came in. Human rule supplanted the divine, Holy
Spirit, rule almost universally, both in the East and the West. The
bishop of Rome, in particular, rose in prominence until he was made
supreme head--pope--of the Holy Roman church. The reader of church
history knows of the long eclipse of Christianity that followed, of
the darkness and ignorance that reigned and gave to that period the
name, Dark Ages. The true church, impossible of representation by
such a colossal counterfeit as then appeared in her place and became
in turn a persecuting power, could continue only in fragmentary form,
in obscure places in the wilderness of the Roman Empire. She could
not be manifest in her evangelizing capacity, but was persecuted.
Millions of God's people, who refused allegiance to this false system
of Christianity, were slain as heretics during this period. Thus, in
the historical foreground we see, not the pure woman representing
the church of God, but we see an apostate woman seated "upon a
scarlet-colored beast," the Roman state.
"And the woman was arrayed in purple and scarlet color, and decked
with gold and precious stones and pearls, having a golden cup in her
hand full of abominations and filthiness of her fornication: and
upon her forehead was a name written, _Mystery, Babylon the Great,
the Mother of Harlots and Abominations of the Earth_. And I saw the
woman drunken with the blood of the saints, and with the blood of the
martyrs of Jesus" (Rev. 17:4-6).
The Word and the Spirit, the two divine authorities, were set aside.
In the place of the former were the traditions of the Roman Church,
and for the latter was substituted human rule and authority. These
two divine witnesses prophesied in sackcloth during those long
centuries, until such time as they should again function in their
proper sphere in the church--I say _until such time_: for we are not
to assume that in the design of God this state of affairs should
always continue. True Christianity was not to perish from the earth.
The book of Daniel prophesies of the papacy, "And he shall speak
great words against the Most High, and shall wear out the saints of
the Most High, and think to change times and laws: and they shall
be given into his hand until a time and times and the dividing of
time" (Dan. 7:25). (See the time-periods of the various epochs of the
Christian era in our chapter A Prophetic Time.) For this vast agency
of unrighteousness the time should come when the cup of iniquity
should be full and the judgments of God should be executed and his
people delivered. When Christ comes, his bride will have made herself
ready, which implies that God's people will have been gathered out of
spiritual captivity and brought again to Zion. Light and truth and
the Holy Spirit rule will have been restored as at the beginning.
REFORMATIONS
Now the rise out of apostasy was expressed by a series of
reformations, not by gradual ascent corresponding to the decline.
The "mystery of iniquity," which crystallized in the blasphemous
"man of sin," had already begun to _work_ in Paul's day, and the
drift into spiritual darkness on the part of the professing church
was without specific opposition. But, on the other hand, to break
away from conditions apostate always means war with infernal powers.
The wrong is endured until a rising sentiment of protest breaks out
with stern denunciation. God raises up instruments for this purpose.
John Wyclif, in the fourteenth century, denounced the errors of the
so-called church and the conduct of the monks and also had sufficient
light to see the papacy as the "man of sin" foretold by the apostle
Paul. His reform efforts, however, centered mostly in the translation
of the Bible into English, which work, in spite of the attempt by
Rome to destroy it, God graciously caused to be preserved.
John Huss, a little later, took Wyclif's attitude against the
corruptions of the church and was burned at the stake as a heretic.
His martyrdom furnished the occasion for him to utter this
prophecy: "You are now going to burn a goose [Huss meaning goose
in the Bohemian language], but in one hundred years there will
arise a swan whom you can neither roast nor boil." True to this
prophecy, in one hundred years came the intrepid Luther, under whose
leadership history records the great reformation of the sixteenth
century. Church and state were at this time united, which gave this
reformation a political prominence, as it resulted in the change to
Protestantism of two strong nations, Germany and England. What the
sixteenth century reformation accomplished spiritually was, among
other things, the bringing to light of the Scriptural doctrine of
justification by faith in Christ instead of by priestly absolution.
It could not have been expected that all the Scriptural truths and
principles should at any time or by any one reformer be recovered
from the rubbish under which they had been buried for a thousand
years. There have been numerous reforms, bringing out various truths
that had been obscured by the apostasy. Thus Truth in her progress
upward to the Scriptural level, has arisen only by successive steps,
God having to use human instrumentalities that were limited by
the prevailing tendencies and beliefs of the times. Each reformer
naturally dealt with conditions that were most conspicuous from
his view-point and was exercised in questions of truth that
applied only to such conditions. His reform work was not final in
character, inasmuch as it left some errors still uncorrected. Hence
the progress upward was by a succession of reforms, each, as a
general thing, springing from a higher level of truth and spiritual
attainment than those preceding. With the great decline into apostasy
now in the past, the church of God was disposed to rise out of
confusion, her destiny being the attainment of her original standing,
when it could be said that her sun should "no more go down."
HUMAN RULE INSTEAD OF DIVINE
The apostasy of the church, as one writer has expressed it, came
by "ecclesiastical ambition and degeneracy." The human element got
in the way where there should have been only the divine. There is
necessarily the human element in the work of God, for Christian
work is God and man working together; but in the true relation man
is God's instrumentality and is altogether in subjection to the
divine Head, who rules over all. When the human element supplants,
gets in the way of, or acts in the place of, the divine, we have
a fundamental error that always results in apostasy. This human
ecclesiasticism, always more or less intolerant, reached its
autocratic perfection in the hierarchy of the Roman Catholic Church
and constituted the "man of sin" who opposeth and exalteth himself
above all that is called God, or that is worshiped; so that he as God
"sitteth in the temple of God, showing himself that he is God" (2
Thess. 2:3,4).
The spirit of human government in church affairs has shown itself
in, or has followed in the wake of, every reform movement of the
past. The Spirit of God worked in the movement to accomplish good,
but was always checked by this baleful element. Luther meant well
but was himself dogmatic and intolerant. He held to many doctrines
of Catholicism whose wrongs he could not see. He did not make proper
allowance that others besides himself might be right, or at least
have some truth. Neither did he or his associates or followers leave
the way open for God to lead into more truth, much less the whole
truth. Thus the reformation of the sixteenth century, while it
recovered from the debris of apostasy the doctrine of justification
by faith, became the occasion for Protestant sects, human-ruled
institutions, and these were succeeded by other sects. Some of
these have been as intolerant, inflexible, and as unlike primitive
Christianity as the Roman Catholic Church itself.
Church government, as humanized in the sects, has taken forms other
than the hierarchic. We have the episcopal, or rule by bishops; the
presbyterian, or rule by presbyters; the congregational, or rule
by the local brotherhood. Our object here is, not to discuss which
of these forms most nearly resembles or is most different from the
Scriptural, but merely to show that man rule has manifested itself in
various ways.
CHARACTERISTICS OF TRUE CHURCH
The true church of God, comprising all Christians, has in her normal
state under her divine head certain essential characteristics which
make her exclusively the church, the whole and not a part. These
might be expressed as follows:
1. Possession of divine spiritual life. If the church does not
possess this she is not Christ's body and therefore not the church.
She must know the Spirit of God.
2. Disposition to obey all Scripture and to let the Spirit have his
way and rule. This constitutes her safety in matters of doctrine and
government.
3. An attitude receptive to any further truth and light. This
safeguards against dogmatism and a spirit of infallibility and
intolerance, against interpreting Christianity in the light of
traditions and old ideas.
4. Acknowledgment of good wherever found and the placing of no
barrier that would exclude any who might be Christians. This makes
salvation, a holy life, and a Christian spirit the only test of
fellowship, and disapproves all human standards of church membership
and fellowship.
We repeat that these constitute the Scriptural standard of the church
and characterize her in her unity and integrity. It is by lacking in
one or more of these essentials that a sect is a sect. In the rise of
the church out of apostasy any reformation that does not develop to
the full the essentials that characterize the church in her wholeness
and completeness must necessarily fall short of being the final
reformation and must leave a cause for further reformation. This is
the explanation of the existence of the so-called Christian sects,
viewing them in the most charitable light. The Wesleys and their
early associates sought for deeper personal spirituality as well as
better spiritual association than was afforded in the state church
of England. They brought to light and gave particular prominence to
the doctrine of sanctification by faith and the witness of the Holy
Spirit. Their work was a reform; but as in that day the question of
division among Christians was not prominent, nor was the question
of the one true church understood or appreciated, their work took
definite form in a body humanly organized and called Methodist. The
Campbells had considerable light on the unity of the church, and
proposed the Scriptures alone as a basis on which all Christians
could unite. But they blindly shut themselves in on a point of
doctrine by associating entrance into the kingdom or church with
the act of immersion in such manner as to make a wall between them
and other Christians who should give evidence of having received
salvation and therefore church membership, otherwise than through
baptism. Thus they made themselves a sect. John Winebrenner had the
correct idea of the church as comprising all the saved, and his work
was on an unsectarian basis. Lacking, however, in the quality of
letting the Spirit of God rule, eldership organizations were soon set
up, a man rule came in, and they also became a sect. Inflexible as to
doctrine, they closed the door of progress on themselves, rejected
the truth on holiness, and became one of the most narrow of sects,
though bearing the Scriptural name, Church of God.
A FINAL REFORMATION
It must follow, and the assumption is already established, that a
reformation which takes in full the characteristics defining the
church in her wholeness must thereby reach the New Testament standard
and therefore be the last, or final, reformation. No reformation can
make good such claim if it does not proceed on whole-church lines or
principles. If a reform does progress on those universal principles,
we need look no farther for, nor await future years to reveal, the
final reformation resulting in the restoration of all things to the
Scriptural ideal.
The errors of the religious world are, and have been, the failure
to so preach salvation truth that people may obtain and enjoy full
deliverance from sin; failure to conform to the divine standard on
all lines; the human ecclesiastical system, which hinders Holy Spirit
organization and government; and separation of God's people into
parties, thus making true church relation impossible. A movement
that comprehends a correction of all these, and meets the Scriptural
standard, must therefore fill the measure of reform.
Reader, it is claimed for the movement represented in the teaching
and labors of D. S. Warner, that it possesses these elements of
finality, that by it God is bringing his people "out of all places
where they have been scattered in the cloudy and dark day" of
Protestant sectism, and is restoring Zion as at first. It is not
assumed that Brother Warner was right on every point of doctrine or
in every application of a Scriptural text, but that the movement, in
addition to being based on correct Scriptural principles otherwise,
possesses that flexibility and spirit of progress by which it adjusts
itself as God gives light.
1. It teaches the Scriptural process of salvation, by which people
may obtain a real deliverance from sin and have the Holy Spirit as a
witness to their salvation.
2. The truth only, and obedience thereto, is its motto; and it
recognizes the rule of the Holy Spirit in the organization and
government of the church.
3. It does not assume to possess all the truth, but stands committed
thereto, holding an open door to the entrance of any further light
and truth.
4. The spirit of the movement is to acknowledge good wherever found
and to regard no door into the church other than salvation and no
test of fellowship other than true Christianity possessed within the
heart.
Thus its basis is as narrow as the New Testament on the one hand, and
as broad as the New Testament on the other. May it ever go forward on
this line in the spread of the truth to all the world.
ANOTHER VIEW OF SECTS
In order to a clearer understanding of the reformation which took
definite form in the work of D. S. Warner, as well as why he
denounced the sectarian spirit in such scathing terms, let us take
further notice of the evil of sect institutions.
In the first place, sects are confusing in that, while necessarily
bad as factions, they are _associated_ more or less with good. Many
of them in their origin followed reform movements which apparently
had divine sanction and were progressive in Christianity, and many of
them have upheld truth which when preached was productive of good and
brought salvation results. But here it should be noted, that whatever
of salvation work has been accomplished has been directly by the
Spirit of God in individuals, quite apart from any sectarian agency.
It must be said, too, that whatever has resulted from Christian
endeavor or influence and expenditure of means, whether in home or
foreign lands, would have been in greater degree had the church back
of these efforts been one spiritual whole instead of many sectarian
divisions. So, when we come to apply analysis to this question of
sects, we find that they are in no sense good. That they are called
churches is but the part of confusion, for in the popular mind and in
actual practise it tends to identify sects with the divine church,
whereas in Scripture church always means something other than sects.
Bodies that are differentiated by the isms of men are not, and never
can be, Scripturally churches, for except in the local geographical
sense the church takes no plural form. There is a distinction
between the true people of God as constituting the divine church
and the human institutions called churches that have divided them
and placed them in unnatural and unscriptural relations. The true
church of God, by virtue of comprising all the saved and therefore
being a unit, places sects in comparison only as false churches. A
commentator truthfully remarks, "False Christendom divided into very
many sects is truly Babylon, that is, confusion." (Jamieson, Fausset,
and Brown's Commentary.) Thus sects, because they are a hindrance to
proper Christian activity and because they present a spectacle of
religious confusion, professing to be churches when they can only be
false, are bad.
This is no disparagement of the many noble men and women of God who
have been connected with sects and have gone on to their heavenly
reward, whose accomplished good was from the divine source and not
from the sectarian. They may have honestly loved their sect, but in
this they were honestly misplacing their love. It was the religious
association with their fellow Christians that they loved, and this,
had they only known it, was not enhanced but rather hindered by the
sectarian distinction. They will not find these distinctions in
heaven. If they really loved the sect, they had to leave that love
behind, for it could not be included with such Christian excellence
as entitled them to heaven. Thus our good parents and grandparents
and the long line of reformers and Christian worthies receive their
heavenly reward quite independent of the sectarian institutions that
divided them here.
EVIL OF SECTS IN POSITIVE LIGHT
We have shown why sects are bad in rather a negative light, as
being confusion and therefore a hindrance to proper Christian
representation in the world. They are evil in a more positive sense,
and it was because of this that God prompted Brother Warner and
others in the reform to utter such sharp judgment against them. Any
body of Christian people that arises and fails to qualify on all
principles that mark the church of God as a whole, that proceeds to
human organization and rule instead of recognizing only Holy Spirit
organization and government, at once limits itself and becomes
thereby a sect, a false representation of the church. As a false
church it is soon a corrupt institution in which human pride and
every element contrary to God may exist and become active. The human
will, intended for the rule of our bodies and things terrestrial,
things which belong to man's province, becomes sadly out of place
when exercised in any sphere or capacity that belongs to God. In
such sphere it becomes a rival of God, a monster evil of great
proportions, a distinctive satanic spirit, always opposing the true
work of God.
BEASTLY CHARACTER IN PROPHECY
This man rule in a province to which God alone has rightful claim
(for indeed it exercises the prerogative of God when it presumes
to direct God's work and people) has characterized all Protestant
sectism just as it did Roman Catholicism, only in milder aspect.
Man rule is represented in prophetic symbols by beastly character,
whether it applies to political or ecclesiastical government. Thus
in the 7th chapter of Daniel we have the symbols of four great
beasts, representing in their respective order four universal
kingdoms, as follows: Babylonia, Medo-Persia, Greece, and Rome. These
were temporal powers that ruled the world. When a mere temporal
power is indicated the prophetic symbol used is a dumb beast. If
a beast or any part of such symbol is represented as speaking or
exercising human propensities, then the thing indicated is also
an ecclesiastical power. Thus the fourth beast in Daniel 7, which
represents the Roman Empire, exercises first as a dumb animal; but
directly a particular horn appears among the horns of this beast,
and is given eyes to see and a mouth to speak great things, which
indicates ecclesiastical exercise, so that we have here Rome first
as a heathen power, and then as a so-called Christian power speaking
great things, making war against the saints, etc.
In Revelation 13 we find this same Roman Catholic power represented
by a beast to whom was given "a mouth speaking great things and
blasphemies" and power "to make war with the saints and to overcome
them." These anthropomorphic qualities given to a beast indicate man
rule in ecclesiastical matters, a thing which is at once blasphemy in
God's sight, utterly obnoxious and foreign to him.
PROTESTANTISM IN REVELATION 13
Beginning with the 11th verse of Revelations 13, directly after
the prophecy of the Roman Catholic hierarchic power, we have the
spectacle of a second beast, having two horns like a lamb but
speaking as a dragon. The fact that he speaks gives him the quality
of ecclesiastical rule. In this beast we have man rule in the
form of Protestantism. He has a lamb-like aspect instead of the
vicious, threatening character of Rome in the days of her power;
but he has the voice of a dragon, which betrays his diabolical
spirit. He exercises as much power in the world as Roman Catholicism
did before him. He deceives by doing "great wonders," displaying
spiritual manifestations. He causes people to worship the first
beast (Catholicism) by copying its standards and doing reverence to
a human ecclesiastical system; and an image to the first beast is
made whenever a sect is organized. He causes the image to "speak"
(exercise man rule) and to persecute those who, instead of bowing to
the sect image, are disposed to exercise in their spiritual freedom
and give allegiance alone to God.
Thus we see so-called Protestantism as a particular form of beast
religion, a distinctive spirit that animates and dominates the
sectarian system. The beast element is the man rule. We are not
speaking merely of human instrumentality, which God certainly uses in
his church when the will is wholly submitted to him and susceptible
to his Spirit, but of that exercise and dominance in ecclesiastical
matters which, as apart from God, is distinctly human. Such
prevails more or less as a system in all sects, gives occasion for
jealousy, pride, and emulation, wants to be let alone, and opposes
any reform that threatens it. This is the element which naturally
becomes disturbed at the preaching of the truth that exposes it,
and which became a persecuting power against Brother Warner and all
who executed the divine judgment against false religion. In this
deceptive form of evil covering almost four hundred years Satan has
had his seat. When the present reformation shall have resulted in
bringing God's people out of sectarian divisions and placing them
on the whole-church basis, Satan, driven to some new project, will
muster the Gog and Magog forces in a last conflict against the
saints, which shall end with the utter destruction of those forces by
the judgment fires.
We have, then, Protestantism represented in two aspects: 1. As a
period during which truth by a succession of reform movements has to
a considerable extent been recovered from apostasy and restored to
God's people. 2. As a system of false religion, a form of spiritual
Babylon that is pervaded by a satanic spirit that deceives the world
and opposes any effort to restore the church of God to her Scriptural
unity, since such effort naturally threatens the ecclesiastical
element lying at the base of organized sectarianism.
A DISPENSATION OF GOD
We apprehend, then, that wondrous times have come upon us. Great
ecclesiastical systems are crumbling and are being left destitute
as God's people make their escape. This movement proceeds with no
show of prominence in the world. It causes no political disturbance,
but works only in the province of genuine Christianity, silently,
effectively, as the leaven in the meal. It is altogether a spiritual
movement and its discernment can therefore only be spiritual. It may
appear outwardly as only one religious body among many; for it is
only when judged by the spiritual standard of God's word that its
character is seen. It is a call to those who are willing to be led of
God.
The dispensations of God are in their beginning often insignificant
and despised in man's eyes. God chooses things that are not, to bring
to naught things that are. The fact that Brother Warner's work was
done in comparative obscurity counts for nothing against its being
the work of God. It is quality that counts. Brother Warner had the
right spiritual quality, the secret of which was letting God have
his way. His entire abandonment to God in a complete consecration,
together with his adaptable temperament and gifts, made him suitable
for God's use in this great work, and God chose him. The time was
at hand. Others, contemporary with him and leaders in the holiness
movement, saw the evils of sects and deplored them, but when it came
to renouncing their sectarian affiliations and coming out of the
spiritual Babylon in obedience to God's call, "Come out of her, my
people, that ye be not partakers of her sins, and that ye receive not
of her plagues," they drew back. This point of leaving the sects,
abiding in Christ alone and allowing God to reestablish his church on
the primitive basis, was the real test. They longed for the time when
God's people should all be one, but chose to believe that the time
was not yet. And so they have been believing for forty years, and are
today in the greater confusion. They lacked the spiritual equipment.
One of Brother Warner's special endowments was that of considerable
light on the prophecies. He saw that the sectarian denominations were
of the true spiritual Babylon in which God's people were being held
captive. He also had in the Spirit the prospective vision of the pure
church unruled by man. His contemporary leaders who opposed him were
too blind spiritually to have such a vision; or, if they had it,
were disobedient to it.
But there were those, the humble ones, who were willing to let God
have his way. At the sound of the trumpet, which God was giving
through Brother Warner, thousands have rallied to the standard of
truth, and through them the truth has been and is being vindicated.
If God has his way all Christians will be led out of sects, all
justified believers will be led into sanctification, the church will
be perfectly organized and governed by the Holy Spirit, the whole
truth will be preached uncompromisingly, full salvation will be held
out to the world, and all will be led to cooperate and do their part.
This is the full measure of Christianity today, and is God's design
with his people. Here is true Christian unity. Such unity can come
only by absolute abandonment to God, for _he_ must be the one-making
agent. Men may attempt a unity through some Interchurch World
Movement or other plan, but no plan can represent the true Scriptural
unity unless God does the work himself. He must have the full right
of way in human hearts.
Brother Warner's mission was strictly that of a reformer. It was
his part to venture boldly with the truth God had given him, with
a willingness to run the gauntlet of persecutions that were sure
to greet him on the right and left. His severe denunciation of all
things sectarian was consistent with his pioneer position. There
first had to be an awakening, a breaking up of old conditions,
particularly of the recognition (into which the minds of people
generally had settled) of the sects as being the church of God. His
work was the initial, or birth, stage of the reform.
Following the initial stage has come the constructive, which
comprehends the reformation in the local sense, the sense in which
the Christian life and true ideal of the church must be exemplified
in the community as something more than theory, something that will
appeal as being better than what is represented in the sects. The
constructive stage calls not so much for continual denunciation of
sects as for manifesting those essential principles that characterize
the church in her unity and entirety. The responsibility is to make
good the claim, and this means much. Any tendency to establish
traditions, or to regard a past course as giving direction in all
respects for the future, or to become self-centered and manifest a
"we are it" spirit and bar the door of progress against the entrance
of further light and truth, or in any way to refuse fellowship
with any others who may be Christians, would itself be sectarian,
altogether unlike the true reformation, which, if it be final, must
necessarily be a _restoration_ and possess universal characteristics.
For proper representation everything depends upon the understanding
of, and the attitude toward, this great movement. For any body of
people to hold that the reformation is entrusted to them, or that
they have become the standard for the world, is a self-centered
attitude, vastly different from that which regards the reformation
as something prophetically due, as having come independent of man,
and as being greater than the people who have been favored with its
light, and that it is their part to conform to _it_ in principle,
doctrine, and everything. The great movement is in the world, and any
attempt to "corner" it or to limit it to a particular body of people
could only result in making that body a sect, or faction, while the
movement itself would proceed independently.
The true spirit of the reformation will be, however, with those who
measure to its standard, whether they be few or many, and God will
manifest himself accordingly. Satan has tried to becloud and defeat
the movement by counterfeit factions--bodies of people who profess
to be on the reformation line, but who misrepresent the truth by
denying some part of it, as, for instance, the doctrine of entire
sanctification in this life, or of the Christian ordinances, or
who misrepresent it by advancing erroneous doctrine, such as the
continuation of the Old Testmental law and Sabbath, or the speaking
in tongues as a necessary evidence of having received the Holy Ghost.
Many are the counterfeit movements today. One must ignore every
influence of man and then rely on the witness of both the Word and
the Spirit in order to be guided aright.
Brother Warner was a remarkable example of a man possessing the
Christian spirit and the Christian graces wonderfully developed.
While he could rebuke evil and deceptive influences in the strongest
terms, he was one of the meekest and kindest of men. Christ-like, he
loved all men, even his persecutors. As a husband, father, Christian
brother and friend his love and respect were genuine and reached
to the very soul. And yet the responsibility of his calling as a
Christian and as a minister of God's truth as it applied to his time,
he held more dear than all else, and to it he was wholly devoted. Not
with any object of exalting the man, but to illustrate what God can
accomplish in and through one who is so devoted, we introduce him to
our readers.
II
ANCESTRY AND EARLY LIFE
Among those who fought in the second war against Great Britain was
one Adam Warner, who was born in Virginia, and whose father was
Christofel Warner. In this period of our national history a great
tide of emigration from the Atlantic States was spreading itself over
what is now the Middle West. Adam Warner seemed to catch the spirit
of the times, and accordingly, in 1815, he set out with his family
for the new country beyond the Alleghanies. He settled in Stark
County, Ohio, where, about the year 1845, he died, at ninety-three
years of age (a history of Williams County, Ohio, says ninety-eight,
and that he had a sister who lived to the advanced age of one hundred
and three). It is probable that before moving west Adam Warner lived
for a while in Frederick County, Md., for there is where his son
David was born, June 6, 1803.
David Warner, after moving to Stark County, was married, in 1823, to
Leah Dierdorf, who was born in York County, Pa., Feb. 6, 1805. In
1830 he moved to Wayne County, Ohio, and a little later to Portage
County, then back to Wayne County in 1836, to a place then called
Bristol, where he kept a tavern for eight years. Of the parentage
of David and Leah Warner, at their humble abode at Bristol, on June
25, 1842, amid the environment of tavern life, was born Daniel S.
Warner, destined to be one of the principal instruments in God's
hands to produce a shaking in the ranks of spiritual Israel, and to
lead the hosts of the Lord back to Zion from their wanderings in the
wilderness of denominationalism.
The children of David and Leah, in order, were as follows: Adam,
Lewis, Joseph, John, Daniel, and Samantha. John died at the age
of twenty, leaving but the five children. All are now deceased. A
granddaughter says that the family was Pennsylvania German. Evidently
the mother was. The father, as already noted, was a Virginian.
It was the misfortune of Daniel S. to be frail, sickly, and to a
great extent unappreciated, from his very birth. His lungs were weak
and he was denied that stock of vitality with which every child
has the right to begin life. Intoxicants were freely used in those
days, and David Warner had fallen an easy prey to intemperance.
If the affliction of this infant may not be ascribed to paternal
indiscreetness, possibly inebriety, it is not because such instances
were uncommon. Into how many homes has the demon of strong drink
entered to bring sorrow to the wife and mother and to curse the
unborn with the blight of its baneful effects! In this case, at any
rate, the father was rough, and inconsiderate of his offspring. While
he exercised toward his family a degree of temporal care, it seemed
that the very frailty of this child, which should have awakened
compassion, met only his frown and disfavor. In later years Daniel,
in reflecting on the circumstances attending his birth and childhood,
wrote the following lines, which are a part of his poem on Innocence:
Conceived in sin, to sorrow born,
Unwelcome here on earth,
The shadows of a life forlorn
Hung gloomy o'er my birth.
A mother's heart oppressed with grief,
A father's wicked spleen,
Who cursed my faint and gasping breath,
Combine to paint the scene.
But life held on its tender thread,
Days unexpected grew
To weeks, and still he lived--
Why, Heaven only knew.
He lived, though life was bitter gain,
His youth a flood of tears,
His body doomed to cruel pain,
His mind to nervous fears.
In contrast with this paternal attitude, however, was the constancy
of a true-hearted mother. Blessed with this and endowed with
indelible memories of a mother's devotion, what child growing up
to cope with life's obstacles may not, after all, hold a chance of
succeeding, however handicapped otherwise? If ever any planting bears
fruit in the human breast, or becomes a latent force tending to
guide one steadily through life's dangerous rapids, it is that of a
mother's love. Especially is this true of the love of a _Christian_
mother, coupled with her prayers.
Mrs. Warner was an excellent woman. Her patient and gentle bearing
under disturbing conditions, her disposition to make the best of
disappointment and discouragement, left an impress, not only upon the
family, but upon the neighborhood. Her kindness is referred to in two
other stanzas of the poem Innocence:
If angels blessed his thorny path,
It may be said in truth,
But two e'er showed their smiling face
In all his suffering youth.
One was his mother, ever kind,
A blessed providence;
The other, pure and lovely friend,
Was angel Innocence.
It has been true generally that great men have first had great
mothers. But what is a mother's greatness, after all, but simple,
unalloyed, Christian motherliness?
"I should have become an atheist but for one recollection, and that
was the memory of the time when my departed mother used to take my
little hand in hers and cause me on my knees to say, 'Our Father, who
art in heaven.'"--_John Randolph._
[Illustration: Parents of D. S. Warner. The father holds a
whisky-glass]
[Illustration: Mother of D. S. Warner]
"All I am, all I hope to be, I owe to my angel mother--blessings on
her memory! I remember my mother's prayers. They have always followed
me. They have clung to me all my life."--_Lincoln._
"If my mother could rise in the dead of the night and pray for
my recovery from sickness, my life must be worth something. I
then and there resolved to prove myself worthy of my mother's
prayers."--_Garfield._
"It is to my mother that I owe everything. If I am thy child, O my
God, it is because thou gavest me such a mother. If I prefer the
truth to all things, it is the fruit of my mother's teachings. If
I did not perish long ago in sin and misery, it is because of the
long and faithful years which she pleaded for me. What comparison is
there between the honor I paid her and her slavery for me?"--_St.
Augustine._
One more tribute. In his book Bible Proofs of the Second Work of
Grace, published in 1880, Daniel S. Warner places the following
dedicatory note: "To the sacred memory of my sainted mother, whose
tender affections were the only solace in my suffering childhood, and
whose never-failing love, and whose pure and innocent life were the
only stars that shone in the darkness of my youth, this volume is
respectfully dedicated by the author."
From Wayne County, David Warner brought his family, in 1843, to a
farm of 140 acres near New Washington, Crawford County, Ohio. The
house, built partly of logs, stood three fourths of a mile southwest
of the village. It was here that Daniel spent his childhood. Of this
period he writes:
It seemed the special pleasure of
Another certain one
To quite demolish everything
He set his heart upon;
To chafe his spirit and extort
The flow of bitter tears
Out of a soft and pensive heart,
Through all his tender years.
He never knew that "Father" was
A sweet, endearing name;
Its very mention was a dread,
His life's most deadly bane.
The demon of intemp'rance there
Infused the wrath of hell,
And most upon this sickly head
The storm of fury fell.
Like chickens when the mother bird
Gives signal of a foe,
The little peeps are quickly hushed,
All chicks are lying low,
So, when returning from the town,
The dreaded steps we heard,
All ran and quickly settled down,
And not a lip was stirred.
O horrors of the liquor fiend!
We've seen thy hell on earth.
Thy serpent coils around us twined,
The moment of our birth.
O Rum! thy red infernal flame--
I witness to the truth--
Filled all my mother's cup with pain,
And swallowed up my youth.
The Warner family, though clever, straightforward, and strictly
honest, were but a simple rural folk and not inclined to religion.
That such a bright spiritual light as was afterward exhibited
in Daniel could come from such a family, is one of the puzzling
questions of blood relation. Was it that in the family blood there
was latent quality which in his case only was near enough to the
surface to be called into action and developed by higher influence?
or should it be said that he represents a variation in the strain,
such as is sometimes seen in biological observation? If the latter,
the mystery remains; for why do such things occur? Aside from
natural phenomena, we believe that Brother Warner was a "chosen
vessel" unto the Lord. He possessed such a combination of qualities
as made him capable of high development in the divine graces. He was
a Christian than whom perhaps none other ever lived who was more
reverent, spiritual, and devoted; and God had a special work for him.
BOYHOOD CHARACTERISTICS
In his boyhood Daniel early displayed a gift of entertainment and
of public speaking. The school in his district was ungraded. On
occasions of entertainment, such as the last day of school, after
the younger children had spoken their "pieces" and the program
began to grow monotonous, a call would be made for Dan Warner.
Then he would take the floor and soon would have them convulsing
with merriment. Mischievousness and clownishness were traits. The
trouble he sometimes caused the teacher was frequently such that
the latter could not locate it nor determine just who was to blame.
When he would be stood on the floor he would soon have others with
him. On one occasion he did something for which he was sentenced
to a scourging. When he appeared at school the next morning he was
prepared for this contingency by having on two or three coats. He
was, however, bright in his studies and in a general way sociable and
well liked.
The community in which he lived was strongly democratic in politics.
His father, a staunch democrat, actually had a degree of pride in his
boy when the latter would make stump speeches during a campaign. It
was natural for Dan to mount a storebox on the street or anywhere and
address a crowd on the issues of the day. In later years, however,
when he became a minister and his oratorical abilities were directed
in the channel of preaching the gospel, his father was not pleased.
Among the sports in which he indulged was coon hunting. On finding a
coon tree at night he and his companion would cover themselves with a
coon robe and lie under the tree until morning. He got to be rather
wild, and took particular delight in the dance, but never indulged in
the lowest forms of sin.
These are but brevities of his boyhood career. It is difficult to
prepare an account of this part of his life that would be to any
considerable degree full. One accident, by which he was maimed for
life, should here be noted. He attempted to remove a bunch of grass
that had clogged the sickle of a mowing-machine. As he was in this
act the team started and the ends of two of his fingers, the middle
ones of the left hand, were suddenly clipped off. Fortunately the
loss of these members did not hinder him in writing nor was it a
disfigurement usually noticed in his preaching.
There was one more move for the David Warner family, and this was
to Williams County, Ohio, the northwest corner of the State, where,
in Bridgewater Township, about four miles north of the town of
Montpelier, farm life was resumed. Here the parents spent the rest
of their lives. The removal to this place was made in 1863, during
the Civil War. Joseph Warner was drafted for the army. Being a man
of a family, he desired to arrange for a substitute. For this Daniel
offered himself, and accordingly became a private in Company C, 195th
Regiment, Ohio Infantry. Little is known of his army experience. It
is said that he found favor with the Captain and was made his clerk,
or secretary. At the close of his term he was honorably discharged.
While living in Williams County, the occupation of teaching school
appealed to him, and for several terms he was an instructor of the
young in matters of common-school education. He was now in his early
twenties. But here we shall close this chapter, and introduce him in
our next in a different aspect.
III
CONVERSION, COLLEGE, AND CALLING
It is natural that the question of religion should present itself
to a young man or woman when approaching maturity. It is then that
life is full of prospects, when one plans and builds for the future.
It is then that opinions are formed, and there is an inclination to
reach some kind of decision, for the time being at least, regarding
every issue. One reaches this parting of the ways and the question
comes, "Which road shall I take?" The answer, so far as religion is
concerned, depends to some extent on what one has observed in those
who make a profession, though it is true that the influence of the
Holy Spirit alone--that monitor who makes his appeal to the inner
consciousness--sometimes decides the question.
The community at New Washington, where the Warner family lived, was
strongly Catholic and Lutheran. There was too much whisky and tobacco
and too little of genuine Christianity for a convincing testimony
in favor of the latter. As for Dan Warner, he thought to decide the
question of religion by trying to be an infidel. But of course he had
not considered that God might speak to him and convince him against
his will. He naturally possessed a tender conscience, a capacity to
exalt righteousness and a susceptibility to right spiritual influence.
And so we find him on reaching the age of maturity trying to believe
there was nothing in Christianity; but at this his success was
poor. There were certain persons within his field of acquaintance
whose Christian piety made its impression. Then again, there was
the influence of song. He had a good voice and found enjoyment in
engaging in song with the young people. On a Sunday afternoon, at a
neighbor's, where a number were gathered and were singing gospel
hymns, he became greatly affected. God spoke to his conscience. His
conviction was so strong as to cause him for several months to lose
his love for the dance and to reflect seriously on his course of
life. It was his turning-point so far as infidelity was concerned.[1]
But after a few months, when the conviction had worn away somewhat,
he began to renew his attendance at dances and apparently to be
more reckless than ever regarding his spiritual well-being. His
heart, however, was yet tender from the wound made by the spirit
of conviction. One night during a severe illness of his sister he
attended a dance. After he had returned home at two o'clock in the
morning, his mother went to his room and expostulated with her boy
regarding his sinful career. Here again is where a mother's part
played effectively. As she reasoned with him on his wrong conduct,
his going to a dance while his sister--his only sister--lay at the
point of death, and his offence against a just God, before whom he
must one day stand in judgment, the depths of his heart were broken
up and he fell on his knees and called for mercy.
From that time he was deeply convicted though to his companions
he gave no evidence of a changed life, as he had not received the
new birth. With some young friends he began to attend a protracted
meeting in a schoolhouse not far from his home. The meeting was one
of power, and sinners were made to reflect on the question of their
souls' salvation. On their way home one night his companions were
expressing their opinions as to religion, what it was, etc. One of
them, addressing Dan, said, "What do _you_ think it is?" He replied,
"I am going to find out." Knowing him to be prankish the others
supposed he meant to play some trick, and as they separated wondered
to themselves what Dan could have up his sleeve. Not until he had
gone forward to the altar the next evening and they had seen him rise
a changed young man with the peace of God in his countenance did they
take his words and actions seriously.
The date of this, his conversion, was February, 1865. He refers to
the event some years later as follows: "Passed once more the old
schoolhouse where I gave my heart to God (February, 1865). Thank
God for that step! Oh, how glad I am it was ever my lot to become a
Christian!"
Another item of interest relating to this time was his engagement to
Frances Stocking, reference to which in his diary for June 11, 1874,
the reader will find on another page.
One quality that was manifest in Brother Warner's early religious
life as well as throughout his entire career was earnestness. He was
sincere and intense in his devotion and his Christian work. We shall
find as we read the notes from his diary that his words breathe a
spirit of love and devotion, evincing a deep spirituality. When he
yielded to God, he meant it as the decision of his very soul, and
his conversion was for him an actual change for time and eternity.
Old things were passed away. New propositions and prospects arose to
occupy his thoughts.
[Illustration: D. S. Warner a student at Oberlin College]
ATTENDS OBERLIN COLLEGE
What ideals and plans were his immediately after his conversion we
do not know. It was not long, however, until he decided that a more
advanced education was needful. Nothing will give a young person
nobler ambitions and greater desire to rise to all that is good
and associated with usefulness than Christianity. On the 5th of
September of the same year of his conversion he started to school
at Oberlin College and enrolled for an English preparatory course.
The details of his study at Oberlin and just how long he remained
have not been learned. An old memorandum of his accounts indicates
that he attended there only two months at first, and then taught
school through the winter at Corunna, Ind., returning to Oberlin
in the spring, and that he started again with the new school year
in September, 1866. It is known, however, that his excellency of
character shone while he was at school and was the subject of remark.
He did not attend college as long as he had expected to; for it was
while he was there that he began to feel God's hand upon him for the
ministry. When he saw how long it would take to complete his college
work and the need of laboring in the Lord's harvest while it was
day, he felt impressed that God wanted him to cut short his college
course and to prepare at once for the ministry. He accordingly went
home, arranged for a room in his father's house, and spent one season
there in applying himself to prayer, Bible-study, and those other
things which he believed were directly necessary to his ministerial
preparation.
Preparation for the ministry is more successful when, along with it,
there can be more or less of actual practise. We can believe that
Brother Warner was spiritual enough to keep in touch with God and
to discern the divine leading in the important matter to which he
had committed himself. At any rate, in connection with his work of
preparation he began to engage in ministering the gospel. He preached
his first sermon on Easter night, 1867, in a Methodist Episcopal
protracted meeting in the Cogswell Schoolhouse, not far from where
he lived. Text, Acts 3:18--"But those things, which God before had
showed by the mouth of all his prophets, that Christ should suffer,
he hath so fulfilled."
FOOTNOTE:
[1] The use of tobacco, was very common among the professors in his
community. It is related that he received an impression of the evil
of this habit when on attendance at a prayer-meeting he saw one of
those present attempt to take a chew secretly, by hiding his face
behind a chair.
IV
CHURCH OF GOD (WINEBRENNERIAN)
At the time of his first effort in the ministry, which occurred
more than two years after his conversion, Brother Warner had not as
yet given his name to any religious society. To join a sectarian
denomination is never by divine prompting, but is urged from human
source. A young convert possessing the spirit of Christ is naturally
at home in the Lord and with Christians anywhere. It is foreign
to that spirit for one to limit oneself by subscribing to any
particular creed of men. Accordingly, our young brother was only
"acting natural" when he manifested no particular anxiety to "join
the church." Representatives of the denominations in his neighborhood
proposed to him and presented their articles of faith. The fact that
he referred the great question to the Scriptures and could see no
authority for joining anything not recognized in the Scriptures shows
that he was already poor material for sectarian construction, at
least so far as the common arguments for sects go.
There was one society, however, by which he was persuaded. The
followers of John Winebrenner called themselves the Church of God.
As they professed to hold to no creed but the Bible, repudiated
sectarianism, baptized by immersion, and observed as an ordinance
the washing of feet in conjunction with the Lord's Supper, all of
which seemed good to him, and especially as they had the exact New
Testament name for the true church, he was constrained to unite with
that body. The mark of fellowship which differentiated them from
other Christians and constituted them a sect, was not apparent to
him, and so, even during the many years of his earlier ministerial
career, he identified this body with the true church. He said
in later years that he had more liberty as a minister before he
took that step than he had during the years he belonged to the
denomination, which after all was but a sect.
The Church of God, spelled with a capital C, and more fully
denominated General Eldership of the Churches of God in North
America, was founded by John Winebrenner, in 1830. Winebrenner had
been baptized and confirmed in the German Reformed Church (now the
Reformed Church in the United States), and was given the pastorate
at Harrisburg. He was a good man and the work of the ministry became
the uppermost desire of his heart. He sought to raise the standard of
true piety. His earnest preaching resulted in a revival in which he
opposed theaters, dancing, gambling, lotteries, and racing. Revivals
of religion were new experiences in the churches of that region,
so that his ministry awakened strong opposition, which resulted in
official charges against him. He severed his relations with the
Reformed Church but continued his ministry, extensive revivals
following.
Dr. C. H. Forney, in his History of the Churches of God, says,
Winebrenner did not entertain the purpose of founding a new
denomination. These bodies he stigmatized as sects. Professor Nevin
called the United Brethren and like bodies "rolling balls," and
accused Winebrenner with "putting in motion a similar ball, which
continues rolling to this hour (1842), not without abundance of
noise." Winebrenner denounced this as gross misrepresentation.
"But, sir, I did not retire for the ignoble purpose, as you have
intimated, of putting another sectarian ball in motion. No, not at
all. I had seen, through mercy, the great evil of these rolling
balls, put in motion and kept in motion by the cunning craftiness
of men and devils, and how by their repeated and unhappy collusions
they hindered and marred the work of God in the earth; and,
therefore, I resolved to fall back upon original grounds--to stand
aloof from all these sectarian balls, and to do the work of an
evangelist and minister of Christ by building up the church of God
(the only true church) according to the plan and pattern as shown
us in the New Testament. This is the high and firm ground we take.
Our ball, therefore, is not like your ball, nor similar to other
human balls. Ours is the Lord's ball. It was not cut out of the
Romish Church by the hands of Calvin and others as was yours. But
it was 'cut out of the mountain without hands.' The ball commenced
rolling upwards of eighteen hundred years ago, and it continues
rolling to this hour; yea, and it will never cease rolling till
every other man-made ball shall be either crushed or rolled up by
it, and until the sound of it shall be 'like the sound of many
waters, and as the voice of great thunder.'"
On the subject of organization the same writer continues,
Winebrenner was indisposed to begin the organization of churches.
The uniform testimony of his contemporaries is that he "had not
at the beginning the remotest idea of organizing a distinct or
separate body of people." But driven out of the pulpit by the
Reformed Church, ostracised and persecuted, he was led to a
closer personal investigation of church polity. He went to the
highest source for light. He applied himself with singleness of
purpose to the study of the Word of God. The result was a material
modification of his former views on ecclesiology. As he himself
testified later: "As the writer's views had by this time materially
changed as to the true nature of a Scriptural organization of
churches, he adopted the apostolic plan, as taught in the New
Testament, and established spiritual, free, and independent
churches, consisting of believers or Christians only, without any
human name or creed or ordinances or laws." The local church was
the unit. It possessed perfect autonomy. It was wholly independent
of every other unit. Each such unit "possesses in its organized
state," as Winebrenner expressed it in 1829, "sufficient power to
perform all acts of religious worship and everything relating to
ecclesiastic government and discipline. Every individual church is
strictly independent of all others as it respects religious worship
and the general government of its own affairs." Fellowship between
these "free and independent" units there would be, but no higher
organization was then recognized by Winebrenner which could limit
the powers of the local church. Each of these local organizations
would accept no human name, creed, nor ordinances; but would adopt
the divine name and creed and ordinances. In his broad platform he
saw a basis of the union of all Christians and churches. And so
the imperative duty of cultivating union between all believers was
strongly urged. These views prepared the way for Winebrenner to
fall in with the growing demand for local church organization. For
the multitudes of converts had "conceived the idea of, and began to
talk about, organizing themselves into churches founded on Bible
doctrines and principles even before Winebrenner had determined in
his own mind to do so."
Thus there were independent local churches organized in and around
Harrisburg, which Winebrenner denominated simply Churches of God.
Each assumed the name of "Church of God at ----." The members of
these churches had equal rights, and elected and licensed men to
preach.
ORGANIZATION OF ELDERSHIPS
There was as yet no common bonds, no general organization or
directing authority. In order to effect this and adopt a regular
system of cooperation, a meeting was held at Harrisburg in October,
1830, attended by six of the licensed ministers. Of this meeting
Winebrenner writes, "Thus originated the Church of God, properly so
called, in the United States of America, and thus also originated
the first Eldership." This organized body assumed no other name
than Eldership, though later the term General Eldership was used to
distinguish this body from the eldership of the local church. The
term General Eldership was, however, applied at first only to the
presbyteries or Elderships of sections or States, which held their
sessions annually. In October, 1844, Winebrenner proposed a General
Eldership for the transaction of all business of a general nature
affecting the various annual Elderships. It was provided that this
General Eldership should hold its meetings triennially for the first
twenty years and after that every five years. Thus we see that by
this time Winebrenner's views of church government were still further
modified.
The work continued to grow and spread to adjoining counties and to
Maryland, western Pennsylvania, and Ohio, where Elderships were
organized.
Each local church elects its own elders and deacons, who with the
pastor constitute the church council and are the governing power,
having charge of the admission of members and the general care of
the church work. The churches within a given district are associated
together for cooperation in general work. The pastors and other
ordained ministers within a district, together with an equal number
of lay members, constitute the Annual Eldership, which appoints the
ministers of the various charges. Each local church votes for a
pastor, but the Annual Eldership makes the appointments within its
own boundaries. These Annual Elderships elect an equal number of
ministerial and lay delegates, who constitute the General Eldership.
The Churches of God, as already stated, have no written creed but
assume to accept the Word of God as their only rule of faith and
practise. They hold the doctrine of the Trinity, believe in human
depravity, the atonement of Christ, justification by faith, the
resurrection, future punishment, and are, in general, orthodox.
Through these articles of their faith, and the fact that they took
the Scriptural name, Church of God, the followers of Winebrenner made
their appeal to D. S. Warner. But they were lacking in some very
important particulars, without which they could not possibly be, as
was claimed, identical with the New Testament church. Winebrenner
started out well, but on the subject of Holy Spirit organization and
government he was not sufficiently illumined to avoid more or less
of the human ecclesiastical authority which crept into the body of
his followers and constituted them a sect. When holiness came they
repudiated it, thereby revealing their position as outside the Holy
Spirit control of believers. However, their teaching on the church
question was correct as far as it went, and it took years of actual
practise of obeying the lead of the Spirit to discover to Brother
Warner and others the clash between the Holy Spirit rule and the rule
of human authority.
[Illustration: D. S. Warner and wife (Tamzen Kerr)]
V
FIRST YEARS IN MINISTRY
Brother Warner had the right view of ministerial qualification.
He realized that in order to succeed he must have the spiritual
anointing, and that since it was God's work it was needful that he be
in that divine relation by which it would be God in him accomplishing
the result. He held education to be very useful and it was his
endeavor throughout his life to add to his knowledge; but he regarded
the spiritual qualification as paramount. He soon proved to be gifted
as an evangelist and engaged much in evangelistic work.
Before proceeding far in active ministerial work he was married, on
the 5th of September, 1867, to Tamzen Ann Kerr. It is probable that
he became acquainted with this young woman while he was teaching
school in the vicinity of her home, which was near West Unity,
Williams County. She lived to enjoy his companionship and to share
his labors only about four and one half years. Early in 1872 she gave
birth to triplets, which lived only a few hours. Nor did the mother
long survive the ordeal, as she died on May 26, after a succession
of spasms. A family record in an old Bible shows also the birth of a
son, on Dec. 29, 1868, but fails to record his death. Brother Warner
refers to this son once in his diary.
He was granted a license by the West Ohio Eldership,[2] which met
in its eleventh annual session at Findlay in October, 1867. His
reference to this event in his diary is given in another part of
this book. In this chapter as well as in some of the succeeding
chapters, the copious extracts from Brother Warner's diary will give
the reader a better understanding of his character, his temperament,
his spirituality and devotion, and his work, than would description
by another. Unfortunately these journal records for the first five
years of his ministry (for it is assumed that he kept such records),
which no doubt would be very interesting, are not available. All the
information to be obtained covering this period is from those still
living who had personal knowledge of the events, and from references
to this period in his later records. In one of these he says he began
traveling in 1868. In another he refers to having labored the first
year in Hancock County, at Blanchard Bethel, in connection with
Findlay.
During the first six years of his ministry his activities covered
practically all of northwestern Ohio and a small portion of Indiana.
Persons now living who were present in some of his revivals during
this period state that they were remarkable for manifestations of
God's power. Hard-hearted sinners, some of whom had not attended
a meeting for years, would get under conviction and cry audibly
for mercy. He ranked high as an evangelist--above the average of
his day. In physical appearance he was slightly above average
in height, rather slender and frail in build. His temperament
was sanguine-nervous, eyes blue, hair brown--a fine sensitive
organization. He wore a full beard, which in later years he kept
shortly trimmed. He had the perfect bearing of a minister of the
gospel, and his speech and conduct were fully consistent. His
mentality was keen. His lungs were weak, but he wore well as a
speaker. His voice was musical and possessed good carrying quality.
One of his earliest revivals was held at New Washington, Crawford
County, the home of his boyhood. He refers to it under date of Nov.
24, 1872, as follows:
This town had ever been abandoned to the mercies of Catholics,
Old Lutherans, and saloons, all of which were equally destructive
of all moral good. No protracted effort had ever been made in the
place. No conversions had ever been heard of. In the fall of 1870
I was put upon the Seneca circuit, of which New Washington was
nearly in the center, and knowing the debauchery and ignorance of
the people in general, I determined to lift up the standard of
King Immanuel in that place. Accordingly I settled in the place
and rented a vacant building that used to contain a drug store and
saloon. The owner had speculative motives, having asked quite a
dear rent for the room. But during the winter I and companion made
special prayer to God for his conversion.
The meeting was begun on the 17th of February, 1871. The night
before the owner slept not for deep conviction. As soon as I arose
in the morning he came to me in tears and confessed his sins and
asked my prayers. I directed him to look to Christ for immediate
pardon and deliverance. I gave him some of the great promises of
Christ. And there, standing in his own stable, he looked to Christ
and experienced a full pardon of all his sins. This settled the
rent for the house. The third night six came to the altar. The
meeting was attended with great power and produced a great stir
among the people, many of whom had never seen the like. Fifty-six
were converted, forty-six baptized, and forty-six fellowshiped into
the organization.
Among these converts were a number of his school-mates, old
acquaintances, and neighbors. George Pratt, of Nappanee, Ind.,
an old schoolmate and a former resident of New Washington, makes
this statement concerning this meeting: "The meeting was held in
my father's drug-store building. Brother Warner held the meeting
unaided. He stood there alone and preached while others threatened.
There were bad elements that rose in opposition, the Lutheran being
the worst and the Catholic next. My father protected him. It was a
wonderful meeting and many were saved."
The earliest of his diary records so far available begin in November,
1872, as follows, when he was on the Seneca circuit and had his home
with a Brother Wright, in Crawford County, Ohio:
=8.= Brother P. Wright brought me to Bucyrus. Staid all night
with Bro. J. G. Wirt. The Methodists had a festival. I and a few
members of the same church (who repudiated these follies and
inconsistencies) met for prayer and the Lord was with us. These
brethren were much dissatisfied with their church relation.
=9.= Left Bucyrus at 7 A. M. Reached Lima at nine. Stopped at the
Burnet House till 1:20 P. M. Wrote a letter to my brother and one
to brother-in-law, L. W. Guiss.
=10.= Sabbath. A. M., prayer-meeting at Brother Dague's, P. M.,
heard a Lutheran minister in Milton. Evening, preached from Isa.
28:16,17. I occupied the Presbyterian house. I preached here some
in the schoolhouse in 1868, the first year I traveled.
=11.= Took the train at 7:30 A. M. for Tontogany, with the design
of finding where God wishes me to labor as a missionary. 0 Lord,
guide thy servant to the place thou canst best use him! Walked
from Tontogany to Brother Hardee's. Evening, went to Evangelical
meeting. Brother W---- preached. Heard a great noise, but to
the congregation it appeared as a tinkling cymbal and sounding
brass, evidently having no effect. Nearly all blew loudly the horn
of sanctification but manifested little of its fruits, such as
travail of soul for the sinner and sympathy for the one soul at the
altar, to whom none gave a word of encouragement, but each in turn
arose and boasted of his holiness. Oh the delusions of Satan! How
manifold they are!
In the entry just quoted the reader will notice his prejudice,
existing at that time, against the doctrine of holiness, or
sanctification. How strange it seems to those who knew him afterward
to be a whole-souled advocate of the doctrine of holiness, that
he should thus speak! It was altogether a matter of light and
understanding. His heart was consecrated and he certainly was not
unacquainted with the Holy Spirit during his early ministry. But as
a definite experience to be believed for and testified to, he knew
nothing about sanctification as yet. Also, it is possible that in its
advocates whom he had met thus far, the doctrine and experience had
not been rightly represented.
It will be observed also from these quotations from his journal
that he meant to stand, and believed he was standing, free from
sectarianism. He had considerable light on the church question and
spiritual Babylon.
The place referred to in the following entry was near Holland, Lucas
County.
=13.= Visited Father and Brother John McNut and Brother Irvin.
Eve, preached in the brick schoolhouse, on Jas. 1:27. Here the
Church of God had long been slandered and persecuted, principally
by the United Brethren Church. One of the epithets they had for
years called us is, "Johnny Cake Church." Bro. Henry S. McNut
lives here nearly alone. He and his wife and their ancestors for
generations past belonged to the United Brethren, but in the fall
of 1870, after a hard spell of sickness in which he feared that
he should die and be lost for not obeying the truth, he came to
the West Ohio Eldership and received a license and began to preach
amidst a storm of persecution from the United Brethren Church. Even
his own companion, though an amiable woman, had been so poisoned
against the Church of God that she joined in to oppose him. But
he was firm and now commands the position. Every foe had fled and
all that truly fear God join in to encourage the truth. Some will
doubtless soon cut loose from sectarian bondage. Those that were
the bitterest enemies now confess that we are right and they are
wrong.
The Church of God, as we have seen, repudiated sectarianism, and the
assumption by that church that it was the Scriptural one was a strong
underlying principle. In some respects it held the correct idea of
the Scriptural church. To some extent, therefore, Brother Warner's
membership in that denomination afforded him light that naturally
led to the full Scriptural standard which he afterward taught. His
affiliation with that denomination in the first place was, as we have
seen, because of a disposition to be Scripturally right on this point.
=14.= Brother McNut and I went to Toledo to look for a place in
which to open a mission in that city.
=15.= Walked nearly all day in search of a place to open a mission.
No success. May God soon open the way for the establishment of his
church in this place.
In his diary Brother Warner recorded something for each day. Every
time he preached it was noted and numbered and the text was given.
The Eldership required each minister to give a report of his work. It
is not necessary to quote all the shorter entries and items from his
diary, which are much the same and generally speak of his visiting
some one, making some trip, reading, writing, preaching, praying,
fasting, baptizing, etc. Only the more interesting items, or such as
are the most representative, will be given.
=22.= Returned to Auburn. Meeting at Basswood still in progress.
The young men who made a start the last night I was there have
all found Jesus their Savior. Preached from Mal. 3:8. A deep
seriousness pervaded the minds of all. The feeling of that night
shall not soon be forgotten. It was as solemn as the grave. A
sensation of dark and fearful forebodings of some approaching
calamity ran through every mind. Bro. H. Caldwell arose and said
he had a matter revealed to him that he felt impressed to relate,
and that was that before tomorrow's sun should set some one in this
community would suddenly be killed. At his request we arose and
pledged ourselves to offer one more fervent prayer that night in
behalf of poor sinners.
=23.= Spent the day at home in reading, meditation and prayer.
Brother Jenner preached in the evening. I labored hard to bring
penitents to the altar. Three came out, two of whom were old
acquaintances of mine, for whom I had felt a deep interest. One
found peace.
After meeting was dismissed we heard that Ezekiel R----, an old
man eighty-two or eighty-three years of age, who lived one mile
and a quarter east of the schoolhouse, had that day been killed
by the cars in crossing the track at Shelby. I knew the man from
my boyhood; he bought out my father in that country in 1853. He
was very wealthy. God had blessed him with long life, prosperity,
and good health. But he had no thanks to offer to his divine
Benefactor, having set his whole heart upon the god of this world.
There was no place for Christ in his heart. He leaned toward
Universalism, because congenial to the carnal mind. He was filled
with skepticism and was always in the habit of speaking lightly
of preachers and professors of religion. I visited him twice
during the meeting at Auburn last winter and conversed with him
on the subject of religion. He acknowledged that there is one
thing in the Bible that caused him to study a good deal, and that
is the new birth, which he said, was perfectly dark to him. He
told of having once gone to hear one of the greatest champions of
Universalism preach on the subject. "But," said he, "I received no
light whatever." His case was a clear fulfilment of 1 John 2:11,
"Darkness hath blinded his eyes," and 2 Cor. 4:4, "The God of
this world hath blinded the minds of them which believe not." He
had a very large development of brain, of which firmness was the
largest developed organ. What a pity that the devil perverted these
faculties!
I was informed that he was going that day to close a mortgage and
take a widow's farm from her. His last words to his wife, who
cautioned him to beware of the cars at the crossing, were, "I was
not made to be killed by the cars." This is like one who said to
his soul, "Thou hast much laid up for many days; eat, drink, and
be merry." But God said "Thou fool! this night shall thy soul be
required of thee." He said "I was not made to be killed by the
cars." But God said, "Thou fool! this day shalt thou be killed by
the cars." His brains were dashed out and strewn along the road.
His body was much mangled. But his poor soul has gone with all its
guilt to where another rich man opened his eyes in torment.
The entry for the 24th, which was Sunday, records his preaching a
farewell sermon to the congregation at New Washington, and also his
reference to the revival held there in February, 1871. He had had the
care of the congregation there.
=25.= I and Bro. S. Kline came to Conlay's, near Annapolis,
Crawford County, Ohio, and began my first protracted effort in the
name of Christ. Preached from Psa. 85:6,7. A good interest was
manifested. Oh that God would visit the place in power, save many
precious souls, and raise up a people for his name!
=27.= Started early for Bucyrus on our way to the Standing
Committee at Rock Run. Took train at 10 A. M., arrived there
at noon. I was chosen to fill a vacancy on the committee. Upon
us devolved the solemn and responsible duty of trying and
dis-fellowshiping Elder L. E---- for immoral conduct. Oh, what a
pity! May the Lord have mercy upon him and help him to repent
and be restored to the confidence of the people. May he be saved
in the day of wrath. Oh, how careful the man of God, especially
the minister of the gospel, should conduct himself in this wicked
world! Lord, deliver us from temptation.
The meetings referred to in the next few entries were a protracted
effort at the Conlay Bethel, near Annapolis, now called Sulphur
Springs, Crawford County, Ohio.
=Dec. 4, 1872.= Visited a sick saint, J. McEntire, who has been
afflicted for many years. He was near his last. Oh, what a happy
soul. The night before he was almost gone. Said he, "I saw a convoy
of angels around my bed waiting to carry my spirit home. I thought
I was going home. Here I am yet lingering on the shores of time."
Then a brother came in, to whom he remarked, "Sister Polly has gone
home. I thought I would beat her, but I am left behind. All summer
I and Cousin Patrick and Aunt Polly have had a hard race, but they
have both crossed over and I am left to struggle on; but every gale
wafts my little ship nearer the shining shore." "Oh!" said he, "It
is all bright ahead, not a cloud do I see." After a little rest
he remarked, "Oh! Brother, I know that my spirit will not go down
into forgetfulness until the resurrection; but I am going to Jesus,
which is far better. Oh, how sweet the name of Jesus!" I spent the
day with this brother, sang and prayed with him. Eve, preached from
Acts 3:19.
=9.= Spent the day in fasting and in much wrestling and prayer for
poor souls under the guilt of sin. Preached from Luke 13:6-9. One
young lady came to the altar.
=10.= Under much discouragement during the day. Evening, while
singing the opening hymn I was greatly refreshed at the coming in
of Bro. William Burchard, from Auburn, who was converted under my
labors and baptized by me last winter. He was a very wild, wicked
man, but has become a model of piety and earnest devotion. He has
a brilliant intellect and has already made great proficiency in
preaching. Thank God for such men of holy zeal. He being tired
with the walk of eleven miles, I preached, from Ezek. 33:11. The
penitent of the previous night came out and soon the good news went
to heaven that another soul was saved by grace. It was a glorious
meeting. One sister shouted. I got a great victory and was very
happy. Likewise testified the convert and all the rest who spoke.
=17.= Good day meeting. Rebuked a boy for trying to pollute the
house of God by spitting tobacco juice and quids on the floor.
I said nothing to him, knowing that I should be insulted in
return. But being filled with the Spirit I tried to encourage the
three little mourners (girls who had come to the altar) and then
addressed the brethren upon the importance of laboring for the
early conversion of children, stating that it is enough to make
the angels in heaven weep to see how the devil is leading even the
children to wallow in sin and "glory in their shame." "Now, look
at that poor boy," said I, pointing to him. "Ever since he came in
here he has been doing his best to defile the house of God with his
filthy tobacco. It was once said that 'He that doeth evil cometh
not to the light lest his deeds be reproved,' but the devil has so
polluted poor souls that even children in broad day-light do not
blush to do such evil and dirty work for the devil as that. Christ
said, 'That which cometh out of the mouth defileth the heart.' How
defiled that heart must be, all that stench having come out of his
mouth! A few nights ago a dog was accidentally shut in here and
remained until the next evening, but did not pollute the house one
half as much as that boy has done in half an hour." At this he
grabbed his hat and, "being convicted in his own conscience, went
out." God pity that boy and help older people to take a hint.
=18.= A. M., wrote most of the time. P. M., visited Brother
McEntire. Found him much cast down and depressed, being overanxious
to be absent from the body, in which 'tabernacle we groan, being
burdened.' I told him that he ought to wait patiently till his
"change cometh," knowing when he got home once he would have long
time to stay there, even through all eternity; and the longer he
should be tossed about upon the dark and tempestuous sea of this
troublesome life the greater would be his joy when at last he
should land in the peaceful harbor of the great city of God. After
reading and singing and praying with him, he had great peace and
perfect resignation to God.
=25.= Another Christmas is here. O thou Child of Bethlehem, may we
this day bring the offering of a grateful heart! May every tongue
on earth and all the angels in heaven join together to spread the
glory of Jesus' name! Dear Lord, we thank thee for the unspeakable
gift of thy Son to man. Oh, may every heart prepare him room! Dear
Savior, draw poor sinners to thee. Show them thy bleeding hands,
temples, and side. Oh that the star of hope would this day guide
many poor wandering souls to thee!
=28.= Came to the place of meeting. Distance thirteen miles.
Schoolhouse was full. Good attention. Went to Solomon B----'s, an
infidel. Talked till twelve at night.
=29.= Sabbath. Talked with Mr. B. until 10:30 A. M. He is a very
smart man. Has his excellent memory stored with the writings of
almost every wretch that ever dared to attack God and his holy
religion. He is one of the best readers I ever met. What a pity
that this noble intellect should be so basely employed! His horrid
utterances are enough to chill the blood and heart of man and cause
the angels of heaven to weep. He claims to be "a smarter man than
Christ." "The devil is a gentleman compared with God." "Your God
is not fit to be worshiped by a dog." "All professors are either
hypocrites or fools." Oh, that God would pity that poor wretch who
in the blindness of his depraved heart dares to rush with violence
upon the Almighty!
=30.= Spent the day in reading, writing, and prayer, at Brother
Conlay's. Eve, preached from Rom. 2:4. Good congregation. Saw some
omens of good.
=31.= This is the last day of another year. How swift the years
roll around and each brings us nearer eternity! Lord, help us to
redeem the time and so "number our days, that we may apply our
hearts unto wisdom," that at last it may not be said of us that
"we spend our years as a tale that is told." Oh that each hour of
my short life may bring some good account at last, when life's
conflict is o'er! Great and many have been the changes of the last
year. Yea,
"What countless millions of mankind
Have left this fleeting world!
They're gone, but where? oh, pause and see,
Gone to a long eternity!"
One there was, the dearest of my earthly friends, who a year ago
stood by my side, the joy of my life, the sweet, innocent object
of my fervent love. But she is gone, that dear companion upon
whose rosy cheek and harmless lips I used to impress the kiss of
burning, never-dying love. O Tamzen! thy heart and life, as pure
as the white and fleecy snow that this morning covers thy peaceful
resting-place, has reared an everlasting monument in the hearts of
all that knew thee on earth.
I have now seen thirty years pass into eternity. Not quite eight
years have been devoted to God. The year has been one of God's
goodness to me, notwithstanding the loss of my blessed wife, which
is her gain and God's glory, and therefore I am willing to travel
on a lone pilgrim in search of souls for Jesus' sake.
'Twas very stormy. Wrote and read. Preached from Psa. 90:9, "We
spend our years as a tale that is told." Tried to show the folly of
living in sin.
=Jan, 1, 1873.= This is the first day of the year. O my soul, set
out afresh for heaven! Lord help me to spend the year all to thy
glory if we live to the end. But if it is said of me, "This year
thou shall die," may I be ready to enter into rest.
=7.= Preached from Rom. 6:1. Told my dream, the subject of which I
thought was in the way of a score of souls.
=8.= Fasted today. Very solemn meeting at Brother Crim's. All wept
for poor sinners. O Lord, hear the prayers and groans and bottle up
the tears of thy children and bring thy salvation nigh! Preached
from Heb. 2:3. The meeting has received a great backset. I fear the
whole work is killed. Before I came here I had a peculiar dream in
which I saw a face that was strange to me. There was much confusion
in those features, as in the midst of a council it stood out
conspicuous, and there was something in the position of the person
that pierced my heart. Last night I announced that I had recognized
these features since I came here. Mr. B., the infidel, arose and
asked whether he were the man. I said no. Tonight Esq. K., a poor
blind Lutheran, came to meeting, and before I closed he arose and
enquired if he were the man. While I was talking, I was powerfully
baptized by the Spirit of God and replied, "Thou art the man." He
was daunted, but stammered out a denial; but before I had time to
ask a question he confessed that he had forbidden his family to
come out to the altar. They are five young men and one daughter,
three of them were under deep conviction and others serious. One
of the boys is married and his wife and all their associates were
serious and some anxious to come out, but all were prevented from
coming to Christ by this poor wretch, whose form of religion fitted
him to do this work for the devil.
In this attack I realized the fulfilment of the promise of Christ.
'In that same hour it shall be given you what ye shall answer, for
it shall not be you but the Spirit that speaketh.' I warned him of
the fearful account he would have to give at the judgment-bar of
God.
=9.= Meeting at Samuel Shell's. We were all cast down and felt the
Spirit of God had been grieved out of the community. Eve, preached
from Jer. 28:16. Gave a farewell address and closed the meeting
because, first, the work was so stagnated that nothing could be
expected to be accomplished without a longer effort than I could
devote to the place and, second, because it was highly probable
that as soon as the work should break out again Satan would stir
up trouble again from some source. I gained many warm friends and
sowed seed which I trust will bring fruit to God. Some of the young
men that desired religion I think will not give up the struggle.
They sent me some money and word that if I would hold a meeting
somewhere in reach that they would attend and seek religion, but
there they had not the heart to come out.
=25.= Visited Brother and Sister Chapman. She is an excellent
saint. Found her much afflicted. Brother C. had for many years been
a skeptic and Universalist, but a year ago he came out at a meeting
held by Bro. T. James and me. He is a faithful brother. A neighbor
of his by name of L----, who was the means of breaking up the
fore-mentioned meeting, dropped dead in his tracks a few months ago.
=Feb. 28, 1873.= Good day meeting at Brother McClintock's. [near
Larue, Marion County]. Eve, preached from Eph. 2:2. Four came
to the altar and were blessed, one of whom had been an avowed
Universalist. Others doubtless would have come out but the house
was so densely filled that we could not crowd the people back to
get more room for penitents.
=Mar. 1, 1873.= Spent the day at Mother Melvin's. Wrote an article
for the Advocate. Brother Burchard preached. Four at the altar. All
were blessed, I think. House crowded and many outside.
=2.= Sabbath. Speaking at ten. Preached on Church of God, Acts
20:28. Eve, the house was packed and all the windows were crowded
on the outside. Preached, Jer. 13:16. By hard work we got a little
space at the altar and four presented themselves for prayer.
=5.= Meeting at Brother Deen's. Fellowshiped twelve. P. M., because
of the immense crowd that thronged the schoolhouse we divided the
meeting. I preached at Windfall, from Job 22:15-17. Several rose
for prayers. Brother Burchard preached at the Ellen Schoolhouse,
one and one half miles north.
=9.= Sabbath. Brother Small and I went to the Shertzer Schoolhouse,
where he preached at 11 A. M. on church matters, after which we
received in fellowship eleven members, most by letter from the
Methodist Episcopal and Presbyterian Churches. After taking a hasty
dinner we mounted our steeds and rode four miles, partly through a
woods, in the midst of a rain and severe storm. Reached Windfall at
2:30 P. M. Eve, preached on Acts 26:18. One at the altar.
=10.= Prepared a dam to baptize. Eve, Num. 10:28.
=11.= A. M., preached on sisters' right to speak and pray in
meeting, after which we had a speaking-meeting. Fellowshiped
fourteen members. House crowded and many on the outside. One
brother who was always opposed to women's speaking arose and
confessed his error. We then proceeded to the water, where I
baptized twenty-two converts in eleven minutes. It was a glorious
and beautiful baptismal service. All came out shouting and praising
God. Eve, preached on Luke 13:6-9. Several rose for prayers, some
of whom were old in sin. We had a speaking-meeting. All that had
been immersed said that it had been a happy day for them and
that they had turned a new and brighter page in the history of
their pilgrimage. Oh how good it is to obey God! A good part of
the number had been sprinkled, some after making a profession of
religion in adult years. Great God, what a pity that the world is
cursed by an unholy sectarian ministry "who teach for doctrine the
commandments of men!"
=12.= Eve, preached on barren fig-tree. Matt. 21:18-22. Four came
to the altar, one blessed. Went home with Mr. William Riser, who
brought a horse for me to ride. It was a beautiful light night, and
a ride of some two miles winding through the woods was somewhat
pleasant. Did not retire until twelve o'clock.
=13.= This morning I spent an hour rambling far out in the dense,
rolling forest to breath the pure air and to hold communion with
my God. At ten William Riser's house was filled with brethren and
sisters. We had a glorious meeting. All were happy, many shouted.
It was something very strange to have a meeting in this house. All
remarked that it was something they had never expected to see. Mr.
R. is a man of nearly fifty years and a great sinner. His wife has
been converted and I think the Lord is striving with his heart and
his brother's, who is still older. Oh that God would raise them up
as monuments of his mercy! Eve, Luke 19:10. Two at the altar.
=14.= A. M., meeting at schoolhouse. P. M., just before preaching
I met with a few brethren who had been at variance, and helped to
form a reconciliation, which was a perfect success. Preached on
Matt. 22:21.
=16.= Sabbath. Preached one and three fourths hours on Ezek.
43:10,11, after which we fellowshiped and then baptized three. Eve,
Brother Crawford, Baptist minister preached. Closed the meeting.
Result, thirty-five converted, twenty-five immersed, church formed
of thirty-three members. Expect more additions soon.
=20.= Eve, met the church at Windfall. Decided to build a
meeting-house. Preached on church officers. Elders and deacons
elected.
=Apr. 3, 1873.= Came to New Haven [Huron County]. Eve, met a number
of my dear spiritual children in prayer-meeting. Had a good time
and they exhorted me to meet them in heaven.
=4.= Beautiful day. How bright the sun shines! How the heart is
gladdened at the return of warm and sunny days after such a long
and hard winter as we have passed through! Oh, how I appreciate
the Savior's beautiful metaphor in the Song of Solomon, where the
present state of the church is represented by the winter with its
dark clouds and howling winds, fierce with cold and hunger and
hardship! But glory to God, the spring will come; already the
fig-tree is putting forth her leaves, the turtle dove is heard
in the land, and soon we shall hear the voice of the bridegroom
calling, "Rise up, my beloved, my fair one, and come away; for the
winter is past, and behold, thy beloved has come for thee." What a
happy time that will be when, rising from the grave, we shall meet
our dear friends and our Savior!
I am writing these lines in the beautiful cemetery near New Haven,
Ohio. Before me is the little mound which shows the resting-place
of my three little infants who a little over a year ago passed in
a few hours through this vale of tears, and their little spirits
are forever at rest with Jesus; and in one little box their bodies
await the Savior's coming. What a glorious morning when all these
graves shall burst open and the bodies shall come forth! they that
have done good to the resurrection of life and glory, and they that
have done evil to the resurrection of shame. Oh, may I be among the
former class! Lord, make me a good man and keep me pure in heart.
Farewell, sacred spot. Farewell, little tomb, with thy three-fold
treasure.
=16.= Went to Bryan [Williams County] and ordered a tombstone for
my wife's grave. The one selected cost fifty dollars, has a Bible
lying on it, and I gave the following epitaph:
How sweet and pure in social life,
As daughter, sister, friend, and wife!
Now done with cares below the sun,
She shines before the snow-white throne.
=18.= Came home. Found Father and Mother and Brother well.
=23.= Commenced an editorial on Islamism.
=24.= Wrote and studied phrenology alternately.
=26.= Sent my article on Islamism. Brother Cassel and other
preachers in Illinois send an urgent invitation for me to come to
that State.
=27.= Sabbath. Preached today from 2 Pet. 1:10 in the Cogswell
Schoolhouse [near his father's home], where I made my first
effort to preach the gospel, on Easter night, 1867. 'Twas in a
Methodist Episcopal protracted meeting. The text was Acts 3:18.
Never preached there since. In those six years I have preached
all over northwest Ohio and some in two counties in Indiana, in
all 1241 sermons. The number of converts 508, about the same
number fellowshiped, some less baptized. Thanks be to God for his
blessings and his presence! Though always of weak lungs, thought
oft to be consumptive, yet my health has been better since in the
ministry than ever before. Bless God for his goodness! I have never
missed but one appointment on account of health. The years have
swiftly passed, but, thank the Lord, I have enjoyed great peace and
many rich blessings from the Lord.
=May 13, 1873.= Visited Tamzen's grave. Disappointed in not finding
the monument up. Visited D. W. Dustin, one of my scholars. Exhorted
him to give his heart to Christ.
=15.= Prepared a sermon on the evidence of the divine origin of the
Bible.
=16.= Argument with Mr. Butler on the soul.
He attended, from the 21st to the 23rd, the meeting of the Board of
Missions. He does not indicate where this meeting was held, but says
in connection that he "preached in the Smithville Bethel" and "had
very poor liberty, owing perhaps to the presence of many eastern
ministers." It was at this meeting of the Board of Missions that he
received his appointment to the mission in Nebraska, of which he thus
speaks:
=23.= Beautiful day. Business finished up at 5 P. M. Brother Small
was appointed to Chicago, I to Seward mission, Nebraska. Again I
lay all upon the altar of God. It is very hard for me to leave my
dearly beloved brethren of West Ohio. Thank God, for the great Head
of the church is with them and his cause is greatly prospering
here, and I must go help the cause in the far West. We parted with
tears and many farewells.
=24.= Brother Small and I took train at 7:14 A. M., he for Marion,
I for Larue, which I reached at 12 M. Received a letter from my
beloved brother Sol. Kline. All our dear spiritual children are
yet doing well on Seneca circuit. Wrote two letters. Preached at
Windfall, 2 Pet. 1:13. Great row after meeting.
=28.= These days I have been low spirited and much cast down. It
is the first anniversary of the death and burial of my blessed
companion. How lonely I feel! My bereavement comes with all its
weight upon me. Lord, be thou my comforter in all my loneliness.
In eve, preached in Larue on the Church of God. Text, Eph. 1:10. I
treated it as follows:
1. Notice the purpose of God.
2. "One" church.
3. Extent--heaven and earth.
4. Provisions for oneness:
(a) One church typified.
(b) One, bought, sanctified, made, built.
(c) One faith.
(d) One spirit to animate it.
(e) One head, Christ.
(f) One name, Church of God.
(g) One law to govern it.
5. Standard of oneness--"As I and the Father are one."
6. Time of this oneness.
7. To be visible, "That the world may believe," etc.
8. Object of oneness.
9. Apostasy and restoration of the church.
10. Illustrations:
(a) Paths, Jer. 6:16.
(b) River.
(c) House.
(d) Corner stone.
The Lord gave me great liberty and boldness. Thank his holy name!
=29.= Staid last night with Bro. L. Orr. Sister O. is afflicted;
prayed to the Lord for her recovery. Preached in Larue, eve, Ezek.
43:10,11.
=30.= It had been announced in the Larue Citizen that I would speak
on the Church of God. This brought out quite a large congregation.
Both nights I spoke plainly and boldly against the evil of
sectarianism and other abominations. Many were ill at ease. Some
preachers were present. The Lord gave me good liberty. Last night I
diagramed my subject with chalk upon the blackboard. 2 P. M., took
train for Pentecost meeting at Pleasant Hill.
Brother Warner became a strong exponent of the prophecies. Note his
reference to some reform near at hand. This meeting was held at West
Auburn, Crawford County, after his return from Pleasant Hill.
=June 8, 1873.= Sabbath. Thank God for life and health and this
beautiful day! Behold the throngs pressing toward the house of God!
Speaking-meeting was to begin at half past nine. Ere the time the
house was filled. Others kept coming in continually, much to the
detriment of the interest of the meeting. After all were seated
that could be and the aisles were filled, there were numbers yet
without. The house had been purchased by the Church of God from the
Methodist Episcopal Church and repaired in good style. At eleven,
preaching began. Text, Haggai 2:9, "The glory of this latter house
shall be greater than the former, saith the Lord of hosts."...
I then took up the text used in the forenoon and showed that the
destruction of the Temple and the Babylon captivity typified the
dark age. The different attempts to rebuild typified the different
reformations. Its final completion, i. e., all the so-called
churches arising in and growing out of the Dark Age, including
the sects, in which are many of God's people, who are, however,
commanded of God to "come out of her." Further showed that
according to the type and other Scriptures the church of God must
arise to a glory excelling that of the first age, and that, owing
to the fact that the world is near its end (of which we gave some
Scripture evidence), some great revolution must be near at hand to
bring about this prophesied glory of the church.
Some remarks were made on the ordinances, after which we engaged
in the ordinances. Had a glorious time. A great many brethren and
sisters were present to engage in following the Lord. Oh how I love
those dear people! What a host of true hearts! God bless them.
=14.= Traveled by buggy to the grove-meeting at Windfall, four
miles south of Larue. Brother Burchard preached an excellent sermon.
=17.= Received letters from Brother Bolton requesting me to come
soon to my mission [in Nebraska] and one from Brother Shoemaker
requesting me to stop and preach over Sabbath in Chicago.
=19.= Wrote out the record of the Church of God at New Washington.
Eve, preached at Union. Here the church have a peculiar attachment
to me. All wept much at my departure. A more true and faithful band
is hard to find. God bless them. They are very dear to me. About
half of the church are my converts.
=20.= Visited Brother E---- and Sister P----. They embraced
religion under my labors, and I joined them in marriage. Came home
and packed for my journey.
=21.= Finished matters up to start. Received a letter from a =kind
friend=. Went to New Haven in the evening. Farewell meeting at New
Haven.
=22.= Sabbath. Thank God for a beautiful day. Many brethren came
in from Union, New Washington, Auburn, and Liberty, and Brother
Mitchell and others from east Ohio. We had a glorious meeting. I
preached on Luke 13:29, "They shall come from the east, and from
the west, and from the north, and from the south, and shall sit
down in the kingdom of God."
After preaching, Brother Jenner baptized four souls, two of
whom had been converted here at New Haven, the other two were
from elsewhere. Thus out of eight souls converted only two were
baptized. This is the result of deferring to baptize for six
months. Evening, preached on John 6:66-68. Had a good time in
observing the ordinances. With many tears and farewell greetings,
we gave each other the parting hand. Oh what friends are these! It
tries the heart-strings to leave them. What a glorious thing that
there is a meeting that knows no parting! What must it be to be
there! May we all meet at last, when the storms of life are over.
Before leaving for the West, a correspondence was arranged with
Sarah A. Keller, of Upper Sandusky. She is doubtless the "kind
friend" just referred to with emphasis. Out of this correspondence
there soon sprang a glowing flame of love, the beginning of a
companionship that meant for him so much of both weal and woe.
FOOTNOTE:
[2] Dr. Forney, in the account of the Eleventh West Ohio Eldership in
his History of the Churches of God, refers to D. S. Warner as being
"later the leader in Ohio and westward of a body of people who gave
the brotherhood considerable trouble."
VI
A NEBRASKA MISSION
The denomination known as the Church of God, founded by John
Winebrenner in Pennsylvania in 1830, soon spread over western
Pennsylvania and Ohio and gradually extended its missionary effort
into the States farther west. Brother Warner's field of labor in
Nebraska covered more or less the counties of Seward, York, Polk,
Hamilton, and Fillmore. We shall again let him speak for himself.
=June 25, 1873.= This is my birthday. Thirty-one years of my hasty
life have passed away. They have gone to eternity. Their record has
all been entered upon the book by the Scribe of heaven. O Lord,
whatever has not been set down to thy glory, for Jesus' sake blot
out in the blood of Christ! Only eight years have been devoted to
God and they crowded with many imperfections. Great God, I thank
thee that we have an advocate to plead our cause and secure our
pardon. Wash me, Lord, and make me clean. Oh, keep me pure in
heart, that the remainder of life may all be given to God!
Took train at Upper Sandusky for Chicago. Ate dinner in Fort
Wayne. Stopped off at Warsaw and went to New Paris to visit my
brother-in-law. Found him and family well, thank the Lord. Eve,
heard Dr. Everitt lecture on phrenology.
=26.= Was examined by Everitt and received a chart of character
and instruction. I heard him deliver a course of lectures in my
schoolroom in Corunna, Ind. the fall of 1865. He lectured in the
evening on temperaments. Took notes.
=28.= Put in the day viewing the great city of Chicago. Nearly all
the burnt district is built again with enormous buildings. It is
wonderful to think that for miles we can walk streets built up on
either side with magnificent buildings of brick, stone, and marble,
from three to nine stories high, iron fronts, etc., all built
since the fire. It inspires the heart with wonder and admiration
to behold externally and internally the enormous hotels Sherman,
Palmer, Tremont, and Pacific, of which the latter is the largest.
It covers one half block and is nine stories high. Passed through
under Chicago River. Chicago is one of the wonders of the world,
a great city. Visited one of the parks. I was much interested with
all we saw.
=29.= Sabbath. I preached in the evening from these words: "What
do ye more than others?" Matt. 5:47. The day was pleasantly spent.
Brother Shoemaker has spent nine years in trying to build up a
Church of God here. Though the membership is yet small, we have
a good church property and some good brethren here. I had the
pleasure of seeing the wife, two sons, and one daughter of Elder
John Winebrenner, who are members of the church here.
=30.= Took train at 10 A. M. on Chicago, Burlington, and Quincy
Railroad to Nebraska City. Crossed the Mississippi River.
=July 1, 1873.= In A. M. took train for Danville, distance thirteen
miles. Stopped at Bro. R. H. Bolton's. Found all well.
=2.= Enjoyed my visit very much with this lovely family. Received
many useful hints from Brother B. concerning the West and the great
missionary work.
=3.= Daylight found us at Creston. From there to Red Oak the
country is a beautiful rolling prairie. Very little is cultivated,
all grass. At Red Oak took branch road southwest to Nebraska City
through a beautiful prairie valley. Beautiful corn. At Hamburg,
eleven miles from Nebraska City, we came to a peculiarly formed
bluff, high and sharp, from which we can see the city. Crossed the
Missouri River at Nebraska City on the steamer Lizzie Campbell. The
river was high and ran swiftly.
=4.= This is a proud day for Americans, the anniversary of
American independence. There was quite an interesting celebration
in Nebraska City. Free dinner, band, thirty-seven young ladies
dressed in white with badges bearing the names of the thirty-seven
states, also the goddess of liberty. Judge Kinney delivered a good
speech on the occasion. A great crowd of people were in attendance.
The whole matter displayed skill and ingenuity in its design and
execution. Arrived at Seward at 9:30 P. M. Walked out through the
prairie two miles to Bro. William Anderson's.
=5.= Visited Brother James Anderson. Walked across the country. How
sublime and beautiful the rolling prairie! There is a strong breeze
here nearly all the time, which makes the summer pleasant and
agreeable. The wind is from the east; a good part of the time it is
from the southeast.
=6.= Sabbath. At 4 P. M. I preached my first sermon in Nebraska, in
the Anderson Schoolhouse. Text, Isa. 62:6.
Here we have to pass over a period of eight months. It is unfortunate
that we do not have all of the books, forming a continuous diary
account. His notes written during his first winter on the Western
plain would have been interesting. As it is, we have to pass over
the fall and winter of 1873 and begin again in March, 1874.[3] By
this time it seems that he had taken up a claim at Wayland, Polk
County. The Advocate he refers to was the church paper, published at
Harrisburg, of which he was a correspondent. This chapter includes
a temporary absence from the State, occasioned by his marriage and
visit in Ohio, after which he returns with his help-meet to his
Western field. His reference to Sarah, his bride-to-be, are, of
course, full of tenderness. We shall give but brevities from the
diary, omitting many of the details of sermons and texts, number
converted, etc. The meetings first mentioned were held near Seward.
=Mar. 14, 1874.= This is a rainy day, the first of any account
since the 22nd of November. Wrote two articles for the Advocate and
some letters.
=15.= Sabbath. Preached at eleven on the second advent of Christ,
two hours. Eve. Brother Robotham preached. 'Twas dry and dead
enough to take all the life out of a meeting. I tried to exhort the
people. Jesse Horton found peace to his soul. Thank God for the
salvation of the old gray-headed sinner. Sister Anderson left her
husband who sat by her side, and came to the altar in much earnest,
seeking the Lord. This is a noble example. God bless the woman. I
think her husband will follow.
=16.= The air was damp today. Read Nelson on Infidelity. Prayed and
meditated. Eve, had some headache, but thank God it did not grow
worse and prevent my preaching, as it sometimes does. The night
was dark and damp. The congregation was much smaller than usual.
Had good liberty. A number of young people were present, about all
of whom were serious.
=17.= Had prayer-meeting at schoolhouse. Came home and wrote a
letter to my darling Sarah, then went to Seward. Received a letter
from Brother Shuler, treasurer, with post-office order for fifty
dollars.
=19.= Day meeting at half past ten. P. M., mounted a horse and rode
in company with Brother Figard to Mr. Pense's, two miles. Talked to
them on the important subject of their souls' salvation. Returned
with some headache. Was disappointed in not having some one else
there to preach, as Brother Combs, of the Methodist Episcopal
Church, had promised to be there for the last two nights. Thank
God, my headache abated and I spake with liberty on the text, "My
Spirit shall not always strive with man."
=21.= Started for Fillmore County. Stopped a few minutes at a store
at Nickleville. Heard some poor sinners swearing horrible oaths.
Oh, how my heart was pained to hear them thus insult the Author
and Giver of all their blessings! Came to Brother Witter's. Found
all well and faithful to their Savior. They were much joyed at my
coming. The church has grown in grace and influence.
=22.= Sabbath. Beautiful morn. Met at 10:30 A. M., heard a number
of the brethren and sisters speak. Went to Indian Creek, where I
had the pleasure of immersing the following [names nine persons].
It was a glorious time. All were happy. We felt that we were near
heaven. At 3 P. M. started over to Brother Moffit's. Passed a pond
of some ten acres on which were all of a thousand brants, a species
of wild goose; they are white, except a black streak across their
wings. Reached destination. Here are good prospects for gathering a
church.
=23.= Quite cold this morn; 1 have to drive about thirty-five miles
against the wind. It was a hard day's ride. Came on to the meeting
and found that the work had not progressed in my absence. I could
not have remained, but now I have only two nights and we must if
possible see some poor sinners saved before I leave. O God! in
mercy hear us and bless our efforts.
=27.= Had to go forty miles today to an appointment. Called on some
of the brethren at Wayland. The day was cold.
=30.= Last night I had a precious dream of meeting my angel love,
Sarah. Oh, how happy I was to return to that kind family and my
precious companion, from whom I have been so long separated, and
with whom my soul longs to be! Now are only seven Sabbaths until
I start. Oh, how our hearts yearn to be together! Lord, speed the
time. Never did woman have purer and stronger love for man than
that of my dearest Sarah for me--yes, even me. O Lord, what a
blessing thou hast here bestowed on thy unworthy servant! What a
bliss to me, that I should thus be loved, and that, too, by the
very creature that I would rather have love me than any fair female
in all the world! O Lord! this is thy doing and it is wonderful
in our eyes. How happy I would be this morning were my beautiful,
virtuous, and loving companion by my side! How hard it is to stay
apart so long! God give grace and strength of mind to endure this
torture of separation.
=Apr. 3, 1874.= What a bright and beautiful morn! I am surrounded
by beautiful scenery. The family live right on the bank of a
stream, tributary to the Blue. The house sits on the edge of a bank
about twenty feet on the north; on the south the stream making
a loop comes around just far enough from the south side to make
a nice little yard. To the east is a beautiful large yard. To
the west is quite a picturesque scene; the stream, running very
crooked, doubles around with but narrow, high banks between, and
all covered with timber, some of the largest trees I have seen in
the State, some oaks four feet across, yet not one of them enough
to make a rail cut, branching out a few feet from the ground. The
whole presents a romantic scene. Brother Querry settled here five
years ago, when there were only a few families in the country.
The settling up of the country has far surpassed in rapidity the
wildest imagination. Bro. George Fellows and I went out on a hunt
for prairie-chickens and wild geese. We went in the buggy, by which
we can approach nearer to the chickens than otherwise. Had a few
shots at wild geese but killed nothing.
=5.= Sabbath. Easter. Bright, warm, and beautiful morning. Preached
at eleven on the Church of God, diagramed on black-board. The truth
was well received. There is a fine prospect for the Church of God.
Dr. Stone who is no professor of religion but a thorough student of
the Bible, and one whom I think will soon give himself to the Lord,
is one with us in sentiment. Another good old Methodist Episcopal
brother who preaches some sanctioned my sermon all through, even my
strongest denunciation of creeds, sects, etc. Brother Stoner, a
Disciple, was well pleased with the church but took exceptions to
feet-washing, reception of the Spirit by faith before baptism, and
the divine call to the ministry. He invited me home with him and
we talked over the matter and he conceded my position on all these
points. His companion before held with us on all these points.
=7.= Came to Brother Hoffer's. Selected a place for my house and
staked off a yard, etc.
=10.= Wrote some letters. This was a warm and beautiful day. Oh,
how lovely the spring after the long, cold winter; emblem of the
time of the Lord's coming, the time of singing of birds! The
turtle-dove is heard in the land, all to remind us of the Lord's
coming.
The approach of summer also gladdens my heart because it is
bringing us near the happy time when I shall be joined in holy
matrimony with the pure and warm-hearted Sarah, whose constant and
ardent love is worth more to me than all the treasures and honor
of earth. Could I hold converse with that bright luminary whose
beams and gentle rays fall so graciously upon the earth today, I
would ask if the revolving earth brought another creature under his
shining light so pure, fair, and lovely as my own blessed Sarah.
=13.= This morn is rainy. Drove to Wayland, fifteen miles, and then
worked all day at my house. Bros. H. and M. Hoffer and Brother
Berry had just got the lumber [hauled from Seward] on the ground
and begun the work. We worked through the damp weather and got it
finished, a stove up, and a bed by 10 P. M., when the brethren
left, and I retired to sleep, the first night in my life in my own
house and on my own land. Thank God for these blessings! May God
help me to use it as not abusing it.
=14.= Returned to my house and made a stand. P. M., went to
Barber's, where I preached at night on the signs of the coming
of Christ. Had a house full of very attentive hearers. Spoke two
hours. All seemed highly interested.
=15.= In the eve drove about seven miles over into York County and
preached to a crowded house in the Parker Schoolhouse.
=16.= Went to Mr. Mahaffey's and had a good visit. He is a lawyer,
a smart man, well informed in the Bible. Agrees with me on
doctrine. He promised that he would give his heart to Jesus. Wishes
to borrow some of my books to inform himself for the service of
God. I pray God that he may be soundly converted and become useful.
I had left no appointment, but several came together and begged me
to leave another appointment before going east. I never saw people
more eager for the gospel than here. Many have fallen in love with
the Church of God and desire me to form a church here. P. M., went
home and worked some at my house.
=28.= Drove to Bro. J. A. Mark's. The day passed off very
pleasantly. Spent the time in meditation and singing praise to God.
Drove about forty-five miles and reached destination about 6 P. M.
There seemed to be no fatigue to me nor to my steed, Mattie Blaze.
The roads were beautiful and the day delightful. How balmy the air!
There perhaps never was another such delightful country to travel
in. Found no one at home at Brother Mark's. Put up Mattie Blaze,
compromised with the big dog, Watch, and took possession of the
house. Ere long the family came home, having been at a neighbor's.
They were well and glad to see me.
=May 1, 1874.= Came to Grand Island, in Hall County, about fifteen
miles northwest of Brother Mark's. Found Bro. John Kramer and
family well. They are a very fine people, firm in the principles of
the Church of God. They have a beautiful place one and one fourth
miles from the city. All that is wanting is a Church of God here.
I feel sorry that they can not be supplied. But this is a hard
place to do anything unless we have a house of worship. Brother K.
could find no place in the city to have an appointment, so he has
an appointment in his own house for Lord's day. Sectarian bigotry
abounds here in the West; each sect, fearing the rottenness of its
own foundation, is not willing to have it tried by the gospel.
=2.= Wrote, read, meditated, and prayed in a pleasant room at
Brother K's. How pleasant it is to have a place of solitary
retirement, so seldom enjoyed in the small sod houses of this
frontier country! This afternoon there was a good deal of
excitement in Grand Island on the occasion of breaking ground
for a new railroad, the St. Joseph and Grand Island Railroad. It
is now in operation from St. Joseph to Hastings. Grand Island is
beautifully situated on the Union Pacific Railroad and on the north
side of Platte River. It has a bright prospect for a large city and
important railroad center.
=3.= Sabbath. Rainy in A. M., hence no preaching. Spent the day
pleasantly with the kind Kramer family singing and talking on
Scripture.
=5.= Started this beautiful morn to Fillmore County. Took my
dinner and fed Mattie Blaze on Sec. 12, Twp. 9, Range 6 W. Two
miles east is the nicest railroad section I ever saw. I crossed the
South Blue River in a beautiful grove, which was quite green. The
place was so beautiful that I could not resist the temptation to
stop in the shade by the cool stream. I wondered if I should ever
have the pleasure of crossing through this beautiful grove with my
lovely Sadie, who of course is always brought to my mind when I
meet anything that is lovely and beautiful, for she is the fairest
and most lovely piece of God's creation.
Two graceful ducks were swimming in the water. This as well as the
cooing dove near by brought forcibly to my mind my beloved, who is
far away. The dove's cooing was an index to my heart, that longed
to be with her, so dear to me. Even the beautiful stream suggested
to me our two beings that were soon to blend fully into one to
follow on in everlasting love, like two streams of water that
mingle together and flow on in the same channel.
These lines are being penned in this beautiful grove while many
feathered songsters are singing their sweet songs over my head.
Thank God for the beauties of nature and all that they have brought
to my mind.
=6.= Received a letter from Bro. J. A. Shuler, treasurer, with an
order in my favor for fifty dollars. Thank the kind Lord and all
who gave to this fund.
=8.= Came to Indian Creek. Found all well and anxious for my
coming. All seemed faithful.
=10.= Sabbath. Sabbath-school at ten. Preached on Gen. 28:12,13. A
strange brother arose and said he would like to speak a few words.
He remarked that for some time he had been searching for the truth
and the old paths and that he precisely agreed with me that there
is but one church, i. e., the church of God, so named by the mouth
of the Lord, governed alone by the Word of God, including all who
have the Spirit of Christ, by which they are baptized into the
body, the church. The brother talks some to the people and accepted
an invitation to preach in two weeks. Thank God for more laborers
to contend for the truth.
After this went to Indian Creek, where I had the great pleasure of
immersing [names seven persons]. At last baptizing Brother Winters
told me that he had been baptized by his parents when a child,
and now they were dead and gone, and out of respect for them he
would never be baptized again. I told him to read his Bible and
see whether that satisfied the demands of God upon him. I further
reminded him that religion was a personal matter. He acted upon
these suggestions and the result was he was anxious to obey God.
Oh how the commands of God are made void by the traditions of men!
The baptizing was one of great interest. All were happy. Eve, had
a good speaking-meeting. Some said it was the happiest day of
their lives. Preached on the ordinances and had a heavenly time in
observing them. Bade the brethren and sisters farewell.
=13.= Was to have a breaking bee, but it rained all forenoon. P.
M., worked on my claim. Eve, preached from Acts 20:32. We got lost
going home with Brother Hoffer. Got home by eleven. It was raining
and very dark.
=18.= Went to Seward in the morning. Spent the day preparing for my
journey. Eve, preached in Seward and returned home.
=19.= The happy time has come at last that I start back to my
beloved Sarah. May God's kind care be over me by the way. Took
train at half-past nine at Seward. This is the morning I have been
thinking about so long. The hard labor of another year is over.
Since last July 4 preached one hundred and fifty-five sermons.
=20.= Nebraska City. Visited a beautiful orchard of eighty acres.
Am enjoying my visit much with Bro. John F. Kimmel and family. Took
a pleasant ride.
=21.= Today the Board of Missions meets in Chicago. Wish I could be
there to report in person; but I sent out my report yesterday. At
7:20 P. M. started on my journey. Came via Hamburg, St. Joseph, and
Kansas City, where I arrived at early daylight.
=22.= Took the Missouri Pacific through the State of Missouri.
Train stopped for dinner at Jefferson City. Ran through tunnels,
under rocks. Many places the rocks stood a perpendicular wall
one hundred feet on one side of the cars and on the other the
Missouri River. Missouri in some parts seems to be a beautiful
State; but taking it altogether it falls far short of Nebraska as
an agricultural state. It is rather rough. Had three fourths of an
hour in St. Louis. Purchased a suit for thirty-five dollars, also
a small present for my beloved Sarah, a collar, $1.50, and cravat,
$1.50. Took train on Toledo, Wabash, and Western at 7 P. M. Crossed
the Mississippi on a transfer boat near the great iron bridge,
which is a wonderful structure. Took sleeping-car and lay down with
a heart full of gratitude to God for his protection through the
dangers of the day and humbly entreating his care through the night.
=23.= Reached Fort Wayne at 7 A. M. Staid over till 12:30 P. M.
Then came on with a light heart. Arrived at Upper Sandusky at 4:50
P. M. Rode out to Brother Keller's with Brother Hoffman. And now
the long contemplated time of meeting my beloved Sarah has come
at last. Thank the kind Lord for his care and protection over us
through these eleven long months that we have been so far, far
apart.
This eve went to see Father Shriner, who is nearing the other shore
to dwell with the spirits made perfect. Had a season of prayer.
Returned with Brother Keller.
=25.= Father Shriner died at 4 A. M. yesterday, and at 11 A. M.
today Brother Small preached the funeral, followed by Brother
Updike and me. It was a very large funeral. Father S. was an
upright and godly man, firmly devoted to truth and right. Well do
I remember words that fell from his lips some four years ago when,
during his report, he remarked: "Brethren, I have always tried to
maintain a ministerial character." These words, backed up by his
exemplary life, had a great meaning and made a deep impression on
my mind. They inspired me with new determination to live out the
same character by the grace of God.
=26.= Spent the day pleasantly at Brother Keller's. Oh, how happy I
am to have the blessed company of my dearly beloved Sadie! Surely I
should be a happy and grateful man, having such a rich treasure.
=28.= Took train for Crestline, where I am now writing these lines,
waiting for the train to Shelby. But here it comes! Twelve o'clock,
aboard the train. Oh, how convenient to the great cause of God is
the railroad! Reached Daniel Baker's, at Shelby, at 1 P. M. We were
happy to meet again.
Nearly one year has passed since my last visit here in company with
Bro. J. L. Jenner, who is now in eternity. Poor fellow, he became
insane last April and on the 25th cut his throat and abdomen,
from the effects of which he died some days later. From the best
information I could get his mind was overcome by an unwillingness
to preach the whole gospel of God, through a desire to gain the
applause of man. As ministers of God we should take warning and
fill our high calling in the fear of God.
=29.= Came to W. Auburn, where I met many of the dear brethren
beloved as children. Preached from Psa. 144:15. How happy and
grateful I am to meet with these beloved people!
=30.= This morn I went up into my old room at Bro. Peter Wright's
and looked over all my mementos of my dear departed companion and
sonny.
=31.= Sabbath. Had a good speaking-meeting. Preached on the signs
of the coming of Christ. The house was crowded. Eve, Brother
Awkerman preached on the ordinances, after which we had a happy
time in obeying them. Human language can not express my joy.
=June 3, 1874.= Yesterday and today the women were busily engaged
in preparations for our wedding.
=4.= This is the happy day to which my mind has so often soared
ahead of time to embrace in sweet anticipation. Thank God that the
onward flight of time has brought the day in which my angel Sarah
and I shall be joined in holy wedlock. I was out early to breathe
the balmy air. At the rising of the sun there was a heavy fog which
all disappeared in a very short time, leaving the morning bright
and lovely. All nature seemed cheerful. Never have I heard the
birds sing so sweet and melodious as this morn in the woods over
the way from Father Keller's brick farmer's home. It seemed that
the dear little feathered songsters were congratulating me for the
rich fortune the day brings to me. Went to Upper Sandusky in the
morning. Weather hot. [Here he mentions a list of the guests from
Auburn, Tiffin, and elsewhere.] At four the ceremony was performed,
Brother Burchard officiating. Brother and Sister Tomlinson
groomsman and groomsmaid. All passed off pleasantly. Received many
warm congratulations, after which we proceeded to partake of the
rich preparations in the dining room.
The evening was pleasantly spent sitting in the cool shade on the
east of the house. Now a new leaf is turned, a new era begun, in
the history of my life. O Lord, how can I thank thee enough for the
great gift of my own pure, amiable, fair, and lovely Sarah! May God
assist me to make her life happy as far as it is in the power of
man to do so. God bless our union and make us together happy and
useful.
=5.= This morning still bright and clear. We started for Brother
Wright's. Stopped at noon at Bucyrus. Reached my old home at
W----'s about four. Our arrival was greeted with ringing bells
and cheers from the boys. A rich infare supper was prepared. The
evening was pleasantly spent singing and with music from two
violins by Brothers Alvin Burch and Burchard.
[Illustration: Sarah (Keller) Warner]
=7.= Sabbath. Good speaking-meeting in the grove [near New
Washington]. Preached on baptism. After speaking one hour a
small storm arose, which threw the congregation into confusion. We
dismissed the people to meet at three by the side of the Maumee
River. There being a grove there I proceeded to finish my discourse
and spake about an hour, after which I baptized the following ten
[names omitted]. Eve, I spoke on the washing of the saints' feet,
after which observed the same. This was a good meeting. About a
thousand people were present.
=8.= Took train for Bryan, where we were met by my brother, who
conveyed us to my parents, in Bridgewater township, Williams Co.
Thank God for a safe return to my parents once more.
=11.= Visited Brother Joseph. Eve, we took a walk to a beautiful
cemetery on my brother's place. A new grave was there that awoke a
train of interesting thoughts to my mind. It was the resting-place
of Frances Stocking. She was the object of my affections and
attentions at the time I gave my heart to God (February, 1865).
She was handsome and accomplished, having a very strong mind and
good education. Her father was skeptical, and the dire disease
was transmitted to Frank and I think the whole family. Having
talked matrimony together and supposing she and I had the proper
affections, I supposed it my duty to marry her notwithstanding her
infidelity and her rapidly failing health. Out of sympathy for
her suffering, which she claimed would be removed by marriage, I
pledged her my heart and hand. But I asked to defer our marriage
until I pursued my studies a few years. Ere many months had passed
I began to doubt the existence of the proper elements of union in
our case. I took the matter to the Lord and was soon confirmed
in the belief that our marriage was not ordained of God. Our
attachments grew weaker and soon correspondence ceased and she
became married to a rough young man by the name of Baker. They
moved to the West, ere long parted, and she came back a year ago.
When at home I learned that she was a spiritualist and by spells
was crazy, in which condition she was hurried to the grave, a poor
wreck, morally, mentally, and physically.
=17.= Passed once more the old schoolhouse where I gave my heart
to God (February, 1865). Thank God for that step. Oh how glad I am
that it was ever my lot to become a Christian! A beautiful house of
worship stands near the place, belonging to the Church of God.
=25.= This is my birthday. Thirty-two years have passed over my
head. How the time has flown! Oh God! blot out of my past years
all that is wrong and help me give all that remain to thee and thy
cause.
=July 8, 1874.= This is my dear Sarah's birthday. She is nineteen
years of age.
=24.= Bro. Lewis Williams took us and our goods to New Washington.
Had a good talk at the depot with Brother A----. He seemed very
much dissatisfied with my having organized a church in Upper
Sandusky. Intimated that it would make me trouble. Oh that God
would save his preachers from envy and vindictive cruelty in biting
and devouring each other! Whatever the Eldership may do in my case,
I am certain that I did what I have done through pure motives to
the glory of God, for the good of his cause, and I believe with his
approbation.
=30.= This morn went to West Unity, thence to Father John Kerr's
in Fulton County. Eve, went to prayer-meeting. Heard a good number
of my scholars testify for Jesus, thank God. Meeting was led by
Bro. G. W. Dustin, who is a noble young man. Since he attended my
school, I have felt impressed that God desired to make a minister
out of him. I pray that God may lead him into all truth.
=August 11, 1874.= Father, Mother and Brother Joseph brought us
to Bryan. Bade farewell to the friends once again. Reached Goshen
about four. Found Mr. Guiss, my brother-in-law. Reached his home in
New Paris about dusk. My sister's health is poor.
=15.= Preached in New Paris from Matt. 24:3. Four young brethren
and two sisters were there from Syracuse.
=16.= Brother Keller came after us early this morning to convey
us out to Syracuse, where I preached at 10:30 A. M.; Psa. 144:15.
Went home with Charles Strombeck, whose companion is sick. Prayed
for her. She seemed strengthened. Four brethren each put a dollar
into my hand. Returned to town. Eve, preached on Ezek. 43:10,11.
Diagramed on the board. House full. A collection was taken up for
me. Never did I find such overabundant kind and benevolent people.
They seem as near to me as though I had preached for years in their
midst. God will surely bless them and greatly reward their kind
liberality.
=17.= Took train at 10:20 A. M., reached Elkhart at eleven, laid
over until 4:13 P. M. Reached Chicago 8 P. M.; Brother Shoemaker
met us at the train and conducted us to his house.
=18.= In company with Brother S., visited the scene of the late
fire. Visited the great water-works, also the exposition building,
the largest building I was ever in. Walked through the tunnel and
visited the Union, Michigan, and Jefferson Parks, where was much of
interest. Traveled by street-car and on foot about ten miles. Took
train on the Burlington at 10 P. M.
=19.= Reached Red Oak, Iowa, 7 P. M. Put up at the Tremont House.
A lady was shot in the place tonight by one whom she had opposed
as a suitor for her daughter. Four balls were fired, some of which
took effect in the neck. She may possibly recover. The assassin was
arrested and confined.
=20.= Took train for Nebraska City. Western Iowa is beautiful;
Sarah much admires it. Reached the Missouri River at ten, and
Brother Kimmel's in Nebraska City at eleven. Took train for
Seward. The country looks beautiful. One thing strikes the mind as
different from Iowa and Illinois, and that is the great abundance
of wheat on this side of the Missouri River. Corn is raised in
abundance in those States; but little proportionately is raised
here, and will be almost an entire failure this year owing to the
drought and grasshoppers. As soon as we crossed the Missouri we
landed among swarms of those insects. Landed safely at Seward at 10
P. M. Thank God for his kind care over us, permitting us safely to
return to my field of labor.
=21.= This morning Sarah and I walked over the prairie two miles to
Bro. William Anderson's.
=22.= P. M., we went out to visit a colony of prairie-dogs. Eve,
preached from 2 Pet. 1:3.
=24.= Went to Seward, Wife and I and Bro. J. W. K----. He leaves on
the train this morn for Ohio to take a wife, a dear sister, Eliza
T----, who was converted under my labors and is a special friend
of mine. About a year ago I introduced them to each other, since
which time they have corresponded and now have pledged themselves
to live in unison for life. I pray God that their union may result
in unbroken happiness and usefulness.
=26.= Wife and I came to Polk County. Wife is pleased with the
home, but fears we shall not be able to build. I pray God he may
send help from some source.
=29.= Drove about twenty-three miles, to Fillmore. Preached in the
old sod schoolhouse. The brethren and sisters were glad to see
me, as I also was to see them. Brother Grigg has been preaching
for them during my absence. He does well and is sound in the
Scriptures. I am glad that I found him out before I left.
=31.= At 3 P. M. started for Seward County, thirty-eight miles. At
sunset stopped and ate our supper by the way. Turned out Mattie
Blaze to pick grass. Then came on. The curtains of night were
soon thrown about us. It was cloudy, and not being able to see my
guiding stars we lost our way. When I discovered the north star we
traveled some distance by it with no road at all. We went several
miles out of our way and landed at Bro. J. Anderson's after twelve.
=Sept 4, 1874.= Drove twenty-six miles to Polk County.
=5.= Went over to our house and found our goods; Brother Fox had
brought them from Seward. Found everything all right. Read in the
Testament. Finished it today. Had finished and re-commenced it
last Thanksgiving Day. Oh, that I had more time, and would better
improve in the future what I have, to read the precious Bible!
=10.= Started to York Center. Rained. Turned in to Bro. Samuel
Marble's. No one at home. Soon he came. Left us in search of his
wife. Did not find her till between three and four. We spent the
time pleasantly in his old dugout. Instead of being lonesome it
was pleasant to be found alone--even in an old wet dugout and on a
dreary day. It appeared like a small taste of the bliss that a home
of our own would yield us. The greatest difficulty was something to
eat. Plums were plentiful, else we could find nothing. When they
returned they felt very bad that they happened to be away from
home. They spared no pains to make us welcome and comfortable.
Supper was served, after which the rain and darkening shades of
night prevented our return.
=12.= Sabbath. Started early for Polk County. Received some
letters, one from Father and Mother Keller. All are well but
seem to have no sympathy for us here on the frontier, not even a
disposition to do justice by us. Lord, forgive them. We will suffer
all things for thy sake. O God, my heart is bruised and crushed!
We seem to meet with no sympathy from friends or brethren. Many
have grown cold. Brothers H---- and O---- would not go to meeting.
Went on to the Bense Schoolhouse. Preaching time, but no one there.
Two neighbors came, no member of the Church of God. O Lord, the
waves are rolling over me! All things against us. Some are offended
because we will not recognize the devil's secret gods with which
they have been polluted. Others are backslidden. Lord, the troubles
of my heart are enlarged! It is more than I can bear. I can not
restrain my grief for the desolation of Zion. The people are now
gathering, but my tears prevent the reading of a hymn. Companion
and a few brothers and sisters shed their tears with me.
=14.= Wrote for Advocate.
=15.= Sister Berry, Sarah, and I went to Lincoln Creek. Got tub of
plums.
=18.= Tried to get lumber on time, but could not. Felt very much
cast down. No money yet from the Board. Friends in the East have
no sympathy for us. Brethren here have no means. Winter is coming
on soon and no home for my dear Sarah and me! With a heavy heart
we started out to Bro. J. H. Anderson's. Heard he was not at home.
Went on to Brother Green's. As soon as he found I could not build
they kindly invited us to move into their north room, which is a
pleasant room with bed-room above and cellar privileges. Thanks be
unto God! Behind a frowning providence, he hides a smiling face.
=19.= Sabbath. Eve, preached at the Osborne Schoolhouse, up Lincoln
Creek, a new point. Stayed at Mr. O----'s, who is a Campbellite.
Had some talk, but a few Scriptures silenced his doctrine.
=20.= Gathered some grapes for Sarah. Came home to Brother Green's.
=21.= Sarah and I went to Polk County.
=22.= Spent in our house preparing to take things back to Brother
Green's, Seward County. Sarah and I slept in our house all night.
=23.= Staid all day again at house. Bro. J. W. Figard came to take
our things.
=27.= Came to Seward County, Brother Green's. Stopped at noon in
the timber of the Blue River.
=Oct. 1, 1874.= Eldership meets in West Ohio. May God bless their
deliberations. Worked till noon. At 3:15 P. M. started for York
County, twenty-six miles. Could not reach it. Stopped at Brother
Everett's.
=3.= About this time the West Ohio Eldership has passed through
another session. I now begin another year's work.
=5.= Drove home. Found my dear companion well. How happy we are to
be alone this eve in our little home! How sweet the home where love
reigns! Oh the love that unites our hearts! How pure and strong,
and still increasing! How happy I am! How blessed and favored!
=6.= Worked at cupboard and helped my dear wash.
=7.= Provided and arranged things for wife. Dear creature wept this
morn that I had to be away again so soon and long.
=9.= Came to Brother Berry's [Polk County]. P. M., in my house.
Wrote some letters. Preached in the Bense Schoolhouse, 2 Pet.
2:11-14. Staid in my house tonight.
=10.= Visited and talked with nearly all the members of the church.
Many are cold and indifferent. Many have strife and bickerings. Oh
shame! Great God, save this church, of whose piety and devotion I
have so often boasted. Some are spiteful at me because I touched
the god of this world. Brother Mc---- raved and foamed over at me.
God pity and forgive the poor graceless man. Thank God for grace to
endure unruffled his abuse. Staid all night in my house.
=12.= Started for home, anxious to see my blessed wife. This is
the longest we have been apart since our marriage--five days. How
long the time seems to me, notwithstanding I have been very busy!
How lonely she must be! God bless her. Came by way of Seward. Dear
Sarah had been way out on the prairie waiting for me.
=20.= Started for the Oliver Schoolhouse, about twelve and one half
miles to the northwest. Dear wife felt so bad to see me leave. The
dear creature wept bitterly. Oh, how it pained my heart to leave
her feeling so sad! Green's folks were absent, which made it more
lonely. O God, must I tear myself away from the dear wife bathed in
tears? But 'tis the cause of Christ and I must go. O Lord, comfort
her loving heart.
=24.= Started for Fillmore County. Drove against a very heavy wind.
=25.= Sabbath. At 11 A. M. preached, Psa. 48:14. The old sod was
full of hearers.
=26.= Drove to Brothers ... and gathered quite a good load of
vegetables and feed that these good brethren gave us. Came to
Brother Weeter's, where the donation was increased and Brother W.
having business at Seward hauled it over for us. God bless these
kind people. I fed and ate my dinner on the Blue River. Reached
home 3 P. M., found dear wife well.
=31.= Spent the day at Brothers M---- and B----'s. Busy studying
sermon. Eve, preached on Isa. 9:6,7. Studied till twelve at night
on sermon for Sabbath eve.
=Nov. 1, 1874.= Sabbath. This morn arose early and prepared a
sermon on the subject of the Sabbath.
=2.= At three started home. Arrived at dark. Dear wife was very
lonesome and almost despaired of my coming home that day. Thank
God, we are blessed with a home and a thousand domestic comforts.
Oh what a blessing is home when illuminated with the pure love of
an affectionate companion!
=3.= Went to Seward, where were two barrels of apples sent to me by
a kind friend in Ohio. May the Lord bless his soul and reward him.
He not only donated the apples but paid one dollar for the barrels
and $1.25 freight to Chicago. The cost here was $4.20. Not having
the money to lift them we let Brother Anderson have one barrel to
lift them for us.
=6.= At 11 A. M., started for Crete. Stopped in a deep draw at 1 P.
M. to feed Mattie Blaze and eat our dinner. Sarah and I ate a whole
chicken, some bread and butter, and finished off with an apple
apiece. Went via Milford and Camden. Passed through a very large
colony of prairie-dogs. Enjoyed a leisure visit among this brisk
and numerous little folk.
=7.= Was glad to meet our dear and esteemed old Brother Moore, of
whom I had heard so much. He is a very intelligent old pilgrim,
greatly in love with the doctrines of the Church of God. It was
through his earnest appeals that missionaries were sent to this
part of Nebraska. At 4 P. M. we met in the Bethel to take the
preliminary steps to the formation of an Eldership in Nebraska.
Organized by the election of Bro. K. A. Moore speaker and Brother
McElwee and myself clerks.
=9.= Met at 9 A. M. for business. The day was passed off very
pleasantly. Love seasoned all our deliberations. According to
committee on program, I delivered a discourse on church polity.
Missionaries reported, and other business transacted. Closed by a
touching speech from Brother Moore and prayer by me. The meeting
was very edifying to us all and greatly strengthened the brotherly
ties.
=10.= Met early this morning in the Bethel for a social meeting.
Good time. Brother Moore left us for home. God bless the old
pilgrim and spare his life yet many years to bless his cause.
Brother McE. and I spent the day in transcribing the minutes of the
Eldership.
I preached in the Bethel, 1 Chron. 29:5. God blessed my soul. This
afternoon I had a special season of secret prayer and communion
with my God. Oh how near he came to his poor servant! This eve I
was unusually blessed in presenting the thoughts he had given me on
the text, "And who then is willing to consecrate his service this
day to the Lord?" A deep interest prevailed. A Mr. B---- living six
miles from town went home with an arrow in his heart. I expect to
hear of his early conversion.
=13.= Made out program for Ministerial Association to be held next
spring in Seward.
=14.= Came home. Pretty cold. Captured a wild duck which had its
wing broken that day by some hunter. Reached home at nearly dusk.
=15.= ... This was an earnest day's work. I pray God that it may
bring forth fruit to his glory.
=Dec. 25, 1874.= This is Christmas. At eleven preached on the
incarnation of Christ. Returned to Bro. M. Hoffer's, where the
kindred, companion, and I partook of a good feast. Roasted fowls.
All passed off pleasantly and in a Christian manner. I was solemn
and meditative. We sang some. Eve, spoke on John 14:23. With
solemn and feeling hearts and minds performed the ordinances of
feet-washing and the Lord's Supper.
=27.= Sabbath. I preached about two hours on the immortality of
man. Read twenty-three Scriptures speaking of the Spirit and
twelve of the soul, all positively declaring the spirituality of
man's nature. Also several places proving that the soul came forth
from the body at death and is as much more important than the
body as the man is than the tent in which he lives. Proved also
the conscious existence of a soul in an intermediate state. When
through, Mr. K----, a poor silly Adventist, harangued some moments.
How confused the wretched Adventist doctrine!
=Jan. 1, 1875.= Another year has rolled into eternity. God is still
favoring us with his kind care and preservation. Oh, how many
souls are in eternity today who with light hearts enjoyed friendly
greetings and sumptuous festivities a year ago today! Some, alas,
we fear, have been "cut down out of time," who had no Christ in
the soul. Oh, what a mockery are all the pleasures of the wicked!
True and warm hearts wished them a happy New Year one year ago
today; but alas, their sins have made it the year of their doom to
eternal misery. O God! give us grace to enable us to spend our
years to thy glory. Companion and I spent the day very pleasantly
in Seward with.... The two ladies are sisters, and old friends and
acquaintances of Ohio. They had a sumptuous feast. We sang a few
hymns, read a chapter, and knelt in prayer to our Father in heaven.
Then came home.
=2.= Took Sarah to Brother Anderson's and started to visit the
church in Fillmore County, a distance of about thirty miles.
Stopped in Nickleville and fed Mattie Blaze. Warmed and ate my
dinner in a store. Reached Brother Weeter's a little after dark.
The brother was gone and I was so cold I could hardly put my pony
away. Sister W. soon got me some supper, and after eating hastily
I set out afoot one and one half miles to the schoolhouse. Found
three brethren there. No light. Gave them a short discourse from
Heb. 10:35.
=3.= Sabbath. Some brethren tried for two hours to get the old
sod schoolhouse warm, but the stove was so poor they failed. They
then came up to Brother Horton's, where I spoke to a little band
of brethren and sisters from Heb. 9:16,17. Started for Brother
Moffitt's. Quite cold and stormy. Stopped at Bro. P. H. Griggs.
Talked till a late hour on Scripture. The brother is troubled with
the no-organization doctrine advocated by Johnson, editor of the
Stumbling Stone. The brother confessed that elders and deacons are
authorized in the New Testament as the completion of the local
organizations, and in short the polity of the Church of God is
Bible.
=5.= Went to Seward. Got coal and a box sent by Father and Mother
Keller.
=7.= Helped Wife wash. Read Moral Philosophy.
=8.= Made apple butter of the frozen apples in the box sent by
father-in-law.
=9.= Very stormy and cold. Improved the time in mental and
religious improvement.
=10.= Sabbath. Strange to find myself at home with no appointment.
Meditated what to do. Having appointments here a week from today,
I concluded not to go this week to York County, but hoping we
would be favored with good weather I dispatched Brother Green
to circulate appointments for tonight and during the week at
Occidental. Eve, pretty good turnout.
=18.= Helped Wife wash. Read and wrote. Devotion was sweet and
precious this morn.
=19.= At 12:45 P. M. started for York County, about twenty-six
miles. Reached destination at 6 P. M. Small turnout.
=21.= This morn realized a precious nearness of Christ in family
worship. Spent two hours in private room reading Testament and in
prayer and meditation. It was a precious season.
=25.= Praise God for the great triumphs in his cause! I am spending
many hours on my knees praising God and imploring mercy for
sinners. What a glorious work!
=27.= Started for home. Dear Wife was much cast down owing to my
stay being longer than I had intended. Dear affectionate creature!
My absence seems to rob her of all the happiness of life. It would
be none the less the case with me were it not for the absorbing
cause of God during my absence.
=29.= Strong wind from the west, and not feeling well I did not go
to York County. Read and wrote.
=30.= Quite stormy. Can not go to the meeting today. Spent the day
in reading and writing, prayer and meditation.
=Feb. 12, 1875.= Wife, I and [names several others] went to visit
about two hundred Omahas, camped on the Blue two miles from Seward.
They were on their return from their winter's hunt. Were well-laden
with robes and furs. It was an interesting visit. The squaws were
busily engaged in dressing and tanning buffalo robes; the men stood
and looked on. Poor creatures! They seemed to be but servants for
the men. How wrong and cruel such a custom! We went into their
wigwams; but few could, or at least would, speak English. The
little papooses were amusing themselves by loading each other down
with bundles of weeds, etc., in imitation of their pack-ponies.
They also had a tent constructed out of blankets. One girl about
twelve had a little papoose but a few weeks old tied on a board and
hung on her back. Sometimes she would lay it down face up in the
sun, other times she had it on her back engaged in play with other
children. I could see a marked improvement in the rising generation
in the moral and intellectual organs. Their more frequent contact
with white people and a general tendency to improvement in the
tribe renders the children far superior to their parents. Some I
noticed were as well constituted as many white children. One boy of
about thirteen could spell quite well. May the kind providence of
God yet elevate this poor distressed people to a higher plane of
intellectual, moral, and religious enjoyment. The Omahas are among
our most honorable and refined tribes. Bought a fine robe for ten
dollars. Cost in Ohio about nineteen.
=16.= Brother Mc. and I came to the Oliver Schoolhouse. It was
nearly enough to break my blessed wife's heart to have me leave
her. Oh Lord, comfort her heart! Were it not that "necessity is
laid upon me," I could not leave her. House nearly full. Psa.
85:6-8. Came home with friend Mitchel. Turned cold.
=17.= The house being a small shell, I suffered much last night
with cold. Arose and got overcoat. Fared some better but ached much
and slept little. Spent the day till 4 P. M. at Mr. M's. Talked
much on religion. He acknowledged that he always read the Bible
to condemn religion till I preached here last fall. He is not
convicted. Hope he will soon yield to God.
=18.= I find that I have taken a severe cold from my cold night's
lodging. After dinner examined Brother Hibbard's head. A meeting
two and one half miles south has been in progress some over two
weeks and for a few nights there has been some interest, hence I
must go there.
=21.= Sabbath. Had good speaking-meeting. Preached on Jer. 6:16.
Was sent for to visit a sin-sick soul one and one half miles south.
Brother Oliver and I went, found him, Bro. John Cowan, scarcely
able to be up, in great distress of mind. We read the Word, talked,
sang, and prayed until God blessed his soul, and we all rejoiced.
His mother shouted and anon praised God for "Winebrennerian
religion," declaring it was the old kind and as good as Methodist
Episcopal or any other. It was amusing to see them all come down
from deep-rooted prejudices. The brother's feet and ankle-bones
having received strength, and he having eaten some, came with us to
meeting.
=22.= Had family prayer-meeting at 11 A. M. Examined Brother
Mitchell and gave him a phrenological chart.
=23.= Stormy. A few of us met for prayer. Staid all day at Brother
Hibbard's. No meeting. Oh how I longed to be with blessed companion
this dreary day and night! Through the night I spent hours
listening to the muttering storm. Recalled all the draws between
there and home, wondered if any were filled so as to be impassable.
Determined to go home the next day if the driving snow would allow
me to see three rods.
=24.= Morning came and the storm nearly subsided. Started for home.
Mattie Blaze got into a snow drift in which she could not reach the
ground. Could not go through. Had to get out and get her loose from
the buggy. Took her to Brother Hafer's, nearby. Warmed myself,
then drew the buggy back, hitched up, and drove out another way.
Got home all right. Saw Sarah's smiling face. Thank God, the dear
creature is well.
=March. 2, 1875.= We had a glorious day meeting. How my heart
leaped with joy to see my beloved Brother Anderson reclaimed again!
He has been a special object of my prayers. He is a brother I
dearly love.
=5.= Good day meeting. Brother Briggs related how his little
step-daughter was blessed here yesterday. "She told her mother that
she felt the Spirit of God knocking at her heart. Then Brother
Warner came and took her by the hand and said, 'Give your heart to
Jesus,' and she said to Jesus, 'Take my heart.' Then she felt so
happy. She got up and spoke like a little soldier." Sister Anderson
also told of her little girl's singing Good News Gone to Canaan
last eve and she got happy and clapped her hands for joy.
=9.= Went home with Bro. James A----. Tried to show the domestic
duties of religion. It is a delicate task, but the shepherd often
finds families that need plain talk on duties to each other and to
God in the family. Religion should find its most sacred altar in
the family circle. There should its holy affections glow with the
greatest warmth. If religion in all its tender affections and holy
fruits does not burn on the family altar, the world will fail to
see its light. God bless this family.
=10.= Last night and today a terrible cloud rested on us all. We
felt as though the devil had triumphed somewhere.
=11.= Staid at home. Read and prayed. Felt much depressed.
Something is wrong. Satan has a victory somewhere.
=12.= The dark cloud, thank God, is passing. Find what the
difficulty has been. Some of the young men who have been at the
altar have been loafing and visiting saloons. Last night after
meeting Sister Rebecca Anderson told them of their inconsistency,
which I think has broken the devil's chain, hence we had a good
meeting today.
=14.= Sabbath. Preaching at 11:30 A. M. Eph. 3:14,15. Proved the
oneness of Christians; the fact that this oneness is not manifest
to the world; that it should be; and how. After preaching Brother
S---- got up and harangued in favor of sects. He said I had doubt
of my sincerity. He believed I was a true Christian if there was
one in the world, but what I had preached got him down in the
heels. He made no attempt to prove nor even assert that I had
preached anything false. In fact, he never called up the question
whether I had preached truth or not, only that my preaching made
him and others feel bad. I told him that I had no doubt of it, for
Paul had told us long ago that the time would come when men would
not endure sound doctrine. Told him that I sympathized very much
with him, that I had been in the same dread dilemma when I was not
willing to accept the whole truth; it always hurt me to hear it.
In answer to questions I made him acknowledge to the truth of all
that I had preached before the congregation. After meeting, Brother
B----, another poor sectarianized soul, pitched into me. The people
crowded around. I made him confess that Paul forbade Christians at
Corinth to divide into sects. Brother Riley, a fine man recently
converted, seemed highly elated to hear the glorious doctrine of
the Word defended. He will soon come into fellowship with the
church.
Bro. Lewis Anderson, who has enjoyed the meeting very much, staid
away today and tonight. How fearful is a disturbed conscience!
Brother Hafer, who is a good man filled with the Spirit, remarked
a few days ago to Brother Houck that we were having a good meeting
but he feared Brother Warner would spoil the good feeling by
preaching on the church. Brother H. told him that he need have
no fears. If Brother W. preached the truth, it should not hurt a
Christian; if error, it is too weak to hurt anything. He advised
him to come and hear for himself. He did so, sat with his head
down, doubtless felt the force of truth but was too honest to
trifle with it; confessed that I had preached nothing but Bible.
Oh that the world were freed from the curse of human creeds, that
men could be at liberty to obey God! We had a good and pleasant
meeting. My heart flowed with peace.
=18.= Dear Sarah very sick most of the afternoon. [Confinement]. I
too felt nearly overcome at her suffering. Had a season of prayer
and was much comforted. Had the assurance that she would get along
well from this time. She was no more so sick. At 6 P. M. the Lord
delivered her of a large daughter, 8 pounds. Thank God for his
goodness!
And now, O Lord! another sacred charge is committed to our trust.
This day we acknowledge new responsibilities laid upon us. Thou
hast committed to our care a pure and spotless soul. Give us grace
and wisdom that we may bring up this dear child sound in body and
mind, pure and innocent in heart and life, that thou, O God, its
Maker, may be honored and glorified by its life and career on
earth. O God! thou author of its being, this night I bow before
thy throne and consecrate this precious household gem to thee. Thou
hast given it to us, and we wait not for one sun to pass over its
head until we lay it upon the altar of consecration to God, that
all its days may be thine. O God! we solemnly vow to rear this
child for thee. Shouldst thou see fit to leave it to grow up under
our care, we shall bless thee for its angelic society; and shouldst
thou rather choose to take it to thyself in the dewy time of youth,
O Lord! we can not murmur; for thine it is and only entrusted to
our care till it seemeth good for thee to commit it to wiser and
more worthy care in a more congenial abode than this dreary, sinful
earth. God bless the dear little creature!
=19.= Took care of dear Wife.
=20.= After taking care of Wife and child, went to Seward. When
starting home Mattie Blaze stumbled, fell, and broke one of the
shafts. Took buggy back to shop, left it, and rode home. Eve,
preached at Occidental, returned at eleven greatly exhausted. Great
weakness of back from stooping continually over the bed taking care
of dear Wife and babe.
=23.= Sarah feeling rather worse. P. M., went to Seward. Have taken
a bad cold, being up so much of nights.
=25.= Am constantly taking care of dear Wife and child. They are
getting along fine, thank God. Quite warm. Birds are singing.
Summer appears; nature is awakening from her long winter slumbers.
=27.= For some days I have had a severe conflict in my mind
concerning my leaving to fill appointments in Fillmore County.
'Twas hard to think of leaving dear Wife yet confined to her bed,
as our girl has made no attempts to take care of her or child
because I preferred to do it and she had no experience. Hard as it
seemed for dear Wife, duty seemed all along to say I should go. I
determined to do so. Preparations were made to go, but when the
moment was at hand Wife wept, and fearing a want of care and too
much anxiety might bring on a relapse I felt it my solemn duty to
stay and take care of her. P. M., went to Seward and tried to get
a place to preach Sabbath eve, feeling that I dare not spend the
Lord's day without doing something for Christ; but I failed to get
a place to preach.
=28.= This is Easter Day. Spent the day in solitude with dear Wife
and daughter. Wife feeling pretty well; sat up much of the day for
the first except a short time yesterday. Think this is the second
Sabbath in eight years that I have not preached the Word of God.
The day was mostly spent in reading and meditation. Felt ill at
ease that I could not be preaching somewhere.
=31.= Terrible storm all day. About five inches of snow fell.
Drifted much.
=Apr. 2, 1875.= Sister Sarah Anderson, our girl, became home-sick
and would stay no longer. Could not leave to fill appointments in
York and Polk Counties. Deeply regretted that I could not be with
the dear brethren, but could get no one to take care of Wife and
child; besides, the roads were almost impassable.
=3.= Pitched into housework as usual. Did the cooking and washed
dishes. Sarah quite sick this A. M.
=4.= Sabbath. Did up the work this morn, and though late I started
for prayer-meeting, thinking I could get there in time to have at
least one prayer with the dear brethren. Found they had just closed
their prayer-meeting. I read a chapter, talked some, and sang and
prayed with them. My heart was full. Having been kept at home from
public worship for some weeks, I felt as a bird set at liberty.
Bless God for the privilege of appearing in his courts to offer
our sacrifice of praise! Returned home. Found dear Wife and child
asleep, both feeling very well. The little creature slept right
on till night. Sarah and I spent the time pleasantly reading and
talking of our blessed hope of glory. My heart was light and happy.
Bro. David Figard today kindly invited me to move into his house.
Thank God for this kindness. The brethren know that we have not a
very pleasant place to live, yet I have no room for complaints, but
much occasion for thanks.
=7.= P. M., heavy rains. About a mile to the southeast of Seward
there was a great waterspout extending from a black cloud to the
earth. It was a grand and sublime sight. As it followed a high
ridge on the opposite side of the Blue River valley from us we had
a beautiful view of it. We could see the water strike the ground
and a dense spray arise around it resembling smoke. I have learned
that it tore one house and a wagon to pieces.
=9.= Drove to Brother Figard's via Seward. Our ride of about seven
miles was the first for our dear little Levilla Modest.
=12.= About one last night I took quite sick with, I suppose,
cholera morbus. Sick all day. Sorry I could not go to Polk County,
but it is necessary that blessings disguised in affliction come at
times as well as the almost constant blessing of health. Tonight, I
think, is the third appointment in eight years that I have missed
through my physical disability.
=13.= Drove to York County. Called at Father Fenton's, a United
Brethren preacher, who is poorly. Found also another aged pilgrim
in the family, who desired me to bring him some good books to read.
Being anxious to bestow some kindness on this good old Methodist
father, I left a book with him that I was taking home, having
had it lent for some time. Had a season of prayer and then some
conversation on the hope of the saints.
=14.= Found that my appointment which I had failed to reach had
proved a blessing after all, for they had a good prayer-meeting.
Appointed another for the following Sabbath eve, which was a
success also and resulted in the organization of a Sabbath-school,
which is under the officership of those who hold with the church of
God. Prospects are good here. A railroad-station is expected close
by. P. M., drove to Fillmore County. How beautiful and pleasing,
yea, charming, even to making happy, the day and the landscape!
=17.= Brothers Figard and J. H. Anderson moved us today to Brother
F's.
=20.= Drove to Polk County. Distance, twenty-eight miles. Found the
brotherhood well and hungry for the gospel.
=23.= Wife and I drove to Indian Creek, Fillmore County, distance,
thirty-four miles.
=26.= Wife and I went to Seward. Asked for the Presbyterian
meeting-house for Ministerial Association in case we are refused
the Methodist Episcopal house. Found the latter wished to reserve
some of the time hence accepted the Presbyterian house. Had
programs printed.
=27.= Drove to Polk County and planted fruit trees.
=28.= Planted trees, potatoes, and garden seeds until after 4 P.
M. At five minutes past five started for Wilson schoolhouse, about
fifteen and one half miles. Reached in time. 1 Pet. 1:13. This is
a new point, with good prospects. 'Tis only a half mile from where
it is said there will be a station on the Midland Pacific, which is
now being extended to York Center.
=May 2, 1875.= Sabbath. Stormy. Went home with Brother Price, it
being handy and the weather bad. Several came there to spend the
afternoon. The time passed off very pleasantly singing, and I
lectured some on moral and mental culture. Examined some heads.
=4.= A. M., wrote letters. P. M., went to Seward. Completed
arrangements for Ministerial Association.
=5.= Sarah and I drove over to the Blue. Had a pleasant time
fishing. Caught a mess.
=8.= Visited Brother Mitchell's. Left Wife there and drove over to
visit Brother Lichty. He was one of our seekers when I closed the
meeting last winter. I was anxious to see him; but he being from
home, I was disappointed. Found them quite poor. Large family of
children. Live in dugout. Mrs. Lichty quite unwell, which added
to the distressful appearance of things. Talked to the woman and
children about Jesus and heaven. Read, prayed, and sang with them.
Distributed fifty cents among the children.
=13.= Studied for Ministerial Association.
=14.= Ministerial Association began. Went early to town. Glad to
meet ..., but was very much disappointed to learn that ... could
not be with us.
=15.= I discoursed on the polity of the Church of God in lieu of
Brother Howard.
=16.= Sabbath. This is Pentecost day. Thank God for the beautiful
weather. All nature seems to be waking from its long winter slumber
to praise God. The beautiful prairie is green with grain and
pastures. The valleys are dotted with herds of cattle, which, as
well as they on a thousand hills, are the Lord's. The beautiful
streams are lined with plum-bushes all in bloom. The groves are
preparing to cheer the heart of the prairie inhabitants with their
pleasant shady foliage.
At eleven Brother Aller preached in the Methodist Episcopal house
and I preached the Pentecostal sermon in the Presbyterian house.
Acts 2:1-4. At 3 P. M. Brother Aller preached a glorious and
lovely sermon on the brotherhood of the saints. Deep and lasting
impressions were made. How powerfully this dear brother preached
for the unity of the saints of God, with the eloquence of tears and
overflowing love!
We parted with brotherly greetings at a quite late hour to meet at
Crete second Tuesday in September.
=17.= Went to Brother Green's. While there Brother S---- came
in. We were just ready to engage in prayer. The Lord wonderfully
blessed me in prayer. I prayed fervently for him, though he has
been acting the part of an open enemy to me and the cause I
represent. Went to Seward. Received fifty dollars from the Board.
Called on Bro. J. W. Figard, who is applying himself vigorously to
the pursuit of an education. Hope the Lord will raise him up for an
effectual minister of the gospel.
=21.= Made out report to the General Eldership.
=23.= Sabbath. This was a glorious and happy day's work in the
vineyard of the Lord. The Master was very near me all day. Oh what
liberty in speaking! what peace in my soul!
=26.= Up at daylight. Brothers Figard and Anderson moved our things
to homestead. We arrived about 1 P. M., they in the eve. Unloaded,
took supper, and staid all night in our house.
Here the record of Brother Warner's labors in the Western field
must end abruptly, as the succeeding portion was in a separate book
that has not been found. We leave him with his little family just
moved into their own house in Polk County, having spent the winter
near Seward. Our next of the diary accounts begins in the following
December and finds him back in Ohio fields, whither, probably by
decision of the Board of Missions or Eldership he was called to labor
again. The daily accounts which have been omitted for want of space
show him always active--traveling, preaching, visiting, praying, etc.
The selections that are given from his diary are chosen in order to
display the various sides and aspects of his life and character. We
have noticed his great zeal for the work of preaching the gospel
and caring for those under his charge. The widely separated flocks
meant much traveling and exposure in that new country.[4] We note
his attitude and teaching on the church question. In a large measure
he had light on the true Bible church, and he supposed he was not a
member of any sect when, as a matter of fact, he was. The benefits
of his knowledge and teachings of the one church were directed in
the interest of the so-called church of God, which he was ignorantly
laboring to build up. It was not until he received the experience of
perfect holiness and began to teach the truth on the subject that
he was made to feel his limitations to human ecclesiasticism and
thus discover the pen he was in.[5] His teachings and applications
of the Scriptural church (there is but one) was possible only among
the followers of John Winebrenner or in some similar body supposing
themselves to be that one true church. It is an interesting fact
that upon the fulness of time for God's people to throw off all
human ecclesiastical bondage and sever themselves from spiritual
Babylon, the lead was taken principally by those who had belonged to
the Winebrennerian following. Thus this denominational body may be
regarded as a sort of preparatory medium, or half-way step, for the
reformation which is now an established thing. At any rate God had
in Brother Warner raised up a man particularly disposed to emphasize
the church question, and the denomination mentioned seemed to be the
only one he could affiliate with till more advanced light and truth
forbade his remaining longer with them.
FOOTNOTES:
[3] Dr. Forney, in his History of the Churches of God, says of D.
S. Warner's mission work in Nebraska, that in February, 1874, he
organized a church at Fairmount, Fillmore County, of twenty-four
members. Also one at Cropsey, one at Evergreen, one in the Anderson
community, Seward County, of sixteen members, and one other. He had
fourteen preaching places.
[4] Dr. Forney says that in June, 1875, Brother Warner organized a
church in York County of thirty-one members, and further says of
his work in Nebraska that "to such an extent were the ministers and
churches encouraged that, they conferred together on the advisability
of organizing an Eldership in Nebraska." Brother Warner notes in
his diary account for Nov. 7, 1874, that a Preliminary Eldership
was organized at Crete, in Saline County. Application was made to
the General Eldership, which assembled in Ohio in May, 1875, and an
Eldership of the Church of God in Nebraska was chartered. The first
meeting of the Nebraska Eldership was held at Cropsey, Oct. 1, 1875.
Among the fifteen names enrolled Brother Warner's does not appear,
hence we conclude that by that time he had left Nebraska.
[5] That his disposition to be freely led of God made him poor
material for a human ecclesiastical machine is evinced in the account
by Dr. Forney of the Eighteenth West Ohio Eldership, for the year
ending Sept. 30, 1874. He says: "The beginning of trouble between
D. S. Warner and the Eldership is foreshadowed in an action on
the adoption of his report, which stated that he had 'organized a
church in Upper Sandusky contrary to the Rules of Cooperation,' and
regarding this as a 'schismatic movement,' highly disapproved of his
course in organizing said church."
VII
BACK IN OHIO FIELDS
In his resumption of the work in Ohio we find Brother Warner
in charge, it seems, of the Ashland circuit, with his home at
Hayesville, Ashland County. Here, as was characteristic of him
everywhere, he was wholly absorbed in spiritual labor, the salvation
of sinners and the general spiritual welfare of people everywhere
within his reach. In his diary for Dec. 21, 1875, he says:
Went out visiting and talking to the people. My soul was so happy
all day that I could hardly refrain from shouting. Oh, how sweet it
was to talk to sinners about Jesus and his love! Found in shops and
houses a number of precious souls that were serious. I admonished
them to repent. Some gave much hope of a start.
The closing moments of the year 1875 were devoted to a renewal of
consecration of himself and others.
A few minutes before twelve we all bowed down and to the service
of God consecrated ourselves and vowed fidelity. God accepted the
offering and sealed our vows to him by the gift of his Spirit.
After affectionate New Year greetings and congratulations, we went
to our homes to rest.
Into his congregation at Shenandoah an Elder L---- had come and was
poisoning the minds of the converts by teaching the Campbellite
doctrine of baptism as an essential condition to the pardon of sin.
He afterward held a public discussion with this preacher.[6]
=Feb. 19, 1876.= Drove to Shenandoah. Found Elder L---- having a
good time deluding and baptizing sinners. Found the converts greatly
strengthened by the wind of doctrine that had been assailing them.
However, a few had been corrupted by the false doctrine and were
inclined to go from the Church of God, being carried by the wind of
doctrine. With a mean, sneaking look they applied for letters. I told
them that I had not taken them into the Church of God and could not
dismiss them from it, and there was only one way to get out and that
was through sin. This they could not deny, nor could they give a
reason for their course.
About this time he gradually came into the knowledge of the truth
respecting divine healing, and we find in his accounts an occasional
reference to his praying for the sick and of their recovery.
He was sent for by his father-in-law to come to Upper Sandusky, where
sectarians were making inroads among the converts.
=April 2, 1876.= The sectarians are making a stampede this morning.
They have been after about every convert to go to their church
and now this morning they have their conclave outside and every
convert is stopped and asked to join the Methodists. An excitement
is raised and the people's minds are bewildered, and some who had
said they would stick to the Church of God are now standing back.
Before closing, an old bigot, belonging to the Methodists, took
the liberty to get up and call for all to raise their hands who
wanted to go to Methodism. Some responded. O Sectarianism! thou
abomination of the earth, thou bane of the cause of God, when will
thy corrupt and wicked walls fall to earth and cease to curse men
to hell?
=June 4, 1876.= This is the second anniversary of our marriage.
Thank God for connubial and domestic happiness. May God continue to
bless us with love, peace, and sacred union.
=July 18, 1876.= Received the sad and startling news of the death
of my dear mother. She died July 13. The days of her pilgrimage
were seventy-one years, five months, and seven days. Hers was a
life of trouble and care. But, thank God, she has gone to her
sweet rest in heaven. Oh, how sacred the memory of thy pure and
virtuous life! "patient in tribulation," constant and untiring in
thy kindness and care for all under thy roof. Oh, what love like
a mother's! What mother like my own dear, sainted mother? In all
the ordeal of life thy calm and peaceful spirit has never known a
ruffle. Thy love has never once failed. Thy sorely tried patience
never was exhausted.
Dearest mother, in childhood and youth thou wast my all. And when
maturer years had launched my bark in the midst of awful breakers,
dark clouds, and tempestuous seas of corrupt society, thy pure
life was my only star of hope. Thank God, thou shalt be honored
in heaven with the salvation of one poor, wayward son by thy holy
influence. Praise the Lord for a good and holy mother!
She was always strongly inclined to piety, the fear and reverence
of God. In October, 1870, she was fellowshiped by the Church of God
at South Bridgewater and the same day immersed by me in the St.
Joseph River. Though she was feeble and the weather cold and the
distance over three miles from home, she chose to go home before
changing clothes. She was a happy soul, and the next day seemed
quite improved in health. Now she is gone. One of the dearest
ties that bound me to earth now attracts me to heaven. I can not
lament her departure. I only grieve that I was not informed of
her affliction that I could have been there to cheer her while
approaching the river. Or, had I only been apprized of her death
that I could have seen once more the face of my own dear mother
before she was laid in the tomb! But I shall see her not again
until the heavens are no more and the Son of God shall come to call
the saints from the dust of the earth. Farewell, dear mother. We
soon shall meet again.
=July 29.= We visited the penitentiary [in Columbus]. Over 1,300
prisoners. All at work manufacturing nearly everything in use. The
extensive work was interesting, but the study of the heads and
faces of the workmen was much more so. One striking characteristic
was, almost invariably, great firmness. This being perverted
enabled them to execute their dark crimes. Conscientiousness was
low in every head. This left them without moral restraint. Some I
observed were very deficient in the social group, especially was
inhabitiveness almost entirely deficient. This gave a rambling
disposition, hence irresponsible and exposed to bad society. A
large majority exhibited a very good intellect, many even above
mediocrity. These intellectual powers, which had they been
sanctified to God would have been very useful, being perverted were
used only to devise crime.
=Oct. 1, 1876.= Eldership meeting at Findlay. I was much overcome
with emotion as I tried to speak of my meeting with the Eldership
for the first time in that house nine years ago. Never shall I
forget the solemn feelings I experienced at that time. I had not
expected a license; but how I trembled with fear and dread when
I learned that a license and a field of labor were given me! I
thought it all a mistake of the Eldership. I repaired to the stable
of Brother F----, where I poured out my heart to God in prayer.
Bless God, he heard me and comforted my agonizing heart. I then
received the assurance that he was directing my way. My soul was
unburdened and my peace flowed like a river. And now my laboring
soul and inmost heart would give thanks to God who has upheld me in
the arduous labors of the past nine years. Having begun an invalid,
supposed by many to be a consumptive, my strength has gradually
increased through God's blessings and mercies.
=30.= Gathered some chestnuts this morning. Had a season of prayer
in the woods.
=Nov. 30, 1876.= This is Thanksgiving Day. Oh, that the whole
nation would indeed thank God for his goodness and mercy! Brother
Oliver and I each made a short discourse on the occasion. P. M.,
read O. S. Fowler's Physiology, Animal and Mental. O God, forgive
me of the sin this book has convicted me of. By the grace of God,
from this day forth I will reform in quantity, etc., of food as
much as my irregular mode of life will allow. How much I can
improve the vigor of the mind and the fervor of devotion! Thank God
for this volume! Oh, that every one had it who is suffering for
want of its instruction!
=Dec. 31, 1876.= Sabbath. Arose early to go to my appointments.
Levilla ill. Mother Keller very sick with headache, unable to be
up. Was compelled to stay at home. Oh, what distress of mind I was
in this day through the fearful conflict of duty to family and duty
to the cause! How wretched I felt all day! The day was pleasant and
I know there were crowded houses to hear the gospel. How I longed
to preach to them!
=January 7, 1877.= Went to visit Mr. S----, who is suffering awful
distress. Was met by a young man who was coming after us. We went
with the hope that the poor, dying man was eager to hear of Christ
and his salvation; but oh, horror of horrors! When we approached
the house we heard the poor soul hollowing out in wild strains: "I
can't die; I can't die." I asked him if we should pray for him. He
hollowed out "No!" But I thought he was delirious and concluded to
sing and pray with him, which I did with all my heart. After prayer
I talked with the family and learned that he had said he was a lost
sinner, that he could not be saved. I asked him if we should pray.
He shook his head. I talked to him of how Christ died for sinners
and how he loved and desired to save him; but there was a hideous
look in his eyes. He looked frightful, yet he was conscious,
answered every question we could ask him. I called for oil and said
I would do as the New Testament directed. So I bowed down, anointed
his forehead, and was about to anoint his breast when he seized his
shirt and drew it together. I laid one hand on his head, the other
on his body, and began to pray. He drew his head forward and tried
to get it under the cover. He shoved my hand from under his head.
I could pray but little. He told every one present that he did not
want us to come back. He said he would die; was not prepared to
die; did not believe that Christ died for him; did not love Christ
and did not want to. He showed every appearance of being possessed
by the devil. When we kept our distance he would turn and look
at us with fiendish vengeance. When we approached he would turn
his face to the wall. Poor soul! soon he will be in eternity, I
presume, and yet raging mad against Christ and his people. I shall
never forget the horrors of this day. When we entered the first
room we met several women weeping. The old mother fainted away. He
was crying loudly in the other room.
In 1877, while on the Ashland circuit Brother Warner arranged, in
connection with ministerial duties, to take some selective studies at
Vermillion College, located at Hayesville. This was a Presbyterian
school of some note at the time, enrolling three hundred to four
hundred students. It was founded in 1845. Dr. Sanders Diefendorf
became its head in 1849. Brother Warner and his wife were invited
to occupy rooms in the building, and they did so, as they found
they could live much cheaper there than in Mansfield and would enjoy
better privileges of study. They engaged five rooms for the summer
of 1877, which cost them six dollars a month. Among Brother Warner's
studies at this place were English Analysis, Greek, German, and
studies in the New Testament. He took an active part in the literary
society.
The year 1877 was a notable one in Brother Warner's life. Already
accomplished as he was in deep spirituality and devotion, it would
seem that these graces were multiplied or intensified tenfold by an
attainment that from this year became his permanent possession. That
attainment was the experience of entire sanctification as received
definitely by faith and subsequent to regeneration. _He embraced the
cause of holiness._
He had been for some years honestly prejudiced against the doctrine;
but he heard some truth by the holiness advocates that set him to
thinking. It was doubtless largely through the influence of his
father-in-law's family that he began to be won to the doctrine.
They had become friends of the holiness cause and had received the
experience. His wife also was sanctified, and the change in her was a
test that he had no words to gainsay. A holiness band had been formed
at Upper Sandusky, where his wife's people lived.
The one minister who perhaps more than any other led him into the
experience of holiness, was C. R. Dunbar, a Baptist who was laboring
in connection with the Holiness Alliance. Brother Warner says of him,
"He is a very able man intellectually, but still more potent in faith
and gospel, Holy Ghost power." He was the musical author of the song,
now so common:
"I'll live for him who died for me,
How happy then my life shall be!
I'll live for him who died for me,
My Savior and my God."
The great holiness movement was sweeping over the country at this
time. Brother Warner was too loyal to God and to the teaching of the
Bible ever to be classed among those who should reject holiness when
brought face to face with the issue. He and his wife gave their names
to the holiness band at Upper Sandusky, and he quoted the words of
the Psalmist: "I am a companion of all them that fear thee, and of
them that keep thy precepts." At this time his impulsiveness led him
to claim the blessing at once, but he soon found that it could not be
picked up so readily; that for him, as well as for others, there was
a consecration to make and self to be crucified.
A little anecdote in this connection is told by a brother who heard
Brother Warner relate it of himself. He (Brother Warner) had been
attending some meetings of the holiness people and had received some
light. On returning to his charge he preached a sermon on holiness
without having obtained the experience. Two sisters who had received
the experience knew that he did not yet have it and urged that he get
it before attempting to preach it. At the altar service that followed
he got down as if to pray for others, but first prayed privately for
his own sanctification. Then audibly he began, "Lord, sanctify us,"
whereupon one of the sisters said, "Brother Warner, do not pray,
'Lord, sanctify _us_'; but say, 'Lord, sanctify _me_.'" At this he
wilted and came right out with "Lord, sanctify _me_."
We shall quote freely from his diary, as his experience at this time
is best expressed by his own words.
=April 13, 1877.= Had much talk with Brother Dunbar on
sanctification. I have always believed in a full salvation, and
agree that it is usually obtained after the justified state. This
was my experience as well as that of all advocates of holiness; but
I was inclined to attribute the deficiency of the justified state
to infantile weakness, which through outward sinful influence, was
not able to carry out the pure nature fully in practise. But he
and all sanctificationists attribute it to the remaining depravity
of nature.
=16.= Since I arose this morning my constant prayer to God has
been that he will lead me in all things. I pray God to take me
like an old sack and shake me until entirely empty, and then fill
me with the fulness of himself. O God! turn out every nook and
corner of my heart and purge me, soul, body, spirit, and mind. I
received a blessing about the time I entered the ministry that
seemed to correspond with the experience of sanctified ones; but I
have not always kept that state of perfect love, and my God knows
that I need a fresh blessing of sanctification power.... Though I
experienced sanctification ten years ago, when entering upon the
work of the ministry, yet I want and need a renewal of God's power,
that my testimony for God may be more effectual. Also, I know that
I have not always lived in this glorious liberty. I have this day
examined my heart carefully and feel assured that I accept the
whole will of God and now stand by faith upon the promise of God. I
leave myself and all my concerns in his hands. By faith I say, "I
am the Lord's, and he is mine."
Here Brother Warner quotes the poem, "Farther On." How appropriate
this was to his life at this point! How much of his activity and
accomplishment were enveloped in the "farther on"!
"A soft, sweet voice from Eden stealing,
Such as but the angels sing;
Hope's cheering song is ever thrilling,
It is better farther on.
"I hear Hope singing, sweetly singing
Softly in an undertone,
And singing as if God had taught her,
It is better farther on.
"By night and day she sings the same song,
Sings it while I sit alone;
And sings it so the heart may hear it,
It is better farther on.
"She sits upon the grave and sings it,
Sings it when the heart would groan;
And sings it when the shadows darken,
It is better farther on.
"Still farther on, oh, how much farther?
Count the milestones one by one;
No, no! no counting, only trusting--
It is better farther on."
=April 25, 1877.= I was dull today. Study was a drag. I prayed to
God that if I am pursuing these studies for his glory he should
quicken my mind. I was, as oft before, convinced that I ate too
much, which stupefied my mind; hence resolved, as oft before, to
quit gormandizing to gratify appetite. I resolved in God's name
and in his strength to do this thing. I ate but a few spoonfuls of
graham mush for supper. Felt cheered by God's presence in evening
worship.
=26.= My mind was active today. Lessons were easily learned,
spirits cheerful, recitations more successful. O Lord, keep me
in the possession of a clear, active, and retentive mind, a pure
heart, and a consecrated life, devoted to God's service.
=May 19, 1877.= Had a very interesting meeting in the Excelsior
Society. M. J. Boyd and I conducted the main discussion on the
following question: Do We Suffer More from Real Than Imaginary
Evils? I affirmed.
=27.= Sabbath. Beautiful day. Arose early and, taking a testament
with me, I took a long walk, enjoying the precious pure air, the
beauties of nature, and communion with God through his Word and
Spirit. Read and meditated upon several chapters. Precious season
in family worship. Just when we were through with breakfast the boy
raised the cry that the house was on fire. We ran to the bedroom
and found the curtains and clothing around the wall in a blaze.
Great excitement prevailed. But soon by means of a few pails of
water and by throwing some of the burning fabrics out, the fire
was extinguished with the loss only of some clothing. The fire was
started by a small child, who finding a match on the candlestick,
struck it and then dropped it on the end of the curtain that
reached to the floor.
=June 1, 1877.= Prepared and delivered a lecture before the
Excelsior Society on the Interrelation between Mind and Body, and
their Mutual Dependence.
=7.= Built steps over the fence to avoid having the gate left
open, as much of my cabbage has already been destroyed. As a
consideration, Professor agreed to give me more ground to garden.
=8.= Worked on an essay for the Society tonight, also on a
composition for the Board, to be criticized. Eve, met with the
Excelsior Society and entered upon the duties of secretary. There
being few present, all other exercises were dispensed with but
a general discussion on the subject, Is Force More Effectual in
Government than Persuasion. I took the negative. Mr. W. Diefendorf
also spoke on the negative. The vote was almost unanimous for the
negative.
=15.= A. M., recitations as usual. P. M., prepared for Society.
Rained all afternoon and evening. No Excelsior meeting. Visited the
Philo Society. Participated in general discussion on the following
question: Is the Fear of Punishment a Greater Incentive to Exertion
than the Hope of Reward? Spoke on the negative. Large majority in
our favor on the final vote.
=July 5, 1877.= Met at half-past nine in the Bethel. After a
profitable season of prayer, reading the Word, testifying, etc.,
I presented myself at the altar to seek entire sanctification.
I enjoyed that blessing ten years ago, but I had all this time
repudiated the second work and accounted for the wonderful change
that God had wrought in me at that time to my yielding to the call
to preach the blessed gospel of Jesus, after being disobedient. I
had often been disgusted, too, with the fanaticism I saw mixed with
the professors of the second work; it had steeped me with prejudice
through and through.
Though I could not deny that the experience of these people was in
perfect harmony with my own, yet I strongly opposed their views,
claiming that God does not do his work by piecemeal, but that he
makes a full and complete finish of it at once. I attributed the
second experience to the fact that after conversion we are weak
infants and not able to carry into action the pure nature that God
has given us until we grow to that degree of strength that we can
successfully cope with outer temptation, and that holy nature given
to us in regeneration reaches a degree of development in strength
that it will no more be under subjection to sin in the world around
us.
Thus, while I did not doubt the truthfulness of their testimony. I
thought I comprehended the whole matter and saw the slight mistake,
as I supposed, in the basis of their experience.
But God having let Father and Mother Keller and the whole family
into this glorious experience, with my dear companion, I began
to search the Scriptures anew to see if I might not be mistaken
myself. I carefully reviewed my conversion and recollected that I
sought and asked of God only pardon of my past sins and relief from
my past guilt. That in ten years labor, in which some seven hundred
souls came to Christ, I never knew one to seek for anything else
but pardon for actual transgression; and it is a fact that we do
not ask of God that which we have not apprehended the need of, and
God does not give until we ask for a thing.
Moreover, it is claimed that justification is not a partial but
complete work of itself, and sanctification, i. e., purification,
another. Since seeing every day the change in my dear wife I
thought I was beyond doubt of this second work. But, ah, the devil
is rallying his forces against me. Am I making a fool of myself
coming out here where I have invited and labored with sinners?
My old arguments would come up and I had powerful temptations to
settle back upon them and forever repudiate the second work. I
obtained no light.
P. M. We met at half-past two and held meeting till nearly five.
I labored at the altar. At night after Brother Burlison read a
Scripture lesson and talked for some time on holiness, we all bowed
around the altar; but I could do nothing, all was dark. I came
here fully believing in a second work of God in the soul; but now,
as I attempt to seek it, how thick the temptations of Satan come
up before me! how all my old arguments and objections gather like
rubbish, obstructing the light! Sometimes I was about to conclude
that this was all foolishness. I was ashamed to bow at the altar
and seek sanctification of "soul, body, and spirit" after I had
invited sinners to and labored with them at the same altar.
=6.= Arose early this morning and searched the Scriptures and asked
God for light. I noticed whenever I felt resigned to God and was
willing to make any sacrifice to know the truth I was strongly
impressed to seek sanctification.
This morn I was directed to 1 Pet. 5:10 and Eph. 3:14-20. Light is
becoming brighter in the Word. Thank God. Met at half-past nine.
The foundation of faith was now becoming strong in me. I arose and
read some portions of the Word and boldly declared my faith in
the second work, and that I was resting in the promises of God to
my entire sanctification. Met again, at 2:30 P. M., having spent
most of the interval in searching my heart, and truly I found that
it has not been as good as I before supposed. Oh how much self
there has been in all my past labors! God of power, kill and
cast out all of self. I reviewed my observations of the past ten
years' labor. About seven hundred souls I have observed seeking
salvation, and I can not recall any who did not definitely seek for
justification from past sins. It appears that the condemned sinner
can think of nothing else and does not possess a capacity to grasp
the idea that God is able to destroy all evil in depraved humanity.
"God, forgive my past sins and help me in the future to keep from
sin," is about as great a blessing as the mind beclouded by guilt
can conceive and ask for. With a still more deep and fervent
consecration I again sought the blessing of perfect holiness.
Glory to God, I was able to claim the blessing by faith, though
yet without the anointing of power. After meeting I spent most of
the time talking holiness to several brethren, which I felt was
pleasing to God.
Eve, Brother Burlison read 1 Corinthians 3, and talked a little;
then, an invitation being given, a good many surrounded the
altar, several of whom were seeking the blessing. Thank God, some
professed to receive the blessing. I am still standing, yea,
resting sweetly in the promise of God for entire and constant
salvation through the blood of Jesus.
=7.= Today we fasted all day. Met in the Bethel at 9 A. M. and held
meeting until after 4 P. M. without intermission. This day I was
the least conscious of a physical nature and my relations with a
corporeal world of any day in all my life. I seemed to be entirely
unconscious of passing time. Only the spirit seemed to live, stir,
feel, and take cognizance. Glory to the God of wonders! Is this
really but the foot-stool of God?
Mother Keller, Sarah, and I went to Brother L----'s for supper. She
(Mrs. L.) very soon began to pour out her bitter railing against
holiness and holy ones; but praise God, he kept our souls in
perfect peace. After my communing with God in secret for some time,
the Lord told me to go immediately to see a poor sick girl near
by. Mother accompanied me. Found her barely able to sit up, having
been suffering for nearly one year. She had exhausted in vain all
available medical aid. We spoke of the Great Physician. She said
she believed that he was able to heal her. We called for oil,
anointed her in the name of the Lord and laid hands on, and prayed
for her present restoration to health. We entreated God with all
the faith and earnestness of our inmost soul and then left her in
the hands of God, with a comfortable degree of faith that God would
raise her up again.
Eve, met at a quarter to eight. Mighty power filled the house. The
altar was filled from one side to the other. Several were seeking
sanctification. Glory to God, this night he began to give me some
of the evidences (besides my hitherto naked faith) that I had got
out of the wilderness into Canaan. Jesus, my blessed Savior, just
cut me off one bunch of the sweet grapes of this "land." Oh, glory
to God, once more I was a little child! I felt the blood of Jesus
flowing through my entire "soul, body, and spirit." Heaven on
earth! Halleluiah, it is done!
=8.= Sabbath. At five this morning a goodly number met in the
Bethel for prayers. The Spirit was with us. Returned to Brother
Bell's; ate a piece for breakfast, as we all felt that bodily wants
were simple and few while the soul was so dearly fed with the bread
of heaven. Met at half-past nine, and after many clear testimonies
were given in for Jesus Brother Dunbar preached the word of life
with great power and sweetness. Text, "For God hath not called us
unto uncleanness, but unto holiness." He read much of the First
Epistle to the Thessalonians, where this glorious second work is
brought out so clear and forcibly. My soul was never before so
wonderfully fed by the gospel in any sermon I ever heard. Oh, how
sweet and glorious the word of life came to my renovated heart!
Mother, Sarah, and I went to Brother Furman's for dinner. Returned
to the two o'clock meeting. Among many clear witnesses I testified
today to the blood that cleanses from all sin and also uncleanness
of nature. The long altar was again crowded and several found
sanctification in the blood. Some backsliders were restored. God is
wonderfully at work. All glory to his name!
At six we met again in the Bethel, after spending a long time in
the closet with God. The Spirit impressed me to talk to the people
on the commands of Jesus, and in simplicity I did so, using John
14:15 as a text. I read the word of the Lord concerning the duty
of washing the saints' feet. Then we proceeded to obey the Lord.
God wonderfully blessed me in talking, but my soul leaped for joy
as I saw the dear sanctified ones come promptly to the bench and
joyfully obey Him whom they love. God wonderfully blessed them, as
they all testified the next day. Many of them had never seen the
holy ordinance of feet-washing observed before. The Church of God
brethren had said that if these holiness people would obey these
lowly commands then they would have confidence in them. Thank God,
true holiness needs but to be tested to be proved genuine.
=10.= This morn had to miss prayer-meeting in order to take Mother
Keller and our dear Levilla to the train, as they go to Upper
Sandusky this morn. We will go by buggy at the close of meeting.
Sister Bell and Sarah went to the country today to get berries. I
wrote and prayed most of the forenoon. Then, feeling very empty and
destitute of the stirrings of the Spirit, I sought God earnestly
in secret and then started out to work for him. Visited and prayed
with two families, but still felt destitute of the Comforter. Met
at 2:30 P. M. at the house of God. Several observed that I was
being much tried. But I was eager to defeat the enemy of my soul
by testifying to the sanctifying power of the blood of Jesus. I
did so, declaring that the blood of Jesus had washed from all sin.
While I was talking, the Lord showed me that I had now entered upon
the path of perfect trust in Jesus, and that as faith was eternal
and unchangeable, I had forever abandoned the up-and-down road of
feeling. I also (in an absent-minded manner) made the remark that
I had been cheated out of the morning prayer-meeting. But quick
as thought I saw that it was wrong, for it was either complaining
of or speaking lightly of God's providence. This remark furnished
a subject of meditation through the afternoon. I see how entirely
loyal to God's providence I now was. I felt that the above remark
and all similar ones, so common and admissible in my past state,
were not only wrong, but could not be true, as I have given myself,
all I have, to God, surrendered all my ways, time, talents, means,
influence, name, reputation, and everything with which I am
connected--wife, child, friends, my destiny--all into the hands
of God. I glorify in the blessed truth that no being in the whole
universe can cheat me out of anything or do me the least harm.
Glory to God forever! How happy I am in accepting all the will and
providence of God! From the time of my testimony I realized the
glorious river of life flowing through my entire being. What a
sweet sense of perfect purity filled my mind and heart! Holiness
was written everywhere. My very body seemed sacred and pure, a
temple for the holy God. Glory to the cleansing power of the blood
of Jesus!
"Precious Jesus, thou hast saved me,
Thine and only thine I am.
Oh, the precious blood has reached me!
Glory, glory to the Lamb!
"Long my yearning heart was trying
To enjoy this perfect rest;
But I gave all trying over,
Simply trusting I was blessed.
"Glory to the blood that bought me,
Glory to its cleansing power,
Glory to the blood that keeps me,
Glory, glory evermore!
"Yes, I will stand up for Jesus;
He has sweetly saved my soul,
Cleansed me from inbred corruption,
Sanctified and made me whole.
"Oh, I can no longer doubt it,
Halleluiah, I am free!
Jesus saves me, soul and body,
And he sweetly dwells in me."
FOOTNOTE:
[6] Brother Warner was one of the principal debaters of the Church
of God. Dr. Forney mentions his debates as follows: In August,
1871 with the Reverend Mr. Baker, of the Disciple Church, the
proposition being, "The Church of God of which I am a member is the
only church of divine origin." In June, 1872, with Leonard Parker,
Methodist Episcopal Church, on the old subject of baptism. On May
15, 1874, near Orton, Nebr., he defended the perpetuity and public
observance of feet-washing as an ordinance against E. Evans, of the
Disciple Church. At the Osborne Schoolhouse, near Seward, Nebr.,
with C. L. Boyd, Adventist. The proposition discussed was, "The
first day of the week has been set apart by divine authority as
Sabbath or Lord's day." The discussion was the outcome of a series
of addresses by Boyd on the seventh day Sabbath. So well did Warner
defend the proposition, says Forney, that at the close of the debate
the congregation present voted thirty-six to sixteen that he had
established it. The debate continued three evenings.
VIII
THE HOLINESS AWAKENING
The decades of the sixties, seventies, and eighties of the last
century witnessed a special revival of the doctrine of holiness, or
sanctification. Sanctification was held as being a work of God's
grace wrought in the heart subsequent to pardon, and accomplishing
for the individual, through consecration and faith in Christ, (1)
restoration of the soul from innate depravity and uncleanness, the
destruction of that carnal element which antagonizes the godly
purpose of the soul, and (2) the infilling and indwelling of the Holy
Spirit. In short, it was the doctrine of Christian perfection, the
state of loving God supremely and of living victorious over every
form of sin.
This doctrine was nothing more nor less than one of the great
Scriptural truths that had been obscured by the apostasy. It had been
taught by the Wesleys, but through the denomination-building zeal
of their followers it had become to a great extent a dead letter in
their articles of faith. The bright spiritual lights of the world
throughout the gospel dispensation were generally individual men and
women who believed in and possessed the experience of sanctification;
but now the time came, in the unfolding of God's plan, for holiness
to be given specific attention on a scale amounting to a general
awakening in religious circles. The various Protestant sects had
about reached the heyday of their deplorable rivalry, and it was
but natural that the unifying influence of holiness, appearing
in striking contrast to such rivalry, should appeal to all true
Christians. The movement did indeed, as a rule, enlist the most
spiritual members of the so-called churches.
This holiness awakening was a movement that should introduce a
prophetic day. It was of God. It was not planned by human agency.
Individuals here and there of the more earnest and spiritual class of
Christians were led into the deeper experience altogether independent
of each other. For some reason they felt impelled to give special
emphasis to the doctrine of holiness. These tiny flames were by some
unseen hand fanned into a great conflagration destined to sweep the
country.
A few paragraphs from M. L. Haney's Inheritance Restored, published
in 1880, are on this point.
A number of Christian farmers feel strangely moved to aid in the
salvation of the perishing, and they plan a laymen's camp-meeting,
in which the fires of holiness break out. This leads to the
organization of a Laymen's Holiness Association, and results
in bringing many hundreds to the joys of pardoned sin and the
experience of holiness. Three or four ministers are mutually
impressed with the necessity of holding a holiness camp-meeting.
The seal of God's approval of the service is so manifest that they
are compelled to go farther. An association is formed for the
purpose of holding a number of camp-meetings for the promotion of
holiness. The work enlarges till many earnest inquirers look to
them for specific instruction on the subject of holiness. To meet
this demand, and remain true to God, they are compelled to furnish
these thirsting thousands with specific holiness literature. Thus
the unexpected springing up of a monthly magazine, with books and
tracts, all teaching the way of Christ's cleansing blood.
One minister, comparatively illiterate, stands alone for years. He
preaches, and prays, and testifies, and sings, and shouts, as here
and there a soul is bloodwashed through his ministry. He mourns the
downward tendency, as the sympathy of his brethren seems ofttimes
withdrawn; but at last God brings one of them to stand by his side.
Another, and yet another is added, till God has bound three or
four souls in bonds of perfect love. The obligation to disseminate
the gospel of holiness among the people of God in all the churches
leads them, after much prayer on the subject, to publish a paper
which shall be the medium of instruction on the special doctrine of
holiness. Without a dollar, or a subscription list, with nothing at
the base but unshrinking faith in the God who leads, they launch a
weekly paper. But God touches the heart of a wealthy layman, and
gives him no peace till he pledges three thousand dollars for the
support of that paper....
"God works in a mysterious way, his wonders to perform." When God
determined to break the chains of slavery he revealed to no man
the time or methods of its accomplishment. In like manner, in
the holiness movement, his faithful servants have gone "out, not
knowing whither they went." The way has been so rugged at times
that many have turned aside; but God has put two in the place of
each faltering one, and the ranks of the holiness army are steadily
increasing.
We call attention to the remarkable fact that the holiness work has
sprung up simultaneously in different parts of the earth; in the
east, in the west, in the north, and the south; in the old world,
and in the new; among Arminians, and among Calvinists; in cities,
in towns, and in country places; indicating an unseen hand and
guiding power.
A mechanic, in Pennsylvania, receives a call from the chaplain
of King William's court to come to Germany and teach the church
of Martin Luther the way of holiness, and four hundred learned
ministers sit at the feet of a Presbyterian layman to learn of
holiness in the city of Berlin. A young minister, whom God hath
baptized with the Holy Ghost and with fire, completely girds the
earth with holy song, as he travels to regain his failing health.
One of Wesley's mightiest sons, is sent to the other side of the
globe to receive this blessed experience, under the instruction of
a Presbyterian minister. Suddenly an organized army springs up in
Europe to spread holiness, and the power of Satan is broken by its
advancing legions.
A number of holy men and women are compelled by their convictions
to make the circuit of the earth, and are invited to preach, and
sing, and testify to holiness in the shadow of the Vatican. Reader,
who do you think has planned, and whose hand is guiding, this
movement?
The truth is, the holiness movement was a movement prophetically
due at this time as the introduction to the great reformation
(restoration) that now succeeds it, in which God's people are not
only embracing holiness, but are taking their stand free and complete
in Christ, distinct from all humanly organized bodies called
churches. The reader of church history will observe that the progress
of Christianity has not been by gradual, steady increase of light and
truth, but by reformation after reformation in which some special
truth is emphasized and men's hearts are stirred.
Among the early leaders of the movement in this country were Dr.
W. C. and Phoebe Palmer, of New York. Mrs. Palmer, especially, was
prominent in this respect. She wrote a number of books on holiness
and with her husband held meetings in various openings in the East
and was otherwise very active in the cause. William Macdonald, John
S. Inskip, Daniel Steele, and J. A. Wood were others who, both
by preaching and the press, gave prominence to the doctrine of
entire sanctification as a second, distinct work of grace. Holiness
societies sprung up, books were written on the subject, periodicals
were started, and holiness bands began to canvass the country. Well
does the writer remember of seeing when a boy these holiness bands
travel about the country in covered wagons. They carried a spiritual
fire that caught in the hearts of the more fervent ones who, on the
barren plains of sect religion, were seeking for a higher and better
Christian experience. The activity on this line was not on the part
of the various denominations, as such, but on the part of earnest
Christians within the denominations.
[Illustration: Leaders, authors and editors, prominent in the
holiness movement forty to fifty years ago, contemporaries of D. S.
Warner. (1) W. C. Palmer; (2) J. S. Inskip; (3) Wm. Macdonald; (4)
Daniel Steele; (5) Geo. Hughes, of the Guide to Holiness; (6) Isaiah
Reid, of The Highway; (7) T. K. Doty, of the Christian Harvester; (8)
L. B. Kent, of the Banner of Holiness]
Holiness, it must be remembered, is Scriptural, a part of God's will
to his children, and the movement must not be regarded as being
something new, but as a revival of truth intended for man. Since the
attainment of this distinct higher experience requires a perfect
consecration, an entire abandonment, to God, it was but natural
that the doctrine should be opposed by the pleasure-loving church
members, those who were Christians only in name and did not care
for any advancement or improvement of their spiritual status. These,
of course, were greatly in the majority. The holiness advocates
were at once opposed and often persecuted; but silently and surely,
as leaven works in the meal, the holiness agitation increased and
spread throughout the country. It was a very unwelcome and disturbing
element among the cold professors. They said that sinlessness was
not to be attained in this life; that we could not be sanctified
till death; etc. But when shown by the Scriptures that it is indeed
God's will for Christians in this life, they would declare that it
is attained by growth, or perhaps would say they had received it
in conversion. They were opposed to having any further spiritual
obligation placed upon them.
But it was not alone the advocacy of an advanced Christian
attainment that might well make the holiness movement distasteful
to sect devotees. Holiness is unifying. It makes Christians one, in
accordance with our Savior's prayer: "That they all may be one; as
thou, Father, art in me, and I in thee, that they also may be one in
us: that the world may believe that thou hast sent me" (John 17:21).
True holiness is destructive of divisional elements. That is why the
advocates of holiness in the different denominations lost to a great
extent their sectarian bigotry and could join together in holiness
associations independent of their denominations. As a general thing
the holiness editors and teachers spoke against sectarian divisions.
This brings us to the critical point. Would those espousing holiness
dissolve their sect relations? Here is where many in the holiness
movement compromised and would not follow in the onward march of
truth out of all denominational confusion and into complete oneness
in Christ. Instead, holiness associations urged and even required
their members to maintain also a sect membership. They seemed to
believe sects were a necessary evil and they opposed the idea of
coming out of sects. This is as far as the majority in the holiness
movement would go. They deplored sects, but seemed to think that
to be outside of all sects would be to have no church relation at
all. Had they walked in the light they would have comprehended the
true body of Christ and been led out of sectarian entanglements; but
failing to follow the true leading of God, they receded, and their
holiness degenerated into what was mere sect holiness. To this day
they have their holiness associations and their conventions, but
fellowshiping as they do the sects and factions of almost every
description, they are left to grope in their own darkness and
confusion, still making an effort but accomplishing nothing toward
Christian unity.
Their confusion on the church question is illustrated by the
following quotation from the salutary address adopted by the General
Holiness Assembly held in Chicago in May, 1901:
In respect to the matter of church fellowship we observe that the
church is the institution of Christ, having many members in one
body, himself being the living Head. He has redeemed it with his
blood, and engraven it upon the palms of his hands. Membership
therein is a precious privilege, and always to be highly esteemed.
Wherever practical, every saved man and woman should be connected
with some church.
The first two statements are clear in their reference to the true
Christian church as the one body of saved people everywhere, redeemed
by Christ's blood. But when in the next breath they urge that "every
saved man and woman should be connected with some church," as if
such were not already in the church through redemption by Christ's
blood, they are talking about something else, not the body of Christ.
They perhaps do not realize their own blindness; but to the one who
spiritually discerns the true church and its sufficiency for all the
people of God, their confusion is very apparent.
The writer had an interview not long since with one of the holiness
leaders who used to know D. S. Warner and who still labors to bring
about the unity of Christians through a holiness that respects
sectarian divisions. This man was asked about the prospects for unity
after so many years of effort. His reply, in which he complained
of the bigotry existing among the denominations, was anything but
encouraging. He seemed to have no knowledge of a way out of the
trouble, and regarded the present true church movement as only a
sect, or faction, saying that "a sect is any body of Christians
joined together in the same belief," etc. "But suppose a number
of persons come out from and leave the sects with which they
have been connected, and stand only on the Bible, independent of
sects--suppose they assemble together in a body; would they be a
sect?" he was asked. "Yes," was his reply. "Then what about the body
of Christ itself, the whole, of which sects are regarded as cut-off
factions--is that a sect?" "Yes," was his answer. And then, as if
he could know nothing but sects, he referred to Paul as calling the
Christians in his day a sect, and assumed to quote him thus: "For as
concerning this sect, we know that everywhere it is spoken against"
(Acts 28:22). He was told that these words were not spoken by Paul,
but by his opposers. "Well," said he, "I will look that up."
Thus his conception of the subject makes the true church impossible.
When men have been forty years in the ministry and in the holiness
movement, and are just as far from discerning the church as when they
started, and even suppose that Paul called the Christians a sect,
how blinding and confusing must be the darkness in which they grope!
Having failed to follow in God's way when came the call, "Come out of
her, my people," they have been building with wood, hay, and stubble
a structure that only awaits the consumption at the last day.
But not so all who were engaged in the holiness movement. God had a
remnant whom he was leading entirely out of spiritual Babylon, who
were returning to Zion over the highway of holiness, with singing and
everlasting joy in their hearts. Holiness led them to the threshold
of a brighter day, and they did not stop, but passed over. Keeping
in the light they retained true holiness and all that God had given
them. Thus, coming out of the holiness movement and embodying its
true elements, is a movement that not only upholds holiness, but
repudiates sectarianism and represents the true Christian unity that
Christ prayed for. It holds and knows Christ as the only head of the
body, and as complete, in all things, to the church.
It was through the workers in the holiness movement that Bro. D. S.
Warner was made to face squarely the issue of holiness. His rejection
of holiness in his earlier ministry may have been because of its poor
representation on the part of professors; or, in other words, because
his introduction to it was not such as would cause him to think
seriously of its claims. When he comprehended that it was the line
on which God was particularly working, he was not slow in being led
into the light and experience and becoming an ardent advocate of the
doctrine. Meeting with opposition from the so-called church of God,
to which he belonged, and finally being expelled from the West Ohio
Eldership, his associations were to a great extent with the holiness
bands and societies. Among these he stood prominent.
Of the holiness editors who were contemporary with Brother Warner
were John P. Brooks, of the Banner of Holiness, Bloomington, Ill.;
George Hughes, of the Guide to Holiness, New York; Isaiah Reid,
of the Highway, Nevada, Iowa; and T. K. Doty, of the Christian
Harvester, Cleveland. There were also a number of others. Brother
Warner himself came to be an editor and to have an acquaintance with
nearly all the editors and prominent workers of his day.
As a delegate from Rome City, Ind., he attended the Western Union
Holiness Convention, held at Jacksonville, Ill., Dec. 15-19, 1880.
George D. Watson, who was a prominent holiness leader and author,
was president of the convention. Brother Warner was appointed to the
committee on program, serving with four others. He was slated for
and delivered an address on the subject, The Kind of Power Needed to
Carry the Holiness Work.
At the close of the convention he was placed on a committee of seven
to confer and decide relative to the calling of a future convention
of holiness workers in the West, with authority to issue a call for
such a meeting, if they deemed it necessary. Thus he stood prominent
in the holiness movement.
[Music: I Ought to Love My Savior.
D. S. WARNER. J. C. FISHER.
1. I ought to love my Sav-ior, He loved me long a-go,
2. I ought to love my Sav-ior, He bore my sin and shame;
3. I ought to love my Sav-ior, Up-on the cross he died;
4. I ought to love my Sav-ior, He par-doned all my sin,
Looked on my soul with fa-vor, When deep in guilt and woe;
From glo-ry to the man-ger, On wings of love he came;
Be-hold the world's Cre-a-tor, "My God! my God!" he cried.
Then sanc-ti-fied my na-ture, And keeps me pure with-in;
And though my sin had grieved him, His Father's law had crossed,
He trod this earth in sor-row, En-dured the pains of hell,
Oh, lis-ten to these ac-cents Of love di-vine so free;
He fills me with his glo-ry, And bears my soul a-bove;
Love drew him down from heav-en, To seek and save the lost;
That I should not be ban-ished, But in his glo-ry dwell;
"'Tis fin-ished"--my sal-va-tion; Thine shall the glo-ry be;
This world, oh, won-drous sto-ry, 'Tis love, re-deem-ing love;
Love drew him down from heav-en, To seek and save the lost.
That I should not be ban-ished, But in his glo-ry dwell.
"'Tis fin-ished"--my sal-va-tion; Thine shall the glo-ry be.
This world, oh won-drous sto-ry, 'Tis love, re-deem-ing love.
]
IX
A PREACHER OF HOLINESS
The attainment of the experience of perfect holiness led Brother
Warner into a new and enlarged field of ministerial activity. Since
the time had come for a reformation along the line of holiness,
when it was the divine plan that the subject be made prominent, we
should expect Brother Warner, as one of God's ministers, to make
sanctification his principal theme and at once to begin preaching it.
He began writing articles on sanctification for the Church Advocate,
the denominational organ. Also he began writing with a view of
publishing a tract or booklet on the subject of sanctification. He
was thus placed in a new field, with a new issue to defend. New lines
were drawn in his ministerial relations, as there was opposition from
many along a line that had not existed before.[7]
As his diary covers the events of his life at this point we will let
him again speak for himself. The reader will remember, of course,
that these are but selections, as he wrote something for every day
and the accounts are too full to quote in their entirety. He was at
this time on the Ashland circuit, with his home in the Vermillion
College building, near Hayesville. He had been taking a special
course of study at the College, but as he beheld the need of the
evangelistic field in greater proportion than ever, he felt it his
duty thereafter to give less attention to study and more to his
ministerial calling.
=July 14, 1877.= Wrote, meditated, and prayed most all day with
only the Lord present. Commenced article for the Advocate on
sanctification.
=15.= Quite sick this morn. As the holiness meeting [near Upper
Sandusky] was interrupted by an appointment by a Dunker preacher
this A. M., we all went to Rock Run to hear Brother Smith, but
he absolutely required of me that I preach for him. I was very
weak; but thinking it was of the Lord I committed all to God and
expected his aid. Text: "They shall not hurt nor destroy in all
my holy mountain, saith the Lord" (Isaiah 65). The Lord helped me
to show the dear people some of the Scripture and reasons for the
second work of grace, and that as soon as we merged up into the
holy mountain, love, union, and peace prevailed without alloy. May
God bless the truth. There was great attention. Some questions were
asked at the close of discourse, all pleasantly, however. Oh, that
God would lead the dear people on to perfection!
=20.= The Ohio State Holiness Convention met last night in Marion
on the fair ground. Will continue several days. I should be happy
to attend, but the Spirit seems to direct us to return and lift
up the banner of holiness on our field of labor. Hence we started
this morn for home, the weather pleasant. Having brought feed and
dinner we stopped under a shade tree and ate our dinner and enjoyed
a pleasant rest and communion with God.
=25.= [At Hayesville.] School begins today. Busy at domestic duties.
=26.= Wrote, read, and communed with the Lord.
=27.= Still writing on sanctification. The Lord is giving me much
light. Praise his name! Met with the Excelsior Society. Read a
lecture on pneumatics.
=28.= Finished my second article on sanctification.
=29.= Sabbath. Arose as soon as daylight. Spent some time with the
Lord. Started about seven for Mansfield. Met a few hungry souls.
The Lord wonderfully baptized my soul from the time I entered his
house. Glory! glory! glory! Oceans of love flow through my soul.
Oh, how inexpressibly sweet and joyful! Read part of Acts 21. After
giving myself anew into the hands of God I proceeded to talk from
Acts 21:14. The Lord so greatly led me out on his work =in us= that
I did not get to the last two points, namely, his will done =with
us=, and his will done =by us=. Praise the Lord, he so abundantly
fills my mouth with holiness that I can not get to anything else to
say.
Had a long talk with a sister of the Church of God who was
mortified over my going to the altar to seek sanctification. She
thought I must have been backslidden or something. I told her that
something was wanting, but I knew very well what ailed me. I had
been in need of the sanctifying power of God and, glory to Jesus,
I have found it. She thought that she was fully sanctified when
she was converted. I replied that if that were so her experience
differed from that of the first converts to Christ, as well as that
of the Corinthians, the Ephesians, the Thessalonians, etc. To this
she could make no reply but that it was to be attained by growth,
but I reminded her that God was to do the work.
=Aug. 3, 1877.= This morn went into the Lord's camp. Dr. Steele,
from New York, was reading his interesting Bible lessons, giving
the benefit of the Greek and Dean Alford. Very instructive. Was
happy to meet several brethren of my acquaintance from Crawford
County and elsewhere. Thank God, they are on the holiness line.
=4.= Went out to camp at 5:30 A. M. Prayer-meeting in the
tabernacle. Stayed all day on the ground, or until afternoon
preaching by Brother Rice, who (probably unknown to the Methodist
Episcopal ministers) had his license taken from him two days before
by the Northwest Ohio Conference for preaching holiness. He gave
us a straight, close-hewing sermon on sanctification. He did not
preach holiness for the glory of Methodism, as some others seemed
somewhat inclined to do. Some were much displeased at his exposure
of the opposition to holiness in the Methodist Episcopal Church.
Came home this eve. Found dear Wife and child well.
=8.= Sister Ella Snyder called on us. She was visiting at
Brother McKey's, who, by the way, is a strong opposer of entire
sanctification. Ella soon began talking on the subject and talking
somewhat differently from what she did on last Sabbath. We think
it probable that she had just been receiving the teaching of some
one outside of the second work. She treated the subject with much
lightness. Before she left we bowed in prayer, at the close of
which she fell powerless on the floor. I raised her head, asked
her if she was sick. She said not. Looked strange and confounded.
Prayed some and confessed that the hand of God was upon her. Wife
asked her if she was now sanctified. She replied that she knew not
where she was. She grasped my hand very firmly. I raised her up,
asked Sarah to support her; but she would not loosen her hold.
As I endeavored to give her over to Wife, she gripped my hand the
harder. We raised her up but she could not stand. We dropped her
into a rocking-chair and soon kneeled again in prayer. She prayed
constantly to God for a "clean heart," "sanctification," etc. Her
full consciousness had hardly recovered when she said she had to
go, as her party were waiting on her. Sarah accompanied her a piece
and left her looking very solemn. I pray God to lead her to the
cleansing fountain.
=12.= Sabbath. Beautiful morn. Was up early and in counsel with
the Lord. Soon received my text, 1 Thess. 5:24. Observed that this
text forever took away all excuse of inability; that it laid down
a principle which converted all the commands of God into promises;
that every thing unto which the Lord called us he would work in us.
Applying the subject, as the apostle did, to entire sanctification,
I defended the distinct work by experience, reason, and "thus saith
the Lord." The Lord powerfuly blessed the testimony of my dear wife
before preaching, and I believe that seed of truth has been sown in
the hearts of the people. Went home with Bro. Jacob Freed, Brother
and Sister Long, and others. We talked some on holiness. Brother
Long opposed it by denying inherited depravity, which he did after
my discourse today in the pulpit. Much of the afternoon was spent
in the closet and private walks with the Lord. Oh, how much I
prefer the company of the Lord to any other!
=16.= [At Eldership convention. Place not stated.] Met at half-past
eight. Half hour devotion. Topic: Proper Home Influence; Duty of
Parents to Their Children. The Spirit of the Lord deeply impressed
this subject upon the minds of all. Hearts were melted. Tears
flowed for unsaved children of ministers and members. Unconverted
souls and backsliders were deeply affected. The Lord converted the
convention wholly into an effort to save souls. Fervent prayers
were offered, exhortations and tears, invitation hymns were sung
(the organ was forgotten), and all the congregation was deeply
stirred. A few souls arose and asked prayers. The unconverted
children of Brothers ... were especially prayed for. Oh, how I
praised God that the dear brethren were willing to let the Spirit
lead the meeting! The whole forenoon was given to devotion.
=18.= Spent the day in writing, reading, and prayer. P. M., long
talk with Brother Mitchell and Sister Shriner on sanctification.
Brother M. talks reasonably; Sister S. is hostile to the blessed
truth, but of course it is through ignorance. She thought I should
leave the Church of God at once and not destroy it by my doctrine
of holiness, having actual fears of holiness. Oh, I hope and pray
to God to lead my dear brethren on to this heart-perfection. Would
to God they understood this blessed full salvation! Nothing but
wrong notions of perfect holiness or an evil spirit can oppose
entire sanctification, as it does not in the least disturb or
conflict with any doctrine of the church. It allows all that
the Bible or any man attributes to regeneration. Instead of
depreciating, it has greatly magnified justification.
=19.= Sabbath. At ten a funeral procession arrived from Rome,
bringing a sweet little angel form, Bertha Estella Curtis, the only
child of Z. H. Curtis, of Van Wert County. As their parents reside
at Rome, they brought the child back there for burial. Brother
Wilson preached an impressive discourse from Job: "Man that is born
of woman is of few days and full of trouble." We laid the little
form away and tried to comfort the young parents and friends.
Came to Shenandoah. Brother Burchard preached from: "Christ has
left us an example that we should follow his steps." With his usual
earnestness he urged all to live a whole-hearted Christian life. I
wish the dear brother would learn to bring dear souls to the blood
that cleanses from all sin, instead of infusing strength and zeal
to fight inbred corruption. Recently I talked with this brother on
the subject of sanctification. I had a conviction of mind that he
knew something about it. He confessed that after seeking for mercy
for three days the load of guilt and condemnation fell from his
heart and he testified to the pardon of his sins. (This I remember
myself.) But soon he found himself wanting before God. Then began
another struggle for deliverance from something (he knew not what,
as he felt no more guilt) that greatly disturbed his peace and
shut out the smiles of God's face. After one week's prayer, and
dedication of self and all he had to God, he "sank down in all
the depth of humility and nothingness that was possible for him
to conceive of." God wonderfully blessed him with perfect light,
peace, and love. What was this but entire sanctification? But for
want of being better taught he calls this his conversion. Strange
confused theology. The idea of pardon one week before conversion!
I pray God to show this brother his mistake and renew him in the
blessing of perfect holiness.
=21.= Sent out about twenty-five cards of invitation in the mail.
People began to come in to the reunion here at the College.
=22.= College yard filled. Some good speakers, but about all chaff
and vainglory, ministers and lawyers alike using their brains to
evolve some trashy nonsense to tickle the ears of the foolish. I
was quite unwell. Eve, much reduced, but went out to Vermillion,
where I met a few precious souls and preached that men should
"trust in the Lord," and in trying to do so myself I was blessed
with strength to preach about forty minutes.
=26.= Sabbath. The Lord helped me to set forth his great power
to save from all sin in this life. Went home with Bro. David
Donelson's. Conversed on holiness, spent much time in secret
prayer. Was impressed to preach on holiness, yet felt sure that the
church did not want to hear it; but I knew there was some hungry
soul there that did want it.... The church here is quite strong
numerically and there is much good material. Oh, that all these
vessels of the Lord would be purged, sanctified, made fit for the
Master's use, prepared unto every good work! Drove home, arriving
at nearly one o'clock.
=27.= Arose in good time, feeling greatly refreshed in the Lord.
Helped to get ready to go to Shenandoah.
=28.= Sister Shriner is boiling over with railing toward God's
pure little ones. Glory to God! he has "saved me from the strife
of tongues." Christ kept me, in imitation of his own example, from
answering a word. It were folly indeed to try to talk holiness
where there is no appetite but for carnal contention. Thank the
Lord for this wisdom.
=29.= Fasted and prayed today. Father N---- seems very cold and
unsociable toward us. Probably the enemy has put something in his
heart. I sank very deep down in the great ocean of God's love and
goodness this morning. Had inexpressible conceptions of the wonders
of salvation. Visited at Brother Kline's. I spent about all the
time on my knees in prayer, which I love most to do.
=30.= Sold my mare and colt to Mother Wolf for $130.
=Sept. 1, 1877.= Elmer Wolf took me part of the way to Mansfield.
I gave up the faithful Mattie and little Billy to him. Walked a
few miles and was overtaken by a kind man who took me in his buggy
to town. Called at a few places. Spent much of the time in prayer.
Eve, preached the gospel of perfect salvation.
=2.= Met in a holiness prayer-meeting at 5:30 A. M. Took some
breakfast. Stayed much on my knees before God. At 10:30 A. M.
met, and tried to talk to the people from Eph. 3:20. Then we went
to a small stream at the west side of the city and had the happy
privilege of immersing.... They all enjoy entire sanctification.
Never before did I feel the solemnity of the ordinance as now. How
unworthy I regarded myself to imitate my blessed Master, especially
in immersing those whom he had led far out into the ocean of his
perfect love! We sang a hymn, then knelt down upon the green sod
and called upon the Lord, who was so very sensibly near to us.
The day had been very dark and dreary, the sun not having shone
through the clouds since early morn. But now the gentle hand of God
brushed the clouds aside and sent down upon us the most glorious
and brilliant streams of light that I ever witnessed. Sister F----
was the last of the three. She has been walking with God upon the
strait highway of holiness for some years and her whole life is
swallowed up in God alone. Though the sun was shining brilliantly,
yet as she arose from the water I was impressed that a light shone
upon us "above the brightness of the sun." She stood calmly gazing
upward for a moment, with the light of God beaming from her face.
I gave way to the impression that the occasion and circumstances
had made on my mind and spoke of the heavenly light, which I still
supposed was natural; but she afterward informed me that it was
more than sunshine--rays of glory. The whole assembly was awed into
reverence, and a strange feeling of sacredness pervaded all our
minds. How applicable the words of the prophet: "Arise, shine, for
thy light has come and the glory of the Lord is risen upon thee"!
=3.= Took train for Perryville to begin a holiness meeting at the
Brubaker Bethel. A pretty good crowd assembled. I tried to teach
them their rights in the gospel, taking special pains to admonish
the brethren and sisters not to allow the enemy of their souls to
stir up bitterness and hatred in their hearts against the way of
perfect holiness, assuring them that this way was so hated by the
devil that if possible he would overthrow the best of Christians
and set them foaming and raging mad against the pure in heart and
true holiness. I was surprized to learn that since my last visit
here the enemy had already begun to work, fearing the destruction
of his kingdom.
=6.= Meeting nearly all day. Satan still angry. Small stones were
thrown into the house from the door and windows. Two brethren
ventured to speak. The first took occasion to unload his mind of
many grievous objections and charges against the holiness work, and
sat down much humiliated when he saw that his harsh speeches only
elicited pleasant smiles and kind words from the sanctified. The
second said he did not endorse what his brother had said, but still
could not see this second work. Both asked for "thus saith the
Lord."...
=7.= Fasted and worshiped God all day. Met at 10 A. M. and
continued until 4 P. M. Just before closing we engaged in prayer to
God for my perfect healing. I was wonderfully strengthened both in
body and faith. Walked about one mile over hills to find places for
God's little ones, then drove to Loudonville and Brother L---- and
I ate some refreshment, about 5 P. M., at the baker's, I not having
eaten anything since the day before at noon. Glory to God, I felt
no weakness.
=8.= Drove back to the Ridge. Found God's little ones there at
noon and no food, and no encouragement to go anywhere for dinner.
We sent to Perryville and got some provisions, but before it came
we had begun afternoon meeting, and cared but little for the bread
that perisheth.
=9.= Sabbath. In the saving strength of the Lord, Wife, child,
and I walked to Vermillion. Went the two and one half miles with
scarcely any fatigue. Now began the eruption of a volcano in the
form of a preacher, even my beloved colleague [W. H. Oliver]. The
red-hot lava of scorn, scoff, and persecution, yea, words of slang
fit only for the worldly rabble, poured forth about two hours, all
against those whom the blood had washed whiter than snow. Glory
to God, I only added that I thanked my holy Savior I was counted
worthy to suffer persecution and reproach for his name's sake.
Praise God, he keeps me in a storm as well as in the calm. We came
to Brother Ford's. Sister Ella Snyder came along, and after she
and Sarah had a good talk, we had prayer together, and, praise the
Lord, he sanctified her soul and body.
I came to Hayesville, where an appointment had been announced
for me at 3 P. M. By the help of the Lord I talked from 1 Thess.
5:24. Glory to God, the truth went home to the heart. Rode most
of the way back with Father McQ----. Poor old man tried to pick a
quarrel with me on baptism. I finally calmed his nerves by singing
The Precious Blood Has Reached Me. Shut myself up with God until
meeting. Found the church mostly displeased with the harangue of
the forenoon. Good speaking-meeting. Wife testified boldly to the
second work and admonished the church. Sister Snyder, whom the Lord
smote down in my room some time ago, and who entered into rest this
day, also testified to her entire sanctification. I talked to the
people about twenty minutes from Acts 5:28-39. Oh, how sweetly the
Spirit led me and talked through me! Some shouting.
=10.= My soul was very happy today. It appears that I only begin to
realize the glorious work that God has done for me. I do thank God
for the test of yesterday. O Lord, try me in every way and see if
there is any evil way in me! I do praise the Lord that I can not
feel the slightest ill will in my heart against the persecutor.
May the Lord enlighten, humble, and save him. I suppose he really
thinks like Paul, the persecutor, did, that he is doing God service.
=13.= I walked over to Sister Smith's and called to invite her to
the meeting. Had a season of prayer with her and family. As I was
about to start she asked if I did not wish to sell my buggy. I
told her I did. So she gave me a beast to ride to Shenandoah and
bring the buggy back on my return. Thank the Lord, this is his kind
dealing with me. Eve, abstained from supper, as I commonly do when
I have services. Good full house. Delivered my farewell discourse
to the people of Shenandoah. Acts 20. Brother Oliver was present,
and was so much annoyed when I addressed the few little ones whom
the Lord has perfected in love that he could not compose himself
and sit in one position three seconds. God pity any one thus mad
against the work of God.
=14.= Met a Brother and Sister Daily, from Morrow County. I
enquired of that country as a missionary field and heard of some
destitute localities, where the Lord may send me to win souls for
Jesus. Came to Shenandoah, thence to Brother M. Bell's, south of
town. Visited until 5 P. M. Poor man thinks it impossible to get
rid of the Adamic nature while we live. So "because of unbelief
they entered not in." Had a season of prayer with the family and
twice interviewed the Lord in the pleasant woods near by. Glory to
Jesus, he is near, yea, reigning in me most preciously today. Came
over to Paul's. Found that they had been in expectation of me all
day. Prayed with and encouraged them to stedfastness.
=15.= Ate some breakfast this morn with the design of fasting
the rest of the day. Desired much to visit some, but felt the
importance of shutting myself up with the Lord, so I did, and
was greatly blessed. At 2 P. M. we met in the grove and had a
profitable little meeting. Brother Oliver, by my request, again
preached.
=16.= Sabbath. Early this morn I went to the beautiful grove
prepared for services. Spent a long time upon my knees there in
prayer and reading His Word. At ten people convened. Had a good
speaking-meeting. Then Brother Oliver preached on Eph. 3:14,15.
Preached over an hour on Christian union. I am sick of hearing
union thrown at the people with the sling of depravity. Might as
well go into a drove of sheep and expect to get them all into a
solid mass by pounding them around with a club. It can but scatter
more.
I took dinner with Brother and Sister Ferguson on the ground, then
went off into the woods nearly a half mile and stayed with the Lord
alone until 2:30 P. M., the time for preaching. The Spirit directed
me to read and talk upon 1 Corinthians 13. Though I said scarcely
anything but what every true Christian can endorse, yet Brother
Oliver took occasion to put in about a half hour opposing holiness
as a distinct work of God. Poor soul, he is greatly disturbed with
the subject of perfect love. Went home with Brother and Sister
Tomlinson and Brother and Sister Crum. They were anxious to learn
of the way of holiness. Had prayer together and some supper. I
walked to the Bethel, found it full and Brother Oliver preaching.
Brother O. took me in hand on holiness; asked me many questions,
made grievous charges, and wanted me to leave what he termed "my
theory." Asked me if I was going to continue preaching as I have
for the past months. I told him that I would continue to teach all
the light I had received and as much more as the Lord would give. I
patiently heard his long heckling and thanked him. As he finished
he drew from his pocket a paper and handed it to me. My first
impression was that it was a note that someone had sent to me, but
as soon as I took it I felt the Spirit of God go through my whole
being and I knew that it was something from which God would bring
great good to my soul and his cause. I thanked him and put it in
my pocket. Came to Brother Stoner's and got my beast and buggy and
drove to Brother Wolfe's. Stopping for some things there I took
a moment to read the portentous paper I had received. I read as
follows:
September 15, 1877.
The following charges are preferred against Elder D. S. Warner:
First. For inviting a sect of fanatics calling themselves the Holy
Alliance Band to hold meetings in the local Churches of God without
consulting the elders or trustees or myself.
Second. For joining in with these said band and bidding them God
speed and thereby bringing schism and division among those churches.
Third. For the accommodation of this professed holy band that he
invited to hold a meeting of ten days in the Church of God chapel
in Mansfield. Elder D. S. Warner did on the evening of the 8th
of July in less than one hour hold the ordinances of washing the
saints' feet and the Lord's Supper attended to.
Fourth. For stating publicly in Shenandoah, about the 26th of
August, that he had been preaching his own doctrine prior to
seeking his so called holiness.
W. H. Oliver.
I thanked God and put the paper away without saying a word. Bid
all farewell, including Della Oliver, whom I invited to come and
visit us. I drove to Sister Smith's, twelve miles. The night was
beautiful and light, and my soul was happy. I praised God all the
way and was too happy to sleep when I retired about 12 o'clock. Of
these charges I feel as Joseph told his brethren: "Ye thought evil
in your hearts, but God meant it all for good, for you see how much
people he hath saved from death by the famine."
To the first charge I say: Thank God that calling people hard
names does not make them such, but only shows the depravity of the
accuser. No band was invited, but simply persons from different
localities who enjoyed holiness.
Second. The charge of schism is without the least shadow of
foundation. Through the mercy of God a few souls have been
sanctified from their pride, etc., and qualified to be useful in
the church.
[The answer to the third charge is omitted from the journal.
Perhaps an oversight.]
Fourth. This is a mistake. I simply said that on sanctification I
used to preach what I believed, but now I am able to testify that I
know.
=21.= [At Canton camp-meeting.] A. M., Brother Oliver tried to
preach, being very hoarse. After preaching a brother presented a
call for money for Brother Oliver's horse. I joyfully took a paper
and solicited for him with his paper of charges in my pocket.
Thank God for entire sanctification. P. M., I addressed the people
from 1 Thess. 4:1. By the help of God a portion of the discourse
was given to testifying and teaching entire sanctification. Brother
Petra followed in German with a cross-fire. Brother James followed
him with his mixed talk, part of the time seeming to endorse me
and the other Brother P. Oh, how much waste of time for the want
of seeking a definite experience and then being able to "give the
trumpet a certain sound!" Brother James announced that in the
evening he would preach from, "This is the will of God, even your
sanctification." I prayed God to keep him from opposing the truth
and, thank His name, he talked only to sinners and said little on
the text.
=24.= [Canton camp-meeting.] I thank God that I came to
this meeting. I have never in all my life met so much good,
old-fashioned, plain, humble, Holy Ghost religion. What a
kind-hearted people! God bless them. After long time was spent in
sobs and farewell greetings around a large assembly of people who
were solemnly touched by the deepness of the feeling, we marched
around in single file again singing, "We are traveling to the New
Jerusalem." Then we gathered in front of the stand, and as we stood
singing, the Holy Spirit came upon us and there was wonderful
shouting in the camp by sisters, about all young, single ones, who
were carried entirely off in the Spirit. We did not get away from
the sacred altar until about 2 o'clock at night, so greatly did the
Spirit rest on the camp of the dear saints.
=25.= Arose greatly refreshed. Went to the camp for breakfast once
more, after we all bowed in the tent to worship God. Had a precious
stroll and season of prayer out on the camp-ground. Returning,
met Bro. Milton S----, a very faithful young man. I read in his
face some very unfortunate misgivings, and told him the same, to
his surprize. I gave him nearly an hour's lecture on the evils of
violating and perverting physical laws, also on self-culture and
mental improvement. The dear brother was lost for language to thank
me for the favor. He was wonderfully teachable, and urged me never
to miss an opportunity to instruct and admonish persons in his
condition.
Brother James and I started for Middle Branch, where I had an
appointment. We stopped with Sister Lucy, ate a dish of peaches
and cream, and had a season of prayer. Rather small congregation,
and they rather sleepy from having been up so late last night at
camp-meeting.
On the 27th Brother Warner went to attend the Eldership meeting at
Smithville. He says that on account of insufficient pure air in the
house he did not remain in much of the time. He also says, on the
28th, that "Brother James was taken into the ecclesiastical mill
today." On the third day of the session Brother Warner was called
upon for his report of the year's work. He reported 203 sermons,
68 converts, 66 accessions, 40 immersed. There were 164 members in
good standing, whereas there were 75 when he took charge two years
previous. Proceeding in his journal, for the 29th he says:
Reported that God had fully saved and sanctified me, and that I
was under the necessity to preach that precious truth to the glory
of Jesus; that I desired to cooperate with the Church of God;
could not exchange truth for truth but must walk in all the light
of God. The Holy Spirit rested on me in power, and tears flowed
freely all over the congregation. Praise God for his power and
presence! Brother Oliver then arose and made known to the body that
he had charges against me. The speaker appointed ... a committee
to investigate my case. Brother O. subpenæd a large number of
witnesses, many of whom knew absolutely nothing about the case. I
told the body that I had never informed but three persons about the
charges against me, had asked no witnesses but had committed my
whole case to God; however, if anyone felt directed by the Spirit
to appear in defense of the cause of God and holiness they should
meet with us. We went at once to Brother Z----'s office and began
the investigation.
I felt greatly impressed with the need of prayer and hoped these
dear old saints would not begin such a solemn work without invoking
the Holy Spirit's guidance. But I was disappointed, as they opened
the business at once. Even after investigation began I felt that I
must go to God on my knees; but I did not, as I had no control of
business. Yet I did wrong in not demanding the right of prayer. I
also lost power to conduct myself with that calmness and sweetness
that I had been so ardently wishing from the Lord, though I felt
no such thing as a roiled temper for one second for all the hard
aspersions and carnal accusations thrown at me. Yet I did sometimes
speak when I should have kept silent, as my blessed Master did.
What was my astonishment when Elder O. read letters from Vermillion
and Brubaker's signed by about all the church, charging me with
insanity whenever I touched on sanctification, also with causing
division and schism in the churches and every evil work imaginable!
As I heard the names of the dear brethren read over that were
appended to those letters I had strange feelings. I truly felt
myself in a queer world. Never in my life did my reasoning powers
receive such a dreadful shock. I felt myself sinking, then looked
to Jesus and all was calm and peaceful again. I asked Brother O.
who had got up those letters. "They are headed respectively from
the Vermillion and Brubaker churches to the Eldership, Please tell
the Committee whether the elders have written them or who." Brother
O. looked very much confused and refused to answer. I demanded an
answer. The Committee sustained me. Then with shame and confusion
he confessed that they were both written by him. I told him that it
was all right and thanked him for his trouble.
Brother Roller, elder from Vermillion, who confessed to me that at
the ordinance-meeting he was ashamed of Elder O's two-hour harangue
of abuse against the work of "perfecting the saints," being
present, was then called to the witness-stand. After he stated in
direct examination that I was insane on sanctification, I asked
him to inform the Committee what the manifestations of my insanity
were. He gave the following three points, which I record to his
shame:
First. "You hesitated to proceed to preach once at Vermillion,
stating that you wished to be led by the Spirit in the selection
of a subject and that if the Spirit wished you not to preach you
would read the Word, talk experience, or be silent, as the Spirit
directed."
Second. "You do not act as you used to. At our ordinance-meeting
you sat back, and I believe Brother Oliver had to invite you
forward." Brother O. concurred in this remark. But I then appealed
to them if it was not a fact that I came down from the pulpit
immediately after closing my remarks and led In the preparation and
observance of feet-washing. Then he remarked that it was at the
Brick, on Brother Lynn's charge, and Brother O. was not there at
all, and that it was after feet-washing Brother Lynn stepped to me
and asked me to assist in the Lord's Supper (which was perfectly
proper for me--to wait for an invitation).
Third. "You do not preach as loud on sanctification as you used to
preach, but you are more low and calm."
These were his only reasons for the assertion of my insanity.
Brother Mitchell only stated that some young people asked him "what
ails Brother Warner, he does not preach as heretofore," hence
concluded that I was partly insane. Brother O. said all he could to
taint the character of the holiness workers. Many of his aspersions
were never answered. It is of no use to give particulars, only
this, that I was grateful to God for these fiery ordeals, and
though the Lord kept me from an evil thought, yet I was conscious
of great weakness and must say to my shame that I did not keep
that perfect calmness and sweetness in the midst of the storm of
unexpected accusation. However, I came out with another perfect
evidence that 'the very God of peace had sanctified me wholly.' I
was entirely free from the least hard feelings against any of my
brethren. Glory to God, I felt good toward them all. Looked upon
their efforts to condemn me and the holiness cause as springing
entirely from ignorance, sin within, and a blind zeal to protect
the church. I went to my room a happy soul. Related a few points
of the many wonderful things developed before the committee and
then we concluded that it did not minister grace to talk about
them, hence we had a sweet season of worship and lay down and slept
sweetly until morn.
=30.= Sabbath. Arose early and sought the Lord. Spent about all
my time with God and my Bible until 10 A. M., then went up to the
Bethel to speaking-meeting, and heard Elder T. Hickernel make a
long speech of caution to brethren who seemed to have been flinging
at sanctified ones. He made this sensible remark: "You who claim
to have been fully sanctified at conversion, be careful that you
do not prove your claims false by picking and persecuting those
who have the second experience." At half-past ten went to the
Methodist Episcopal house of worship, where a large congregation
had assembled to hear me speak on perfect holiness. I felt more
like keeping quiet in some small corner. A number of the brethren
were present, some to sit back and try to criticize. Yea, these
were preachers, and about all of them left before the sermon
closed. But there were several others who came to learn and who
gave close attention and were compelled to sanction the truth. The
Lord wonderfully baptized my soul and all the lovers of truth
and holiness. I believe I never before spoke with such power and
liberty. Glory to God, he so freely poured his Spirit upon us
that it filled the whole house. After services. Brother Oliver's
daughter came forward and told us that she enjoyed the blessing of
entire sanctification. She said she was wonderfully strengthened
and wished that her father were fully saved.
We went to Brother Baker's for dinner. Brother Torbet, the
Methodist minister, was also with us. We enjoyed a good season
in reading some good holiness works, such as Dr. Steele's Love
Enthroned, and prayer, then came to meet at the Bethel at 2:30 P.
M. Went to the home of Brother Oliver's daughter. Her father was to
come also, but seeing us go there, or for some other cause, went
elsewhere. The poor woman is very unfortunately married, but Christ
is her only true companion. Eve, Brother Updike preached with all
his might (his usual style) on Christ a teacher. We then observed
the ordinances.
=Oct. 1, 1877.= Committee on my case reported "charges sustained,"
but recommended me favorably to the body for license with this
restriction only, that I do not bring holiness workers or any
outside elements to hold a meeting anywhere in the Churches of
God without their consent. This I readily consented to, as a
meeting thus appointed could do no good, or but little. I also,
unsolicited, apologized for the appointment of some meetings in the
past which to my surprize proved offensive to the churches.
The report was adopted and my license renewed. Thank the Lord!
However, I had perfect peace on the whole matter, and had my
license been withheld I would equally have given God thanks. Glory
to Jesus!
Was out much of the day talking with brethren on perfect love,
etc. The brethren from Stark circuit again called me out and
consulted me about taking their circuit. I told them if they could
stand perfect holiness and all the counsel of God preached, they
might apply for me, and I would leave it all with the Lord and
the Eldership. This eve I gave a concise account of my experience
of justification and sanctification. At a late hour the Eldership
closed with a report of the Stationing Committee. I was assigned
to the Stark circuit, consisting of Canton, New Berlin, Middle
Creek, and Stump's Bethel. Thank the Lord! His ways are not our
ways. I had built much on free missionary work, but he knows best.
I committed it all to him, besought him to prevent my appointment
to a circuit if he did not wish me to take one, even by cutting
off my license if no other way; and now I receive this appointment
of the Lord, and by his blessing and power I hope he will make his
Word to run and be glorified in the salvation of hundreds of souls.
Following this decision of the Stationing Committee, Brother and
Sister Warner had the task of changing their place of abode, which
in their work they had so many times to do. Their belongings were
certainly not many, nevertheless the work of packing and the
obtaining of some means of conveying their goods to the station was
left generally for them to attend to. His literary society about this
time gave an entertainment at the College, but he with Sister Warner
preferred to attend a holiness meeting about four miles distant. Of
this meeting he thus speaks:
=3.= Met Brother Ackers, from Bucyrus, whom I had not met before.
He is a wonderful specimen of God's great salvation, raised from
the delirium tremens to perfect holiness and mighty faith.
=7.= Brother Ackers testified for God that the happiest moment he
ever saw was when he found he had lost all his property and had not
a dollar left, though he had been a wealthy merchant in Bucyrus. I
was led to testify how the Lord had taken me through some storms in
great calmness. Eve, the church and the large schoolhouse on the
same corners were both filled. I delivered a short sermon in the
former on perfection, then went over to the other house and gave an
exhortation to sinners.
Before leaving for Canton, Brother and Sister Warner decided to visit
the latter's former home near Upper Sandusky. From that place he went
to visit his father, at Bridgewater, Williams County.
=11.= This morning arose before daylight, started quite early to
Loudonville. Brother Eyer came to the station and brought a quilt
for us and a small one for Levilla, which the sisters of the
Brubaker Church had got up for us. I spent some hours in packing
things more securely to ship. Took train at 2:16 P. M. for Upper
Sandusky. Reached there after seven. Walked out to Father Keller's.
They had about given me up and were engaged in family worship.
With reverence and admiration I stood at the window and looked in
at that dear, affectionate family, all "made perfect through the
blood of the everlasting covenant," while bowed together in evening
devotion. Father was praying with a beaming face toward me. It
appeared that the whole house was illuminated with the presence
of God. My heart was made to burn with love and the Holy Ghost.
When through with prayer, I entered, and then we had a moment of
joyful greeting in the name of the Lord Jesus. My full heart then
suggested that we bow again in praise and thanksgiving to God,
which we all did. Oh how my poor heart tried to find utterance for
its weight of gratitude to our God of wondrous love and salvation!
Until quite late we talked of the kind dealings of God to our
souls. I praise thee, O my God and Father, that thou hast ever
connected me with this family. Through thy blessings, we have been
wonderful helps to each other.
=13.= I took train at about half-past five for my father's in
Williams County. Lay over about an hour at Toledo. Reached Bryan
about half-past one. Went up in the town and soon found a man by
the name of Faith, who could take me within one and three fourths
miles from Father's. Talked with the poor man about his soul; but
he had taken an oath to stick to the Lutheran Church as long as he
lived, and that oath must be kept if he violates every obligation
to Christ and loses his soul. Called at Brother Dean's. Found the
poor man much cast down over the death of his dear wife. He wept as
I alluded to her. Came on home. Found Father pretty well and happy
to see me.
As I came from Brother Dean's, I passed the old schoolhouse where
I surrendered to Jesus. It is no more used. I revered the sacred
spot. Approached the door and found that it was not locked. I
entered and kneeled as near as I could where I bowed at the altar
a penitent sinner twelve years ago last February. I poured out my
full heart of gratitude to the Father of mercies that he ever sent
his spirit to convict me of my sins and show me my awful doom if I
continued in sin. I truly thanked God that he had there prevailed
upon me to repent of all my sin. I praised the great Shepherd of my
soul that his grace had kept me those years from the power of an
enraged foe. My thanks ascended to God for all the good he had done
through this lump of unworthy clay. There I reconsecrated to God,
after a careful examination of myself before him.
After some talk with Father, we bowed down together and I
earnestly prayed God to save my poor father from the dreadful end
of the wicked. For some time I have been unusually burdened in
heart for my poor old father. I trust God in his infinite mercy
will yet save him ere he goes to his long home. Before retiring, in
my bedchamber I continued long in prayer with my blessed Savior.
=14.= Sabbath. Bro. Joseph Neil and I went to Madison Bethel,
where Brother Coblen (recently from the German Baptists) had an
appointment to preach. Brother C. spoke about thirty minutes on
Heb. 2:2. Did well. I then talked over thirty minutes, mostly on
the perfect escape from sin.
The church here are living in a high state of justification and
spirituality. They all sanctioned entire sanctification. We then
had a good speaking-meeting, when some of them acknowledged their
need of full salvation. Oh, what a pity this church could not
be led into the blessed land of perfect rest! But perhaps the
next preacher that comes along will try to turn them against the
truth. What a dreadful thing is an unsanctified minister! O Lord!
make haste to "purge the sons of Levi." Took dinner with Brother
Troxel. As soon as we arrived, Brother Neil began to entertain
some young people on the porch with stories, while the disgraceful
pipe protruded from his unsanctified lips. I withdrew at once to
the room, read a few chapters, then to the bedroom and communed
with my God until dinner was about ready. After eating, the pipe
presented itself again. The Lord led me to rebuke such filthiness
of the flesh. I told them that the use of tobacco was positively
a sin: First, because it was the gratification of an unnatural
and unholy appetite; second, it was offensive to all who were
not therewith corrupted; third, it was a sinful appropriation of
the Lord's means; fourth, it disqualified for refined and pure
society by its extreme filthiness. Brother Neil then hitched up
his beast, drove to the front, and called for me. I told him
to come in. I read a portion of God's Word and then engaged in
prayer. The Spirit led me into some very solemn requests for my
brethren, and I trust they will hereafter have a more sacred
conception of what it is to be holy in life, heart, and "all manner
of conversation." Came to Father's. Had a long season of prayer
in the chamber where I dwelt so much with God at the beginning of
my ministration of the Word. Then for exercise and meditation I
chose to walk to the meeting-house, about one and one half miles.
The house was densely crowded. I was astonished that the word had
spread so rapidly to such a great distance in every direction.
The Lord gave me glorious liberty and power. 1 Thess. 4:1. Touched
on sanctification, and I saw in a moment that I had some hearers
who were in the land and others seeking the crossing, all members
of the Church of God. The Lord gave me a very solemn appeal to the
sinner. Many wept. My father was greatly melted down.
=15.= Father and I drove to Brother Joseph's. I walked to the
cemetery and communed with God beside the grave of my beloved and
revered mother. I knelt down there and thanked God for having been
brought into the world by such a pure and beloved mother; for her
tender and never-failing care for me when in sickly childhood and
youth; for the hallowed influence of her constant life of love
and patience and humble trust in God in the midst of constant
wickedness in this world; for her triumphant death and the hope of
meeting her in heaven. Though I began in secret I soon forgot my
surroundings and called loudly upon my blessed Jesus, not only in
thanksgiving, but for the salvation of Father, Brother and friends.
=16.= Arose early. Communed with the Lord. Bathed, as my custom is
each alternate morning. Read a little tract on Joshua's stopping
the sun and moon, written by D. M. Bennett. While reading the
little bit of corruption the Lord gave me wonderful light to expose
it to my father. These facts flashed across my mind: 1. The world
was lost in ignorance of God and debased in sin. 2. The first thing
necessary in human salvation was for God to make man sensible of
His existence and power. 3. He had to take mankind in the condition
sin had placed him. 4. Man, possessing very little mental and less
moral elevation and energy, would not have been impressed with
awe and reverence before God had he manifested his perfections of
wisdom and holiness, any more than a base society would entertain
peculiar respect for a man who appeared among them with superior
intellect and morals. 5. As man's chief ideal of greatness
consisted in valor, heroism, and physical achievements, it is a
fact that on this low plane only could man be led to recognize the
true greatness and actual existence of God, by the manifestations
of his power in the manner he used in destroying those idolatrous
nations.
P. M., Father and I drove to Montpelier on a little business.
Father gave me five dollars, and one dollar in silver for Levilla.
He also gave me a small package of some of my revered mother's
clothes. How blessed her memory! Eve, Mr. Frisby (married to
my niece), my brother, and a large wagon-load accompanied me to
Madison, where I spoke to a full house. About the whole church
received the light of holiness.
On the 19th he took train on his journey toward Canton. He stopped at
Loudonville and visited the church. Arrived at Canton on the 20th and
proceeded immediately to visit congregations on the circuit. Sister
Warner and child arrived on the 23d. The search for a house in which
to live extended over a period of several days. There were good,
faithful brethren who assisted them with provisions, but yet to a
considerable extent they were left to provide the necessaries of life
themselves. Of his effort to procure wood and hay we observe, for
November 6:
Cold. Snowed some last night for the first. Went to hunt wood and
hay. Found no wood or hay to spare. It seems hard that a poor
messenger of God must expose himself to drive about sixteen miles
through mud and very raw air to hunt those necessaries. It seems a
light thing nowadays to sow to the people spiritual things, but a
heavy thing to reap a few temporal things, even when we try to live
more simple and cheap than our poor. Oh, how good it would have
been for me to have had this day in the warm with the Lord in my
library! But glory to Jesus, we still joy in sustaining sacrifice
for his sake and feel content with our lot. Only, dear Lord, give
us a good supply of the spirit of love, zeal, wisdom, and power.
Meetings in town were held from house to house until a permanent
place of worship could be opened. It was not long, however, until
they both felt the Lord leading them to resign the circuit. Brother
Warner had accepted with submission and good grace the charge given
him (which, after all, was of man's appointment), but as a preacher
of holiness with an ever increasing interest in a wider field, he
doubtless felt that God wanted him to be free to go and do as the
Spirit directed. The following is his entry for November 23:
This morn before daylight, when having morning devotion, the Spirit
of God spoke to both Sarah and me to fast today. Thank God for such
a precious Leader. Who would not obey such a wise Counselor? Spent
most of the day in reading the Word, singing, and prayer. At ten
A. M. we were both before the Lord in silent prayer when we were
both directed by the Spirit to resign this circuit. Still on our
knees, we made known the orders received. We could but say amen,
and the refreshings from the presence of the Lord came upon our
hungry souls. We engaged in prayer and praise, when I was directed
to proceed at once to write my resignation.
This tried me, as I had never before been thrown among such very
kind brethren and sisters. It seemed hard that I must throw up
the circuit without as much as consulting them. But we dared not
disobey God, as some hesitancy to obey in the past had cost me
much power and sweet rest in God. Praise God, our hearts were much
lightened and we felt that we had now got back at the beginning of
the highway of holiness, which we had to some extent missed. We
could now sing, "He leadeth us." Eve, went up to the office and
received a card earnestly calling for our services at Columbiana.
Of this call I had an impression before I went to the office, and
believe it of the Lord. Glory to God! My way has been hedged up
ever since we came on the circuit.
At Columbiana he found a number whose hearts were open to
sanctification. His work there resulted in ten persons receiving the
experience and one sinner being converted. Returning to his house in
Canton on December 6, he became impressed with the idea of writing
out in somewhat itemized form the solemn covenant that constituted
his consecration to God.
=8.= I fasted today. Remained up with the Lord until after
11 o'clock at night. I was led by the Spirit to a deep
self-examination. I found myself utterly nothing in the sight of
God. I read with great interest the experience of Bro. R. Yeakel,
in the Living Epistles of 1873. As I read over the solemn written
covenant that this holy man entered into with God, I was much
impressed to do likewise, but feared that my impressions came from
a wish to imitate one of God's holy men rather than to follow the
Spirit.
Went to the office this eve and received a letter from Brother
Chambers, chairman of the Ohio Holiness Alliance. As soon as I saw
his name on the envelope the conviction of last Sabbath that I
should give myself up to be a holiness evangelist came strongly to
my mind, and as I walked home I promised God that I would not lie
down until I had reported myself to Brother Chambers for this work.
The Lord helped me to do so, and as I wrote down my convictions and
surrendered to the Lord, the Holy Ghost graciously fell upon my
soul.
=13.= The day was mild and fair. Took a walk in the woods to
commune with God. Thought much of the words of God, "I will make a
new covenant with the house of Israel" (Jer. 31:31). In Hebrews 8
and 10 I read that this covenant related to the new dispensation,
and the apostle, in Hebrews 10, actually connects it with
sanctification. I felt like entering more personally and formally
into this covenant with the Almighty. But I thought, Can such a
worm enter into an everlasting covenant with the Holy God of the
universe? God makes the proposition, and with solemn reverence I
venture to step out upon it. And this I do in the name of the Lord
Jesus, my only righteousness.
A covenant is an agreement of two parties in which both voluntarily
bind themselves to fill certain conditions and receive certain
benefits. God is the party of the first part of the contract, and
has bound himself.
1. "I will put my laws into their minds and write them in their
hearts."
2. "And I will be their God."
3. They "shall know me from the least to the greatest."
4. "I will be merciful to their unrighteousness."
5. "Their sins and their iniquities will I remember no more."
O thou Most High God, thou hast left this covenant in thy Holy
Book, saying, "If any man will take hold of my covenant."
Now, therefore, in holy fear and reverence I present myself as the
party of the second part and subscribe my name to the holy article
of agreement, and following thy example will here and now write
down the conditions on my part.
"They shall be my people." Jer. 31:33. Amen, Lord, =I am forever
thine=.
The vow is passed beyond repeal,
Now will I set the solemn seal.
Lord, thou hast been true to thy covenant, though I have been most
unfaithful and am now altogether unworthy to take hold of thy most
gracious covenant. But knowing that thou hast bound thyself in thy
own free offer to "be merciful to their unrighteousness," I take
courage to approach thee and would most earnestly beseech thee to
fulfil thy wonderful offer to BE MY GOD; and I do most joyfully
yield myself entirely TO BE THINE.
Therefore this soul which thou hast made in thine own image is
placed wholly in thy hands to do with it as seemeth good.
This mind shall think only for thy glory and the promotion of thy
cause.
This will is thy will, O God!
The spirit within this body is now thine; do with it as thou wilt,
in life and death.
This body is thy temple forevermore.
These hands shall work only for thee.
These eyes to see thy adorable works and thy holy law.
This tongue and these lips to speak only holiness unto the Lord.
These ears to hear thy voice alone.
These feet to walk only in thy ways.
And all my being is now and forever thine.
In signing my name to this solemn covenant I am aware that I bind
myself to live, act, speak, think, move, sit, stand up, lie down,
eat, drink, hear, see, feel, and whatsoever I do all the days and
nights of my life to do all continually and exclusively to the
glory of God. I must henceforth wear nothing but what honors God. I
must have nothing in my possession or under my control but such as
I can consistently write upon, "Holiness unto the Lord." The place
where I live must be wholly dedicated to God. Every item of goods
or property that is under my control is hereby conveyed fully over
into the hands of God to be used by him as he will and to be taken
from my stewardship whenever the great Owner wishes, and it is not
my business at all.
She whom I call my wife belongs forevermore to God. Use her as thou
wilt and where thou wilt, and leave her with me, or take her from
me, just as seemeth good to thee and to thy glory. Amen.
Levilla Modest, whom we love as a dear child bestowed upon us
by thy infinite goodness, is hereby returned to thee. If thou
wilt leave us to care for her and teach her of her true Father
and Owner, we will do the best we can by thy aid to make her
profitable unto thee. But if thou deemest us unfit to properly rear
her or wouldst have her in thy more immediate presence, behold, she
is thine, take her. Amen and amen.
And now, great and merciful Father, thou to whom I belong, with all
that pertains to me, and thou who art mine with all that pertains
to thy fulness and richness, all this offering which I have made
would be but foolishness and waste of time were it not for what
I have in thee obtained to confirm the solemn contract. For were
it not that thou art my God, my promises would be but idle words.
I could fulfil nothing which my mouth has uttered and my pen has
written. But since thou, Almighty, Omniscient, Omnipresent, and
Eternal God, art mine, I have a thousandfold assurance that all
shall be fulfilled through thy fulness.
My ignorance is fully supplied by thy own infinite wisdom. My utter
weakness and inability to preserve myself from sin is abundantly
supplied by thy omnipotence, to thy everlasting praise.
Glory to thy holy name! Though I have solemnly pledged all things
to thee, yet, as thou art my "all and in all," I have nothing to
fear. Now, O Father! my God and Savior, I humbly pray thee so to
keep me that all my powers of soul, body, and spirit, my time,
talents, will, influence, words, and works, shall continually,
exclusively, and eternally glorify thy holy name through Jesus
Christ, my Lord and Savior. Amen and amen.
In covenant with the God of all grace and mercy, who has become my
salvation, my all, and whose I am forever, to the praise of his
glory. Amen.
Entered into by the direction of the Holy Spirit and signed this
Thirteenth day of December, in the year of our Lord Eighteen
Hundred and Seventy-Seven.
DANIEL SIDNEY WARNER.
I realized much strength by obeying the impressions of the Spirit
in writing out the foregoing covenant. God seemed present as though
I was making an agreement with a person whom I could see by my side.
Eve, Romans 12. The Lord was there to make truth effectual, and
after preaching succeeded in getting about all the members in the
altar, and we had a solemn, heart-searching time. Then we had
speaking meeting. I urged the brethren and sisters to confess what
they felt to be their true condition and their wants. About all
confessed: "I have an evil nature within me which I would like to
get rid of if that can be." "I confess I have sin in me." "Have
carnality yet in me." Glory to God, this brought the Lord very
near. My soul seemed in heaven. Everything seemed melting down
before God and yielding to his constraining love and sinners were
serious.
=16.= Sabbath. Preached on Hebrews. Had a talk with Bro. William
Fuller on sanctification. He was critical and talked for argument.
The Spirit bade me leave him, but I did not obey for some time,
wishing to show my regards for the young brother. I have learned,
however, never again to disobey God out of deference to man. When
God says cease an argument, the cause of holiness can only suffer
by disobedience. I finally withdrew to the closet and confessed my
disobedience to the Spirit. After coming out, Mr. W----, a poor
sinner, attacked me, using some insulting language. I read a little
Scripture and left him.
Eve, read 1 Thessalonians and 1 John on perfect love. The Lord's
Spirit was there to melt hearts. Opposition began to give way.
Brother Fuller, after meeting, confessed that his eyes were being
opened to the truth; hoped I would return. Bro. Abraham Whitmire
confessed his convictions that unless this community accepted
holiness the cause of religion would greatly suffer here. Others
with tears asked our prayers. Glory to God, good seed is sown here
which will bring forth in the future.
On the 19th Brother and Sister Warner began packing their goods to
move to Upper Sandusky, the home of the latter's parents. They had
received word that a holiness revival was desired in Findlay, where
the seed had already been sown. On arriving at Upper Sandusky they
found that they were already engaged for Findlay and were to go there
the following Monday. Of their work in Findlay, in which they were
assisted by Father and Mother Keller, a few selected notes from the
diary will give a sufficient account.
=24.= Reached the Bethel in Findlay before preaching. Found that
God was wondrously at work here. Twenty-three sanctified. Some of
the old members fighting the work. The Lord blessed me in preaching
full salvation. His power rested on the people and some came to the
altar. Father and I went home with Father Sherick. He had been
opposed to holiness but, thank God, he is now yielding and begins
to confess his need of full salvation. He is eighty years old
and probably fifty years a Christian--but has never grown out of
depravity.
=25.= Today we celebrate the birth of Christ. Arose before
daylight, as usual, and after my daily bath Father and I had a
precious season of prayer and praises. Met at ten at the Bethel.
Had a prayer- and general experience-meeting. The "little ones"
testified straight and strong. Eve, house full. Was asked to
preach again. Felt much straightened. The elders were to let us
know about our having the Bethel for a holiness meeting, and it
was expected that tonight the meeting should be conducted for
sinners; but last night God showed me after preaching that this
must be a holiness meeting. So I was hedged up by the church on one
side and God on the other. Tried to preach some time to sinners,
but was absolutely abandoned to myself. Oh, how empty and hollow
all I said! I saw that this would not do, so I proceeded to full
salvation for believers. Glory to God, I had some unction then, but
felt the displeasure of some of the church. Two mourners and three
believers presented themselves at the altar. One soul sanctified.
After meeting a very intelligent and pleasant sister came forward
and said, "God gave me the wonderful Christmas gift of entire
sanctification while you were preaching." Glory to God forever! We
announced meetings in the future on the holiness line.
=26.= Up before the family, bathed and prayed. A. M., wrote,
occasionally talked holiness to persons coming in seeking light.
All the city is in an uproar on holiness. Halleluiah! At half-past
two met at the Bethel. Brother Linsey led the meeting. Satan made
a dreadful rally today. All the old cold members got in the back
part of the house. Bro. Samuel Ferguson acted as spokesman for the
devil. He set out in a raging storm. Called this work the judgment
of the whore, the abomination that maketh desolate. Called God to
rebuke it, to smite it in the mouth until the blood should fly out.
He hollowed and stamped and foamed like a madman. Glory to God, who
kept his little ones in perfect peace. God gave me great peace,
and I could but say thank God for the trial of his holy cause.
I proceeded in a calm spirit to show the people some of God's
sacred truth that they were rejecting. Brother Wilson arose on the
opposition side and asked some questions, threatening a call of the
Standing Committee. May the Lord help him to seek the cleansing
blood.
A young man, member of the church, by the name of Teams stepped out
in the aisle and began to yell and stamp and walk to-and-fro. He
consumed about fifteen minutes in silly harangue against perfect
holiness by the blood of Christ. There was no reason, sense, Bible,
or even apparent civilization in his aspersions. All the little
ones were kept in perfect peace. Eve, Brother Updike preached his
farewell sermon to the church. He felt so directed because of the
recent abuses of his wife by some of the church and because of
the wicked opposition of the leaders of the church to holiness.
He declared his withdrawal from this charge. The old and formal
part of the church were aroused most furiously. I followed by some
remarks. A few came out to seek purity.
=27.= Had meeting at 2 P. M. in the court-house, whither we have
moved because of the constant disturbance in the Bethel. Eve, tried
to preach to a good congregation at the court-house. The Lord
was with us in sweet peace and power. We felt we were in a purer
spiritual atmosphere.
=30.= Sabbath. Met at ten. Heb. 13:20,21. The Lord helped me to
show the people that perfection is commanded and attained =now=;
what it is and is not; that it is not attained in conversion,
but by a second work. At 2:30 P. M. met in the court-house in a
temperance meeting. Brothers Linsey and Ackers both glorified God
by testifying to their wonderful salvation from drink and tobacco,
both having had delirium tremens several times. Brother A. called
the tobacco habit a twin sister to strong drink and claimed that
it was the cause of his becoming a drunkard. After they spoke, a
Lutheran minister arose and deprecated the springing of tobacco
in the meeting and palliated this abomination as consistent with
perfect consecration to God and piety. Shame! Shame!
A brother asked concerning our holiness. So we bowed together
and had a season of prayer, and as we afterward began to talk he
constantly interrupted me, would not let me finish a point or
connect the Scripture proofs of the two works. We bowed again in
prayer and he led. He asked God to purify his heart and take all
the evil nature out of him. After arising I remarked that as he
would interrupt all my efforts to give him instruction I would now
ask him some questions and learn. I asked him what things we were
allowed of God. Answer, "Such things as he promises." Do you always
pray for such only? "Yes." Do you receive them? "Yes." Then you
have just now been sanctified, made pure, is it not so? "Yes."
Then you should hereafter not ask God to do what he has done! But
he contended that he should keep on making the same prayer. Brother
Larcomb suggested the equal propriety of continuing to pray to God
to convert him. Oh what confusion and ignorance! Still they thought
we had gone astray.
=31.= A. M., wrote. Eve, met at seven and continued the meeting
until after twelve. The house was crowded, the isles standing full
of people to the close of the meeting. Pretty good order for the
throng. Brother Updike preached. After some altar work, we had
good testimony-meeting. I then preached a short discourse on Eph.
4:22-24. A few minutes before twelve the altar was again filled
with seekers and little ones. I read the Christian consecration,
and all said amen. The power of God came upon us. Many shouts. A
Mother Goodwin, of the M. E. Church, was the subject of a wonderful
work of grace tonight. For eighteen years she had sought for this
experience. She had a dreadful death, turned perfectly white and
shook like a leaf. She hesitated to believe through the temptation
of unworthiness. I asked her if Christ was not worthy. Told her
to believe for the glory of his name. Then she took hold. She
soon fully overcame by the blood of the Lamb and the word of her
testimony. It was a wonderful work wrought by the power of God in
one of the most intelligent and pious ladies of Findlay, of about
fifty years of age. She was filled with wonder at the great change
and testified with a halo of glory beaming from her countenance.
How can such a marked work be doubted? What a reproach upon the
ministry that this dear saint should be kept eighteen years in the
wilderness longing for some Joshua to lead her over to the land of
perfect rest of soul from all sin!
=Jan. 1, 1878.= Praise God for the mercies of the past year. I am
so thankful that the old year witnessed the final death of the old
man in me, and now for the first time I enter upon the New Year all
renewed in the image of God. Glory to his name in the highest! I
am redeemed and washed in the blood of the Lamb. O Canaan, sweet
Canaan, surely here flows milk and honey! God is my everlasting
all, my satisfying portion. Oh, wonders of redeeming love! Can
it be that through the precious blood of Christ I have "entered
into the holiest" and am forever shut in with God, and dead to
the world! O God, I feel that I can stand in thy holy presence! I
tremble with awe and reverence. O my God and Redeemer! keep me on
thine altar and in spotless purity lest I offend thy Holiness and
die. I shall forever dwell with thee, and through the riches of
thy boundless grace my whole being, every thought, word, feeling,
emotion, appetite, desire, wish, purpose, and action, yea my whole
life, shall be a continual offering to God, in the flames of his
love. Amen. Almighty, All-wise, and ever present God, fulfil this
thy pleasure in me. I am in thy hands. Amen and amen.
=A. M.=, wrote some. Met at 10 A. M. and held meetings until 4
P. M.; the power of God rested upon us. Four, I believe, were
sanctified. The Lord gave me much light on the sanctuary as setting
forth the different degrees of grace (Heb. 10:19,22). In chapter 8
the apostle compares the sanctuary and the temple service with the
present spiritual house or church. 9:9 shows that the former temple
service was typical of the church, also 10:11. Now, as the temple
all through the Bible typifies the church, so also the tabernacle.
We must make some application of its departments. This the apostle
does for us. The court represents penitence or approach to the
church, the sanctuary or "holy." From this we have access into the
"holiest." In the sanctuary they are "brethren" and (v. 22) have
"their hearts sprinkled from an evil conscience." Were justified
when they came into the holy, and now are invited into the holiest,
not into heaven but into a state of purity through the blood of
Christ.
=2.= Wrote some. Brother Doty came today. Thank the Lord. Eve.
Brother Doty preached on the difference between justification and
entire sanctification. (1) Inbred sin is not cognizable to our
consciousness when actual sin and guilt crowd the conscience. (2)
We need not lack wisdom, for such is Christ to us; but may greatly
lack knowledge. (3) Entire sanctification takes away all vain
curiosity. (4) Makes us simple in giving, etc. (5) Leaves natural
appetites the same, but removes unnatural.
Two were most gloriously sanctified, one an old mother over eighty
years of age. Oh, how wonderfully God blessed her! She ran around
as spritely as a young girl. The house, as usual, was greatly
crowded, the space on the floor about all occupied by standers.
The whole city is stirred. All the protracted efforts in the
place are without interest. All the elements are attracted here.
Sinners want this kind of religion that saves from all sin. Glory
to God forever! Some of the county officials, I presume, are
getting uneasy, hence concluded that we could no longer have the
court-house. Received the promise of the Reform house, at least for
the next evening.
=3.= God's power was with us. Three souls were sweetly sanctified,
one of whom, a sister Miller, was converted to God from Catholicism
last winter. They say her conversion was among the most bright
of the 150 converts and her life has been true. Oh how calm and
clearly she came out! Her testimony was sublime and more than
human. It was spoken by the Spirit. Praise God! Another meeting
was held in East Findlay. The Lord was also there in power. A
brother in the Church of God who had rashly denounced holiness was
sanctified at this meeting.
Eve, the promised house was not opened. The little ones were
scattered each not knowing where to meet the rest, and yet we felt
a great desire to be together. One company gathered and we went to
a United Brethren Church. As we passed along, crowds gathered after
us and asked where we were going to have meeting. The people were
much disappointed. Brother Engle, the pastor, preached an earnest
sermon to sinners from, "The way of the transgressor is hard."
I felt that the church was an iceberg between this sanctified
preacher and the sinners. We all prayed fervently for the efficacy
of the word. Some twelve arose for prayer, among the number was
Sister Wert's son, a very intelligent young man with whom I called
today. When I asked him concerning his soul's interests, he said
that he did not "go much on religion." I calmly replied that
I presumed he had none to go on. I added that I did not go on
religion either before I had any to go on. This was God-sent, and
he knew not how to express himself again. I waited a few seconds
then proposed prayer. We all kneeled and I presented him to the
mercy of God. After holding his hand and giving him a few words I
left him, praying to God to bring him down to the cross. Praise
God, I saw him rise in the congregation.
Brother Linsey and I stayed up all night in prayer to God for
Findlay. God rolled upon our hearts a dreadful agony for souls and
gave us an awful sight of the wicked apostasy of the churches. Like
the old prophets, we groaned and cried to God for salvation to come
out of Zion.
=27.= Sabbath. Met at the United Brethren Church. Good
testimony-meeting. One sister said, "I do not believe in a second
work; would as leave you would hit me in the face as to speak of
it; it is like a dart to my heart to hear it." Just so the "pure
testimony put forth in the Spirit cuts," etc. Brother Engle read
a very interesting chapter of United Brethren history showing the
holiness revival in that church. Otterbein, Bishop Edwards, Wilson,
and many others of the most eminent ministers professed and taught
holiness as a distinct work.
At this point in his diary Brother Warner tells of his expulsion from
the West Ohio Eldership, and gives the subject a special heading.
=TRIAL AND EXPULSION FROM THE WEST OHIO ELDERSHIP OF THE CHURCH OF
GOD FOR PREACHING FULL SALVATION; FOR FOLLOWING THE HOLY SPIRIT;
FOR HELPING TO SAVE OVER 150 SOULS IN THIS PLACE=
=30.= Standing Committee met in Findlay today. Principal business
to attend to was charges prefered by Bro. G. W. Wilson against
Bro. J. V. Updike and me--against him for maladministration of the
church here, deserting it, and turning church interests over to
the Holiness Alliance, etc.; against me for (1) transcending the
restrictions of the Eldership, (2) violating rules of cooperation,
(3) participating in dividing the church.
As to the first, it relates to an action of the body last Eldership
in which I was prohibited from springing the holiness meeting
on any church where they did not wish it. This charge was not
sustained by a single proof. The facts are as follows: Father
Keller was led by the Spirit to go to Findlay to procure a place
for a holiness meeting. He found a meeting in progress in the
Church of God, tried to get the house to begin as soon as they were
through, but they refused. He then engaged the Reformed house, but
left an offer still with the Church of God to occupy their house
if they concluded to let us have it. When we received word that
the meeting was about to close we went up and found it still in
progress, and as the holiness workers were there, we wished to
begin a meeting on the holiness line. We gave the church the first
offer to use their house, and they consented to our using the
house. However, this I think they did because they knew that if we
went to another house we would carry all the interests from their
house. And when the whole counsel of God was presented they could
not stand it, but gathered in the back end of the house with wicked
men and fought the work of God, so that we soon saw that nothing
could be done there, hence we removed to the court-house. I had
nothing at all to do with the appointment of the meeting there and
only did some of the preaching after Father Keller and Brothers
Ackers and Linsey had got the use of the house from the elders and
trustees, or a majority of them.
Second charge, "Violation of rules of cooperation." The rule cited
was like this: No person shall go upon another's field of labor to
hold meetings, etc, without the consent of preacher and church.
When we announced meeting at the court-house, one of the elders
announced preaching there at the Bethel the next night. Brother
Wilson filled the pulpit and continued some four or five nights
with no success and small congregations. Now, because I assisted
in the meeting at the court-house while these church services were
continued in the same town, I am thus charged, when these meetings
were really appointed after and in opposition to the real work of
the Lord, where souls were daily being saved.
Third charge, "Dividing the church." I showed that the only results
of the holiness meeting were fifty-three sinners converted and 118
believers sanctified, and that all the division and confusion was
caused by the carnal and wicked opposition on the part of the rest
of the church, just like the envious Jews stirred up the people
at Thessalonica and Berea (Acts 17) and interrupted the apostles
in their peaceable work of leading souls to Jesus, as well as
disturbed the peace of the city. The apostles, of course, had to
bear the blame, and like everywhere else they went, bonds and
prisons awaited them; and I, too, was ready to suffer affliction
with the people of God for the sake of Christ. All Adam became
aroused, so that I was stopped from reading other Scriptures. [He
had been reading and speaking from Isa. 32:15.] When for the sake
of the dear people calling themselves the Church of God I was
studying how to compromise the two elements in the church here,
the Lord gave me this text, and the Spirit led me to preach it
straight, although it conflicted with what I had cherished, that
is, a hope of fraternizing the sanctified and the unsanctified.
Eve, Brother Updike's case was adjusted by the Committee, the
elders, and himself. They tried hard to bind him down to abandon
holiness as a definite work and to have no communion with holiness
workers. He agreed to some restrictions about preaching holiness
where it was not wanted. Received his license and was placed on
McComb circuit. Evidently they have some hopes of leading him to a
recantation. May the mercy and grace of God keep him from coming
down from the highway! Brother Chambers was at our meeting in North
Findlay this eve.
=31.= Was brought to the depot this morn in sled. Heavy snow
falling. After I had been riding some time in the train with him in
conversation, Brother Cassel, one of the Committee, seeing that I
was not enough concerned to ask him what disposition they had made
of my case, informed me that the Committee had decided that the
charges were sustained, and that they had withheld my license.[8]
I thanked him for their decision and assured him that if I were to
look upon the matter from the mere human standpoint and consider my
attachment to the Church of God and her principles, I should regard
their action a dreadful calamity and intolerable to bear; but that
I had now that charity which "believeth all things" and "endureth
all things," and therefore I calmly rested in the promise of God
that "all things work together for good" to me, and the sweet
assurance that my dear Father, to whom I belonged, would turn this
and everything else (as long as I stay on the altar) to my good and
his glory. Praise his holy name! Reached home about 2 P. M.
Up to the time of leaving Findlay there were 53 converted, 118
believers sanctified, including about all the 53 converts. Many of
them were sanctified at the next meeting after converted, and a few
the same meeting. Glory to God for full salvation!
Following the effort at Findlay, a series of holiness meetings was
held at Upper Sandusky in the early part of February. Brother Dunbar
and others assisted. On the 9th, Brother Warner was called to spend
Sunday at Dunkirk, and was kept there for several days. While at
Dunkirk he was impressed by the Spirit to announce that if any sick
in the town would send for him he would go in faith to pray for them
to recover. A sister who had been afflicted for years with catarrh
in the head, which had spread to the throat and lungs so that she
was consumptive, thought much about being healed. She had strong
faith and came to meeting the next day, and in answer to prayer was
gloriously healed, perfectly sound. Another, a blacksmith in Dunkirk,
was impressed to go and pray for the healing of a young colored
sister on the verge of death from consumption. She was wonderfully
benefited, as for six weeks she had to be lifted from her bed but now
was able to arise and, assisted by the hand of a sister, walk across
the floor. She had been able only to whisper, but now could sing
praises to God.
Brother Warner felt that he should return to Upper Sandusky to assist
in the meetings that were being held there. In a day or two after
returning he was called back to Dunkirk to preach the funeral of
the young colored sister. The brother who had prayed for her and
a sister who had strong faith believed that God would raise the
departed sister from the dead in answer to their prayers. Brother
Warner announced the funeral for 10 A. M., if the Lord did not direct
matters otherwise. He prayed and examined the scriptures relative
to miracles and found that (1) Christ aroused and inspired faith
and admiration in the people by miracles, (2) the final commission
teaches miracles, (3) they were the means of the success of the
apostles, (4) the gift is set in the church. Hence, he concluded that
miracles were to be a permanent factor in the system of salvation. He
does not say that he was particularly impressed that God was going
to work a miracle in this case. He rather fell in with the idea as
urged by the sister who felt so impressed. At her home she and her
husband and Brother Warner waited in prayer for some time, then went
to the house where the corpse lay. The two brethren kneeled in prayer
while the sister uncovered the body and commanded the departed to
arise in the name of Jesus. Their faith for some time was wonderfully
strong and they confidently expected to see her arise. They held on
with unwavering faith for half an hour, when they all felt relieved
and that the will of the Lord had been done. Brother Warner preached
the funeral the next day. He writes that this incident seemed only to
increase their faith and that he believed that God was well pleased
with the effort to exert this faith; that if not through them, God
would through some one else revive this element of apostolic power.
There was a report, intended to ridicule, and published by some who
opposed Brother Warner, that he with others tried to bring a dead
body to life by standing it on its feet and commanding it to walk,
etc. This of course was untrue.
Remaining in Dunkirk for a few days, he held meetings which resulted
in about twenty conversions. He found himself much attached to the
brethren and sisters here. They had come out of the United Brethren
and Methodist Episcopal denominations and had formed themselves into
a Wesleyan body. Many of them, however, were not satisfied with a
human church and creed and there was a strong tendency to come to
the apostolic faith. Returning to Upper Sandusky he assisted in the
meetings there. In company with Father and Mother Keller he visited
the jail and prayed with the convicts. One of those, by name, John
Bristol, was gloriously converted. Bristol said he did not care a
cent to get out of jail so long as Jesus stayed with him. He had been
badly abandoned and had followed shows, drinking, balloon ascensions,
etc. He once fell sixty feet from a balloon, breaking an arm, a leg,
splitting a hip socket, etc. The sparing of his life was only by the
mercy of God.
For the 7th of March 1878 we quote the following:
Fellowshiped some fourteen souls in the Church of God formed on a
congregational basis, with holiness the principal foundation-stone.
On the 31st of last January the Lord showed me that holiness could
never prosper upon sectarian soil encumbered by human creeds and
party names, and he gave me a new commission to join holiness and
all truth together and build up the apostolic church of the living
God. Praise his name! I will obey him.
In March an evangelistic effort was made in Tiffin, but with
difficulty. The denominational houses seemed to be closed to
holiness. A few meetings were held in a private house and in a rented
room. He states that at this place Sister Warner was called to go to
Mansfield to assist in a holiness meeting. This was a peculiar test
and he thus speaks of it:
=23.= Sarah left today. The Lord tested our loyalty by requiring
us to labor apart. At first I disbelieved that it was the order
of God and was decidedly opposed to her going. So were Father and
Mother Keller. I thought it would give place to the devil and
hurt the sacred cause and endanger our domestic happiness. But
this morn I arose early and consulted the Lord. I laid down all
my understanding and the many seemingly plain reasons for her not
going and besought God to direct the matter, and to my astonishment
the Holy Spirit confirmed Sarah's call by reminding me of my solemn
covenant with God, that there I had laid her on the altar and given
her back to God to use her where and as he saw fit. At the same
time all unwillingness vanished from my mind. In fact, a desire was
at once created within me for her to go.
O God, thy ways are not our ways, but we will walk in thy ways all
the days of our life. Season sad. Here she is greatly needed; there
is a strong old band. How would it look for me to work for God here
and she whom the Lord had joined to me go elsewhere? Were I at
home, not at all in a meeting, then there could be no appearance
of evil in her going. But ah! I now see there would then be no
test, which is just the thing God intended. Abraham's faith would
not have been half so much tried and proved had not Isaac been the
heir of the promise. Father and Mother still strongly opposed her
going, so that doubtless she would have shrunk with a burdened
heart from the call had not God raised help in me.
On the 4th of April he received a letter from her stating that
the meeting at Mansfield was excellent for the establishing and
strengthening of God's little ones, and that she had gone home.
During this time Brother Warner was getting much light on the
Scriptures concerning holiness and was writing with the view of
publishing a tract on the subject. The matter he was accumulating,
however, proved to be enough for a book, which, as we shall see, was
published two years later. Also, he speaks of an effort at this time
to obtain more of the manifestation of God in his soul.
=25.= I set out this day to seek a more full and conscious
manifestation of the Father, Son, and the Holy Ghost in my heart.
Spent much time in the closet. Visited and prayed with a few
families.
=30.= Prayed much for a more perfect, full, constant, and conscious
manifestation of God in my soul. Had a glorious victory. Yesterday
Brother Lee was about to start to walk home to Nevada, twenty-two
miles. I thought it was too hard a task with such muddy roads. How
I wished for the means to send him home by railroad! Recently,
being without means to send a letter, I took it to the Lord, and
before I had the letter written a kind sister gave me fifty cents.
I had a quarter left and I thought of giving it to Brother Lee if
others would make up the remainder. But then the tempter said, "You
are dependent yourself and should not give to others that which
the Lord has sent to meet your wants." I took it to the Lord and
the Spirit said, "Give and it shall be given." I gave the quarter
to Brother Lee. The dollar needed by him was soon made, and he was
able to stay until this morn. Praise God, this morn a kind sister
called and said the Lord had sent her to give me a dollar. The
Spirit kept his promise and gave four-fold.
=Apr. 3, 1878.= God is daily giving me more of his great fulness
and conforming me more and more to his glorious image. This is
because I am earnestly endeavoring to consecrate more perfectly
every moment of my time to him and because I spend more time with
God alone in the closet. I have on several occasions besought
God to conform me more perfectly to his nature, and without any
particular emotions that might indicate the answer I claimed the
desire of my heart and by faith thanked Father that he had granted
my petitions. To the glory of God I can say that as I went on my
way I found from hour to hour that as my faith was so was it meted
out to me. Oh, how sweet it is to go to our heavenly Father for
all our heart's and soul's need, and in the name of Jesus ask for
it rejoicing that we know we have the desire of our heart! Surely
"happy are the people that are in such a case; yea, happy are the
people whose God is the Lord."
On his return to Upper Sandusky on April 9 he found some urgent calls
to go to Indiana, and he felt that the Lord was in it. On Sunday the
14th, he conducted the services in Upper Sandusky. The theme in the
evening was, Salvation from Church, using 1 Pet. 1:18,19 and 2 Pet.
1:3,4--deliverance from all that is human and the reception of all
that is of divine origin.
The Lord blessed me and greatly awakened my own mind and I think
opened the eyes of others to the importance of abandoning all human
and party creeds, party names, party spirit, and party interests
in order to maintain a life of perfect holiness, as well as to the
duty of returning to the "faith once delivered to the saints" in
its entirety.
It is interesting to note that at this time, coincident to his
receiving the call to Indiana, there came to his mind the idea of
using the printing-press as a means of publishing the gospel truth he
was so burdened to promulgate.
Recently I asked my heavenly Father to send means to meet our
wants, pay debts, and as soon as I was ready to print my work on
holiness, to furnish the means. I received gracious answers by
the Spirit, and the following night while lying in meditation how
I could better honor God in publishing full salvation, the Lord
opened a new field for me. The Spirit suggested that my heavenly
Father would provide me with a small hand printing-press by means
of which I could print my book myself and scatter many holiness
tracts as leaves of salvation.
Praise God, today I received a most cheering letter from Eld. W. W.
Roberts, of Missouri. He is in the land of Canaan, and having seen
my articles and the Standing Committee's action in the Advocate
he writes to encourage me in the good work; and though he knows
nothing of my circumstances he offers to furnish me some money if
I need it. Praise God, who is faithful and always heareth his poor
and needy little ones that cry unto him.
Returning to Tiffin with his father-in-law, Keller, he found the
little ones in good spirits. All testified definitely and boldly. He
held three services there on the following Sunday. He found there had
come to be a wonderful awakening in Tiffin among the denominational
churches on the subject of perfect holiness.
On the 22nd he took train for New Washington, the place of his
childhood home. Here seven years previous he labored alone in a
revival that resulted in the salvation of about fifty souls. For
one year they did well. A good house of worship was built and twice
a week it was filled at prayer-meetings that were very lively and
interesting. But adversity came and there now remained but a small
force of faithful ones to tell the story of salvation. Elder Oliver,
who had preferred charges against him for the preaching of holiness,
was in charge of the work here and of course had greatly prejudiced
the people against holiness. Two of the flock, however, had received
the experience.
At this place, through his brother Lewis, who lived in the vicinity,
he learned that his father was very poorly and he at once became much
burdened for his father's soul.
=May 5, 1878.= Sabbath. Met about 10 A. M. All the little ones
testified boldly in the Spirit to sanctification. Brother Oliver
and wife were much annoyed at the same. Brother O. preached from
Rev. 21:27. A good text to enforce holiness, but alas, the time and
opportunity were wasted in attacks upon the Lord's work of full
salvation. How my heart was grieved that the dear brother was not
led by the Spirit of God! What a favorable opportunity and text to
set forth the necessity of holiness and the all-cleansing blood!
But alas, how few unsanctified preachers know what spirit they are
of! Oh, how little they value the worth of souls! How indifferent
to the solemn responsibilities of the ministry!
=16.= [At Upper Sandusky.] Preached the funeral of a poor sinner
who was accidentally shot dead with a revolver. He died in fifteen
minutes, calling upon God for mercy. He was married one week ago
today. Life is but a vapor.
On the 16th he left for Indiana. He reached Silver Lake, Kosciusko
County, the next day and was met by Bro. F. Krause and conveyed seven
miles through a heavy rain to Beaver Dam. In spite of bad weather a
fair congregation assembled that evening to hear him preach. About
all manifested their desire for sanctification by rising to their
feet. In his sermon on Sunday he identified the inheritance in
sanctification with the promise made to Abraham. At the afternoon
service about fifteen were at the altar seeking full salvation.
In this section of the country Brother Warner found many warm hearts.
They had read his articles on holiness in the Church Advocate, and
had doubtless heard of his rejection by the Ohio Eldership. He held
meetings at Beaver Dam, Yellow Lake, and Silver Lake. His diary gives
the following account for Sunday, May 26, at Yellow Lake.
Sabbath. This day was put in for God. From my waking moments this
morn I began to plead with God for the salvation of the people.
Had gracious answers to prayer. Was sure God would save a number
of souls. We had announced a fast all day, and meeting to begin
at 10 A. M. and continue until 4 P. M. The house was filled. Had
a lively testimony-meeting. Preached on the tabernacle (Hebrews).
Several at the altar. But there seemed to be a dulness. None
grasped the blessings. We had speaking-meeting, but the interest
seemed to be moderate. I was impressed that the dear little ones
were hungry, and Satan said we had better close. But, glory to God,
I knew that God would yet come and save souls, as he impressed me
in the morning, hence I held on to him. Preached a short discourse
on faith and gave another invitation. Several came to the altar
for sanctification and soon the holy fire fell on us from heaven,
and all were sanctified. Some that were not at the altar received
the blessing. The Holy Ghost filled the house, and there was great
rejoicing. A fellowship-meeting resulted from following the Spirit;
and as the dear ones went about shaking hands many, yea, about
all in the house, were melted to tears. I gave another invitation
and then friend Yocum came out, also Brother Bear's daughter, and
another young lady for sanctification. She soon received a glorious
baptism, and Sister Bear was converted. Came home with Brother
Bear. We did not get to close until nearly five o'clock. Spent much
of the time until eve on my knees.
Eve, house crowded. People were there from a distance of six and
eight miles. I preached mainly to sinners. I had announced a few
nights ago that I had an impression to preach to the unconverted,
but I now see my mistake. I should have made no such announcement.
The Spirit seemed to be baffled in giving me a subject. I did more
preaching myself tonight than I have for a long time, was conscious
that Christ Jesus was not preaching as much as usual. Thank the
Lord for the lesson learned. Three at the altar. Brother Yocum
was greatly smitten down by the Spirit; all physical strength was
gone. About 9:30 P. M. we dismissed the congregation, but Brother
Y. would not leave the altar. Several of us stayed until after
eleven. He was measurably blessed. He has been a very good moral,
benevolent, and honorable man, and thought heretofore that he had
but little sin and could easily get salvation when he once came for
it; but he found himself a great sinner under the searching light
of the Spirit.
Glory to God for this day's work! It was a high day for my soul.
Among the fourteen sanctified were two very fine young men by the
name of Smith. They are brothers, both school-teachers, and I pray
that God will make them both very useful.
He found a wide-spread awakening for holiness in this part of
Indiana. The time for the annual Eldership Meeting of the Church was
at hand, and he asked the Lord whether he might not stay and attend
the meetings instead of going to the Eldership. As there were others
who could continue the meetings the Spirit seemed to relieve his mind
of all burden for that place, and he felt it his duty to attend the
Eldership.
=June 1, 1878.= Came home today. Found family well. At the General
Eldership I found that the leaven of full salvation was working.
Had many private talks. Found some in the experience, but rather
mute. Strengthened them. Many spoke of my articles in the Advocate
and said they were seeking light. But the Eldership possesses
little of the power of godliness. The first night it made me mourn
for Jerusalem. Here were assembled the best elements of the whole
church, and yet I could feel no God in her. There was no spirit
of devotion, no communion with God. Pride and nearly every other
manifestation of carnality were manifest. God save the Church.
Thank God for the blessing of home and family. Dear Wife met me at
the train.
=9.= Sabbath [at Findlay]. Awoke before day. Was much pressed in
spirit for Brother Burchard. Arose early and had a gracious season
of prayer. Was led out much for Brother B. At 10:30 A. M. heard him
preach. A dreadful death reigned over the congregation. He spoke
with a good deal of energy, according to his pathetic temperament,
but he surely had not help by the Spirit. But I think he is honest,
and if he had the cloud of prejudice removed from his mind he would
want full salvation and would be useful. Oh, that God would lead
him into the light!
Feeling that he should visit his father, in Williams County, he
took train for Bryan, Ohio, on the 10th, arriving there late in the
evening. The account of the death of his father and of the events
that followed are here given.
=June 11.= Arose early. After devotion and my usual morning bath,
I paid for lodging, went to the baker's and got a loaf of graham
bread, and started on my way. Got to ride about five miles and
footed the rest. Reached Father's about half-past ten. Found him
very weak, and failing. He was overcome by emotion when I came
in. His breathing is difficult. I soon sought a private room and
poured out my heart for his salvation. Brother Joseph is staying
with him all the time. Father can not last long. Oh that God would
be pleased to have mercy upon his poor soul!
=14.= Father still failing.
=15.= Brother Lewis reached here about 5 P. M. Eve, went to the
Cogswell Schoolhouse to hear Bro. Henry Barckley, but he having
gone from home did not appear. I was asked to improve the time.
After prayer I began to look to the Lord for a message, but
nothing came to hand. Soon young Brother Wallace came in. He came
by request to fill the appointment. He had only once before tried
to preach. He was indisposed to go ahead; but I told him that
I thought it was the order of the Lord. He consented. Did well
enough, but needs the special unction of the Holy Ghost. I talked
some.
=16.= Sabbath. L. W. Guiss came at four o'clock this morning.
Father failing very fast this morning. At 10:30 A. M. met a
congregation at the Cogswell Schoolhouse. Heb. 7:25. God blessed
his precious word. Mr. Guiss, my brother-in-law, who has become a
bold infidel, was much affected by God's truth. Some wept for clean
hearts. I asked all who knew they were children of God to hold up
their hands. A good number responded. I then asked all who could
testify to perfect salvation from all sin to hold up their hands,
but there was no response. But when I asked all who wished to be
wholly the Lord's to hold up their hands, a number responded, some
with tears. Time would not permit altar exercise.
Took dinner at Brother Joseph's and came back. Found Father
declining very fast. Poor man, he is near his end, yet unsaved.
O my God, must my poor father go into eternity bearing all the
sins of his past life! Oh the death of an immortal soul! Since
God has converted my soul and called me into the ministry, I
have often seen Father's heart touched by divine truth and the
Holy Spirit. Tears flowed freely, but he would not yield. When I
began to preach, twelve years ago, I spent a summer at home, and
he afterward told Mrs. Rang that my constant praying gave him
much trouble and that he was glad I was gone. I marked the deep
convictions that followed him all that summer and hoped he would
soon be brought to God, but he wore them away. Two years ago this
coming July my beloved mother passed away gloriously saved. She
held his hand and exhorted him until he trembled. Not long after,
I came home and spoke in the Dean Church, when he was greatly
melted down. I gave an invitation to come to God, but again he
refused Christ. Since his last illness, I have daily implored the
mercy of God upon his poor soul. Since I have been with him I have
talked to him about his soul, but do not see that he was awakened
to his condition. I felt that all depended upon the blessed Holy
Ghost to discover to him his sin and awful danger. He asked my
prayers and songs of salvation. He shed tears over the wicked
infidelity of G., my brother-in-law; but when he made any reference
to his hope he based it all upon his principles of honesty and
doing right and that he had favored a good many persons in his
life, etc. He confessed some misgivings of conscience for not
having been confirmed in the Lutheran Church as he had promised his
parents he would when married; but said he, "I always felt some way
that I could not get religion." When conscious of much distress he
would wish he might die. Once he feared that he might have to lie a
long time, and when on a certain occasion his throat seemed to be
closed against food, he said, "I just believe that it is my doom to
lie here and waste away; that there is nothing grown for me to eat
any more." Frequently he expressed a strong desire to get well; but
I never heard him say that if he did he would live a different life.
I went alone into the woods where so often I sought God and his
grace when a young convert. I had a long and precious communion
with God. Returned. Father is very rapidly approaching his end. He
can not live through another night. Once while I was wetting his
lips he looked very pitifully at me and said, "If you could only
give me something that would make me well!"
O my God, how hard it is to close a life that was not given to
thee! But it is appointed unto man once to die, and after this the
judgment. Joseph feels this stroke very much. I thought it best not
to go to the schoolhouse this eve.
9:30 P. M. Father is gone. He passed off with no struggles or
convulsions. His spirit has left the body. Probation is ended,
and a lifeless corpse only remains. I sensibly feel the cords of
love that bind my heart to my last earthly parent, but the gentle
breathings of the Spirit of God seemed so graciously to sustain me
that all was calm within. I felt a perfect loyalty to God and all
his providence that so sweetly over all prevailed and gave me such
perfect peace that I could not even weep. Oh, how tranquilizing to
my soul was the deep assurance that God doeth all things well!
=17.= Brother Joseph is almost down sick with sorrow and loss of
rest. Poor father lies a corpse. Two brothers, L. W. Guiss, and I
wore away the long melancholy day as best we could.
=18.= Last night at twelve o'clock Mr. Double awoke me and said
there were some gentlemen without that had a telegram for me. I
arose and dressed, feeling a very calm peace keeping me. The Holy
Spirit brought these words to me: "He shall not be afraid of evil
tidings." The following was the dispatch: "Come home, your child
is very sick. L. W. Keller." I came in, examined the papers and my
railroad guide. Found that a train left Bryan at 8 A. M. that made
connection at Toledo, bringing me to Upper Sandusky at 1 P. M., but
if I waited for a later train I should not reach home until late
at night. What shall I do? Here lay my father cold in death, to
be buried this A. M., and should I stay or not? I had a season of
communion with the Lord, and the Spirit seemed to say go. I took
my usual morning bath, packed my valise, and started to my brother
Joseph's, bidding adieu to my brother Lewis and my lifeless father,
the latter of course to see no more until the heavens cease to be
and the earth shall flee away before the approach of the great
Judge of the human family.
I was conveyed to Bryan by David Warner, my nephew. Improved the
time in meditation and prayer. I recalled the feeling that had
rested upon me for some days, a deep solicitude for my family. Both
on Sabbath and yesterday I went out into the woods where I used to
seek the Lord when a convert and besought God to preserve my dear
family. I also felt led to ask God to try us in any way he wished
to. I felt the need of some trial of our faith and loyalty to God.
In my deep meditation and fervent prayer to God the time passed
off swiftly with the fast gliding train, and at 1 P. M. we
reached Upper Sandusky. Leaving my valise, I walked out at once
and found the dear child very sick, having first taken down with
a sick stomach and then with the affliction developing in the
brain. The precious creature recognized me and made an effort to
embrace me with her loving little arms. Her sweet little lips
could responsively receive a father's kiss, but they were silent
for want of sufficient strength to articulate, A good number of
kind neighbors were in attendance, and I at once saw what was
threatening the very life of the poor little sufferer. She was
exquisitely fine in the texture of brain and her head measured
nineteen inches in circumference around her forehead, and she
had a very sensitive nervous temperament. Hence it was extremely
important that the most perfect silence should be maintained in her
presence, and with this strong nervous action, with any sickness or
weakness, much talk and noise would necessarily draw the disease to
the brain. I had her removed from the room where the family mostly
stayed and everybody came in, to a more retired room; demanded
silence and forbade more than two at a time to be in the room.
Sarah had seen the necessity of such regulations, but many dear
good old sisters, not knowing their importance, were much inclined
to sit around the lounge and talk, and not being in her own house
she had not been able to enforce them.
=19.= Dear Levilla still low, but I had good hopes of her recovery.
Spent as much time as I could with the Lord. Left all with him.
=20.= Dear child still dangerous, but we trust some better.
=21.= The doctor could see no improvement.
=22.= Wife and I thought Levilla better and still clung to the Lord
for her life if it be his will to restore her; but all others had
given up hope. We thought it impossible that we should do without
the company of this sweet little creature.
=23.= Sabbath. The doctor did not come as usual this morning. I
presume from the report last eve he supposed she was dead; but
all day she seemed better. P. M., sent for doctor. He thought she
had some symptoms for the better, which raised our hopes. Eve, a
number came in and despite our efforts to keep them away they would
crowd around the dear child. She grew worse. She had had very light
spasms all day but they did not seem to hurt her; but now she began
to fail fast. Phlegm began to accumulate in her little throat,
making it difficult to breathe.
=24.= Toward morning the poor little sufferer was compelled to
struggle hard to get her breath, and it became apparent that unless
God miraculously interposed, her suffering must soon end in death.
While we sorrowed for her suffering, we felt a calm and sweet
resignation to the will of God, to whom the dear child belonged.
We could say in truth, "Thy will be done." At five o'clock in the
morning her redeemed spirit was freed from its earthly abode and
taken away to be with Jesus and holy angels.
Now remained only the poor little emaciated body. As we recalled
the large, active, plump, and rosy-cheeked Levilla, we could
scarcely help but exclaim as we looked upon the reduced and
colorless form, "Is this Levilla? Can it be that this is our
child?" Since my return I had anxiously cherished a hope that ere
long I should hear those sweet lips utter words again; but they
are now silent in death, or rather the sweet and dreamless sleep
that shall pass off when the Lord comes to call us forth from our
earthly repose.
=25.= ... Brother Leay conducted services. We looked for the last
time upon our beloved child, whose sweet and innocent little form
was robed in its little white dress and skirts, with a beautiful
little bouquet of flowers protruding from her little hands folded
upon her heart. As my dear wife was deeply afflicted with her
departure, her sweet little face seemed to speak forth from its
little white coffin and say, "Weep not, dear mother, for though
your loss seems to be great, my gain is infinitely greater. I have
gone to the better land, where sickness, sorrow, pain, and death
never, never come."
We laid the dear and only child in the Mission Cemetery at Upper
Sandusky, near the road at the west side, between two evergreens.
There with sad, yet resigned, hearts we left her to sleep beneath
the angels' care until called forth at the last day.
Levilla Modest was born Mar. 18, 1875, near Seward, Nebr. She
passed from suffering to the society of angels June 24, 1878, and
was therefore three years, three months, and six days of age. She
was a child of more than ordinary mental ability. Her organic
quality was the very finest. Her temperaments were sanguine and
mental. Her brain measured nineteen inches. Though of such great
nervous activity, we had by careful diet imparted to her a good,
large physical structure. She measured three feet five inches.
She was very knowing about all kinds of work, and ever eager to
assist. For some months past she would stand upon a chair beside
her mother and wipe knives, forks, spoons, saucers, etc., with the
utmost care and perfection. She would do the most of her dressing
and undressing, and never failed to hang up or put away every
garment and everything she handled. She seemed to have very fine
taste and perfect order. Her causality was wonderfully developed
for a child.... She daily astonished us with questions concerning
everything she saw, and her remarkable ability to anticipate what
next was wanted, and with what eagerness those little feet ran
errands for mother and father, and grandmother and grandfather.
Since eighteen months old she would sing parts of familiar tunes
and hymns. I believe her first was Happy Day. For some time past
she would tread the organ with one foot, place her little fingers
upon the keys, and sing loudly, "Halleluiah, 'tis done," "I am
washed in the blood of the Lamb," etc. She had a remarkable
tendency to imitate all that was pure and religious. She often
had her little prayer-meetings by herself, and would teach older
children to engage with her in her childish prayers and songs.
After attending an ordinance where she paid marked attention to
the saints' washing feet, the next day she called for a washbowl
of water and washed her feet, then took off her mother's shoes
and stockings and washed and wiped her feet and gave her a kiss.
Every evening she kneeled at her mother's knee and said her little
prayer. At the sight of the picture with raised hands she was sure
to say, "Man lift up hands and praise the Lord." In her sickness
she would sometimes sigh out, "O, praise the Lord!"... She excelled
all other peculiarities in the wonderful depth and fervency of her
affections. Her love seemed to possess the purity and strength
of one fully renewed in the image of God and yet the innocence
and simplicity of a child. As she placed those precious little
arms around our necks and gave the warm kiss, we could not help
but feel that this was real and not mere child's play; and those
embraces were free for all who sought them.... This is my birthday;
a sad one: but still in the midst of all the Lord supports me and
comforts. Though we can not understand this bereavement, yet God
knows all about it and will doubtless bring our highest good and
his own glory out of it. The Lord giveth and the Lord taketh away.
Blessed is the name of the Lord.
=26, 27.= Spent the time largely in communing with God. Wrote some
letters.
=29.= Wife and I drove to Tiffin. When about one mile from the
city our beast, that we thought very safe and quiet, began to make
efforts to run off. I held her, when she began to kick desperately.
I turned her to the side of the way and got her stopped. Before
this I was out. I told Sarah to get out behind if she could. We had
a top-buggy. The curtain was rolled up, but she could not get out.
The beast was loose from the buggy all but the holdbacks. Sarah
got out and stood a moment, when she found that she was hurt.
Some friends came up just then. I gave the mare to one to hold and
I helped Sarah to the fence, where she sat upon a stone. We found
that she had been hit upon both limbs. On one the mare's hoof (she
had no shoes) cut through linen duster, dress, skirt, and stocking,
and cut a small wound to the bone. She had much pain. Three or
four men kindly tendered all the help they could. They took us in
a one-horse wagon to Tiffin, having fastened our buggy behind, and
one led the mare. We came to Sister Lewis'. A small congregation
gathered and I preached a short discourse, of course on holiness.
=July 2, 1878.= Got a crutch for Sarah. She concluded that she
could go home by railroad. Took her to the train and committed her
to the care of the Lord. I drove the mare and buggy, trusting in
God for his protection from all harm by the way. The Lord preserved
me from harm. Found dear Wife had safely made the trip.
=4.= Spent much of the day picking berries all alone with the Lord.
Meditated upon the goodness of God in continuing our national
blessings.
=6.= Spent the day in prayer, meditation, and reading. Impressed
with the duty of preaching against the enormous sin and galling
yoke of sectarianism.
=7.= Sabbath. God helped me and blessed me in exposing the yokes of
Satan by which God's children are brought under bondage.
On the 12th of July, 1878, Brother Warner, accompanied by his wife,
made a second trip to Indiana. He stopped in Goshen with Mr. Guiss,
his brother-in-law, on the 18th. As the latter was a bold and
reckless infidel, he did not enjoy his visit there. He felt that
he was staying where the Savior was excluded and that he could be
admitted only apart from him.
He reached Yellow Lake on the 20th, and found that the meetings had
been carried on for a few evenings after he left in May. Several had
been saved. On the 23rd his wife returned home to Ohio, while he went
on to Auburn, to Brother Lowman's, whom he found firmly established
in holiness. When he and Brother Lowman began to open their minds
to each other he found that both had been impressed with the idea of
together printing a holiness and church paper, Brother Warner to edit
the former and Brother Lowman the latter department.
After discussing the publishing project with Lowman he returned to
Ohio, to Wood County, where he held a number of meetings and assisted
in a camp-meeting near Rising Sun, and also attended a United
Brethren camp-meeting at Portage. He speaks thus of a manifestation
in his meetings at Rising Sun:
=Aug. 22, 1878.= Mr. Gay, a spiritualist, or rather a mesmerist
who possesses a superior mind and is believed to be possessed by
evil spirits, was present. He has attended for some time and has at
different times attempted to mesmerize me while preaching. At a few
of the last meetings his wife has been seeking sanctification, and
he has made some good speeches in favor of the gospel. Today from
the beginning of the meeting he began to maneuver his spiritism.
He made many strange motions; walked the floor once and tried to
dance. It is probable that this was all involuntary on his part.
But we all kept our minds on Jesus and God through the Holy Spirit
to take care of him. He began to show signs of distress, got upon
the floor, wept and cried out. A stronger power than the indwelling
one had taken hold of him. His suffering became more intense. His
wife brought him water and he drank some. She fanned him for a long
time, and he became speechless and seemed nearly suffocated.
In September, Brother Warner attended the Ohio Holiness Camp-meeting
held on the fair-ground at Marion. Of his experience there he records
the following:
=Sept. 8, 1878.= Sabbath. I began to fast on Friday. Ate but little
yesterday and nothing this forenoon. The Lord came very near to
me. Oh, how he let me down to nothingness! I saw and felt ashamed
of the trouble the Lord has had with me. I sank down into the dust
before him, and instead of wondering why God did not give the
greater measure of power that the Spirit impressed me I should have
I was led to wonder that he had intrusted me as much as he had. Oh,
what shameful weakness and many errors were disclosed by the more
perfect light that God has flashed into my soul! O God, let me be
buried deeper and more perfectly hid away with thee.
=12.= Came home. An incident in this camp-meeting should be
recorded to the glory of God. Brother Rudic took sick not long
after he came here. After lying in camp a few days he was taken to
Brother Kennedy's. Prayers were being offered for him, still he
grew worse. Last Saturday night he sent word to camp that after
meeting a few believers should get together and ask God in faith
for his recovery. They did so, and great power and strong assurance
came upon them. They claimed the answer to their prayer, and some
of the number were able to praise God for the brother's restoration
just as if he had been raised up before their eyes. Sister Lea, who
had taken violently sick that eve, was also taken to the Lord with
much assurance. The next morn both were in camp perfectly healed.
Brother R. suffered so much during the night and was so reduced
that he thought he surely must die, and made some arrangements for
his departure. But early in the morning he began to look to God
once more, when his faith joined that of the party in the camp at
eleven in the night, and he arose, instantly made whole. All glory
to God!
Following the part just quoted there is a gap in his diary until
October 2, the entry for which will explain. In this, one observes
his humility, his deep self-examination and his desire to exalt God
alone.
=Oct. 2, 1878.= Today I resume my pen again, with an earnest
endeavor to record some of the mercies and blessings of God upon
my poor soul. After I returned from camp-meeting, the Lord saw
fit in his tender love to suffer affliction to befall me. Yea, "I
was brought very low, but he helped me." I had bilious remittent
fever and an attack of hemorrhage of the lungs. Friends and even a
physician were much alarmed and felt my work was done. As soon as
taken down, I ordered cards sent to the "little ones" at different
places to pray for me. I put my case in the hands of the Lord and
wished only his will. Dear Wife was kept in great tranquility of
mind through an unwavering faith in God that he would raise me up
again. My rest in God was so deep and perfect that I hardly knew
anything of my physical condition. I thought myself but slightly
ill, when others despaired of my life. For a few days I talked only
in a whisper, and when I began to recover I was astonished to find
myself reduced to a mere frame and unable to stand.
During my afflictions, the Lord not only kept my mind in perfect
peace, but also taught me many precious lessons of my littleness
and his exalted greatness. Oh! let us praise and magnify the name
of the Lord. I saw myself but a speck of dust resting upon an
invisible grain of sand. Oh, how the eye of God scrutinized my past
life and showed me yet more than at the camp-meeting my weakness
and unworthiness! Oh, how vile I had been in the sight of God! How
many times Satan had succeeded in resurrecting some self in me! The
Spirit has plainly shown me that I should never speak of having
prayed for certain persons in connection with their conversion,
etc. Oh! I am so ashamed of my folly and weakness in often relating
such things. I thought I was doing it all to the glory of God,
but now I can see that there was some self in it. O Lord! save
me in the future from such presumption and sin. I thank thee for
this affliction, for I know it is all for the good of my soul.
Thou hast also shown me that I have boasted too much of my health
and ascribed it too generally to my knowledge of and prudence in
observing natural laws. O God forgive me of this offense. I thank
thee that thou hast such a constant supervision over all thy works
that every good must be ascribed to thee and thanks be given to
thee just the same as if no means were used at all to convey them
to us. Blessed God, let me sink down forever out of self. I cried
unto thee and thou hast healed me. Thou hast brought up my soul
from the grave. Thou hast kept me alive that I should not go down
to the pit. Sing unto the Lord, O ye saints of his, and give thanks
at the remembrance of his holiness!
=3.= I have had a desire to attend the Northern Indiana Eldership,
which convenes tomorrow eve. But Wife and friends all intreated
that I should not venture from home in my present weak condition,
so this morning I went to my study to write a letter to that body;
but before doing so I consulted the Lord, when he gave me a strong
baptism of the Spirit to go and a strong assurance that he would
abundantly support me and strengthen me. I said: Lord, I will go in
thy name. I firmly declared my intentions. Wife began to take the
matter to the Lord and soon felt resigned. Oft through the day as I
thought of going the Spirit would come upon me, and I increased in
strength with wonderful rapidity.
On the morning of the 4th he was conveyed to town to take the train.
The weather was unfavorable and there was some rain, but he felt he
was carrying out the Lord's purpose and the Lord sustained him. From
Ada, Ohio, to Fort Wayne, Ind., he had the company of Bros. S. Rice
and C. E. Rowley, two prominent holiness evangelists. He reached
Silver Lake in the evening and was conveyed to Beaver Dam, the place
of the Eldership meeting.
FOOTNOTES:
[7] His profession of holiness soon brought him to conflict with
the leaders in the church. Speaking of the period of 1875-80, Dr.
Forney says in his History of the Church of God: "During several of
these years the Eldership was contending against inroads of heresies
advocated by D. S. Warner. It had finally to resort to the old remedy
of excision in order to prevent the spread of the disease and restore
the body to good health."
[8] This trouble came up at the Eldership meeting the following
September. "The Warner case was indirectly revived when the Committee
on Resolutions adopted the following: 'That any minister of this
body that may presume to preach the dogma of a second work for
sanctification shall be deemed unsound in the theology of the Church
of God, and should not hold an ecclesiastical relation as a minister
in this Eldership.'"--From Dr. Forney's History of the Church of God.
X
NORTHERN INDIANA ELDERSHIP
The pagan system of Freemasonry began to make inroads in the body of
Christians known as the Indiana Eldership of the Church of God. A
storm of opposition arose from some who were of the more spiritual
element of the Church when a number of the members became affiliated
with the Masonic Lodge. It appears that the main body of the
Eldership did not object to secret societies, and the result of the
agitation was that a number of ministers who stood for the opposition
and refused to fellowship Freemasons were expelled from the Eldership
and were denied a renewal of their licenses. Others left the body of
their own accord. In consequence a new Eldership was formed called
the Northern Indiana Eldership.
Among those who constituted the original members of the new Eldership
were Elders J. Martin, J. S. Shock, C. Clem, E. B. Bell, B. F. Bear,
I. W. Lowman, and J. W. Ray. The new body came into possession of
most of the church property and the best churches. They appointed
a Board of Publication, which took steps to begin publishing a
paper devoted to the interests of the cause for which they stood.
Accordingly there appeared in January, 1878, the first number
of the Herald of Gospel Freedom, a monthly periodical published
from Wolcottville, Ind., at fifty cents a year. It stood for the
promotion of gospel truth and freedom, opposition to all oathbound
secret societies, Freemasonry in particular, and loyalty to God and
conformity to his Word. I. W. Lowman was editor.
At the Eldership meeting which convened at Beaver Dam on Oct. 5,
1878, and which was the third annual session, Brother Warner was
voted a member. In his diary for October 5 appears this account of
the proceedings:
=5.= A good deal of time was given to prayer during the day. Much
unnecessary business usually gone through within the various
Elderships was dispensed with. All went off smoothly and with
love. Not a grating word or discordant note in all that was said
and done. No one was called to order; no one was materially out of
order. The manner in which business was done and the good degree
of devotional spirit with which it was pervaded was a great stride
from the carnal and formal wranglings of Elderships of the present
to the simplicity and spirituality of an apostolic Eldership.
Praise God, he is leading his children out into the glorious
freedom of the gospel.
The most of the time was devoted to the publishing interests. A
very important measure was enacted--that of enlarging the Herald,
issuing it semi-monthly and devoting a part of it to the promotion
of Bible holiness. Praise God for this glorious movement. It is
wonderful how he is controlling things for his glory. Probably
a large majority of the Eldership are not in the experience of
full salvation, and of course some are disbelievers in it, among
whom are some of the preachers. Brother Shock, one of the number,
the present speaker, is probably our most talented man. But all
glory to the name of God, he controlled all these elements so
that Satan could not move one to open his mouth against this work
of God, and this Eldership voted to support holiness as a second
experience. Trusting in God, I can see glorious results from this
project. It is bringing about what the Lord showed me last winter;
that is, a people straight before God in holiness and truth. By
this blessed little organ God is going to bring the true church
foundation and Bible truth into the hands of holiness people, and
holiness doctrine into the hands of Church of God members, which
must result in a divine union of truth and holiness. And this is
just what is wanted to save the world. Holiness, the great lever of
power, has since the Reformation been weakened and encumbered by
party names and creeds and human traditions; whereas the Church of
God, though established upon eternal truth, has nevertheless been
without strength to accomplish her mission for the want of perfect
holiness, the divinely appointed power to bring the world to God.
At this session of the Eldership, as Brother Warner says, special
attention was given to the Eldership's paper, the Herald of Gospel
Freedom. During its first year it had been a 10 by 15 four-column
folio. It was now increased in size to a five-column 13 by 20. It
was made a semi-monthly and its subscription price advanced to
seventy-five cents. Lowman was reelected editor and publisher and
Brother Warner was elected associate editor to conduct a new holiness
department. A number of special contributors were chosen. A music
department, already established and conducted by Professor J. F.
Kinsey, of Cincinnati, was to be continued. The best exchanges were
secured, and with this prospect the paper started on its second year,
1879. A portion of the prospectus for that year is here given.
PROSPECTUS OF THE HERALD FOR 1879
This paper was started one year ago as the organ of the Northern
Indiana Eldership of the Church of God, a body of Christian workers
who were raised up through the following circumstances:
Several ministers of the Church of God in Indiana through a
scrupulous regard for truth and righteousness refused to fellowship
men who were yoked together in the dark leagues of secrecy. For
thus reproving the works of darkness their licenses were withheld.
Accordingly through the providence of God and the force of
circumstances they formed themselves together as an independent
body, recognizing God as the founder of his own Church and all true
Christians as her real membership.
The Bible is their only creed, and Christian character their only
test of fellowship.
The labors of this little band have been signally blessed of God,
and their members increased.
The Herald, all things considered, has been a decided success. At
the recent session of the Eldership Eld. I. W. Lowman was reelected
Editor and Elder Warner was elected Associate Editor.
As heretofore, it shall be the aim of the Herald to "contend
earnestly for the faith once delivered to the saints," not a part,
but the whole faith of the gospel, ignoring the traditions of men,
reproving the works of darkness and enforcing all the will of God.
It believes in raising men to the Bible standard of holy living by
leading them into the Bible measure of grace.
It advocates a salvation that lifts men above the regions of mere
duty and places them in such sweet and perfect harmony with God
that they delight to do his will; a salvation that constrains to
every good work by the infinite power of perfect love, and not by
the lash of the law.
Viewed from a human standpoint the Herald may appear to possess
two separate features; namely, that of an organ of the Church of
God and an advocate of holiness. But viewed from a pure Bible
standpoint these distinct features naturally blend into one effort
to restore and propagate the pure religion of the Bible.
Church signifies "called out." The divinely given title, Church of
God, therefore denotes the called out of God or separated unto God.
Holiness means the same thing; that is, to be separated from all
sin and wholly given up to God.
The editors of the Herald firmly believe that apostolic truths and
Bible holiness can not be separated.
The work of holiness has been too long encumbered by human creeds
and disintegrated parties among its friends.
Though holiness as a distinct experience is the most precious and
important truth of the gospel, its wonderful triumphs have been
much limited and rendered comparatively unstable for the want of
being identified with all other Bible truths and divested of human
systems.
Upon the other hand, the Church, ever accepting the only infallible
and divinely authorized standard of discipline and wearing the only
church title that was "given by the mouth of the Lord," is utterly
disqualified to perform her appointed mission in bringing the world
to God unless she be girded with the invincible power of perfect
holiness and the full and distinct baptism of the Holy Ghost.
Truth is mighty; but holiness, being the fulness of God in man, is
almighty. The union of these divine forces, we believe, will make a
complete conquest of this world for God.
To restore the divine plan in the harmonious action and the spread
of these elements of salvation is the primary object of the Herald.
A part of the paper will therefore be devoted especially to that
doctrine and experience of entire sanctification, to be conducted
by the Associate Editor, the Editor-in-Chief being also fully in
line with holiness definitely through the blood.
With an unshaken trust in God, and confiding in the integrity of
our cause and the support of all lovers of truth and Christian
purity, we begin Vol. II of the Herald in the name of the Lord
Jesus.
I. W. Lowman,
Editor and Publisher.
D. S. Warner,
Associate Editor.
An entry from the diary, dated October 7, contains an interesting
item and will close this chapter.
As I arose this morning and approached the Lord I was led to ask
my heavenly Father for some means, as I was entirely destitute,
having been just able to pay my ticket fare here by the addition
of a postage-stamp which through the kind providence of God I
happened to have and the agent was kind enough to take. I came
down, washed, and took my little morning walk for exercise and
meditation, returned, and as soon as seated Father M. said, "I feel
impressed that I should give this brother some money and I believe
we all ought." He handed me a half dollar and the several brethren
all followed with half dollars and quarters. Glory, honor, thanks,
and praises be unto God our Savior forever and ever! Oh, bless the
Lord, my soul, who supplieth all my needs according to his riches
in glory in Christ Jesus!
XI
EDITOR AND AUTHOR
The difficulties and privations incident to Brother Warner's years
of faithfulness in the ministry, his persecutions on account of
holiness culminating in his expulsion from the Ohio Eldership, his
bereavements of some of his nearest relatives--all were serving
to draw him only closer to the Divine and thereby fitting him for
greater responsibilities and usefulness. As we become acquainted with
his career and the mission to which God had chosen him, we discern
the hand of Providence leading him to his appointed field.
On his return to Upper Sandusky from Tiffin on Apr. 9, 1878, he found
some urgent calls to go to Indiana, and he said, "I think the Lord
is in it; expect to go next week." At this time he became more fully
awakened to the importance of abandoning all party names and creeds
and returning to the "faith once delivered to the saints" in its
entirety. At this time, also, he began to have some conception of the
printing-press as an aid in publishing the truth. The manuscript for
a tract on the subject of holiness, which he was writing, was growing
to the proportions of a book, and he began to pray for means to have
it published. He "received gracious answers by the Spirit," as he
says, and the following night while he was lying awake in meditation,
the Lord opened up to him the new field of publishing holiness by
means of the printing-press.
Over the State line, in Wolcottville, Ind., the Lord had prepared
the opportunity. The little paper Herald of Gospel Freedom, was
in its first year, and its editor, I. W. Lowman, was favorable to
holiness and had been impressed that Brother Warner should conduct a
holiness department in the paper. The appointment was made at the
Eldership meeting, as stated in our previous chapter. As usual when
undertaking any responsibility, Brother Warner placed himself in
entire dependence upon God. He thus speaks of the project:
Oh, that God may endue us both with grace and wisdom to discharge
this solemn and important calling! O my God, I cry unto thee for
help! I am sure thou hast put me under this solemn and responsible
charge. Now thou must qualify thy poor tool for the work. Be
pleased, O Lord, to touch my heart and all my intellect and
religious powers afresh with the Holy Ghost. Be thou thyself my
qualification. I am so glad thou hast promised to be my wisdom. Oh,
give me also thy mind. Be thou the fountain of all knowledge and
goodness in me. Lord, I accept thee for my ALL.
His holiness articles contributed to the Church Advocate, the regular
Church paper, had been effective and had won for him openings and
warm hearts in various places. He possessed excellent gifts for
writing as well as for speaking. His discourse was entertaining and
instructive. He began his editorial duties in much physical weakness,
as, it will be remembered, he was just recovering from a severe
illness that laid low his naturally weak frame.
=Oct. 16, 1878.= Feeling bad. Much fever. Called upon the Lord.
Fasted most of the day. Applied water frequently to my head and
back of my neck. Was compelled to do some writing in order to be in
time with my continued article. This greatly increased my fever and
pain in the head.
=17.= Gathered some apples for myself. Feeling better. Praise the
Lord!
=18.= At twelve Brother Lowman and I started to Wolcottville.
Undertook to me the enormous task of walking to Waterloo, a
distance of three and one half miles. The roads were muddy. I soon
felt that it was impossible for me to go through on my strength
and began to look to God. I took him for my strength. All glory
to God and the Lamb, when we reached the station I felt stronger
than when we started. Lay over some time in Kendallville. Visited
printing-offices, as we are contemplating the purchase of press and
type to run the Herald.
=19.= The Lord is opening the way for us to buy a whole
printing-office here very cheap. Praise his name!
On the 24th he visited Rome City in view of finding a suitable place
to reside. He felt directed to locate here, and wrote his wife to
come. On the 26th of November they moved to their new location. He
bought the south half of lots 103 and 104 for $213.
The entry for the new year, Jan. 1, 1879, is of interest.
Since the last account my time has been closely devoted to writing
for the Herald and on my little book. This seems to have been
the order of the Lord, and he has most wonderfully blessed me in
the work. The Spirit is continually taking the things of Christ
and showing them to me. Glory to God for the new beauties and
blessed unfoldings of divine truth under the clear light of the
"anointing that abideth and teacheth of all things." The luminous
heavens of revelation seen through the all-searching telescope
of the Holy Ghost raise many texts that were but dim and of
doubtful application to the definite purifying grace, to their
true magnitude of absolute authority; while one beautiful, blazing
constellation of Bible truth after another is brought to view until
the adoring soul sees no end to the divine evidences of the "second
grace" save the end of revelation itself; and even there the Spirit
takes up the eternal theme and writes it all over the soul, on the
tablet of the heart and upon every fiber of our conscious being;
yea, writes it upon the "merchandise" of the saints all over the
entire universe of God's creation, on every surrounding object.
Even "upon the bells of the horses shall there be HOLINESS UNTO THE
LORD."
We can begin to see the effects under God of "praising the beauty
of holiness" in this place in our prayer- and class-meetings. Many
express a hunger for full salvation, and as we frequently present
our dear neighbors to God in prayer, the Spirit seems to indicate
a glorious harvest of souls in this place in the near future. All
glory to God!
And now, my soul, another year of thy earthly career and time to
work has passed away. Thank God, it was the first whole year of
my life that I have dwelt in the Canaan of perfect love and sinless
glory. All its events through God have indeed worked together for
good to my soul.
[Illustration: Rome City, Ind., in 1878. Birthplace of the Gospel
Trumpet]
=11.= Since last writing we have constantly shared the goodness of
God. The time has been closely devoted to writing on my book and
for the Herald. The Holy Spirit has greatly assisted. The weather
has been very cold, as much as twenty-four degrees below zero. The
first week of the new year was observed as a week of prayer. The
weather being severe, but few attended our union prayer-meeting.
Last night in the name of Jesus we began a meeting here in the
Methodist church-house on the line of holiness.
The book he speaks of was the Bible Proofs of the Second Work of
Grace. It was printed and bound the next year, 1880, at the E. U.
Mennonite publishing house in Goshen. Two thousand copies were
printed. It contained 493 pages and was, it would seem, an almost
exhaustive treatise on sanctification as a second work of grace as
shown by the Scriptures. It was counted an excellent book by the
holiness people and leaders, and doubtless accomplished much good.
Copies of the book may yet be found in individual libraries. This was
the first book of which Brother Warner was the author. He became the
author of a number of publications afterward.
=27.= Closed meeting tonight. A few souls have found Christ a
perfect Savior. The leading elements in the M. E. Church did not
come near during the meeting. Some did all they could against it.
The preacher in charge a week ago made a very brave defense of
sin in the flesh, justifying rather than condemning it. Oh, the
shameful clamor for sin! the dead and godless condition of the
Church! Surely her glory has departed. Some who were longing for
full salvation, when they saw the united influence of an apostate
church arrayed against this very fundamental doctrine of their
creed, were scared away from the good purposes of their heart and
away from the meeting. Poor souls! Having lost a good conscience
they can not look me in the face; and vainly they talk of growing
the remaining sin out of the heart. Oh, that God would appoint
salvation for this people!
=Feb. 2, 1879.= Have been very busy writing during the past week.
Brother Lowman moved the press here last Thursday. Praise the Lord!
He showed me by the Spirit that I should locate here, and that the
press would be located in this place, when nothing had been thought
or said about it. Oh, I am so glad the Lord does lead his little
ones! I can do much more for the paper now. Oh, that God would
keep Brother Lowman and me straight on the line of holiness and
continue to make the Herald a =real= herald of gospel freedom! Our
circulation is increasing, thank the Lord!
=10.= It is wonderful how God takes care of his dependent little
ones. When we came here, kind friends bade us farewell with some
sadness, fearing that the holiness evangelistic work would not
support us here, where we had no friends and acquaintances. But
what a lesson our heavenly Father has taught us! He has abundantly
provided for us, even at home. I must record some of his kindness.
Fuel is rather scarce here, wood quite high, and the weather
being quite severe I could not well see from whence we should be
supplied. But as we do not walk by sight I trusted all in the hands
of the Lord. We have a neighbor who is a very wicked man, but no
loving children of God could be more kind and benevolent to us than
the whole family are. They tell us by word and action that we shall
not want for any good thing while they have it. Another very wicked
young man had bought twelve acres of timber about three miles from
town. The best timber and most of the nicest cord-wood timber had
been taken off. My kind neighbor asked him how much he would take
for all that remained, and to his utter astonishment he said, "I
will give it to =you= for five dollars." Neighbor and I had talked
the matter over before and he agreed to take me in partnership if
we could get the wood reasonable. He was true to this agreement,
and we both have wood enough to do us for two or three years.
This is nothing else than the dealing of God. Oh, who would not
trust thee, blessed Father of mercies! Thou art all love and
boundless goodness. But thou art also perfect wisdom, therefore
will we trust thee when thy providence =seems= to be against our
wishes and inimical to our happiness; for we know that such can
only be in appearance, because of our ignorance. Oh, we thank thee
that we can rejoice in all thy righteous will; for as thou art
thyself love, nothing but love can proceed from thee.
=11.= Bro. L. Spencer and Brother Kimmel brought me home, each
bringing me a load of wood from my place of procuring fuel. When
arriving home, I found wife well as usual. Arrived at one o'clock,
and at two I was to preach the funeral of Miss Sigler. Poor girl,
I visited and prayed with her last Saturday before leaving home.
The family are not religious, the father is quite wicked and
intemperate; but Mary gave me satisfactory evidence that God had
forgiven her sins. However, when about to die she was left in great
distress of mind. Brother Newton, residing near by, was sent for;
he prayed for her. She obtained the victory and closed life in
peace.
The temperance meeting that was in progress when I left continued
with success until tonight. Over three hundred signed the pledge,
and a permanent organization was effected.
=23.= Sabbath. A. M., preached in Albion on faith. P. M., led
the holiness meeting and organized a holiness band of sixty-six
members. Praise the Lord, they expect to work for the Master in
spreading holiness.
On the 11th of March he and Elder Lowman drew up articles of
agreement by which they were to be joint editors and publishers of
the Herald and all other papers, books, etc., issued from their
office. Brother Warner was to pay Lowman $250 for a half interest
in the paper and office. Both were to bear half the expense of
publishing the Herald and any other publications. Both were to share
equally in all the income of the office except the job-work, which
Lowman was to do with his own press and stock, and receive the
proceeds. Brother Warner, however, was to realize fifteen per cent
from all the job-work he should procure. All manuscripts written by
or donated to either party after the date of their agreement were to
be jointly published and owned, and all manuscripts written by or
donated to either party before the date of agreement were to yield to
the owner ten per cent more than one half the proceeds.
From this time the diary entries are rather scattered, until finally
they cease altogether. This is owing to the fact, doubtless,
that the events of his life were associated with evangelistic and
editorial effort and went largely into the paper as news items.
=May 4, 1879.= Sabbath. Went to hear Brother Allison, United
Brethren minister. He requested me to talk. I did so, with great
liberty and power of the Spirit. Brother A., who had hitherto
been an opposer of distinct holiness, was overwhelmed by the
power of God and truth, and confessed that it was Bible doctrine.
Another man, whose carnality was greatly stirred, turned pale,
grew nervous, and finally interrupted me with questions and
contradictions. Just then God sent an increased volume of sweet
love to my heart. Glory to God! Burning coals were freely heaped
upon his head, and soft words soon turned wrath away, and after
meeting he humbly apologized.
=17.= Brother and Sister Shock brought me to Syracuse. Being late,
Brothers Martin and Bell had left just a few moments before.
Brother and Sister S. began to lament their disappointment. I began
to praise God, for the Spirit seemed to say, "I want thee with me
alone today." I said I expected a glorious time by the way. They
looked astonished that I was so free from complaint and regrets.
They suggested that I should go by the cars. I remarked that the
conductor would probably put me off, as I had no money. I praised
the Lord that he would be my strength to walk. They looked the more
strangely as I started off with praises to the Lord. I hope that
God may convince them of the blessedness of the rest of faith.
Walked about sixteen miles to Warsaw, and God did most wonderfully
bless my soul by the way. Reached Warsaw about 3 P. M., without
fatigue or hunger. Called at Brother Barber's a few moments. Looked
for a team that was going out south, but had to take the train, the
Lord having told Brother Barber to give me fifty cents to pay fare.
Brother Lowman was on the train. After reaching Silver Lake we had
three miles more to walk to Gospel Hill. Praise God, he was my
strength this day, even without food from early morning till late
in the eve.
=18.= Sabbath. Brother Bear and many dear holy ones came from
Yellow Lake and elsewhere. Glorious time in the Lord.
P. M., met at half-past two. I was urged again to lead the meeting.
The Spirit of the Lord was wonderfully upon me; anointed me to
preach the acceptable year of the Lord. Halleluiah! The deep
prejudices began to give way; opposition ceased; God was triumphing.
Eve, Brother Lowman having the sore throat, Brother Martin not
being well, and Brother Bear having left, I was much humbled before
God in talking again to the people. I was brought low in the dust
at the thought of being too prominent among the brethren in thus
leading the meeting so much.
=June 4, 1879.= This is the fifth anniversary of our marriage. Took
early train for home. Found dear Sarah quite ill; may the Lord
bless the precious object of my strongest earthly love.
=July 4, 1879.= Sarah and I got a horse and buggy and went out
three miles and picked a fine lot of raspberries, and thus escaped
the throng and rabble that filled our little picturesque city. Oh,
how much more sweet and comfortable to get away with the Lord alone!
=6.= Sabbath. At home. Unwell. The Lord sent a young man here
today, that I might have something to do for Him. Some weeks ago I
found the poor wayfarer at the lake, fishing. Having learned that
he was a stranger and without money I brought him home for the
night. He seems very teachable. I tried hard to get him to call
upon the Lord and be saved. This is the second time he has been to
see us, not having found us at home the former time. He is a very
intelligent Swede. Has had some practise in type-setting, and has
corresponded some for papers.
=Aug. 6, 1879.= Came to Warsaw camp-meeting. The Lord was at work,
many being saved. About forty tents occupied. Bishops Weaver,
William Taylor and a host of preachers present. Rejoiced to form
the acquaintance of Brothers Lambert, Krupp, and Low, of the New
Mennonite Church. They are gloriously saved and definite for Jesus.
We found a wonderful affinity in our hearts. If the Lord will, I
shall attend their conference. I pray God we may become one fold.
The Lord did not have his way fully in this meeting. Too much
looking to men.
=Sept. 3, 1879.= Took train for Upper Sandusky. Found Wife and
friends and many of the holiness workers already on the camp-ground.
=10.= Meeting closed tonight. A mob of two or three hundred of
the baser sort were let loose by Satan upon us. They threatened
everything to Bro. W. T. Ellis, against whom they were incensed by
what appears to have been imprudent conduct of his own. We finally
succeeded in escorting him through the surging, raging rabble to
our quarters. Some eggs were fired upon us. This Brother E. is
indeed to me a mystery. His conduct is very rough. He is truly a
"new sharp threshing-instrument having teeth." Notwithstanding
he provokes malice from the world and forfeits confidence of
believers, he brings souls to God.
On Tuesday we had a faith meeting. Special faith and gifts of
healing were considered. All who had infirmities which they
believed the Lord desired them to be healed from presented
themselves before the Lord, and several remarkable healings were
performed. Sister Monnett, from Bucyrus, who walked upon crutches,
was made whole, and used them no more. Another sister was healed by
the Great Physician of a spinal affliction which she had had from
her youth. The next day she was surprized to find that even the
deformity had disappeared. Praise God!
=22.= Came home via the Baltimore and Ohio.
=24.= Went out to the Mennonite conference in the Hawpatch, about
nine miles from here.
=26.= Bade these beloved brethren farewell, feeling that our hearts
are wonderfully knit together in love. They appointed a delegate to
our Eldership.
=27.= Met beloved companion this eve at our Eldership at Yellow
Lake Bethel, she having come directly from Ohio.
=29.= Sessions very pleasant, even spiritual. After leaving the
house, very strange feelings came over me. I felt sure that the
powers of darkness were about to make a desperate rally. We stayed
up at Brother Bear's and prayed until one o'clock. I then lay down
and took a short sleep, when the Spirit bade me arise and go out
in the woods. Oh, what wrestling and agony of soul! What burden of
heart and cries unto God for the salvation of his cause in that
lone place from about 4:30 till 6 A. M.! Received some relief and
victory. An evil spirit seemed to be upon the session from the
opening this morning. The foreseen darkness was there. Business
did not pass off so pleasantly. At noon I spent all the time shut
up with God, and received great relief from the mountain that
seemed to crush my heart. This was a new and strange experience to
my soul. Closed business at a late hour at night. The Eldership
purchased the office from Brother Lowman and me.
=Oct. 1, 1879.= Sarah started home this morning. I felt led to go
to see the brethren in the Cook neighborhood and Warsaw concerning
the formation of a State Holiness Alliance.
=14.= Received an urgent call to go to Wakarusa. Was led to go.
Asked God for the means, and in less than one hour a gentleman came
and summoned me to affirm a small matter before the court, which
any of my neighbors could have done as well.
=21.= [At Palestine.] Quite a good turn-out. Two quite zealous
Christians who disbelieved the second work of grace--a father and
son--both spoke. The first believed in sanctification as a gradual
work after pardon and consummated at death. The latter testified
that he received it in conversion. What incongruity in the two, but
harmony in all who have the fulness!
Eve, read prophecies of the present holiness movement. Exhorted
the many holy ones present to fill the Bible description of God's
holy army, moving out in every direction, setting the wilderness
on fire, invading every city, casting down every wall, staying and
burying Gog, beating the mountains fine, and blowing the mass of
chaff from the Lord's threshing-floor (Ezek. 38, 39).
=23.= Came home. Among the mail awaiting me was a card stating
that obligations to the amount of $45 must be paid at once in
Wolcottville. Blessed be the Lord, another letter contained the
precise amount of $45, that had been due me nearly a year from
Nebraska. Glory to God, he supplies all our needs. How perfectly he
meets all our wants!
=Nov. 16, 1879.= Sabbath. A glorious meeting was in progress at
Churubusko. Brother Wood, the leader, had taken sick and the little
ones were praying to the Lord to send some one to proclaim the word
of the Lord. We heard of the meeting and at once were moved to go.
We found the Methodist Episcopal house crowded. A good band of
holiness witnesses and singers all had their eyes on the Lord to
send a man to lead the host. Praise his name, he anointed me for
the work and a glorious meeting ensued. Four or five fully saved.
=17.= This morning we found Brother Wood still quite sick. The
doctor anticipated a severe attack of bilious pneumonia fever. We
anointed him with oil and the Lord heard prayer in his behalf and
raised him up at once.
=18.= Brother Wood quite well and able to work in the meetings.
Held a special faith-meeting today. Prayed for the restoration of
the boy who is perfectly deaf. We were not at all discouraged, but
felt it our duty to continue in prayer from day to day just as we
often have to do with those seeking pardon and purification.
=19.= After our day meeting a brother and sister and I formed one
of the visiting committees. When nearly sundown we found a poor
suffering "woman who was a sinner," and blind for some time, and
afflicted with much pain. We told her that Jesus could wash away
her sins and heal and open her eyes. The Spirit soon brought on
conviction and new-birth labors. She was gloriously converted, and
giving a shout she sat down, and after a few seconds composure
said, "Glory to God, I can see! My eyes are healed!" She then
embraced her child and husband, whom she had not seen for about
two weeks. She had lost all power to move her eyes, and they were
both turned upward in her head. She was very weak, having eaten
but little for days, and she sat with her hands over her eyes to
exclude the light. Now she had the lamp lit and proceeded at once
to get supper. All glory to the Great Physician! Twenty-seven
sanctified souls arose to join into a holiness band. Hallelujah!
God is mustering his host to the battle.
The accounts immediately following, in which he speaks of
consolidating the Eldership with the Mennonites, show that he had not
as yet gotten away from the idea of an external union in addition to
that which the bonds of salvation alone can afford. He had already
made a trip to Goshen, and had met Brother Lambert and others of the
Mennonite faith.
=Dec. 5, 1879.= Am pushing my book to completion. Today Sarah and
I started for the joint meeting of our Standing Committee and the
Mennonite Quarterly Conference at Hawpatch.
=6.= Drove eight miles this morning to the place of meeting. Was
happy to meet with those beloved brethren once more. Had a joint
convention. The subject of consolidation was warmly advocated from
both sides, while our hearts glowed with the unifying glory of
Jesus Christ. The following preamble and resolutions were adopted:
Whereas, the God of all grace has most emphatically taught us in
his Word that his church is one as the Father and Son are one, and
that a manifestation of this unity is to be the world-saving salt
of the church.
Therefore, we, as the professed sons of God and members of the
United Mennonite Church and the Church of God assembled in the
name of Jesus Christ in a joint meeting, do confess it our duty
to put away from us every accursed thing that might in the least
distract, divide, and alienate us in heart, or cause divergency
in practise; and for the sake of securing an answer to the prayer
of the adorable Savior, we do solemnly agree to abandon anything
not warranted by the Word of God and accept any and everything it
teaches. Therefore--
I. Resolved, That we joyfully consent to the will of our Lord and
Savior Jesus Christ and agree to unite in one body as soon as in
the providence of God the consolidation can be consummated, and
II. Resolved, That we recognize the Word of God as the only true
basis of Christian union. Furthermore,
III. Resolved, That we believe that the truth as it is in Christ
Jesus is within our reach, hence, can be ascertained on all points
of difference, and that we are therefore morally bound to learn and
abide its decision.
=14.= [At home.] Preached at the Wesleyan house at 1 P. M. on faith
in relation to gifts of the Spirit. In the evening at the United
Brethren house on the philosophy of faith.
=16.= Though very stormy, quite a company of dear brethren and
young men turned out to chop and haul me wood. Oh, the goodness of
God!
=Jan. 1, 1880.= Last night after a very successful and powerful
meeting at Chambers' Schoolhouse we came to the watch-meeting at
Albion. The Spirit greatly moved us to come. On reaching the house
I dropped on my knees, when the Spirit gave me a searching message
for the people. We kept up until after twelve. The old year passed
away while we were on our knees in solemn consecration to God.
This is the last quotation which we make from his diary. By the first
of the year he was given full charge of the Herald, and any further
record of his life-events must be found in the papers which he was
editing. Unfortunately, from Jan. 4, 1880, the date of the last entry
in his diary, until the issue of the Herald for Nov. 7, 1880, is a
gap over which we must bridge with silence, as I have no access to
any copy of the Herald for that year other than the one mentioned,
nor have I been supplied with information from any other source
covering that period. In it is also announced that the following
resolution was passed. "Resolved, That we are willing to consolidate
the Herald with any other paper that advocates the same gospel
principles."
In the number of the Herald referred to is printed the decision of
the Board of Publication to make the following announcement: "Edited
in the name of the Lord Jesus Christ, by D. S. Warner, Rome City,
Ind. Dedicated to the God of the Bible and to the service of all
saints who desire to love God with a pure heart fervently, and the
holy Church he has established over eighteen hundred years ago."
From his book Bible Proofs we have drawn material for our next
chapter.
XII
A SPIRITUAL SHAKING
In his book Bible Proofs of the Second Work of Grace, Brother Warner
devotes three chapters to the prophetic description of the great
work of restoration in the latter times, when, through the preaching
of holiness and the upholding of the full Scriptural standard of
truth, God should bring his people into unity again. This chapter is
intended as an abridgement of the three chapters referred to.
I wish to say by way of introduction that many of the events in the
history of ancient Israel are figures of and have their counterpart
in things occurring in the Christian dispensation. And many of the
utterances of the prophets, associated primarily with the events of
those times, have their fulfilment as well in connection with the
things foreshadowed. To regard these prophetic writings as referring
only and finally to the literal affairs of the people of the Old
Testament is to stop far short of their intention and use. The old
dispensation was preparatory of the new. It was full of types and
figures of things to be realized in the latter. Everything pointed
forward in anticipation of the fulness of times when God should
establish his new and better covenant with his people. Shall we say
then that the prophecies did not share this anticipation; that they
had to do only with the literal figures? Nay, it was the spirit of
prophesy more than anything else that foretold of the times of the
gospel dispensation, not only by direct reference, but also in many
of those passages which touched first those immediate affairs in
Israel's career and through them those greater things farther on.
We note how the New Testament writers picked up the Old Testament
prophecies and applied them, with such reference as "that it
might be fulfilled which was spoken by the prophet," or, "as it is
written," etc.
But let us not suppose that the applications of prophecy were to be
confined to the days of Christ and the apostles. Many things were
said of David and other Old Testament objects that had their extended
and more important fulfilment in Christ or in the establishment of
the church, but there were other utterances that had their final
import in the later affairs of the New Testament kingdom. Those
that cluster about the captivity of Israel in Babylon and their
reestablishment in their own land and the rebuilding of Jerusalem are
especially rich in secondary application to the corresponding crises
in the history of the church.
It is thus that many of the prophecies have a two-fold application,
not that they mean two different things, but that they apply to both
the literal and spiritual phases of the same thing. A sufficient
proof of this lies in the fact that in the Revelation, where their
spiritual meaning is assumed, we find the same Old Testament figures.
There is unity of purpose in God's system of types and figures and in
his plan throughout, and hence many of the prophecies that pertained
in the first place to events in the history of Israel are used by the
Spirit today in connection with the antitypes of those events.
Great epochal events or changes in which God by some particular
institution unfolds his plan, or in which there is involved the
divine approach to man, whether for approval or for judgment, are
attended more or less by violent manifestations in the earth or the
elements. Thus on the occasion of the giving of the law at Mount
Sinai the mountain shook and smoked and there were thunders and
lightnings, and the people trembled. At the crucifixion of Christ,
the central event in all history, the sun hid his face and the earth
shook, the rocks were rent and graves were opened. The Pentecostal
outpouring of the Holy Spirit was with the sound of "a rushing mighty
wind." When the apostolic church prayed for the special endowment
of divine power, "the place was shaken where they were assembled
together, and they were all filled with the Holy Ghost." When the
imprisoned Paul and Silas prayed and sang praises to God, the divine
response came with a great earthquake which shook the foundations of
the prison, opened all doors, and loosed every one's bands. On the
day of final judgment the very earth will be moved out of her place
and the elements will manifest the awful day of God.
The shaking of things, as accompanying the divine visitation, is
also taken in the spiritual, or figurative, phase, and it is this
application of the idea of shaking as used in the Scripture that
Brother Warner employs in reference to the great spiritual movement
of these latter times. As a key to the prophecies on this subject he
uses Heb. 12:25-29, which reads as follows:
"See that ye refuse not him that speaketh. For if they escaped
not who refused him that spake on earth, much more shall not we
escape, if we turn away from him that speaketh from heaven: whose
voice then shook the earth: but now he hath promised, saying, Yet
once more I shake not the earth only, but also heaven. And this
word, Yet once more, signifieth the removing of those things that
are shaken, as of things that are made, that those things which
can not be shaken may remain. Wherefore we receiving a kingdom
which can not be moved, let us have grace, whereby we may serve
God acceptably with reverence and godly fear: for our God is a
consuming fire."
We have here two distinct shakings. The first one, according to
the apostle's words beginning with verse 18, plainly refers to
the manifestation at Sinai when the first covenant was given to
Israel (Exod. 19). The second shaking attends the voice which in
this dispensation speaks from heaven. The former was a literal
shaking, while the latter is of course spiritual, and attends the
establishment of the new covenant. "See that ye refuse not him that
speaketh" is in the present tense to this dispensation and is an
injunction for _us_.
Now, the new covenant involves the very highest standard of relation
between God and his people, a standard much superior to that of the
old Sinaitic covenant. It is distinguished by the laws of God being
written in our hearts and comprehends our perfect obedience to them.
In this relation we become his people and he our God in the very
closest sense (see Heb. 8:10, and 10:16). This relation is none other
than entire sanctification, which to attain requires the complete
crucifixion of the self-life, the destruction of every idol, and
entire abandonment to God. It is a close-girding covenant and admits
of no sin either in practise or in the heart. The words "yet once
more" refer to the shaking as final and to the standard of truth as
being perfect, _ne plus ultra_, and as therefore consisting only of
things unshakable.
It is the voice calling to this holiness standard of the new covenant
that produces the mighty shaking, causing both earth and heaven to
tremble. Whenever this voice is heard, whether in the beginning of
Christianity or in a movement that effects the reestablishment of the
new covenant in the hearts of God's people today, the shaking occurs.
Both sinners and professors are made to tremble at God's mighty truth
and he who would obey the divine appeal must suffer the shaking
loose and consequent loss of all things contrary to the divine will,
however dear they may be in the selfish affections. God has through
grace made it possible for one and all to measure to this standard,
so that for him who refuses the voice that speaks thus from high
heaven there is positively no escape.
Our quotation from Hebrews leads us back to the prophet Haggai, whose
words in chapter 2, verse 6, are what the apostle doubtless refers
to. This introduces us to that field of prophecies relating to the
captivity and the return, so typical of the apostasy and of the
final restoration of the true church in these last days. It should
not be a thing incredible that the great spiritual events of these
epoch-making times should be in accordance with prophetic utterance,
nor that the Holy Spirit should lead Brother Warner, as he testifies
to having been led, into these things as prophetic truth. Indeed the
reader, if he be a seeker after truth, should not be surprized to
find the Holy Spirit confirming to his own mind that these things
have a prophetic illumination. Brother Warner's reference to these
prophecies, and his comments, are here given. Of Heb. 12:25-29 he
thus speaks:
On the 30th of August, 1879, the Holy Spirit in a special manner
gave me the foregoing scripture. I had never clearly comprehended
its meaning and I felt impressed that the Lord was about to lead me
into a new vein of truth. I shut myself up with God and the Bible,
when "the Comforter, which is the Holy Ghost," took most of the
things that are contained in what follows and showed them to me.
Being fully assured that my mind had been led into the pure light
of truth, we published it from the pulpit, much to the edification
of the holy brethren. We feel confident that the following chain of
Scriptures, correlative with our text, will conduct every meek and
candid reader into the same light it has your humble servant. We
shall find the foregoing words of the inspired apostle a key to the
prophetic description of the great work of holiness....
Let us examine the same declaration elsewhere in the Holy Book.
Haggai 2:5-7: "According to the word that I covenanted with you
when ye came out of Egypt, so my spirit remaineth among you:
fear ye not. For thus saith the Lord of hosts; Yet once, it is a
little while, and I will shake the heavens, and the earth, and
the sea, and the dry land; and I will shake all nations, and the
desire of all nations shall come: and I will fill this house with
glory, saith the Lord of hosts." The rebuilding of the temple is
the subject under consideration. This ancient abode of the great
Shekinah was such a marked figure of the church of God that it is
seldom spoken of by the holy seers but what the spirit of prophecy
flashes forth in interspersed references to the "spiritual house."
Says the prophet, "The glory of this latter house shall be greater
than of the former, saith the Lord of hosts: and in this place will
I give peace, saith the Lord of hosts" (v. 9). Is it not in the
midst of his church where God speaks peace to thousands who seek
his face? Let us also thank God for the gracious intimation that
the glory of the restored, latter-day church shall exceed that
which preceded the dark-age captivity.
It is quite evident that the words in verses 5-7 were in the mind
of the apostle when he wrote the words of our text. And we find
here additional evidence that the "once more shaking" relates to
the triumphs of the gospel, because it is associated with the
coming of Christ, not as Judge, but the "Desire [or Savior] of all
nations."...
God never designed that we should
"Roam through weary years
Of inbred sin and doubts and fears,
A bleak and toilsome wilderness."
If you have not passed through the Jordan, the death-convulsions of
the "old man" of sin, to the Canaan rest, it is because you have
either ignorantly or wilfully "refused him that speaketh," and
"entered not in because of unbelief."...
"I will fill this house with glory." Here is the glory that Christ
gives: "The Spirit of glory and of God," that fills and rests upon
the church when inbred sin and all weights are shaken out. What
is here associated with the "once more" shaking corresponds with
entire sanctification.
The prophet Ezekiel gives us a very interesting chain of concurring
prophesy. Who with his spiritual eyes open can fail to see the
application of the 34th chapter of Ezekiel to the ministry,
in general, of this age? They "eat up the good pasture"--fare
sumptuously on fat salaries. 'Ye tread down the residue of your
pastures' and 'foul the waters with your feet.' They are the real
cause of spiritual famine instead of the means of refreshing the
flock. "Ye eat the fat, and ye clothe you with the wool." Make
a lucrative merchandise of your Christless sermons, instead of
administering the free gospel of salvation. "Ye kill them that are
fed: but ye feed not the flock." When any find their way to the
true Shepherd and receive food, life, and holy fire in their souls,
they annoy the dead and sleeping, who proceed at once to kill them.
This is no idle fancy. It is an undeniable fact that in most of our
present-day churches a real convert can scarcely maintain spiritual
life. The few that are not killed are usually driven or thrown out.
O ye shepherds, a crisis from the Almighty is coming upon you. As
the Lord liveth, the fires from heaven shall sweep away your craft.
"Howl, ye shepherds, and cry; and wallow yourselves in the ashes,
ye principal of the flock: for the days of your slaughter and of
your dispersions are accomplished" (Jer. 25:34). Their time of
feasting upon and dispersing the Lord's flock will come to an end.
"I will deliver my flock from their mouth," and "they shall no more
be a prey" (Ezek. 34:10,22). "I will seek out my sheep, and will
deliver them out of all places [sectarian divisions] where they
have been scattered [into several hundred parties] in the cloudy
and dark day" (v. 12). We talk of the dark age as in the past; but
the seer of God declares that we are yet under its lingering fogs,
and shall be until holy fire from heaven shall sweep away every
partition-wall, human creed, and party name, and purge out that
infamous god, the sectarian spirit; the vile "image of jealousy"
which sits in all the thresholds of Babylon.
"And I will bring them out from the people, and gather them from
the countries, and will bring them to their own land, and feed
them" (v. 13). Yea, "I will feed them in a good pasture, and upon
the high mountains of Israel shall their fold be" (v. 14). "And I
will set up one shepherd over them, and he shall feed them, even my
servant David [Christ--David was already dead four hundred years];
he shall feed them, and shall be their shepherd" (v. 23).
The perfect reign of the Messiah, and his love in the soul, is to
succeed the dark day of party confusion. The two are not compatible
with each other. "And I will make with them a covenant of peace"
(v. 25). Their own land, and this covenant-union with God, is
simply entire sanctification. See Jer. 23....
In Ezekiel 35 we have the judgment of mount Seir. Seir--=rough=,
=shaggy=--we presume is used [in the typical sense] to denote the
Catholic power.
It was inhabited by the Edomites, the descendants of Esau, who
were therefore brothers with Israel, the descendants of Jacob;
but the Edomites had a deep-rooted and perpetual enmity against
Israel, they harassed and distressed them by all possible means,
(See A. Clark.) "Behold, O mount Seir, I am against thee, and I
will stretch out mine hand against thee, and I will make thee most
desolate ... because thou hast had a perpetual hatred, and hast
shed the blood of the children of Israel by the force of the sword
in the time of their calamity, in the time that their iniquity
had an end." (vs. 3-5). Does not this look like the record of the
"beast that sits upon the seven hills"? Martyrdom, it appears, is
confined to such times when God's people have reached an "end of
sin."
As the spirit of prophesy uses mount Seir to represent Catholicism
in chapter 35, and the Caucasian mountains [Gog and Magog, see
Bible dictionary] to represent sectism in chapters 38 and 39, so
in chapter 36:1 the "mountains of Israel" are used to represent
the true conscientious Christians. The Lord says, "Set thy face
against mount Seir," "against Gog," and "prophesy against him;"
but in reference to the mountains of Israel, the order is changed
to "prophesy unto," showing that the former were rejected, but the
latter accepted of the Lord; to these very precious promises are
made. In the latter part of the chapter we have associated together
salvation "from all uncleanness," the gift of the Holy Spirit, and
"bringing into the land," i. e., the land of perfect holiness....
The spirit of prophesy now takes up another figure to set forth the
holiness crisis and the glorious effect in those "that abide the
day" of the Refiner's coming. "Moreover, thou son of man, take thee
one stick, and write upon it, For Judah, and for the children of
Israel, his companions: then take another stick, and write upon it,
For Joseph, the stick of Ephraim, and for all the house of Israel
his companions: and join them one to another into one stick; and
they shall become one in thine hand. And when the children of thy
people shall speak unto thee, saying, Wilt thou not shew us what
thou meanest by these? Say unto them, Thus saith the Lord God;
Behold, I will take the stick of Joseph, which is in the hand of
Ephraim, and the tribes of Israel his fellows, and will put them
with him, even with the stick of Judah, and make them one stick,
and they shall be one in mine hand" (Ezek. 37:16-19).
Who does not know that this never was really fulfilled in the
alienated sects of Jacob's literal seed? While it may apply to the
formation of the church in the beginning of the reign of Christ,
it was specially designed to typify the return of the church
to God and the mount of holy union after the "falling away" or
"cloudy and dark day." The figure does not properly suggest the
formation of a new church state, but the gathering again of a
divided and starved-out church under the pastorate of corrupt and
self-aggrandizing shepherds. "I ... will gather them on every side,
and bring them into their own land ... I will save them out of all
their dwelling-places, wherein they have sinned, and will cleanse
them, so shall they be my people and I will be their God. And David
[Christ, "the root and offspring of David"] my servant shall be
king over them; and they all shall have one shepherd" (vs. 21-24).
Nothing but entire sanctification can unite the saints under the
direct control, and headship of Christ, through the Comforter.
"And they shall dwell in the land that I have given unto Jacob my
servant, wherein your fathers [in the day of the church's purity]
have dwelt; and they shall dwell therein, even they, and their
children, and their children's children forever: and my servant
David shall be their prince [even Christ, for him hath God exalted
to be a Prince and a Savior] forever. Moreover I will make a
covenant of peace with them; ... and the heathen shall know that
I the Lord do sanctify Israel, when my sanctuary shall be in the
midst of them forevermore" (vs. 25-28). Here is the solution of
the whole matter. The reception of the Spirit, uniting into one,
placing in the land, cleansing, and the "covenant of peace" under
the glorious reign of the "Prince of peace," is all summed up
and consummated in the sanctification of the church through the
indwelling of the Holy Trinity.
Instead of exterminating the idols and "Canaanites in the house
of the Lord of hosts," the "shepherds of Israel" have catered to
their unholy lusts. They have so long truckled to the world in
the church, so long fawned and pampered sin under the cloak of
religion, that a terrible conflict ensues whenever it is attacked
by the sword of the Spirit. This crisis is described in the two
following chapters, namely, Ezekiel 38, 39.
"Son of man, set thy face against Gog, the land of Magog, the
chief prince of Meshech and Tubal, and prophesy against him, and
say, Thus saith the Lord God; Behold, I am against thee, O Gog"
(38:2,3). The Bible dictionary applies Gog and Magog to the
Caucasian mountains, a chain that extends from the Black Sea to the
Caspian. The Scythians of those regions were a fierce and warlike
people. For many years they had made their name a terror to the
whole Eastern world. They were finally conquered and driven out, B.
C. 596, a few years before the time of Ezekiel's prophesy. These
events being fresh in the mind of the ancient seer, the prophetic
spirit employs Gog and Magog to represent the acrid and intolerable
spirit of sectarianism and its final overthrow.
Meshech and Tubal, allies of Gog, are noticed in history as "the
remotest and rudest nations of the world." David, it is probable,
spoke prophetically of the same contentious, unsanctified zeal:
"Woe is me, that I sojourn in Meshech.... My soul hath long dwelt
with him that hateth peace. I am for peace, but when I speak, they
are for war" (Psa. 120:5-7).
In applying the army of Gog and Magog to the false, deceived,
and sectarian forces, the enemies of the Lord's true and holy
church, I am clearly sustained in Revelation 20:8-10, where they
are declared to have been deceived by the devil, therefore have a
spurious religion--are professors. "They compass the saints on the
breadth of the earth;" hence are diffused throughout all nations
and everywhere arrayed against the holy; but shall be finally
destroyed by fire from heaven. This vast army Ezekiel represents as
'coming from their place out of the north parts' (38:6,15; 39:2),
indicative of a cold and heartless religion. The attack upon the
"land" by Gog, shall be in the "latter years," "the latter days,"
(38:8,11). This language all through the prophets points to the
last, or present, dispensation.
"In the latter years thou shall come into the land [the sanctified]
that is brought back from the sword [saved from the carnal,
sectarian "strife of tongues"], and is gathered out of many people,
against the mountains of Israel, which have been always waste;" i.
e., more or less destitute of the apostolic faith and power.
God sets the testimony of his anointed against the worldly
churches. Gog in return makes war upon them. But being dead to sin,
and having a resurrected life, they are an invulnerable army. "They
shall dwell safely all of them" (v. 8).
"And it shall come to pass at the same time when Gog shall come
against the land of Israel, saith the Lord God, that my fury shall
come up in my face. For in my jealousy and in the fire of my wrath
have I spoken. Surely in that day there shall be a great shaking in
the land of Israel" (vs. 18, 19). When the sword of the Almighty
is unsheathed against self-righteous orthodox sinners, there is
soon war in the camp, and a general commotion in the heavens and
the earth. The two-edged sword of definite testimony is now wielded
in every church, which has never been the case in any of the past
holiness reforms.... Amen! Let the battle rage, though the heavens
and the earth be moved. Send down the fire, O Lord, send fire from
heaven, and burn every Gog-schism out of the church! Yea, saith
the Lord, "I will send a fire on Magog, and among them that dwell
carelessly in the isles: and they shall know that I am the Lord."
The burning of the weapons and burying of Gog is described as the
cleansing of the land--the church. Therefore it is the special work
of sanctification, and the heavens and the earth are now shaken by
the tread of God's holy army, who are 'severed out to continual
employment, passing through the land to cleanse it.'
Let us now begin with 1 Pet. 4:17,18. "For the time is come that
judgment must begin at the house of God: and if it first begin at
us, what shall the end be of them that obey not the gospel of God?
And if the righteous scarcely be saved, where shall the ungodly
and the sinner appear?" Here is a trying ordeal, a judgmental
shaking of the church parallel with that described in Hebrews. It
is the execution of Christ's verdict of death to sin in the flesh.
"The time is come." Scriptures thus introduced almost invariably
refer to some previous prediction. In the prophecies of Isaiah we
find what is doubtless the antecedent of Peter's words: "I will
turn my hand upon thee, and purely purge away thy dross, and take
away all thy tin: ... afterwards thou shalt be called, The city
of righteousness, the faithful city. Zion shall be redeemed with
judgment, and her converts with righteousness" (Isa. 1:25-27).
The judgment of Zion, the house of God, is her full redemption.
It is the hand of the Almighty 'purely purging away the dross and
all the tin' from his church, that it might be called the "city of
righteousness." This experience is not for the sinner, nor is it
confined to the aged and dying; but the "converts" in Zion, saith
the Lord, shall be redeemed from sin, by the spirit of judgment and
the spirit of burning. This purging is parallel with the removing
of those things that are shaken.
"In that day shall the branch of the Lord be beautiful and
glorious [i. e., 'sanctified and cleansed, a glorious church'
(Eph. 5:26,27)], and the fruit of the earth shall be excellent
and comely for them that are escaped of Israel [have 'escaped the
corruption that is in the world']. And it shall come to pass, that
he that is left in Zion, and he that remaineth in Jerusalem, shall
be called holy, even every one that is written among the living in
Jerusalem: when the Lord shall have washed away the filth of the
daughters of Zion, and shall have purged the blood of Jerusalem
from the midst thereof by the spirit of judgment, and by the spirit
of burning" (Isa. 4:2-4). This explains the words of Peter very
clearly; the judgment of the house of God is a divine washing and
purging. The church, having passed through the spirit of judgment
and of burning, all that are left therein "shall be called holy."
Therefore, we understand the words of Peter as having reference to
the sin-consuming flames of the Sanctifier, the baptism of the Holy
Ghost, which corresponds with the shaking of the church, of which
Paul speaks in Hebrews; for he concludes by saying, "Our God is a
consuming fire."
If ever there was a time when Peter's words were pertinent, it
is now. The hand of the Almighty is upon his church, and he will
smite and humble it with his judgments; shake it with his voice
from heaven, and consume it with the flames of his Spirit until
every foul spirit is driven out and all the "works of the devil"
destroyed; that nothing may remain but the pure, unalloyed elements
of the divine "kingdom, which can not be shaken." No wonder the
churches so often fear and dread the coming of God's holy bands;
yea, "a fire burns before them," which quite frequently closes
all meeting-houses and every other place where the sects can
defeat their access. It is because they know that they are but
a collection of ecclesiastical stubble, which can not abide the
fire which accompanies the Lord's army of definite witnesses.
Here we also see that the charge that insisting upon the definite
experience of entire sanctification destroys the churches is true
only so far as they are composed of "wood, hay, and stubble." Fire
never destroys gold and silver....
In Joel we have the declaration: "The Lord also shall roar out of
Zion, and utter his voice from Jerusalem [the holy church]; and
the heavens and the earth shall shake" (3:16). A church that has
no voice to shake sinners and professors, no voice that "turns
the world upside down," that makes not the wicked flee, the devil
howl, and persecution rage--that church may have "gods many," but
has not the true God dwelling in her; for, following the foregoing
the prophet says: "So shall ye know that I am the Lord your God
dwelling in Zion, my holy mountain: then shall Jerusalem be holy,
and there shall no strangers pass through her any more" (v. 17).
The Lord wants his church so holy that no stranger to God will pass
through her, much less dwell and carry on business in her....
Let us now trace the heaven- and earth-shaking hosts of the
Almighty in the prophet Isaiah. "Cry out and shout, thou inhabitant
of Zion: for great is the Holy One of Israel in the midst of thee"
(Isa. 12:6). Here is the power that does the shaking. A church that
has the great and Holy One in her midst always produces a commotion
in the world....
But who are required to do these things? Thus saith the Lord, "I
have commanded my sanctified ones, I have also called my mighty
ones for mine anger, even them that rejoice in my highness" (chap.
13:3). The sanctified soul rejoices only in the exaltation and
glory of God; there is no principle left in the heart that seeks
self-aggrandizement. They even glory in being abased, if God is
thereby honored. Glory to his name!
Now observe the effect of lifting high the banner of holiness: "The
noise of a multitude in the mountains, like as of a great people; a
tumultuous noise of the kingdoms of nations gathered together: the
Lord of Hosts mustereth the host of the battle" (v. 4). A commotion
soon follows the definite testimony and "lifting up of holy hands
in the sanctuary" of the Lord: an army springs into existence; God
himself mustereth the host. Halleluiah!
"Howl ye; for the day of the Lord is at hand; it shall come as a
destruction from the Almighty. Therefore shall all hands be faint,
and every man's heart shall melt.... Behold, the day of the Lord
cometh, cruel both with wrath and fierce anger, to lay the land
desolate: and he shall destroy the sinners thereof out of it."
(vs. 6, 7, 9). This conflagration from the Almighty sweeps, with a
besom of destruction, all sinners from the land--out of the church.
If, therefore, the holiness movement lays waste some churches in
its course, it is simply because they are composed, in general, of
sinners. This fact also proves that it is the very crisis we are
here tracing in the Bible. It does not destroy true Christians
nor spiritual churches; but, saith the Lord, "I will cause the
arrogancy of the proud to cease, and will lay low the haughtiness
of the terrible" (v. 11)....
SEPARATION OF THE WHEAT AND CHAFF
The great war for the extermination of sin out of the heart, or
sinners out of the church is destined to sweep over all the nations
of the earth. "The isles saw it, and feared; the ends of the earth
were afraid, drew near, and came" (Isa. 41:5).
Thus saith the Lord: "Fear not, thou worm Jacob, and ye men of
Israel; I will help thee, saith the Lord, and thy redeemer, the
Holy One of Israel" (Isa. 41:14). When sin and self are all
destroyed there is barely enough left of Jacob to constitute a
small worm. But by thus reducing her to "naught," God has prepared
the church to exhibit his power in shaking the heavens and the
earth and bringing "to naught the things that are"--the great
things of the world.
"Behold, I will make thee a new sharp threshing-instrument having
teeth: thou shall thresh the mountains, and beat them small, and
shall make the hills as chaff. Thou shall fan them, and the wind
shall carry them away, and the whirlwind shall scatter them: and
thou shalt rejoice in the Lord, and shalt glory in the Holy One
of Israel" (Isa. 41:15,16). The characteristic of God's church
here portrayed is nearly lost sight of at present. People think
it is the business of the church to stand like a beggar at the
door of the devil's kingdom and politely coax his subjects over;
saying much about the duty and advantage of belonging to church and
little about their sin and the duty of repentance, as though God
were dependent, and the devil proprietor of the universe. Satan,
having thus stolen the spikes out of the church--her power of
execution--has distinguished himself in helping to run the empty
machinery. But he that sitteth in the heavens will arise and bring
to naught Satan's devices.
"The time is soon coming, by the prophets foretold,
When Zion in purity the world shall behold;
When Jesus' pure testimony will gain the day--
Denomination selfishness vanish away."
Already the Lord has begun to make Jacob new again; a sharp
instrument, reset with the spikes of its primitive power, the
"weapons of his indignation."
A church or ministry that is destitute of these teeth will hurt
no flesh, awake no persecution, thresh out no wheat, please the
devil, and give no glory to God. But spikes are not the only
essential to a first-class thresher. Anciently grain was threshed
with flails or trodden out by cattle and horses. Then a great
improvement was secured by the invention of what is called the
"old open machine." But, oh, the heaps of chaff that piled up, and
filled the entire floor! Then came the dreadful task of cleaning
up--of separating and removing the worthless heap.
Such have been the crafty open machines that have for years imposed
heaps of trash upon the Lord's threshing-floor. They have not
taken "forth the precious from the vile" (Jer 15:19). "Her priests
have violated my law, and have profaned mine holy things: they
have put no difference between the holy and profane, neither have
they showed difference between the unclean and the clean" (Ezek.
22:26). "Ye have wearied the Lord with your words ... when ye say,
Every one that doeth evil is good in the sight of the Lord, and he
delighteth in them" (Mal. 2:17).
Is not this perfectly fulfilled at present by preachers who invite
sinners into their folds without requiring a particle of saving
grace, and who even flatter them that they are already pretty good,
and need but to come and join the church? And how many of their
poor, deluded victims remain in the church for years and never
hear the gospel preached straight enough to convict them of their
unregenerated hearts! The policy of these teachers has been to
"gather of all kinds," but the next thing in order--to separate
and "cast the bad away"--has been wholly omitted. But as the Lord
liveth, he is going to clear away this ecclesiastical rubbish.
"Whose fan is in his hand, and he will thoroughly purge his floor,
and gather his wheat into the garner; but he will burn up the chaff
with unquenchable fire" (Matt. 3:12). Who would accept as a gift a
few bushels of wheat scattered through a great heap of chaff and
dirt? And think you that God will accept the church in her present
condition? No, indeed; the gold must first be separated from the
dross. The bride must dissolve her unholy friendship with the
world, in which she is guilty of spiritual adultery in the sight
of God (Jas. 4:4). She must put away all her rival gods, and adorn
herself in robes of spotless white, before prepared as a bride
for her husband. The Bible most assuredly teaches that God will
separate the chaff from the wheat before he comes to garner home
his church. To accomplish this he is converting Jacob from an open
machine to a separator....
When the "rushing mighty wind" from heaven strikes the gathered
heaps of stubble and chaff and begins to "scatter them," people
think the church is being ruined; but this fan is in the hand of
the Lord Jesus, and it will not carry a grain of wheat off his
floor, and why fret about that which is not meet for the Master's
use? "What is the chaff to the wheat? saith the Lord." Let the wind
from heaven drive it, and the fire consume it, "and thou [even in
this scatterment] shalt rejoice in the Lord, and shalt glory in the
Holy One of Israel."
In the prophet Micah, chapter 4, and verses 1, 2, we have the
mountain of the house of the Lord (the church) established, and the
law going "forth of Zion, and the word of the Lord from Jerusalem."
In the 10th verse we have recorded the captivity, or "falling away"
of the church--"Thou shalt go even to Babylon." And, in order to
restore her purity, the Lord commands the following severe measures
in verse thirteen: "Arise and thresh, O daughter of Zion: for I
will make thine horn iron, and I will make thy hoofs brass: and
thou shalt beat in pieces many people: and I will consecrate their
gain unto the Lord, and their substance unto the Lord of the whole
earth."
Threshing and separating, purging and consuming is the order of
God, in the day of the Refiner. Many think we must so temper the
gospel as to preserve peace in the church, notwithstanding her sin
and idols. But, "Suppose ye that I am come to give peace on earth
[peace with sin]? I tell you, Nay; but rather division." So answers
the Lord. His "fan is in his hand," and he would rather blow the
church to atoms and secure a little clean wheat by itself than see
it prosper in peace and multitudes and under mortgage to Satan, and
bearing his brand mark, i. e., spots of sin. For this purpose, says
Jesus, "I am come to send fire on the earth; and what will I, if it
be already kindled? But I have a baptism to be baptized with; and
how am I straightened till it be accomplished!" (Luke 12:49,50).
Jesus intimates that the work of refining the church with the Holy
Ghost fire could not begin until he himself had passed through the
ordeal of suffering and death.
"For, behold, the Lord will come with fire, and with his chariots
like a whirlwind, to render his anger with fury, and his rebuke
with flames of fire. For by fire and by his sword will the Lord
plead with all flesh: and the slain of the Lord shall be many"
(Isa. 66:15,16). Here is the fire, sword, and division that Christ
came to send on earth. Its shaking and purifying power was first
manifest on the day of Pentecost. This light makes Israel see her
condition and cry out, "My leanness, my leanness, woe unto me!"
"Wherefore glorify ye the Lord in the fires, even the name of the
Lord God of Israel in the isles of the sea." "When thus it shall
be in the midst of the land among the people, there shall be as
a shaking of an olive-tree, and as the gleaning grapes when the
vintage is done" (Isa. 24:15,13). "And it shall come to pass, that
he who fleeth from the noise of the fear shall fall into the pit"
(v. 18). There is no escape from the sweeping fire of holiness but
into the pit of sin; and all that can not "abide his coming" are
"like chaff, which the wind driveth away."
But nowhere in the Bible is the line more clearly drawn between
the wheat and the chaff, the gold and the dross, than in our
key-note text to this entire subject. What shall remain after
the "once more" shaking? Nothing but the divine elements of the
"kingdom, which can not be moved," and which Paul represents as
"righteousness, and peace, and joy in the Holy Ghost" (Rom. 14:17).
These only remain in the heart that has passed through the crisis.
Halleluiah! But what is thereby removed? Answer: All "things that
are shaken" and that "are made." By the first class we understand
everything that flinches and shakes before the searching light
and sin-exterminating gospel of Christ; every vein of our nature,
every motion "flesh and spirit," every temper of the mind and habit
in life that does not perfectly harmonize with the "righteousness
of God revealed" in the Bible, will naturally shake beneath the
voice of the Holy One, and must, therefore, be removed. The second
class--all "things that are made"--denotes every thing that is not
original: every phase of our moral being that is not implanted by
the hand of God. Or, in other words, everything adhering to us that
was produced by Satan, sin, or the perversion of our moral being.
As the Lord says, "Every plant that my Father has not planted,
shall be rooted up." This includes inbred sin. We have all along
assumed the existence of this besetting foe. Yet we are aware that
a very few deny the fact. But we think David settles this matter
in the 51st Psalm, where he declares that, as fallen creatures,
our very being is "conceived" and "shapen" in the mold of sin and
iniquity. Paul also avers that we are "by nature the children
of wrath" (Eph. 2:3); and that we are "cut out of the olive-tree
[Adamic root] which is wild by nature" (Rom. 11:24).
But why multiply texts? Observation must necessarily teach
everybody that children are possessed with a perverse nature long
before the knowledge of right and wrong is developed. Justified
Christians almost uniformly confess this same inward trouble.
The remaining question is, Can we get rid of it in this life? To
decide this, we have but to ascertain whether it is original, or
the result of the fall. That it formed no part of the likeness of
God in the soul, is very certain. It is therefore the "works of the
devil," and just what Christ "came to destroy." It shakes, flashes
out and roils up when pierced by the sword of the Lord, and must,
therefore, be removed from the soul.
But the words of Paul apply to the church, as well as to the
individual. It is designed to assay and remove the dross of the
whole body of Christ. Before the great holiness reform had shed
its benign influence upon the Christian world, and to some extent
raised the church out of the narrow rut of churchism into a deeper
and broader loyalty to God and unselfish love for humanity, the
idea of getting saved from "your church" would have been regarded
as blasphemy. But, thanks to the Lord! a purer light and higher
standard of truth now compel the trumpeters of God all along the
line of holiness to insist on salvation from all "our churches."
But it may be asked, What is it that we must be saved from in "our
churches"? Surely there must be some way to discriminate between
that which is pernicious and that which is of God. Now, I know of
no corner from which to run off this line but the one that Paul
points out: "Other foundation can no man lay than that is laid,"
and, "This word, Yet once more, signifieth the removing of those
things that are shaken, as of things that are made." God has
founded one body--one church, fold, or kingdom. In it he has placed
every element that is essential to its work, its prosperity, and
its perpetuity. His wisdom has adapted it to all ages of time and
conditions of men. Its faith was delivered to the saints once for
all. Its principles and precepts are the last testament, the final
and immutable will of the eternal God. This divine organization is
invested with such absolute symmetry and perfection that to attempt
the slightest modification of its divine unity or polity is wicked
presumption in the sight of its divine Founder, and incurs the
curses and forfeits all the blessings of God's Holy Book. Now,
since the work of entire sanctification is designed to elevate the
church to her normal and perfect condition in the sight of God, it
must shake out and purge away every existing element that was not
originally implanted by the hand of the Lord. This test, I think,
is one in which all true Christians agree. Indeed, if we were to
untie from this moorage we should soon be driven to sea without
compass or chart; we should virtually open the door for every
tradition of Rome and invention of error.
Starting, then, from this corner-stone of divine truth, established
at Jerusalem nearly nineteen hundred years ago, and with the Bible
as our compass and field notes, let us run off a line.
1. Between the true and false spirits in the church--let us "try
the spirits whether they are of God." "Now if any man have not the
Spirit of Christ, he is none of his." But the party spirit, so
prevalent in the churches, is not of Christ, hence must be removed,
purged out of the heart. A zeal that springs from anything but
pure, unmixed love for God and humanity, a spirit that would even
promote holiness, or the conversion of sinners, partly to build up
"our church," is badly mixed, is soon shaken and can not survive
the Refiner's fire. It is only when the "eye is single" that the
"whole body is full of light"--wholly sanctified.
A spirit which, out of deference to its own creed, wilfully
disobeys the divine word, is not of God, and can not coexist
with a pure heart. All these secondary motives, these mixed and
unclean spirits, "shake" at the voice of the "mighty God," and are
"removed" in the thorough work of entire sanctification.
2. The next thing I am compelled in the fear of God to speak of, as
included in the catalog of the devil's shaky works, the foul smut
and chaff of error, is the evil of sectarianism. This is the most
destructive bane that God has ever suffered the devil to sow in his
kingdom. It is the very mildew of hell, that spreads its blasting
curse over nearly all the precious fruit of the Lord's vineyard.
Here the words of Paul are an all-sweeping besom.
Oft the enlightened Christian's conscience inquires whether it is
right for the church to be divided thus into a plurality of sects
or denominations, with their respective human creeds and party
names. In the light of truth we are compelled to answer, No. And
for the simple reason that these parties are not of divine origin.
Christ is the source of all true union among his disciples, and
all divisions between them and the world; while the devil is the
instigation of divisions in the church, and of all union between it
and the world.
I quote the following from an editorial in the Christian Harvester.
"1. God has a church on earth. It is one and indivisible. It is
made up of all and singular who are born of the Spirit.
"2. Individual (local) churches, or congregations, are as
Scriptural as they are necessary.
"3. There is not one word in the Bible favorable to denominations
or sects. The only sect among Christians that is spoken of in
terms--the Nicolaitan--is severely condemned. There are indications
of sectish belief, against which John is supposed to labor in the
first chapter of his Gospel, and Paul withstood in the Judaizing
tendencies, even in a brother apostle. Denominations are directly
or indirectly the result of sin remaining in the great body of
professors. Thorough and wide-spread holiness would soon destroy
denominations.
"4. But the evangelical denominations of today contain the mass
of true Christians, with a multitude of mere professors. Because
of differences sects can not yet be abolished; and an effort at
abolition would result in a new one. Therefore sects are a present
necessity, until holiness more generally prevails.
"5. The possessor of perfect love of necessity overleaps
denominations in spirit, and so regards all the sanctified as
perfectly his brethren."
We are personally acquainted with the editor of the Harvester, and
believe him a holy man of God. We admire the frankness with which
he acknowledges that "there is not one word in the Bible favorable
to denominations or sects," and that "denominations are directly
or indirectly the result of sin remaining in the great body of
professors."
Such must be the honest verdict of every intelligent, God-fearing
man. It is no pleasant thing, we know, to look upon and admit this
monster evil, this fell destroyer of the purity, love, and power
of the Lord's Zion. Says Wm. Starr, "My heart has groaned as, pen
in hand, I have looked at this subject, arranged my thoughts to
present them to you." But for the love of truth I am constrained
to differ with the position that sects are a present necessity.
They originated from sin in the church; and shall we admit that the
fruit of sin is a necessity under any circumstances? "Shall we do
evil that good may come? God forbid." Where the cause--sin in the
church--is removed by full salvation, should not its effects also
disappear? But it is thought that "because of differences sects
can not yet be abolished." We might say, with equal propriety,
because of sects differences can not be removed. They coexist and
mutually support each other. These divergent views, and party
shibboleths, may have had their root in carnality, but they are
stereotyped and perpetuated by sectarian parties and their man-made
creeds. Therefore we have no more right to palliate the sin of
sects because of differences, than to excuse the latter because
of the former. One of the great evils of sectarian divisions is,
they prevent the return of the church to the "faith once delivered
to the saints"; and shall we let the baneful tree stand until it
ceases to bear its legitimate fruit?
Again, it is thought that "sects are a necessity until holiness
more generally prevails." "Thorough and wide-spread holiness would
soon destroy denominations." Sects and holiness are antagonistic to
each other. This truth is clearly implied in the above remarks. The
fire of true holiness burns up all the fences that Satan has placed
between the saints. And shall we defeat this its real mission, by
not lifting up the sword of the Lord against sects, and attempt
to abolish the evil, until holiness prevails more extensively?
That is the same as saying that we should make no attack on
unholiness until holiness gains a certain degree of ascendancy.
Yea, it provides that we should give place to the devil in the
church to destroy holiness, until the church becomes more holy.
These are no trifling words. It is a solemn fact that adherence in
different denominations is the devil's wedge, whereby the unity of
the Spirit, so perfectly procured in the grace of prefect love,
is again destroyed. Party names, party creeds, and party spirits
almost of necessity go together; and the natural return of this
spirit, because of membership in a fragmentary church, takes more
souls off of God's altar than do everything else together.
Let sects alone until holiness prevails! What a device of the
enemy! How can we expect to bring forth permanent fruits into
holiness, if we allow the plowshare of God's truth to slip over
this fallow ground of sin? Sects are the devil's "high places" in
the land, the groves of his own planting, and gods that he has set
up to corrupt Israel, and "provoke God." How many of the kings
Jehovah complains of because they did not, like Josiah, "purge
Judah and Jerusalem from the high places and the groves" (2 Chron.
34:3)! Beware that we partake not of their sins. Of Azariah it is
said that "he did that which was right in the sight of the Lord
... save that the high places were not removed.... And the Lord
smote the king [Azariah] so that he was a leper unto the day of his
death" (2 Kings 15:3-5).
Says W. H. Starr (a conscientious Presbyterian minister) after
quoting 1 Cor. 1:10-13 in his Discourses on Sectarianism: "It would
seem as if no man could read these words of the great apostle
without vividly seeing that party divisions among the people of
Christ were, in his view, a most astounding evil. 'Is Christ
divided,' he says, that ye who are all his, and who have been
'baptized by one Spirit' should be sundered one from the other by
party names?
"And he adjures them in the most solemn manner, he beseeches them
by an appeal the most sacred that words could utter, even by the
name of Christ, as it were for his sake, and for his bleeding
cause, to forsake these pernicious ways, and to be perfectly joined
together in the same mind."
Hear what this author thinks of promoting holiness over these "high
places," or sect walls.
"The divisions of the Christian church, as they now exist, are a
prominent cause of the low state of piety among believers; the
greatest single obstacle which now exists to the spread and triumph
of our religion in the world." "The moment you separate the church
of Christ into distinct divisions, you set up the idol of party.
Success or adversity will no longer affect the mind simply as
they touch the cause of Christ, but they will be felt, also, as
affecting 'our side' or 'our church.' It is not Christ and his
cause to which their whole thoughts and desires are now turned; the
idol of party has now been set up, and it claims, and receives,
part of their regard. The man, I think, is almost more than human
that can wholly avoid this influence, at least after he has been
long identified with any branch of the church. It is an influence
which is all the time at work. The idol has been set up to divide
the heart from the blessed Savior and his holy service; and its
influence is as ceaseless as the existence of the cause. And this
party feeling is, as we have seen, the essence of all sin, so that
sinful desire is blended continually in the heart with its love to
Christ, and pollutes the worship which it offers him."
This is an honest and faithful description of this monster evil.
The party feeling is very sin. Yea, says this God-fearing man,
"It casts a millstone round the neck of those who are struggling
upwards to the image of their Redeemer. It mingles poison with the
streams of salvation that flow to the soul through the church, and
casts a blight upon its budding fruit."
Again, "Sectarianism is the greatest foe to the exhibition of love
which God has ever suffered Satan to beget. It hinders brotherly
love among Christians, and regard for the souls of men. It is
vain for brethren in Christ to talk about the duty of loving one
another, and to try to feel love for one another, while they refuse
to act as love dictates [by separating into parties]. Their actions
will control their hearts, as men's acts always do in the end. The
fences which they set up between them in fact will become fences in
=feeling=. And that is now even so, every Christian knows.... The
divisions of Christ's people beget and stimulate continually that
opposite spirit of rivalry and contention, which is the spirit of
the world.... Yes, I charge all this mischief, the existence of
which you all know, upon the sectarian divisions of the people of
Christ; and let him deny it who can. It is in fact their legitimate
fruit."
The division of the church into parties not only destroys the
power and holiness thereof, but is the greatest impediment to
the conversion of the world to God. Again we will hear Brother
Starr, and the blessed Redeemer himself. "Would that the church of
Christ might pause long enough from its sectarian strife to hear
the voice of its Redeemer and Lord pleading with God in prayer
on that sorrowful night ere the traitor came--'Holy Father, keep
through thine own name those whom thou hast given me, =that they
may be one=, as we are.... Neither pray I for these alone, but
for them also which shall believe on me through their word; that
they all may be one; as thou, Father, art in me, and I in thee,
that they also may be one in us; that the world may believe that
thou hast sent me.' The prayers of Christ were not offered for a
light matter, least of all that memorable petition which the pen of
inspiration has recorded for the church in all ages to wonder and
weep over, the prayer of its dying Lord. The desirableness of that
visible union of his people for which Christ prayed as the means of
impressing his truth on the world, and the evils of those divisions
against which the apostle so earnestly exhorts, need to be better
understood by the church.... May God grant you a disposition to
look the evil fairly in the face."
Oh, the thousands of souls that are being lost to all eternity
through the selfish, wicked, and carnal spirit of our churchism!
God is dishonored, yea, robbed of the purchase of his Son's death,
and infidelity stalks abroad; the result of a divided house.
It is said that "the possessor of perfect love of necessity
overleaps denominations in spirit." Does not this love prove that
they are in the way of the Spirit of Christ? And shall we compel
the Lord to drag his children together over these cursed walls,
only to have walls rise up again, and grieve away the Holy Spirit?
If it be true that "thorough holiness destroys denominations,"
then it follows that where they yet exist this genuine degree of
holiness has not been attained by the people. But I have not quoted
correctly: it is "thorough and wide-spread holiness." Ah! here is
the sticking-point--a condition put in by the enemy of souls. It
implies the following: "Though entire sanctification removes all
sectarianism out of my heart, I will still adhere to my sect until
people generally abandon their schismatic parties and creeds." The
devil is perfectly easy over these principles. Now, if this evil
is to be done away by popular sentiment, then it is not through
holiness; but if by the latter it does not depend upon any foreign
influence. The condition of the church in one State does not rob
the Word and Spirit of God of their virtue in another. The power
of holiness to destroy denominations in one community does not
depend in the least upon another. Judah can burn down his groves
and destroy his idols, whether Samaria and Ephraim do it or not.
Therefore, we repeat, where the professed followers of Christ
are divided into a plurality of sects, they have not yet become
thoroughly sanctified to God.
Can it be said of professors of holiness that they have "one heart"
and "one mind," while some have a mind to be Presbyterian, others
Baptists, others United Brethren, and others have a mind to adhere
to the several different sects of Methodism? Have they "one heart
and one way" when they rise from the solemn altar in the holiness
meeting and go, each one in his own way, to the synagog of his own
sect?
Now, I must confess that I can not see the necessity of this,
unless it be to please the devil, break the unity of the Spirit and
grieve away the heavenly Dove, bring to naught the divided house
of the Lord, and destroy the work of holiness as fast as it can be
built up; to this end alone it is necessary.
But let us come still closer home. I would lay the responsibility
of this enormous evil just where God places it and all other sin.
We shall not be judged by sects, States, nor even by neighborhoods
and towns, but "every one of us shall give account of himself to
God."
A revival of holiness in a community is the result of personal
consecration and faith; and its relapse will be in proportion
to the number of individuals that remove the sacrifice from the
sanctifying altar. There is no such thing as thorough holiness,
except as wrought by the Sanctifier in individual hearts; and
if, as has been said, and as I verily believe, thorough and
widespread holiness destroys denominations--burns up sectarian
distinctions--it must do it in your heart as an individual. And if
this work is done, the fruits must exhibit the fact; you will be
'saved by the precious blood of Christ from all vain conversation,
received by tradition from your fathers'; such as "Your church,"
"Our church," "Our preacher opened the doors of the church," "What
branch of the church do you belong to?" "You ought to join some
branch," "and if there be any other thing that is contrary to sound
doctrine"--that grew out of a "perversion of the right ways of
the Lord" and the gospel of Christ (Acts 13:10; Gal. 1:7). If the
bitter root of sectism is entirely destroyed out of your heart,
you will ignore all sectional lines and party fences, the dreadful
curse of which Brother Starr has so honestly pointed out. If you
are a true, intelligent Bible Christian, a holy, God-fearing man,
you must cast off every human yoke, withdraw fellowship from and
renounce every schismatic and humanly constituted party in the
professed body of Christ. Instead of belonging to some branch you
will simply belong to Christ and be a branch yourself in him,
the true vine. Instead of remaining identified with any sect, i.
e., cut-off party, "directly or indirectly the result of sin,"
you will claim membership in and fellowship with the "one and
indivisible church that God has on earth, and that is made up of
all and singular who are born of the Spirit." On this broad and
divinely-established platform, and here only, can you stand clear
of the sin of sectarianism and the blood of immortal souls that
perish through its pernicious influence. Are you strictly loyal to
God while you persist in adhering to a sect, notwithstanding he
says "there should be no schism [sects] in the body" (1 Cor. 12:25)?
I am not advocating the no-church theory that we hear of in the
West, but the one, holy church of the Bible, not bound together by
rigid articles of faith, but perfectly united in love under the
primitive glory of the Sanctifier, "continuing stedfastly in the
apostle's doctrine and fellowship," and taking captive the world
for Jesus.
But it is thought that we should not fight against sects nor
attempt to abolish the evil at present, lest we thereby form
another sect. This is virtually saying we should go on sinning,
"lest a worse thing come upon us!"
An attempt to rally Israel under any of the many party names and
creeds might indeed result in a new sect. But this is not what we
contend for. Nay, but let us rather burn to ashes these high places
of Israel's corruption, and, returning to Jerusalem, let us build
"upon the foundation of the apostles and prophets, Jesus Christ
himself being the chief corner-stone." Let us abandon the nonsense
of ecclesiastical succession; cease to inflate our pride and vanity
by parading the good and long-since departed, who innocently wore
our party badges--the piety of our fathers will not atone for the
worldliness of the church at present. Let us also quit flourishing
our church creeds as though their excellency were an essential
supplement to the wisdom of inspiration. Let us, we pray you, in
the name of Jesus Christ, for the sake of our holy and divine
religion and a world that is lost in sin--oh, let us put away these
childish things, and return to Jerusalem, not to form a new sect,
but as the 'servants of the God of heaven and earth let us build
the house that was builded these many years ago, which a great King
of Israel [Jesus Christ] builded and set up' (see Ezra 5:11).
Many say we need more union of hearts, but think a visible organic
union unnecessary; but remember that it was a visible union that
Jesus prayed for, such as the world could see and be thereby
convinced and saved. We quote once more from W. H. Starr.
"They will say to me: Can not we have union of feeling without
external union [that is, with external disunion]? I answer No, you
can not, except in rare instances, and in an imperfect degree.
It is vain to be beating off the leaves of the tree while you
continually nourish its roots. And sectarianism is the "root of
bitterness," whose acrid and legitimate fruit of divided hearts,
and jealousy, and strife, doth continually grieve away the Spirit
of our God and Savior, and leave our churches in a comparative
poverty of grace and growth that methinks must make the very
heavens groan with sorrow as they look down upon our dying world.
Up, up! my brother, my sister in Christ, inquire of the Lord
concerning this thing! Why slumber ye here while Satan has entered
the fold of Christ, a wolf in sheep's clothing, and is rending the
flock? Oh, cry to God that he will direct you and all the children
of his grace, till the church of his holy Son shall be purified and
saved. Alas! it is now 'a house divided against itself.' Oh, pray
that the Lord would unite and build it up in the truth; and that
he would show you your duty in the matter. The wants of the world
require a holy and united Church."
From what has been said, and the uniform teaching of the Bible, the
following facts are very evident:
1. The division of the church into sects is one of Satan's most
effectual, if not the very greatest, means of destroying human
souls.
2. Its enormous sin must be answered for by individual adherents
to, and supporters of, sects.
3. The only remedy for this dreadful plague is thorough
sanctification, and this is wrought only by a personal, individual
contact with the blood of Christ through faith.
4. The union required by the Word of God is both a spiritual and
visible union.
5. The divisions of the church are caused by elements that are
foreign to it as a divinely constituted body, by deposits of the
enemy, which exist in the hearts and practises of individual
members, involving their responsibility and requiring their
personal purgation.
These facts make your duty plain. What you and I want, dear reader,
is "thorough and wide-spread holiness" in our individual souls to
destroy denominationalism there. Holiness, ever so thorough and
wide-spread around you, will not cleanse your heart; neither can
the sin of division in the hearts and lives of others attach to
you, unless you drink in their spirit and also become a partisan.
You need not waste time in planning general union movements, or
praying the Lord to restore the unity of his church, until you go
down under the blood and have every bone of contention and cause of
division purged out of your own heart; then you may do something
to influence others to do the same.
You are praying and longing for the happy time when God's children
shall all be one, but are you willing that the "once more"
shaking shall have its designed effect =in your own case=? Do
you, indeed, suffer the Holy Ghost fire to consume out of your
own life, heart, religion, and conversation, all the shaky chaff
and stubble the devil has made to divide the children of God? Do
you, indeed, withdraw from and ignore all churches, so called, but
the one Christ purchased "with his own blood" and founded nearly
nineteen hundred years ago, and to which the "Lord added" you by
regeneration (Acts 2:47)? Do you discard every church title but
that "which the mouth of the Lord hath named" (Isa. 62:2), even
the name of the Father, in which Christ and the apostles kept the
church (John 17:6,11,12; Acts. 20:28; 1 Cor. 1:2; 1 Tim. 3:15)? Do
you honor the divine head of the church by rejecting every creed
but the one that "is given by inspiration of God;" every door that
is opened and shut by men; and every spirit but the Sanctifier;
and every motive but the love of God and humanity? If you, by
the grace of God, die to all these prime causes of sectism and
their concomitant sins, then, and not until then, will the Lord
have "thoroughly purged" so much of "his threshing floor" as you
will have to answer for in the day of judgment. Where this is not
accomplished, the grace of God is frustrated; holiness is not
permitted to reach the Bible standard of thoroughness, nor spread
its healing virtue to every part of the soul.
It may look foolish to many thus to blow the trumpet of the Lord
around the high and massy walls of sectarian glory and selfishness,
but the power of God with the faith and shouts of the "holy
people" will surely bring them down. Though the heaps of sectarian
chaff have reached the magnitude of mountains, God has some wheat
scattered through them, and he will have it separated for his
garner. Therefore he says to Jacob, "Fear not ... thou shalt thresh
the mountains, and beat them small, and thou shalt make the hills
as chaff. Thou shalt fan them, and the wind shall carry them away,
and the whirlwind shall scatter them."
The pure elements of God's church possess a wonderful inherent
attraction and cohesion; but the devil neutralizes the divine
cement by mixing in his chaffy and sloughy trash, thereby effecting
divisions; therefore, the Lord restores union by the "removing of
those things that are shaken, as of things that are made" by the
enemy, thus removing discord and schism. Glory to God! Little Jacob
has barely commenced threshing and separating. Soon we shall see
clouds of chaff driven by the "mighty rushing wind from heaven."
Says Bro. I. Reed, in his paper, The Highway: "The great holiness
movement is shaking harder than ever. It is to be a real moral
earthquake yet. We have nothing to fear in that direction. We
have allied ourselves to the Power that does the shaking, and
feel a kind of holy joy at the falling walls, reeling Babels and
ecclesiastical fortifications that can not stand the grand holiness
shock. In anticipation we enjoy the grand smash-up of things
semi-religious--this half and half, linsey-woolsey type of 'Good
God, Dear Mammon,' kind of fashionable moral froth, too often
called 'religion'--that is coming some of these days. It is coming.
We hear the tread of the mighty army."
Amen. Let the conflict come. God will have a pure church. He will
shake the chaffy works of the devil out of his kingdom, though all
hell be moved in rage; though Gog and Magog surround the camp of
the saints on the breadth of the whole earth.
Dear reader, I am aware that I have here written things that will
be unwelcome to many, truths that will assail and stir up many
prejudices; but in doing so I have determined to cast from me the
fear of man, and clear my conscience in the sight of God.
It is, indeed, my honest conviction that the great holiness reform
can not go forward with the sweeping power and permanent triumph
that God designs it should until the gospel be so preached and
consecration become so thorough that the blood of Christ may
reach and wash away every vestige of denominational distinction,
and "perfect into one"--yea, one indeed and in truth--all the
sanctified.
I am aware that this will elicit storms of persecution, but in the
name of the Lord it must come. God will be glorified in the escape
of his holy children from all human enclosures into the "one" and
identical "fold of Jesus Christ." Oh! let us be honest before God
in this matter.
[Music: Prophetic Truth.
D. S. WARNER. (EZEK. 34:12-14; ISA. 51:11.) B. F. BEAR.
1. 'Twas sung by the po-ets, fore-seen in the Spir-it, A time of re-
2. We stand in the glo-ry that Je-sus has giv-en, The moon, as the
3. Now filled with the Spir-it and clad in the ar-mor Of light, and om-
4. The proph-et's keen vi-sion, trans-pierc-ing the a-ges, Be-held us to
5. The fig-tree is bud-ding, the "eve-ning" is shin-ing, We wel-come the
fresh-ing is near; When creeds and di-vi-sions would fall to de-mer-it,
day-spring doth shine; The light of the sun is now e-qual to sev-en,
nip-o-tent truth; We'll tes-ti-fy ev-er, and Je-sus we'll hon-or,
Zi-on re-turn; We'll sing of our free-dom, tho' Ba-by-lon ra-ges,
won-der-ful light! We look for the Sav-ior, for time is de-clin-ing,
And saints in sweet un-ion ap-pear.
So bright is the glo-ry di-vine.
And stand from sin Ba-bel a-loof.
We'll shout as her cit-y doth burn.
E-ter-ni-ty's loom-ing in sight!
CHORUS.
Oh, glo-ry to Je-sus! we
hail the bright day, And high on our ban-ner sal-va-tion dis-play,
The mists of con-fu-sion are pass-ing a-way.
]
XIII
A PROPHETIC TIME
That many events of the world are foreshadowed in the prophecies
of the Bible is something which perhaps the average reader does
not pause much to reflect upon. He rather inclines to regard the
prophecies as a difficult portion of the Sacred Writings, and in
consequence of their being passed by, ignorance generally prevails
concerning them. There is nothing inconsistent in the idea that
events in the world occur in accordance with prophetic utterance. It
does not necessarily give credence to the doctrine of fatalism--that
everything which happens must happen. The affairs in man's life are
largely subject to his control. He has a scope of freedom all his
own. He can make his own choices and govern his own career. He may
do an act or he may not do it. An accident occurs which may have
been avoided had more care been exercised. Nevertheless, from this
free volitionary scope which belongs to man we may not exclude God's
design; for he does exercise a controlling hand in the affairs of man.
It may be said, however, of the greater things that occur in the
world, the trend of public thought, the drift of conditions, the
great political upheavals, things which are rather beyond man's
individual control, and which involve mankind as a body and their
destiny as a race--these more particularly belong to God and are
made the subject of prophetic forecast. God did not create the world
and then abandon its processes. He created all things according to
design, and we may be assured that he has design in the progress of
things as well as in their first creation. Nor will the grand play of
the world's events reach its conclusion without the decree of him
whose prerogative it is to say, "It is enough; time shall no longer
be."
Christ's coming into the world was freely prophesied hundreds of
years in advance of that event. This is so plain that no student of
the Bible, unless he means purposely to be infidelic, will dispute
the fact. Likewise, the fulfilment of prophecies that went before
concerning the Jews and their city Jerusalem is much in evidence.
The events of the world naturally group themselves into periods, or
epochs. They are like panoramic scenes that unfold in the theater
of the universe. Thus we have the two dispensations separated by
the incarnation of Christ, the grandest event in all history. And
thus we have, as divisions of the latter dispensation, the event of
paganism giving place to the papacy and ushering in a dark day of
apostasy, known in history as the Dark Ages; and the Renaissance and
the Reformation of the sixteenth century, ushering in a period of
Protestantism, which is also an age of letters and invention.
In the interests of his church and the progress of his truth God has
shown in advance in prophetic vision the periods and epochal events
covering not only the Christian dispensation, but also a considerable
time previous to it. These are for the Bible-student, the minister of
God, and for all Christians, to know and understand.
There is a prophecy in the 7th chapter of Daniel fore-shadowing the
four successive world empires--the Babylonian, Medo Persian, Grecian,
and Roman--and the papal power, that grew out of the Roman. The book
of Revelation is but a series of panoramic displays of the events of
the entire Christian dispensation and the end of the world.
And so we may expect that, inasmuch as the prophecies served
primarily the interests of the church, or the New Testament kingdom,
any marked advance for the church, such as the deliverance of the
saints from spiritual Babylon, should have its foregleam in the
utterance of the seer. In our preceding chapter, Brother Warner has
already given quotations from the prophets relating to bringing out
a pure church through the preaching of holiness. We wish to show by
several other lines of prophecy that this state of the church, as
being free from the bondage of human ecclesiasticism and enjoying her
primitive glory, marks a distinct prophetic time or period in this
evening of the dispensation.
Referring again to the 7th chapter of Daniel, where four successive
world kingdoms are represented by the four beasts, we note that
special attention is given to the description of the fourth beast,
which is the Roman power in its pagan phase. It was a beast "dreadful
and terrible, and strong exceedingly; and it had great iron teeth: it
devoured and brake in pieces, and stamped the residue with the feet
of it: and it was diverse from all the beasts that were before it;
and it had ten horns. I considered the horns, and, behold, there came
up among them another little horn, before whom there were three of
the first horns plucked up by the roots: and, behold, in this horn
were eyes like the eyes of man, and a mouth speaking great things"
(vs. 7, 8).
Daniel wished to know the truth respecting the little horn that had
eyes like the eyes of a man, and a mouth speaking great things. He
beheld that the "same horn made war with the saints, and prevailed
against them; until the Ancient of days came, and judgment was given
to the saints of the Most High; and the time came that the saints
possessed the kingdom" (vs. 21, 22). Now this horn that came up from
among the other ten horns was nothing other than the elements of
Roman Catholicism, developing into popery. It was the "man of sin,"
the product of the substitution of man rule for the Holy Spirit rule,
the date for which change historians have fixed at about the year 270
A. D. This horn was to "speak great words against the Most High," and
to "wear out the saints of the Most High, and think to change times
and laws: and they shall be given into his hand until a time and
times and the dividing of time. But the judgment shall sit, and they
shall take away his dominion, to consume and to destroy it unto the
end. And the kingdom and dominion, and the greatness of the kingdom
under the whole heaven, shall be given to the people of the saints
of the Most High, whose kingdom is an everlasting kingdom, and all
dominions shall serve and obey him" (vs. 25-27).
The "time and times and the dividing of time," marking the period
during which the elements of the papacy should have full sway and
should wear out the saints of the Most High, etc., are interpreted
as three and one half years; a time in prophetic reckoning being one
year, times two years, and the dividing of time one half year. Three
and one half years would be forty-two months, or, if reduced to days
according to the Jewish reckoning of thirty days to the month, twelve
hundred and sixty days. Taking each day for a year, which is proper
prophetic counting, we have twelve hundred and sixty years, and this
added to the year 270 brings us to the year 1530, the date of the
beginning of organized Protestantism, and the end of the universal
sway of the papacy. Following this, "the judgment shall sit, and
they shall take away his dominion, to consume and to destroy it unto
the end" (v. 26). Since her universal spiritual supremacy ended,
the judgment against Roman Catholicism has gradually proceeded and
her political power has waned. "And the time came when the saints
possessed the kingdom" (v. 22). The saints' possessing the kingdom
is the culminating point in this line of prophecy, and means nothing
other than the victory over human ecclesiasticism which the saints
now possess.
In the 11th chapter of Revelation we have the wearing out of
the saints expressed as treading under foot the holy city, and
the time-period of "a time and times and the dividing of time"
expressed as forty-two months (v. 2). In v. 3 the same time-period
is expressed as twelve hundred and sixty days. During this time the
two witnesses--the Word and the Spirit--prophesy in sackcloth, which
represents the low estate to which they were relegated during the
dark age of popery. It will be remembered that the twelve hundred and
sixty days (years) end with the year 1530. Following this comes three
days and a half (three centuries and a half) of Protestantism during
which the two witnesses (Word and Spirit) are, in the governmental
sense, operatively dead, the organized systems of man rule having
usurped the place of divine government and authority which these
witnesses originally held. At the end of the three days and a half,
three hundred and fifty years (which, added to 1530, brings us to the
year 1880) "the Spirit of life from God entered into them, and they
stood upon their feet" (v. 11). They ascended to their place in the
ecclesiastical heaven, to the true church, and were thus victorious.
This brings us to the present reformation. This is soon followed by
the sounding of the seventh angel, which represents the end of time
when the 'kingdoms of this world shall become the kingdoms of our
Lord and his Christ; and he shall reign forever and ever' (v. 15).
The curtain drops.
Another scene is presented in the 13th chapter, where the rise of
the papacy, or Roman Catholic power, is represented by a leopard
beast having the same "mouth speaking great things" that appeared in
the "little horn" of Daniel seven. "And power was given unto him to
continue forty and two months" (v. 5), which is the same time-period,
again, of twelve hundred and sixty years. Following this the period
of Protestantism is represented by a beast "coming up out of the
earth; and he had two horns like a lamb, and he spake as a dragon"
(v. 11). The length of the time-period of this second beast is here
omitted, but the sphere of its activity is succeeded (in chap. 14) by
a victorious church, the fall of Babylon, and the present reformation
work in which the everlasting gospel, the gospel that really saves,
is once more preached "unto them that dwell on the earth." In
connection with this also is the judgment which Daniel says is "given
to the saints of the Most High;" that is, the judgment against the
false religions of spiritual Babylon.
In the 18th chapter, in connection with Babylon's fall, we have God's
people called out of her. "And I heard another voice from heaven,
saying, Come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues. For her sins have
reached unto heaven, and God hath remembered her iniquities. Reward
her even as she rewarded you, and double unto her double according to
her works: in the cup which she hath filled fill to her double" (vs.
4-6). Thus the time is come that 'judgment is given to the saints'
and the 'saints possess the kingdom.'
Spiritual Babylon represents Rome first, and Protestantism second.
In the Critical Commentary by Jamieson, Fausset, and Brown, in the
comments on Rev. 18:4, we have the following quoted from Hahn in
Auberlen: "The harlot is not Rome alone (though she is preeminently
so), but every Church that has not Christ's mind and spirit. False
Christendom, divided into very many sects, is truly Babylon, i.
e., confusion." The literal Babylon was an ancient city situated on
the Euphrates River. In it God's people Israel were held captive
for seventy years, or until liberated by the Persian king Cyrus.
This is used as a figure of the captivity of God's spiritual Israel
in spiritual Babylon. The word Babylon means confusion, and it is
fittingly applied to the confused religion as represented by the
whole picture of Roman Catholicism and the Protestant sects.
In the 34th chapter of Ezekiel the gathering of God's people and
their deliverance from false relations is represented by a shepherd
seeking out his flock and delivering them. "As a shepherd seeketh out
his flock in the day that he is among his sheep that are scattered;
so will I seek out my sheep, and will deliver them out of all places
where they have been scattered in the cloudy and dark day. And I will
bring them out from the people, and gather them from the countries,
and will bring them to their own land, and feed them upon the
mountains of Israel by the rivers, and in all the inhabited places of
the country. I will feed them in a good pasture, and upon the high
mountains of Israel shall their fold be: there shall they lie in a
good fold, and in a fat pasture shall they feed upon the mountains of
Israel" (vs. 12-14).
The cloudy and dark day of Protestantism, when the light of truth
shines, not in its entire brightness, nor yet as entirely obscured,
is also referred to in the 14th chapter of Zechariah. "And it shall
come to pass in that day, that the light shall not be clear, nor
dark: but it shall be one day which shall be known to the Lord, not
day, nor night: but it shall come to pass, that at evening time it
shall be light" (vs. 6, 7). Thank God, the day of mingled light is
past, and we are in the full light of the evening, when the whole
truth is once more preached in its fullness, without hypocrisy and
without reserve.
Thus we see that the present movement among God's people toward
holiness and unity, out of denominationalism, is prophetically
represented as a new epoch for the church.
[Music: Louder, Louder.
D. S. WARNER. ALLIE R. FISHER.
1. On-ward moves the great E-ter-nal In the or-der of his plan;
2. Since by sin this earth was blighted, God has whis-pered of his love,
3. Loud-er speaks his love in Je-sus, Heav-en sweet-ly chants his fame;
4. Yet the world is wrapped in slumber, Loud-er raise the trumpet's
blast;
5. In the cag-es of de-cep-tion Souls are pin-ing to be free;
Loud-er, near-er rolls the thun-der Of his aw-ful word to man.
Dreams and vi-sions by his proph-ets Breathed of mer-cy from a-bove.
Earth re-ceives its glo-rious Sav-ior, Hal-le-lu-jah to his name!
Oh, in mer-cy let it thun-der, Ere the day of mer-cy's past.
Quick-ly sound the proc-la-ma-tion Of the glo-rious ju-bi-lee.
CHORUS.
Loud-er, loud-er, hal-le-lu-jah! See the glo-rious foun-tain flow;
From the midst of heav'n pro-claim it, Oh, it makes me white as snow.
]
XIV
THE GOSPEL TRUMPET
After the Board of Publication of the Northern Indiana Eldership had
passed the resolution in November, 1880, that they were willing to
consolidate the Herald of Gospel Freedom with any other paper that
advocated the same gospel principles, a consolidation was effected
with a small paper called The Pilgrim, published in Indianapolis,
by G. Haines. The Pilgrim was a monthly and had been issued but
about eight times. The Herald equipment, it should be remarked,
had been donated to Brothers Warner and Haines by the Churches of
God in Indiana for the new paper.[9] The decision to effect this
consolidation was made in a joint meeting of the Board of Publication
and the Standing Committee held in Yellow Lake Bethel, Kosciusko
County, Ind., Dec. 23, 1880. In an old memorandum tablet of Brother
Warner's is recorded what is apparently a report of this meeting, in
his own handwriting. One paragraph, which reads as follows, is of
special interest:
"On motion it was agreed to consolidate the Herald of Gospel Freedom
with the Pilgrim, at Indianapolis, Ind., and call the new the Gospel
Trumpet."
Though he modestly does not say so, it was Brother Warner himself
who suggested the name Gospel Trumpet. He felt impressed that the new
paper should be called by that name, the idea being associated with
such scriptures as the following:
"The great _trumpet_ shall be blown, and they shall come ... and
shall worship the Lord in the holy mount" (from Isa. 27:13). "The
Lord God shall blow the _trumpet_, and shall go with whirlwinds"
(from Zech. 9:14).
A scripture containing the word "trumpet" always appeared in the
heading of the paper. After a few years the heading contained the
design of a flying angel blowing a trumpet from which was suspended a
scroll containing this inscription, taken from Zech. 5:2-4: "He said
unto me. What seest thou? And I answered, I see a flying roll....
Then said he unto me.... Every one that stealeth shall be cut off as
on this side according to it; and everyone that sweareth shall be cut
off as on that side according to it. I will bring it forth, saith the
Lord of hosts."
At a later date the design was changed, the angel was reversed, and
the following was substituted as an inscription on the scroll: "All
ye inhabitants of the world, and dwellers on the earth, see ye,
when he lifteth up an ensign on the mountains; and when he bloweth
a trumpet, hear ye" (Isa. 18:3). For many years the heading design
contained one or more angels blowing the trumpet.
Brother Warner was a man wonderfully anointed of God for a special
work. Since he had received the experience of sanctification, in
1877, the Lord had been gradually revealing to him that the true
and divinely intended state of the people of God was not that of
being scattered in a multiplicity of sectarian divisions but of
being perfectly one in Christ, not only in spirit, but in name and
in visible aspect. He felt that the teaching of genuine holiness
would, in connection with the light of the prophecies bearing on the
subject, bring the church out into her pure, undivided state. For
such a reformation he was indeed a chosen instrument of the Lord.
It was God's truth he was preaching. It led, of course, to a crisis
in which he received much persecution and was deserted by many. The
Trumpet, he realized, was a very effectual instrument God had placed
in his hands for accomplishing the great reformation-work in this
evening time of the Christian era. The time was ripe. True saints
of God in various places, in whom was the Spirit of the Lord, were
desiring and anticipating a oneness for God's people, and when the
Trumpet appeared it was just what they were wanting. The fact that it
was considered insignificant and ignored in popular religious circles
proved its mission none the less divine. God's work is frequently
accomplished by insignificant instruments. The Trumpet shared Brother
Warner's difficulties and deprivations. The description of these in
the spiritual phase will be reserved for the next chapter. What we
shall note here are some of the mere facts of its history.
[Illustration: Fascimile of a copy of the Gospel Trumpet dated Mar.
1, 1881, the oldest in the Company's files. A paragraph from Brother
Warner's notes.]
The oldest copy of the Gospel Trumpet now in the files of the
Publishing Office is of the issue of March 1, 1881. The paper began
with January 1 of that year, at Rome City, Ind. Two issues were
printed there, then the equipment was moved to Indianapolis. The
removal occasioned some delay, so that there was no paper printed
during the month of February. The new location was over N. 70 North
Illinois St. The paper started as a semimonthly, at a subscription
price of seventy-five cents a year. Agents were allowed a commission
of fifteen cents on each subscription in clubs of five or upwards.
Its object was stated as being, "The glory of God in the salvation
of men from all sin, and the union of all saints upon the Bible." It
was a four-page, five-column paper of about 13 by 19 inches in size.
It at first contained considerable matter on prohibition; but the
thing that brought it persecution and isolated it from the fellowship
and sympathy of nominal professors was its teaching against sectarian
divisions.
Financial privation was one of the handicaps that had to be contended
with from the start. On the moving of the equipment to Indianapolis,
new type to the amount of $147 had to be purchased. At this time also
a new Prouty power-press costing $590 was contemplated, the old press
being a Washington hand-press. It was some years, however, until a
power-press was installed. In the issue of May 15, 1881, appears the
following editorial:
We are experiencing that it takes a man wonderfully burned out
for God to publish a paper that is simply true to Jesus and up to
the Bible standard of salvation from all sin. A thousand points
of expediency and policy must be disregarded, and the eye fixed
on God alone. O reader, you that love God and the truth, do not
forget to pray for us. We are here in the city with a family to
support, and publishing expenses to meet, and many are withdrawing
from us because we will not sanction their idols; but God is always
present, and we fear no evil. Thus far, since the paper is all on
God's altar, he has supplied our needs. Glory to his name!
Another difficulty that had to be contended with almost from the
start was the unfaithfulness of some of those associated with him. He
was scarcely settled in Indianapolis when the partnership with Haines
had to be dissolved, and the latter then started an opposition paper.
The following editorial from the June 1 number will explain:
THE OPPOSITION PAPER
No person that has the real cause of God at heart can fail to
deplore the fact that in this city two papers are now being
published, both claiming to be holiness papers, having of course
conflicting interests.
That this state of affairs must weaken and wound this sacred cause,
and hedge up its way by destroying the confidence of the people
in the great truth of holiness, is very apparent to all thinking
minds. This being true, fearful responsibilities rest somewhere,
and the people have a right to know where.
It is a painful task to refer to the reproach that is brought
upon the pure cause of holiness; but it is largely known, and can
be remedied only by a statement of the causes and terms of the
dissolution of the Trumpet firm. Two papers in the same place with
rival interests can not both be of God--there is no use trying to
smuggle the fact.
The blame must be located, and though its location exposes personal
character, it must be done. Paul wrote even with tears of some whom
he pronounced enemies of the cross of Christ. Alas, how often the
blessed Son of God is sacrificed at the shrine of selfishness, and
sold for a few pieces of money!
The office having been donated by the Church of God in northern
Indiana, for the use of the Trumpet, we entered into a
consolidation and partnership, agreeing that "each should do one
half of the labor, pay one half of the expenses, and receive one
half of the income."
We went to work in good earnest, published two papers at Rome City,
and then shipped the office to this city.
But before it arrived we found ourself bound to a chilling iceberg,
an austere, worldly, complaining, and mere money policy. Though
rather incongenial to our feelings, we thought it probably all for
the better and were willing to go ahead; but ere long the Spirit of
God clearly indicated to us that we should not work with this man.
We gave the matter all into the hands of God, and told the Lord
that if he wished a dissolution, he should bring it about in his
own time and his own way.
We had made no note of labors at Rome City, but thought when we set
up here we should be under the necessity of doing so; but wishing
to avoid every shadow of blame for the separation that we knew
was coming, we continued to waive our right in the agreement, and
went on working for the Lord, while partner gave his time to the
Cincinnati Times-Star, with the exception of an occasional call of
a few minutes at the office.
It pleased God to withhold a competent income from the paper.
This soon wrought a divine purpose, and partner proposed to
dissolve--offered to give or take one hundred dollars, and the
party taking the office pay all the debts on the firm. Having
the will of God clearly revealed to us, we could not, without
disloyalty to God and infidelity to the brethren who donated the
office, abandon it. We also had one hundred and seventy dollars
in the office that partner did not, having released notes to that
amount against those churches when they kindly donated the office.
We remarked, however, that as the office had been given for the use
of the Trumpet, it was not right that, withdrawing from the paper,
he should ask that amount of money. But the answer was that the
Pilgrim field which had been merged into the Trumpet was worth that
to him. We therefore consented to pay the one hundred dollars to
satisfy him for the field. But when we remarked that he of course
would feel himself under obligations not to start another paper
here, both because of the amount received for the field, and for
shame's sake, as it could only expose the cause to reproach, we
were surprized that he would not make a fair promise. We insisted
upon it as our right, and he remarked finally that he did not think
he would start another. Just then the Spirit said, "Trust it in the
hands of the Lord, God will himself manage the matter." From that
time we said no more about it....
We feel that our skirts are clear from the harm that holiness must
suffer from this bad example to the world. And if God can bless the
little opposition sheet (for such is the spirit of its first issue)
we shall be thankful.
Bless the Lord! We have nothing to fear, because we have nothing
to lose. The Trumpet is indeed all burned up for God; but out
of its ashes shall continue to rise honest, holy, God-fearing
pilgrims, instead of "happy pilgrims" who rejoice in unrighteous
gain. God is now on trial. He is our only resource. On the other
hand, a crafty policy slyly gets up a little paper, changes the
association meeting from =home= to Terre Haute, presents it to
the congregation, gets =four votes= in its favor, then himself
pronounces it adopted; is elated that he was "sharp" enough to get
the one hundred dollars and the field also, and now boasts that he
will take away the Trumpet subscribers. O Lord, pity and save such
a one for Christ's sake!
Just now we feel a deeper concern for his salvation than for all we
may suffer through his competition. Though doubtless we shall lose
some readers through this assumed organ of the State association,
a thing that lives only in name, and whose head, professing to be
called to labor in the vineyard of the Lord as a gospel minister,
prefers the vineyard of the worldly paper as more lucrative, we are
thankful that the Gospel Trumpet rests only upon God and its own
merits.
Our Father in heaven still owns the universe. Truth has not lost
its power, neither have the =four votes= cast at Terre Haute
dethroned the Almighty. Halleluiah! Jesus reigns.
After dissolution of partnership with Haines, Brother Warner was
supplied with a colaborer in J. C. Fisher, who took a half interest,
and was very effectual in starting the work in Michigan, where he
resided.[10]
Illustrative of the poverty of the Trumpet in its infancy as well as
the construction of the first publishing office, is another editorial
from the June 1 number here given. The location of this new office
was on Brother Warner's lot at 625 West Vermont St., adjoining his
residence.
AN OFFICE FOR THE TRUMPET
As we have over a mile to walk to our office and have to pay $5 a
month for rent, we felt led of the Lord to build an office on our
lot. We had a small stable that would afford some material, and,
trusting that God would send help, we began to tear it down in
the name of the Lord. So the other day a dear old saint who is a
carpenter came to inquire what we had to build with. We told him,
when he said he had some lumber to add, also door and plenty of
windows, which he would give very cheap, and give work also.
We are now looking to God for some means, perhaps thirty dollars,
to buy shingles and some other material. Now, dearly beloved
reader, as both our family duties and the necessity of curtailing
expenses, as well as saving time, require us to build this office,
it may be that on account thereof we shall not be able to issue
a paper for the 15th of June. Please remember this and do not be
disappointed if no paper reaches you. There are two other reasons
why it will be somewhat difficult to issue the next number. First,
we have a tabernacle in operation and we desire to work all we
can in these direct efforts to save souls. And, second, we think
of taking charge of the office and doing most of the work on the
paper ourself hereafter; and having but a slight experience in
compository work, we shall need to have more time on the first
paper. But withal we shall issue a paper if possible. If the Lord
has given you a few dollars for the office, send it on. Amen.
In explanation of why he was not able to issue the paper regularly he
writes as follows for August 15 of that same year:
The announcement that the paper would be on time would have been
carried out so far as the work on the paper is concerned, but
it did not please the Lord to send us the means to purchase the
paper, hence the delay. Well, we are willing that God should stop
the Trumpet altogether if he will. It belongs wholly to him, and
so do we, and, bless God, we have nothing to say about it. Oh,
how perfectly dead to all self in the matter! We will say to our
readers that the Trumpet shall only be issued as the Lord furnishes
the means; every two weeks if possible, if not, let all know that
it was not in our power to do so, and that all our subscribers
shall have the worth of the money paid. Owing to the past delays
and the fact that we are led to attend some camp-meetings, we skip
one number with the present issue.
In the November 1 number we notice more privation.
We did not move, neither were we able to plaster our office.
How then do you think we managed to get out this paper? We will
tell you. Dear Wife tendered her kitchen to the Lord for the use
of publishing salvation. Praise the Lord! By thus crowding in a
sufficient amount of the office to get along for the winter we
shall save fuel, and the expense of finishing the office until
next fall. Thank God, we are willing to get along any way for
Christ's sake, so that we may fulfil our mission and publish truth
and righteousness. We are not at all mortified at these humble
facilities from which the Trumpet goes forth to its readers. Christ
started his earthly mission from a manger. Oh no, we are not
ashamed to let all men know that the Trumpet is published in the
rear of a small cottage. God's presence makes the whole domicil
sacred. Oh, how wonderfully he pours out his glory on our souls in
this work!
On the other hand, there were others in whom God had planted a love
for the truth. Among these was Brother Warner's faithful printer.
God had preserved a few who should contribute sufficient to the paper
to keep it going.
HOW IT LOOKS TO OTHERS
We know that many think it big to be an editor, hence before and
ever since we entered upon this work we have feared and dreaded
being actuated by such motives. When we go out to work in the field
and we just tell God to let the Trumpet stop if it is his will and
we will keep right on evangelizing, the Spirit's voice soon compels
us to return to this sacred charge.
Once when we had the office up in the city, God tried us
thoroughly. We had no money to pay the printer, and he was out of
meal-tickets, which must be paid in advance. We were sent for to
come to a meeting in Terre Haute. A brother wrote that he would
pay our fare, so we borrowed the money and went down on Saturday
morning. We told the Lord that if he did not want the paper to
continue, to let the printer leave and get work somewhere else. As
we walked from the depot to the office on our return, Monday eve,
we said, If that young man is in the office it is the wonderful
dealing of God. We entered and found him cheerfully working away.
On Saturday he ran the press all day without a bite to eat. As he
told us this our heart was melted. We entered our little sanctum
and poured out our soul to God, and he sent the Spirit as the dews
of heaven upon our heart.
When we started for the Camargo camp-meeting, we had a few dimes.
Having been provided with a free pass, through the kindness of
Brother ----, who wrote that for months he had not thought of the
camp-meeting without seeing us on the program and that we must
be there without fail, we left with Wife all our change but two
nickels. Told our printer that as we had no money to give him he
might quit if he saw fit and hunt a position where he could get
his pay. We remarked that as the Trumpet was not ours we had no
choice whether it lived or died. Well, it cost us five cents to
reach the depot by street-car, and the other nickel to carry us
and baggage from the train to camp-ground, so we just had enough.
Praise God from whom all blessings flow! Though we were brought
there by the direction of God's Spirit through Brother ----, the
high priest in charge, probably out of self-interest, gave us no
place in the pulpit. But God gave us a field to work in, and the
hearts of the "people who do know their God," and, blessed be his
name, in that meeting he gave us over sixty-one dollars. So the
Trumpet still sends out the certain sound. Here is a sample of many
letters received the last few months. It will show how others see
the Trumpet in relation to God's will and Satan's dread:
"Ah yes, Brother Warner, it is the Trumpet the devil wants stopped.
You may evangelize all you please, so the Trumpet goes under, and
the devil doesn't care. Do stand by the Trumpet at all hazards."
Of course we know that all such expressions relate to the awful and
offensive truth of God that we give place to in the Trumpet, and
not to any ability we possess to write or conduct a paper. We are
too sorely and constantly pinched by a sense of our own ignorance
to think anything else.
In the November 15 number, under the heading, The Trumpet Will Go On,
we have the following:
God has blessed us with excellent health and strength. Praise his
holy name! We can work without apparent fatigue from 5 A. M. to
11 P. M., and we propose doing so, by the continued help of God.
We feel that the gates of hell can not stop the truth. And if we
can not issue the paper regularly every two weeks, we will issue
as often as we can, and give everybody his or her full number of
papers. The Lord holds us to this work, and he can not forsake us
in the work whereunto he has called us. Let all the readers of the
Trumpet obey the voice of the Spirit of God, and there will be
means both to enlarge and carry on the paper for the glory of God.
Oh, if the God of salvation could but reach some who are blessed
with means and draw out about two hundred dollars it would pay all
the Trumpet debts, get the necessities to enlarge the paper, and
provide a good little stock of paper to start with. We will work,
and pray, and trust, and God and the dear people will provide the
means.
At the beginning of the second year the price of the Trumpet was
raised to one dollar.
For some time before the Trumpet raised to one dollar, nearly
everybody sent us one dollar instead of seventy-five cents.
Thus the Lord has fixed the price, and he will provide for its
enlargement.
The enlargement came with the first issue in February. It was made a
six-column, four pages--15 by 22. In the first issue of the new size
we find the following editorial:
We printed two thousand papers this issue. It is quite a task on
our hand-press; but, praise God, he gives us blessed health and
strength, and we are perfectly satisfied to work on with the means
the Lord has furnished, until he sees proper to give us others.
Early in the autumn of 1882 the publishing office was moved to
Cardington, Ohio. Here was a congregation of saints among whom the
publishing work could be better supported. A very pleasant office,
warm and well lighted, was rented for thirty dollars a year. Brother
Warner acknowledges his enjoyment of the great kindness, love, and
cooperation of the true saints there. It seems, however, that even
there the work did not make much progress. The old press had by this
time become very unsatisfactory. Brother Warner sought to hire his
printing work done elsewhere, but his effort resulted in his having
to print the first issue of 1883 on a job-press, with the paper
reduced in size to a four-column 11 by 15. The price was dropped to
seventy-five cents, then to fifty cents. The following editorial will
give an insight to his situation:
THIS LITTLE TRUMPET
Having had our last issue printed on our neighbor's steam-press, we
concluded it would pay us to trade our old press on a jobber and
have them print the paper regularly.
Our chief reason for so doing was this: in the time that it would
take us to print them on the slow old press, we could make more
on job-work than would pay the printing. But, behold, when our
neighbors learned that we were getting a job-press, they seemed
to think we were intruding on their territory, and not having the
utmost confidence in their typographical ability they thought
to make us pay a sort of royalty for the privilege of doing
job-work here, by raising the price of printing the trumpet from
four dollars to eight dollars an issue; and while we conceded
the perfect right to charge that price, we were happy for the
privilege of saving that amount and printing on our job-press.
Of course, we can print but one page at a time, which makes four
impressions for a folio; and if we print as large as the Trumpet
has been, it will take eight times running through the press,
which, after all, can be done in about the same time it took to
print it in two impressions on the old press, and takes one to run
instead of three.
When the paper comes to you only half the old size we will call it
but a half number, so we will not defraud our subscribers in the
least. But we desire to send you eight pages every two weeks if we
possibly can. When we can not, please bear with us until the kind
providence of God and the liberality of the saints help us to get a
paper-press.
The eight-page proposition did not then materialize. About this time
was adopted the motto, which was carried for many years: "First
pure, then valiant for the truth." The home of the Gospel Trumpet
was not long at Cardington. Brother Warner was desirous of having
a permanent home for the Trumpet, where he would not have to pay
rent. When he moved to Cardington, he did not feel that that would
be the permanent place for the paper. Kind brethren in Michigan made
very liberal offers and asked him to come there; but a place was
opening at Bucyrus, twenty miles distant, in Crawford County. While
he was in prayer pleading earnestly for God's direction, three teams
drove up. It was the brethren from Bucyrus, who had come to move the
office to that place and also help it out of financial difficulties.
There was great joy in Brother Warner's heart as he realized that
God had answered prayer and sent help. One of these brethren, D. D.
Johnston, assisted in the matter of finances. He purchased a lot and
furnished material with which to erect a building. His name appeared
as publisher in August, 1883.
Brother Warner proceeded to build a small office on the lot at
Bucyrus. In the last number printed at Cardington he writes as
follows:
While you read this paper, the editor will be personally at work
erecting a house in which to carry on the work of the Lord. If we
were building a house for ourself we should want to count the cost
before commencing; but we are building this house unto the Lord,
and the earth and the fulness thereof are his, hence, we need not
stop to count since he says go forward. The undertaking is wholly
by faith. While at work with our hands we shall pray without
ceasing to our heavenly Father to send us the means.
* * * * *
We have had experience enough in our business to know that we
never can carry on the paper and pay rent. It is claimed that a
paper is not self-supporting with most any number of subscribers
without receiving advertisements. Just yesterday in the office
of a temperance paper we were told by an editor and publisher
that we ought to take in one thousand dollars every year for
advertisements, and he could not see how the paper could be
carried otherwise. But, beloved, it must be carried otherwise or
not at all. Neither do we wish to do any secular job-work if we
can help it. We shall dispose of our job-press and material as
soon as possible. Now, beloved, when we shall have obtained a good
paper-press (and it is already bought, thank God) and a place free
of rent, with much self-denial and care we shall be able to send
you a paper 22 by 32 every two weeks.
Some of our dear brethren have in love censured us occasionally.
We find generally these two points, sometimes in the same letter,
namely, "Why do you not send your paper out more frequently and
more regularly?" the other, "I think you have not been on your
guard enough to keep out of debt." Well, there it is. We could have
kept entirely out of debt if we had issued fewer papers, and we
might have issued every two weeks had we gone more in debt. But no
one of our experience could possibly have issued more frequently,
with our income and slow facilities. Our dear brethren are without
a knowledge of what they are talking about. But now, beloved, as we
are in this desperate effort to get entirely out of debt and to get
situated so as to cut off much of our past expense, we hope that
all will send us the help they can.
The move to Bucyrus was made in May, 1883. About that time the
first good press was purchased. It was a rebuilt Country Campbell,
allowing either belt- or hand-power to be used, and costing perhaps
six hundred dollars.
The trying times through which the Trumpet had to pass in its early
years are known only to God. It was perhaps his design that it should
be tried as gold is tried. There were always a few consecrated hearts
who contributed of their means. Some put everything they had into
the work. Thus the work was kept alive. Little did Brother Warner
realize, when he was located at Bucyrus and the prospects looked
good, that there he should go through the bitterest trial of his
life. The light of the Trumpet came very near being snuffed out
entirely. Bucyrus was the narrows in the Trumpet's voyage, through
which it barely passed. This will be described in our next chapter.
The office of the Trumpet remained at Bucyrus nearly a year. Some
brethren in Michigan were desirous of having it moved to their
locality. Progress had been made at Bucyrus, but it was through
the furnace of trial rather than any extension of influence. But
doubtless all this experience was necessary as an equipment for
greater usefulness.
The move to Williamston, Ingham County, Mich., was made in April,
1884. A Mr. Horton, a business man of Williamston, in whom the
Lord had planted a love for the truth, went to Bucyrus and had the
office equipment shipped. The saints in Michigan had in the meantime
obtained possession of a two-story building 28 x 84, and they had
it partitioned, or remodeled, to suit the need, the upper story to
be used for a hall or assembly-room, the rear of the lower floor
to be used for living rooms and the front for an office. Brother
Warner rejoiced with tears when the work got started in its new and
enlarged quarters in Williamston. The first number of the paper
published there was dated April 15. From its columns we quote the
following greetings:
We are happy to greet your ears once more, beloved, with the sound
of the trump of God. The devil has spent all his infernal powers
in vain to crush this work of God. We have thoroughly learned
his attitude toward us. In his hellish clamor about us for many
days, saying, 'You must give up the Trumpet,' he has clearly
committed himself against this cause, and all who are against this
dissemination of the light of God we know are on the devil's side,
either wilfully or ignorantly. Oh, how hell has poured forth upon
us! Night after night we had to leave our bed at two, three, and
four o'clock, and go to the office and cry unto God to drive away
the hosts of hell that had encamped against us. And every time the
power of God dispersed these infernal spirits of darkness, the Lord
recommissioned us to blow the Trumpet in Zion, and sound an alarm
on his holy mountain, and we were made joyfully conscious of his
approving smile for not having backed down before the legions of
hell. But the devil having drawn to his side the best agents he
could ever expect to use against us, was fierce and determined to
hush the trumpet-sound of freedom from all sin and Babylon yokes.
Oh, halleluiah!
During this terrible combat with the powers of darkness, we had
to do more fighting than working, hence the work went on slowly.
We were ready to print about the first of February, then the
Lord called us by telegram to Kalamazoo, Mich. The next day our
printer accidentally spoiled the rollers, so that he could not
print. So the work lay until our return. After looking to the
Lord until he assured us that the office would be cleared from
the mortgage, we ordered new rollers, and went to work again in
the name of the Lord. About the time we were ready to print, God
sent Bro. Thomas Horton, from Williamston, Mich., who paid off the
five hundred-dollar mortgage, some other debts, chartered a car,
loaded us up, and moved office, household goods, Master Willie, and
ourself to this place. Wife and child having remained behind to
visit with friends. Moving just at the time caused a few days delay
in this issue, but now we expect to greet you regularly. Praise
the Lord! "The Lord giveth, and the Lord taketh away, blessed
be the name of the Lord!" So said Job. If it was the devil that
took it away, he had to get a permit from God before he could
do it, therefore it was of the Lord, and "blessed be the name of
the Lord"; for when he permits the devil to take anything away he
has given to his children, he always returns fourfold. We have
understood this principle long ago, and have thrown it in the face
of the devil every time he has shown his teeth at us. Blessed be
God forever and ever! And thus hath God done unto us again. We left
an office where we were hampered up in 14 × 26 feet, and here has
God furnished a building two stories high, 28 × 84 feet, all of
which is dedicated to the Lord. It contains a large meeting-hall,
and plenty of room for office and all families connected with it.
It is, however, under repairs, and we have taken temporary quarters
for a few weeks.
Every change that was made gave occasion for new hopes for the
advancement of the publishing work. Accordingly we read in the first
issue at Williamston: "After one more issue we expect steam-power,
and there is no telling what God will yet do for the Trumpet if the
devil doesn't quit his hellish opposition." An engine was purchased
during the first year at Williamston. It was of three horse-power and
cost two hundred dollars. Thus, after the trying times of the first
four years of its life, the Trumpet work began to make substantial
progress and the reformation cause to expand and become permanent.
The next move for the Gospel Trumpet was in the summer of 1886. Near
Bangor, in Van Buren County, was a yearly camp-meeting. There were
many saints in the vicinity and near Grand Junction, seven miles
north. At the Bangor camp-meeting in June, 1886, the subject of
moving the Trumpet Office to that part of the State was considered.
It seemed to be the mind of the Spirit and of all the saints that
the removal should be made. A commodious and substantial building in
the town of Grand Junction was offered for eight hundred dollars, or
about half its worth. The saints agreed to purchase the property,
and money was raised to pay moving-expenses. An encumbrance of five
hundred dollars on the machinery was also paid off. Accordingly it
was decided to move. One freight-car held the entire outfit of office
material, machinery, and household goods.
Grand Junction, "where two lightning tracks lay crossing," was a
small town of a few hundred inhabitants, the junction of the Chicago
and West Michigan (now the Pere Marquette) and a branch of the
Michigan Central Railways, ten miles from South Haven on the lake and
thirty miles west of Kalamazoo. This became the permanent home of the
Gospel Trumpet during twelve years of its history.
Before the move to Grand Junction, Bro. S. Michels, of South Haven,
assumed with his means a portion of the financial responsibility.
Being thus directly connected with the publishing work, his name
appeared as publisher, which position he held till relieved by N. H.
Byrum, in 1895.
About a year after the publishing office was located at Grand
Junction, the publishing work, and the church as well, suffered the
defection of J. C. Fisher, who had been on the editorial staff and
had been useful in the ministry.[11] He was succeeded as assistant
editor by E. E. Byrum, who remained on the staff for many years, and
after Brother Warner's death became editor.
The Gospel Trumpet was a mighty factor in the reformation work, a
very effectual means of spreading the truth. At Grand Junction the
Office grew to a substantial printing-plant, sending out tons of
literature. Books were printed, a children's paper was started, and
the Trumpet became a weekly. It was here that Brother Warner's death
occurred, in 1895. We close this chapter with the publishing work
located at Grand Junction. Brief reference to its present status will
be made in another chapter. [Illustration: Office and Home of the
Gospel Trumpet. Grand Junction, Mich., 1889]
FOOTNOTES:
[9] It seems the idea prevailed within the Eldership that "every
member should be under the control of Christ alone in the performance
of work appointed him." They said, "We believe that the Lord wishes
not his church burthened and perplexed with financial cares.
Therefore, Resolved That it is not good that she should own and
control a printing-office." They said further, "We are willing to
assist and support these two brethren in the joint publication of the
Gospel Trumpet provided they are permitted to have full control of
the same and so long as they keep themselves and the paper wholly in
the Lord's hands and to his glory."
They, of course, did not understand that by means of a corporation,
board of trustees, or other legalized body, the church could control
its printing business and yet not be "burthened and perplexed with
financial cares."
[10] See next chapter.
[11] See Chapter XV for further mention of this.
XV
THE CRISIS[12]
True to prophetic fulfilment, the time was at hand for the
restoration of the church to her normal state of unity and holiness.
The scattered condition of God's people in the various sectarian
denominations was not always to continue, for such could not be the
ideal state of the church; it could not be her final state in which
Christ could expect to receive her as his bride. For her there was a
better day at hand. From Romish night to the light of justification
by faith, possessed among Protestant sects generally since the
sixteenth century reformation, had been a great step upward. Also the
Wesleyan reformation, bringing in the light of perfect holiness as a
Christian attainment subsequent to regeneration, marked an advance
for the truth in its progress by stages unto the end of time. There
needed to be yet another step, another reformation, which should
bring the church to her fulness of glory, and visualize her unity and
solidarity.
It would seem that the holiness movement that arose in the sixties
and seventies should have accomplished this, but it served only
as an approach to it. True holiness indeed destroys the elements
of sectarianism, and forbids a continued state of division among
Christians. But the holiness movement, as such, came to have holiness
only nominally for its object. It undertook no antagonism to
sectarian divisions, though it deplored them. It stood for nothing
more than holiness as a subject to be taught and experienced, and
satisfied itself as best it could to remain within the denominations.
It drew back when the real issue came, and in consequence it has long
been dissipated in the sects, having for forty years accomplished
little or nothing toward bringing God's people into unity.
Christian unity can never be brought about within the sects nor in
connection with any recognition of allegiance to them. It absolutely
can be effected only out of and away from the sects, by obedience to
God and a severance of sectarian ties. Since true Christian unity is
incompatible with sects, and since coming out of sects is opposed
by the sect spirit and invites persecution by the sects, the only
course for the people of God to take who have received the light on
the true church is to cut loose from human institutions and abide in
Christ alone, even though it places them in a relation hostile to
the so-called churches. For those first leaving the sects there was
no body of saints already called out to which they could be added.
What could it mean to them but a crisis? And what would it constitute
in the progress of events but a reformation? But the Spirit of the
Lord was thus leading. Since sects are hostile to the movement out of
sects, the Spirit of the Lord becomes necessarily hostile to them;
for he indeed leads his people out of sects. But the time had come.
God's spiritual ones were looking and longing for some development or
other by which they would cease to be divided in sectarian bodies.
No one had put it into their minds; their anticipation of it was
prompted by the Spirit of God, which was in them. There needed some
one to sound the trumpet of the Lord, some one to take the lead and
make a positive declaration against the sin of division, some one
through whom God could voice the call, "Come out of her, my people,
that ye be not partakers of her sins, and that ye receive not of her
plagues" (Rev. 18:4).
God had in Brother Warner prepared just such an instrument. His was
the spirit of a reformer. He shunned not to declare God's judgments.
His ministry had a definite message, and represented the burden of
God for the purity and unity of his church. Looking back upon Brother
Warner's career it would seem, as the writer has already intimated,
that his connection with the Church of God (Winebrennerian), which
assumed to have no creed but the Bible and to be indeed the true
church of God, had doubtless served to emphasize to him the true
church ideal and to shape his course along right lines. And his
rejection by the Ohio Eldership for the preaching of holiness
awakened him to see that that body was not what it claimed to be,
but was, after all, only a humanly ruled institution, only one sect
among the many. The light he already had on the church was sufficient
to forbid his reuniting with them. Thus the so-called Church of God
had contributed to him the right idea of the church, and the holiness
movement had brought to his understanding the line on which God would
bring out a pure church, namely, the line of holiness; and thus was
the divine Hand leading him and fitting him for the work to which he
was called.
We can only imagine what it meant to step out on God alone and preach
the divine judgments against the apostate religions of the day, to
decry the evils of denominationalism, and to undertake on that same
line the publication of a paper. That his work was despised and that
Satan undertook to crush it in its very beginning can not be wondered
at. Its humbleness and apparent insignificance looked uninviting
to the worldly-minded; but the deep spirituality and divine
manifestations that characterized it were a sufficient vindication
to those who were capable of spiritually discerning the truth. There
was something that said, "This work is of God." There was a sense of
spiritual freedom and of love and Christian fellowship that bore
convincing testimony to those who would but listen to the dictation
of the Spirit that this is indeed the truth.
But Brother Warner was not alone. God had reserved his thousands
who no longer were bowing the knee to Baal. From them he received
encouragement and support, though for a few years it seemed his work
had to go through the crucible of trial. Accordingly we trace his
difficulties and sorrows, as well as his victories, until the cause
becomes fully established in the earth.
From what we learn of Brother Warner's earlier views and attitude,
he never had a party spirit; he never was a sectarian. Even from
his early ministry the love and fellowship that exists among the
people of God he recognized as the paramount bond of Christian union.
After his conversion, when dealing with the question of what church
he should join, he is found casting about to determine which one
represented the real church of God. As the followers of Winebrenner
had the right name, and seemed to him to be correct in doctrine, he
was led into that denomination. With the insufficient light he then
possessed he probably failed to see the man rule that prevailed,
instead of the Holy Spirit rule that characterizes the divine,
theocratic government in the true church of God. He discovered,
of course, the clash of this man rule with the free, independent
inclination of the Holy Spirit, by which he preferred to be led. But
he bore with it patiently, believing that he was in the true church;
and it took years to discover to him that the body to which he
belonged was but a sect.
It was through the attainment of the Bible standard of holiness that
he was gradually led into the truth respecting the church and sects.
Early in 1878 he wrote: "The Lord showed me that holiness could never
prosper upon sectarian soil encumbered by human creeds and party
names, and he gave me a new commission to join holiness and all truth
together and build up the apostolic church of the living God." He
soon began to receive light on the Scriptures, which revealed to him
that the church was to be restored to her primitive glory in the
evening of the dispensation. The chapter on a Spiritual Shaking,
taken from his book, clearly shows that when the chapter was written
(1879) he understood that God was going to bring out a pure church.
He published this in 1880, which became the date from which the
present epoch of the church may be reckoned.
It should be remembered that during this time he was connected with
the Northern Indiana Eldership; but as this was a body already
separated from the old Eldership because of their purpose to keep on
the Scriptural basis, he really believed that this body was the true
church, for that was its claim. Thus he was really out of sectism in
heart and was associated with a body claiming to be the church of
God. During the last year (1880) of the Herald of Gospel Freedom,
when it was fully under his editorial charge, its columns, while
teaching holiness, breathed the principles of the one true church.
One of its stated objects was "the union of all true believers in the
Spirit of God and upon the inspired Word." Because of insufficient
light on the governmental aspect of the true church, he was slow to
discover that even the new Eldership was only a body ruled by men. As
light came on the Holy Spirit government, he looked upon the man rule
elements in the Eldership as inconsistencies that needed removal. It
was human machinery that he thought needed to be dispensed with. We
must concede, therefore, that in the meantime he was, to all intents
and purposes, out of sects.
We speak of this period as the crisis because he took such a bold,
uncompromising stand against sects and taught holiness and the
principles of the church with such thoroughness that it seemed to
awaken every satanic element that had been slumbering under the guise
of false profession. People had either to accept the truth or go into
darkness. To him it meant the break-up of old relations, the drawing
of new lines of fellowship, exposure to persecution, and everything
that might befall the career of a reformer. As the teaching of the
resurrection and the repudiation of circumcision constituted the
offence of the cross in Paul's day, so the preaching of the Bible
standard of holiness and the renouncement of all sects became the
offence of the cross at this time. We shall give several selections
from the earlier issues of the Trumpet that are representative of its
teaching. In the issue of Mar. 1, 1881, we have the following:
BRANCHES
Where in the Bible do we find the idea of sects being branches, as
people talk about? "What branch of the church do you belong to?" is
a common expression in these times of antiscriptural language and
practise. Why do not people read their Bibles better and learn that
every individual believer is a branch in Christ--John 15?
If a whole sect is a branch, then the individual must be a
sub-branch; but this would make each one dependent upon the
sect for his union with, and life from, Christ. This would be
second-hand salvation. We should not like to risk the coupling--I
prefer a direct union with Christ.
Taking Christ's parable of the Vine and Branches, there is but
one way to represent branch sects; that is, imagine the branches
adhering directly to the vine but pressed together and tightly
bound into several bunches. Thus drawn together each bundle would
have the appearance of a branch; but upon closer examination it
would be found to consist of many branches each adhering to the
vine, except a good many dead sticks, that had been killed by the
unnatural confinement, and had rotted loose from the trunk.
We think it is the great business of the pure gospel sword of
holiness to cut those soul-killing chords, that the Father may
purge the several branches, and that they may all straighten out in
natural position--live, grow, and bear fruit unto holiness.
His account of how he was led to sever his connection with the
holiness association, which he began to see was but a milder form of
sectism, is given in an editorial for June 1, 1881.
THAT YE BREAK EVERY YOKE
Saturday, April 22, the hand of the Lord was heavily upon our soul,
had no relish to converse with any one but God. Finally in company
with two brethren we went into the house of God at Hardinsburg,
Ind., and placed ourselves under the searching eye of God, when
the Spirit of the Lord showed me the inconsistency of repudiating
sects and yet belonging to an association that is based upon sect
recognition. We promised God to withdraw from all such compacts.
But being dearly attached to the holiness work, we attended the
Association at Terre Haute, and tried to have the sect-endorsing
clause removed from the constitution. Its substance is as follows,
speaking of local associations:
"It shall consist of members of various Christian organizations and
seek to work in harmony with all these societies."
We offered the following substitute: "It shall consist of, and seek
to cooperate with, all true Christians everywhere."
We had supposed that fellowship and cooperation should not exclude
any person or truth that is in Christ Jesus, and that we should not
be compelled to bow down to anything not in, nor of, Christ Jesus.
We were positively denied membership on the ground of not adhering
to any sect. And now we wish to announce to all that we wish to
cooperate with all Christians, as such, in saving souls--but
=forever withdraw= from all organisms that uphold and endorse sects
and denominations in the body of Christ.
In the same issue (June 1) he reviews a position taken by T. K. Doty,
the editor of the Christian Harvester. We present this article, and
also two others, in order to show his argument on the question of the
church and sects.
SQUARE COME-OUTISM
"Probably this means the doctrine of coming out of all
the sects, and giving the church of Christ no visible
organization."--Christian Harvester.
I wish to ask the editor of the Harvester if human sects are
essential to the visible organization of Christ? The above language
so implies.
Then, according to this statement, the church of Christ was without
a visible organization hundreds of years, until the present-day
sects arose. And if the visible organization thus provided is a
necessary adjunct to the church, then the apostle Peter made a
mistake when he said that God had already "given unto us all things
that pertain unto life and godliness."
Again, if the formation of sects gives the church of Christ a
visible organization, will the Harvester please point out the time,
in the history of the church, when that important event occurred?
Was it when the first sect was formed, namely, the Roman Catholic
sect, in the beginning of the apostasy? Did she give the church
of Christ a visible organization? If so, what need of subsequent
efforts at organization?
We presume that the Harvester does not admit that this corrupt
hierarchy is the church of Christ. So there was one sect formed,
and Christ's church still not visibly organized.
Out of her came the Church of England. She claims to be the
identical church of Christ. Does the Harvester admit the
assumption? If not, then he must admit that a second sect failed to
organize and represent the Church of Christ.
Again, from the old mother of sects came forth the Lutheran sect
and her daughters--granddaughters of Rome. Did any of them organize
the visible church of Christ? If so, which one?
Or was it left for John Wesley to organize the church of Christ
in the formation of the Methodist Episcopal sect? If that sect
is really the identical church of Christ, then the editor of the
Harvester is in a hopeless condition, since severed from that body;
but we presume that he still felt that he was in the church of
Christ after dismembered from that great sect, therefore it is not
identical with the church of Christ, and her organization was not
the organization of Christ's church at all.
Having now followed two branches of Rome to the second generation
without finding in any of these sister denominations the identical
church of Christ, we must pass on to the third generation.
Is any of the sects that have branched out from the Methodist
Episcopal sect the church of Christ? If so, will the Harvester
point out the one? Will he assume that the one he represents is the
church of Christ? If so, then he has been without Christ's church
until recently. If not, then the founding of the Wesleyan Methodist
sect was not the organization of the body of Christ. It is a fact
which no man of intelligence will deny, that no one sect on earth
is the identical church of God.
But it may be claimed by some that all the sects taken together
constitute the true church in her visible organization. This is
also a great mistake. How can all these bodies sum up the one
organic visible church of God, when they have no organic relation
to each other? In what a disgraceful light sectism presents the
church! Does that look like a divine and heaven-born family,
that is composed of numerous, rival, jealous, independent, and
conflicting organisms? Oh, I beseech you for Christ's sake, do not
dishonor God by confounding his church with Babylon confusion!
Instead of sects giving the church of Christ a visible organization
they mar and destroy the visible organization and unity of the
church of Christ. A striking want of identity in the membership of
God's church and human sects also proves conclusively that no sect,
nor yet all sects together, constitutes the divine fold. Their
walls are not the walls of God's house at all, neither are "their
thresholds" his threshold. Many are in them who never entered God's
church, and, thank God, many have entered by Christ the door who
have never attached themselves to any of the factions that are not
of God, but the result of sin. If, then, the constituent elements
of sects are not identical with the elements of God's church, sects
themselves are not identical with her, and consequently their
organization is not her organization.
QUESTIONS ANSWERED
(Aug. 15, 1881.)
First: "Does the come-out element constitute the true church of
God?"
Answer: All true Christians in heaven and earth constitute the true
church of God. Eph. 3:15.
Second: "In what particular is the separationist, or come-out
church, better than the Wesleyan Methodist Church?"
Answer: This language places antisect Christians in a false light.
They never teach such a thing as a new sect, whose distinguishing
characteristic is simply the coming out of all other sects; such
is the impression made by the question, and it is a false one. The
Christians branded "come-outers" have founded no church or sect,
nor do they intend to; but, on the contrary, they have abandoned
all sects to live in the one church that Christ founded, and into
which we were inducted by regeneration. This fact is known by
hundreds who nevertheless misrepresent them continually: this goes
with them. God's church is composed altogether of "come-outers."
The word "church" (=ecclesia=) means the "called out," they are
called out of the world, out of heathen religions, and all corrupt
and bogus Christianity. But while the come-out element is embodied
in the very word "church," she is not to be called "Come-out"
church. She embodies water baptism, but is not a Baptist church.
She teaches the Sabbath, and the second advent, but is not a
Sabbatarian nor Adventist church. Her members are all brethren, and
united, but she is not the United Brethren church. The sin of all
this is in making one of the subordinate elements of the system
the center, and not God in Christ Jesus. But to the question. The
Wesleyan Methodist sect is an organized party in Christendom, a
schismatic, or cut-off party, all of which is condemned in the
Bible. "There should be no schisms in the body." The origin of all
such disintegrating factions, whether for Paul, Peter, or Wesley,
is carnality, as the Word of God teaches, "the result of sin," says
the Harvester. The Wesleyan Methodist sect is human, fragmentary,
and earthly, and will be utterly annihilated at the coming of
Christ, with every other schismatic party. The church of the living
God, in which "come-outers" inhere, to the exclusion of all human
organisms, was purchased, built, and sanctified by Christ Jesus,
who is its head, door, and foundation. It is the "pillar and ground
of the truth," and will stand through all eternity, that's the
difference.
* * * * *
Fourth: "Wherein does the come-out church excel the Wesleyan, and
manifest its divine origin?"
Answer: This is virtually a repetition of the question above
answered. We have often said, Why do not opposers of holiness go to
the standards of the doctrine and controvert what they say? They
never do. Again, we ask, Why do not sect apologists attack what
"come-outers" teach? They teach the one true and catholic church of
the Bible--this can not be overthrown, therefore sect worshipers
seek to hide their sin in misrepresenting all who abandon sects.
Come out of Babylon, brother, then you can see much clearer.
THE SHAFTING GIVING WAY
(Nov. 1, 1881.)
If it were not such a solemn thing, it were really amusing to
see how many are floundering about on the question of organized
divisions in Christendom. They admit them evil, predict their
downfall, and then, shrinking from the result of their own
admissions, they fly to their protection and raise the hue and
cry against those who bring the gospel of God to bear upon these
ramparts of sin.
L. Hawkins, of the Banner of Holiness, admits the design of
Christ is the spiritual and organic unity of all believers, and
that an advanced degree of holiness would demolish these walls of
separation, and then, as if alarmed at their fall, he pleads for
their toleration at present.
The Harvester adds, "Then let us hail every sign of real unity as
from the Lord, and, as holiness laborers, not be afraid when the
temporary shafting of denominationalism begins to give way."
So it is admitted that denominationalism is bolstered up with
temporary shafting. This reminds us of a pamphlet we read some
years ago, in defense of sect organizations. The writer confessed
that the denominations were not the real "house of God which is the
church of the living God," but that they were necessary scaffolds
for the erection of the house, and that when the house shall have
been completed, the scaffolds will all be taken down. Well, in view
of the prospects of Christ's speedy coming we prefer to keep off of
these old rickety, rotten-timbered scaffolds that are destined so
soon to tumble down and be consumed with all the rubbish of Satan's
invention. For our part we are ready for the sect shafting to give
way any day; for we are builded into the house of God itself, and
have nothing to lose or to fear. But many are not ready for the
catastrophe. While fearing and even predicting the fall of those
Dark-Age structures, they are unwilling to abandon them. They sit
trembling upon their lofty but narrow Methodist, Baptist, United
Brethren, or Presbyterian plank, while with one hand they try to
hold onto the walls of God's church. We can always tell whether
a man is resting upon one of these scaffolds or whether he is
building only on Christ, the sure foundation. If on the latter,
he has nothing to fear; if on the former, he is sure to command a
halt when he sees the true priests of God blowing the trumpets
about these walls. Such always think the time has not yet come
to abolish sects and denominations. "Oh! no! do not push against
our scaffold poles yet; be careful down there! Please don't lean
against that shafting, there is danger of its falling!"
One dear minister took us aside at the Alvan (Ill.) camp-meeting
last summer and inquired of our views. We told him, of course,
that we believed in no church but the body of Christ, etc. He
conceded about all we contended for, but, unwilling to abandon his
elevated plank, he humbly besought us not to be so hard on them.
Poor fellow! We think all had better climb down from these shaky
concerns; for God has announced her fall. "Babylon the great is
fallen, is fallen, and is become the habitation of devils, and
the hold of every foul spirit, and a cage of every unclean and
hateful bird. And I heard another voice from heaven, saying, Come
out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues" (Rev. 18:2,4). "Then let us
hail every sign of real unity as from the Lord, and not be afraid
when the temporary shafting of denominationalism begins to give
way." This is good advice, but does Brother Doty walk in it? Does
he hail as from the Lord those whom the Spirit of God has led out
of those cut-off parties, which divide the people of God, and who
stand in the "one fold" and body of Christ? or has he not done his
best to represent them as teaching "no church," "no organization,"
and as building another sect, etc.? Is it consistent to admit
that sects are without a warrant in God's Word, and that they are
the "result of sin in the body of believers," and express a hope
for the unity of God's people, and then join with all the popular
holiness journals in opposing those who have abandoned all those
unscriptural schisms? Is it consistent to say, "We don't want an
ism gospel," and yet adhere to and stuff the Harvester full of the
gospel of Wesleyan Methodist ism?
[Illustration: Church building in which D. S. Warner and five others
severed their relation with the Northern Indiana Eldership in 1881.
It is located at Beaver Dam, three miles north of Akron, Ind.]
[Illustration: Group of Individuals, former members of the Northern
Indiana Eldership, who with Brother Warner severed their connection
with the Northern Indiana Eldership in 1881. At top, Mr. and Mrs. F.
Krause; center, D. Leininger; bottom, Mr. and Mrs. W. W. Ballenger]
An event that had to occur sooner or later was Brother Warner's
separation from the Northern Indiana Eldership. At the Eldership
meeting which convened at Beaver Dam, Kosciusko County, Ind., in
October, 1881, he proposed some measures by which that body might
be made to conform more perfectly to the Bible standard with
reference to government. In this he would not be heard, and on
their rejection of his reform measures he realized, probably for the
first time, that the new Eldership, bent on continuing their human
organization, was a sect with which he must sever his connection,
and he then and there did so. This event does not properly mark his
coming out of spiritual Babylon, as some have supposed. In heart
he had already been out, and had preached against sects. But he
ignorantly supposed that the Northern Indiana Eldership of the Church
of God was not a sect and therefore that he was keeping clear of
sects. Thus his act at Beaver Dam was a _keeping_ out of Babylon as
much as a coming out. It was the latter only in the outward sense,
but of course it emphasized and gave more definite character to the
anti-sectarian stand he had previously taken.
There were others in attendance at the Eldership meeting who had
heard his preaching against spiritual Babylon and who also took the
same step with him. They were David Leininger, William Ballenger and
wife, and F. Krause and wife. We give their names and also their
pictures as being of those originals who declared themselves free
from all outward forms of Babylon.
A similar thing occurred in Michigan. About the same time the
Northern Indiana Eldership was formed, there originated near Pompeii,
Gratiot County, Mich., the Northern Michigan Eldership of the
Church of God. This body was formed because its members had been
isolated from and generally dissatisfied with the old Eldership,
which sanctioned secrecy and was steeped in tobacco. About the fall
of 1878 there joined this new Eldership J. C. Fisher and his wife,
Allie R. They had never heard of Brother Warner at that time. In
the spring of 1880, J. C. Fisher had occasion to visit Indiana on
business, and it happened that while there he heard Brother Warner
preach, and he accepted the doctrine of holiness and received the
experience. The following autumn the Fishers sent for Brother Warner
to come up to that part of Michigan and preach holiness. It was then
that Allie R. consecrated for and also received the experience of
sanctification.[13]
A year later, just before the annual meeting of the Eldership
(October, 1881), the Fishers and others, thinking to get the
Eldership to accept holiness and thus make good the claim of being
the true church, started a holiness meeting at Carson City, where
the Fishers lived, and again had Brother Warner present. This was
right after the meeting in Indiana where Brother Warner had declared
his separation from the Northern Indiana Eldership. The situation
was similar to what it had been in Indiana. Brother Warner had been
preaching on the true church and setting forth its divine government,
and the hope of these Michigan saints was that if they could get the
Eldership to accept holiness they might get them to do away with the
human machinery and fill the true church requirement. In this they
were disappointed. Before the holiness meeting was over the Eldership
showed its opposition. Upon this the Fishers and a good number of
others, nearly twenty in all, withdrew from the Eldership.
[Illustration: Joseph C. and Allie R. Fisher]
[Illustration: Group of Michigan saints, some of the first to declare
their freedom from sectarian relations. Above, Mr. and Mrs. Frank B.
Reeves; center, Mrs. C. E. Reeves; below, Mr. and Mrs. John T. Lyon]
Thus there were two centers where a stand of independence with regard
to the Eldership and human ecclesiasticism had been taken. These
two congregations of saints--at Beaver Dam, (Ind.), and Carson City,
(Mich.),--were the earliest in the United States (so far as the
author knows) who had stepped completely out of Babylon and had taken
for their basis that of the New Testament church alone. An annual
camp-meeting was established at each place.
The Michigan saints in order to express in definite form their
position and intentions drew up the following resolutions:
Whereas we recognize ourselves in the perilous times of the last
days, the time in which Michael is standing up for the deliverance
of God's true saints (Dan. 12:1), the troublesome times in which
the true house of God is being built again, therefore,
=Resolved=, That we will endeavor by all the grace of God to live
holy, righteous, and godly in Christ Jesus, "looking for, and
hastening unto the coming of the Lord Jesus Christ," who we believe
is nigh, even at the door.
=Resolved=, That we adhere to no body or organization but the
church of God, bought by the blood of Christ, organized by the Holy
Spirit, and governed by the Bible. And if the Lord will, we will
hold an annual assembly of all saints who in the providence of God
shall be permitted to come together for the worship of God, the
instruction and edification of one another, and the transaction of
such business as the Holy Spirit may lead us to see and direct in
its performance.
=Resolved=, That we ignore and abandon the practise of preacher's
license as without precept or example in the Word of God, and that
we wish to be "known by our fruits" instead of by papers.
=Resolved=, That we do not recognize or fellowship any who come
unto us assuming the character of a minister whose life is not
godly in Christ Jesus and whose doctrine is not the Word of God.
=Resolved= also, That we recognize and fellowship, as members with
us in the one body of Christ, all truly regenerated and sincere
saints who worship God in all the light they possess, and that we
urge all the dear children of God to forsake the snares and yokes
of human parties and stand alone in the "one fold" of Christ upon
the Bible, and in the unity of the Spirit.
It should be noted that even at this time, while they could see the
evils of human machinery in the church, they had not as yet a perfect
knowledge of how the divine government would be. They wondered
whether they should form a new Eldership or whether they had anything
at all to do in the new procedure, cut loose as they were from all
human organizations. At this time Sister Fisher was given a vision.
It was of a tower which she and others were constructing with stones
that were piled about them in heaps. The foundation was already
laid and they were engaged on the superstructure, their work being
to polish the stones and fit them for the tower. When polished, the
stones were clear as crystal. They were asked where they got such
beautiful stones. She replied that they were simply such stones as
could be found anywhere. Their beauty was brought out through the
work that was put upon them. The capstone, or headstone, was also
perfectly clear, but it had a blood-red spot in the center which
shone and which shed rays of light like streaks of blood down through
all the tower.
The vision seemed to her so wonderful. She awoke to a full
consciousness and said, "Lord, what is it?" He answered, "This is
my church." Immediately the Scriptures in 1 Cor. 3:11-18; Eph.
2:20-22; and 1 Cor. 3:9 came to her mind. She then understood that
the church was organized by God, and that it was man's part to work
with him, and let him be Leader and Foreman, and that Jesus was the
head of the body.[14] They soon learned to be led of the Spirit
and that they were complete in Christ in matters of government as
well as everything else. Conscious of their freedom from the bondage
in which they had been held and that they had taken their stand on
God alone, they were blessed with the Spirit of God upon them and
their assemblies in a remarkable manner. The joy of the Lord was
their portion and they were satisfied. Thus the reformation had
taken complete form. The light began to spread and the work became
established in various places. A sister Harris, living near Bangor,
in the southwestern part of Michigan, was called up to Gratiot County
in July, 1882, to attend the funeral of a niece. While there she
heard J. C. Fisher preach and she invited him down to her part of the
State. He went the following October and held meetings there, which
were very successful, resulting in a number getting saved. An annual
camp-meeting was started there the next year. This camp-meeting has
been continued ever since, though it was taken to Grand Junction,
seven miles north, in 1892. Thus this part of the State was one of
the first sections where the work of the reformation was established,
and Grand Junction became, at a later date, the home of the
publishing plant for a number of years.
That God was working on a similar line in other parts of the world
may be seen from a letter written from England and quoted in the
Gospel Trumpet from the Christian Harvester.
SOUL PROSPERITY WITHOUT THE PENS
We extract the following from a letter in the Christian Harvester
from E. Morgan, Maidstone, England:
"We have a number of people who enjoy holiness, men and women, old
and young, who do not belong to any sect. They have the presence of
the Holy Spirit with them in a much richer and more powerful way
than the friends in the churches. This seems to indicate that the
Lord will raise up an army to do his work, and perfect love will be
the uniting power that will keep them one."
It is not at all to be wondered at that those who have obeyed God
and come out of all human sects should have a superior degree of
God's grace and Spirit with them, who are free from the oppression
and interdiction that we hear so much of in all our holiness
papers. Yes, God is now raising up that holy army who stand free
in Christ, bound only by the truth and the love of God. From the
above, we see, as well as from the testimony of hundreds in this
country, that the assertion that coming out of sectism results in
spiritual death is a groundless falsehood. The result is always
the opposite, unless it be in some instances where souls have been
overwhelmed with the hellish rage and deceitful, persecuting spirit
of the sects, which has induced a superindignation.
Brother Warner's separation from the Northern Indiana Eldership was
the subject of comment by his contemporary editors and others. His
reply to a letter on the subject of his leaving the church is here
given.
A dear brother writes to us as follows: "I think you have erred
in leaving the Church of God, and yet God is blessing you and the
Trumpet."...
To talk about "leaving the church of God and yet receiving the
blessing of God," is Babylon confusion. There is absolutely no way
given under heaven and among men whereby we can leave the church
of God but by ceasing to live by faith in and obedience to Jesus
Christ, or falling into and continuing in sin; in which case God
does not and can not continue his blessings upon that soul as
before. Therefore, when certain preachers in Ohio published that I
had left the church (which was false, for they themselves cast me
out of their synagog for the crime of preaching real experimental
holiness), they declared the fact that what they worship in the
name of the "Church of God" is only a "creature" of men, to which
they invite members and report "accessions" through a different
process than that of regeneration, which is the only means of
accession to God's church. And when people talk of our having left
the church, because we withdrew last fall from a human corporation
called the "Northern Indiana Eldership of the Church of God," they
simply show that the devil's counterfeits still pass current with
them; they call that the church which does not answer the Bible
description of the church. Oh, how hard it is to get rid of the
marks of the beast, and the number of his name!
The Bible speaks of churches of God in Galatia, in Achaia, in Asia,
etc., but we do not read of any northern, southern, eastern or
western Galatian, Achaian, or Asiatic Elderships of the church of
God. You see this thing--Northern Indiana Eldership of the Church
of God--is too long for any use, so we just take the broad-ax of
God's Word and chop it in two between "of" and "the" and throw the
first part to the moles and bats, according to the sayings of the
prophet. Then we have the church of God left, which is the body of
Christ, "the fulness of him that filleth all in all." Glory to God
and the Lamb, "we are complete in him"!
If some more would suffer the excision of this useless appendage,
there would be quite a vacuum made for the reception of this
"fulness." The term "Eldership" as used in this case, is both
contradictory in itself and a perversion of God's Word. Where the
apostle Paul speaks of "laying on of the hands of the presbytery,"
the Bible Union and some other versions render "hands of the
eldership," and I think correctly, too. So I accept the word
"eldership" as a Biblical term. But what is its obvious meaning?
Simply the elders of the church in one locality, or in a district,
or country, as the case may be. To apply it therefore to an
organized corporation is a misapplication, a perversion of one of
the words of God's Holy Book. It is contradictory, and asserts a
falsehood, because the corporate "body" to which it is applied
is not composed of elders, but of brothers and sisters, a few
elders, and without doubt some sinners and backsliders; so this
use of the word changes the truth of God into a lie. Like every
other body that is not identical with the body of Christ, this
"new Eldership," as it is often called, is a rival of the body
of Christ, and is used by the devil to generate party spirit and
sectish bigotry. Nothing is more natural than the disposition of
carnality to want to get up something besides the glorious church
of the Firstborn.
The reason is obvious. Christ built his own church, adds the
members, and spews out the unworthy; 'He is head over all to his
body, the church,' the only real ruling power, except as he chooses
to execute his will through some of the members. Hence this gives
no place to aspirants who wish to work up something that men can
build, so as to receive the glory, and become lords over the work
of their hands. As Sister M'Creery says in her history of the
origin of the Free Methodists--during the six years that they were
contented to work with a single eye, and let God build up his
own church, and receive all the glory, the Spirit was with them
in mighty power to save souls, because they had no craft to look
after; but after they set up the Free Methodist idol, it was all,
"He 'o he, go up Free Methodism!" And ceasing to work exclusively
for God's kingdom of righteousness, peace, and joy in the Holy
Spirit, and founding another sect, that they call "Our Church,"
they necessarily became double-eyed, and lost the real power of
God. So after our meeting last fall we heard the call to rally up
the party spirit; and to apologize for the addition of this sect
corporation to the several hundred already in the mazes of Babylon,
it was called the "Northern Indiana Eldership of the Church of God,
opposed to Secret Societies." Just as though the church that Christ
himself founded did not oppose secret societies, therefore it is
necessary to form another "body" for that purpose. Thus every sect
on earth is an insult to God; even their formation implies that we
are not complete in Christ, hence the "necessity," as B. T. Roberts
said, of our organizing another sect.
The Trumpet's New Year's greeting, at the dawn of its second year,
has an interesting tone.
NEW YEAR'S GREETING
To all who may read this Trumpet, and especially to all who love
the truth, we send you our brotherly greeting, a "Happy New Year,"
and a heartfelt "God bless you." Our heart overflows with love and
gratitude to God, and all his loving saints, for all the benefits
and mercies that filled the expiring year. Dearly beloved friends
and patrons of the Trumpet, and lovers of its hated truth, we are
happy to report from this watch-tower of Zion that we see nothing
but success, victory, and glory. A beloved father in Israel in
New York on first seeing the Trumpet recently wrote us of his
inexpressible gratitude, and he remarked that he had tried to
have one established in Chicago, but says he, "There was no one
interested in the truth, that seemed to have sufficient means to
undertake the project." Well, glory to God. He has chosen the weak
things, and the moneyless, to carry on a work which to all human
appearances, in this sect-loving and idolatrous age, could not be
accomplished without considerable capital, and on a free basis--the
wonderful work of God. How has he "surprized the hypocrites,"
and confounded the prophets of Babylon! G. D. Watson but uttered
the predictions and carnal prayers of thousands when he said
through an antichrist sheet in this place, "Brother Warner can not
succeed in that line." What is this but a thrust at Jesus Christ!
It virtually says to the Son of God: "In the prosperity of our
churches, there can be nothing but failure in the attempt to build
up 'God's Church.'" Oh, these devotees of Babylon would blot out
of existence, if they could, the church that Christ founded over
eighteen hundred years ago, to augment the glory of our "great
Methodist Church" founded less than a hundred and fifty years ago!
Well, Brother Warner may have failed in many respects; but no
man that reads the Trumpet can deny the fact that God and truth
have most gloriously triumphed. And the Trumpet, too, through the
God-approved truth it holds forth, has proved a glorious success,
notwithstanding the different measures Satan has devised to hedge
up its way. One poor whited sepulcher had the impudence to say
with a satanic chuckle, "We will crush the Trumpet" and "take all
Brother Warner's subscribers." A gentleman in this city when asked
to take the chaff, and baby-soap, sheet, remarked, "If you succeed
with this paper will it not break down the Trumpet?" and received
the following reply: "That's just what we want to do." He told a
brother this, and said he did not think there was much holiness
in that, and did not want the paper. Yet one, M. L. Haney, who
was canonized at the Jacksonville convention as "the Patriarch of
Holiness in the West" and everywhere else, is so blind that he has
twice presumed to intimate that that enterprise might be of God,
saying "If your paper is of God." Nearly all the professed holiness
periodicals have been hauling barrels of water and pouring on the
altar of God's truth and filling up the trench round about; but God
is all the more glorified in this test between the Trumpet and the
prophets of sects. Praise his name!
The Gospel Trumpet has proved Satan false in more than one way. In
all love, we suggest to all those papers and preachers that have
been in the habit of telling the people that "separation from the
sects invariably results in spiritual death" to read the Trumpet,
then shut their mouths, and cease their lying against the truth.
There is not a sect-endorsing paper in the land that presents as
strong array of testimony to clear definite holiness, Holy Ghost
power, wonder-working faith, and fruitful lives. And we have
abundance of live, glowing reports and experiences that we have
not had space to use, and nearly all have spared us the necessity
of telling you that the writers are without the camp of creed
factions. We have published numerous expressions of appreciation,
because, by their strong relish for the truths of the Trumpet
coupled with their vigorous spiritual health and usefulness in
Christ, they condemn all who reject the food we issue, as perverted
and spiritually diseased. To the former class the Trumpet is
heavenly music; but to the latter, it is an annoying sound, because
their hearts and ears are not sufficiently circumcised to endure
sound doctrine. The Trumpet has demonstrated the fact that God is
able to carry a war against the devil in his strongest, last, and
most desperate fortress.
God has in a remarkable manner heard and answered our prayers;
not always however in the way we expected, but far better than we
imagined. Last spring we prayed the Lord for a more speedy press,
but the furnace of trial through which he brought us was better
for our soul than a hundred presses and ten thousand subscribers.
Glory to the God of Daniel, and the Hebrews! Oh, what lessons we
have learned in the salt and fire school of Christ! We would gladly
pull the lever of the Lord's good old hand-press for forty years
to come, rather than have missed those furnace-wrought visions of
God, of his church, and of the great sect abomination. To all the
patrons of the Trumpet, we would return many thanks for the means
you have furnished the Lord's cause, and the many appreciated
contributions you have sent us by the inspiration of the Holy
Spirit. You have largely made the paper what it is, and by your
continued labor of love and sacrifice for Christ's sake you will
continue to improve and enlarge the paper and extend its sphere
of usefulness. We regard the real testing-point in the Trumpet as
past; God has established the work of our hands. Our circulation is
steadily increasing; we have been printing sixteen hundred papers
each issue, sixteen fifty this time, and we do not have fifty
papers left when we get through mailing. The demand for canvassing
and sample copies continually increases.
To Babylon and all her concomitants, we promise nothing but fire,
sword and hammer, and confounding blasts from the armory of God's
Word. We have scarcely begun the bombardment of the wicked harlot
city. By the grace of God, we expect to deal with sin and sinners
as we never yet have done. Some have intimated to us that we have
been too personal in rebuking Church sinners: but, before God, we
are ashamed of and repent for our mildness and want of personality
in the past. And now we give fair warning to hypocrites, and all
whose walk has not been upright before God, that if you don't
repent and publish your confession of sin, the Lord has made it our
duty, so far as we know, to expose and rebuke you before all. We
know no man after the flesh, and we seek to please no man. If God
can not carry on the paper by us seeking only to please Him, the
Trumpet will surely be discontinued. But God is our sufficiency. "I
shall not want." "For the Lord God will help me; therefore shall I
not be confounded; therefore have I set my face like a flint, and I
know that I shall not be ashamed" (Isa. 50:7).
While it is our duty to reprove all outward sin, we must keep the
fact prominent that all reform must begin at the heart, which God
only can change; inward transformation is only upon the condition
of faith, and, therefore, must be definitely presented in the
Scriptural order of pardon and adoption to the sinner, and entire
sanctification to the believer. We regret that some attempt to
beat down the ice-mountain of sect by the hammer of the Word,
without the melting fire of the Holy Spirit. Getting people out of
the sects any other way than by leading them to Christ for heart
purity and the reception of the Comforter, which leads the soul
from all sects and into all truth, is but enlisting men into carnal
crusade against Babylon, and can result in little good, and has,
in some instances, hedged up the way and turned back the tide of
God's truth more than it will be able to advance it. Because the
Bible experience of entire sanctification is the true objective of
Christ's atonement and shed blood, and because thorough holiness
destroys sects and denominations, as frost would disappear under
the beams of the June sun, and as the promotion of true holiness
is the only remedy for schisms and every other form of sin in the
body of professed Christians, therefore the Gospel Trumpet shall
continue to "praise the beauty of holiness" and proclaim the power
of the blood of Christ on the gospel line of definite holiness and
perfect heart-purity. We ask the cooperation and prayers of all
true saints of God, who love the freedom of Christ Jesus our Savior.
The truths of the reformation were disseminated largely by the Gospel
Trumpet, and in many parts of the country there were those with whom
its teachings found a hearty welcome. A few bits of correspondence
addressed to Brother Warner and taken from the Trumpet of early in
1882 are here presented.
I like the Trumpet very well; hope it may sound out long, loud,
and clear to call the people back to the old paths, the good way.
Yes, truly it is the good way, the strait and narrow way, the new
and living way, and the high and holy way. You may count me a
subscriber as long as the Trumpet sticks to the Bible. Your brother
purified and being tried,
E. B. B.
He keeps them that put their trust in him. I pray God the time may
soon come when Christians shall be united as one in Christ Jesus,
the living Head, and throw away all divisions, taking Christ for
their head and having their names enrolled on God's book in heaven.
May the Lord bless all the saints. May God bless you, Sister
Warner, in giving up part of your house in order that the Gospel
Trumpet may still be printed. Oh, we can't give up the Trumpet! Oh,
that I could do something! I will do what I can to help you. The
Trumpet must go on. Enclosed find the widow's mite.
L. B.
We are strangers, never have seen each other, yet we know each
other by the Spirit that is given us. I am glad you have grace
enough to run the Gospel Trumpet without any visible means. They
that overcome inherit all things. The Lord will not forsake you in
the work. He will help you to carry it through. I gladly send you
one dollar and would gladly send you more if I could at present. I
have no love for sects in my soul.
L. M.
Success crown your labor of love in the kingdom and patience of
Jesus.
May sectarianism totter and fall to its very base, and glory and
unity fill God's kingdom of peace and righteousness.
God grant that the trumpet of salvation may continue to sound its
certain blasts, until Babylon be overthrown by the power of God and
truth.
Mrs. L. L. and Eld. J. M.
God bless you abundantly. Amen. My heart is with you to do the
whole will of God, regardless of great or small men, bigots, or
devils.
T. F. D.
I have received two numbers of the Trumpet; the sentiments therein
taught are mine and have been for fifteen years. My wife stands
with me. Let the Trumpet continue to sound louder and louder, until
the walls of sectarian Jericho fall.
J. C. A.
The more I deepen in Christ, the better I understand the doctrine
Brother Warner advocates; and the more I understand the doctrine
advocated and acquaint myself with the early history of the
Friends, the greater similarity I find between the two. He does not
insist upon entire separation from the world in every form stronger
than they did.
F. W.
God bless you and yours and the great and glorious work in which
you are engaged. Would like to help you scatter pure gospel truth
without isms or man-made walls. The Lord hasten on the day when
they shall all fall to rise no more. Glory to God! Yours saved,
J. L. K.
In the issue of Jan. 16, 1882, Brother Warner answers a number of
criticisms by contemporary editors.
TO OUR CONTEMPORARIES
"Modern come-outism, or, better said, no-churchism." We hold that
uniting with the people of God in church fellowship, even of our
own choice, does not necessarily constitute us sectarians.
--Gospel Banner.
In all love we would ask our kind Brother Brenneman to inform us
of those modern "no-church" men of whom he speaks; give us the
address of any man professing godliness who believes in and claims
membership in no church.
Second. Is the body of Christ no church?
Third. If there is any way to get into the church besides Christ
and through the Holy Spirit--if the church is something that men
open the door of and admit members into--please give us "thus saith
the Lord" for it.
Fourth. If uniting with one party or sect of the professed people
of God does not constitute one a sectarian, then why should union
with a Masonic lodge constitute a man a Freemason?
Fifth. If a person is in Christ Jesus, is he not in the church, and
is he not already joined to all others that are joined to the Lord?
Pure Religion very smartly, as she supposes, ranks "come-outers"
with "all other sects," by which she virtually admits that they are
as good as the others, and then says that it takes the following
elements to make a good "come-outer": 1. It is necessary that the
person be "turned out of some church," meaning of course one of
those "other sects," for a little sober, candid reflection upon the
Bible will show any person that such remarks can not apply to the
true church at all; for "the Lord added to the church daily such as
should be [or, were being] saved," and 'no man [or ecclesiastical
court] can pluck them out of his hand.'
If the editress of Pure Religion were half as zealous to know what
the Bible teaches as she is to exhibit her wit, she would doubtless
have learned that the church is not something that men organize and
admit members into, but that it is "a holy temple in the Lord,"
"God's building, God's husbandry."
2. The editress thinks that to be a good "come-outer" the person
should have a small stock of religion and "quite a good stock of
ignorance." We presume that she did not consider that in those
words she condemned as nearly graceless and very ignorant such men
as Luther, Melancthon, Fox, and Wesley, who at the very time when
they stood out of and condemned all sects and did not contemplate
joining or forming any, wielded their greatest power for God.
The Good Way recently informed us that Wesley never contemplated
the forming of a sect. What was he then but a "come-outer"? It
is an undeniable fact upon record that he deplored the unhappy
divisions and parties of Christendom.
It is the uniform testimony of the history of the Reformation
that every reform effort was attended by a much greater power and
demonstration of the Spirit of God before it culminated in a new
sect than ever was manifest in that sect afterward. I think I
can safely challenge a single exception to this fact. During ten
years labor in the denomination that grew out of the labors of J.
Winebrenner and his coworkers, it was the constant admission of
the old fathers and mothers that no such power of God had been
witnessed in that body as was before they assumed and received
the name of another religious denomination. The same is true of
early Methodism, and in a remarkable manner is it true of the Free
Methodists. Let me give you a few extracts from the "History of the
Origin of Free Methodism," by Sister Sidney M'Creery, who with her
husband, Joseph M'Creery, was associated with B. T. Roberts and
William Kendall from the beginning of the great holiness revival
that resulted in their separation from the Methodist Episcopal
sect. Hence she testifies what she knows and declares what she has
seen.
The record is that for six years they worked and prospered
wonderfully under the power of God and freedom from all sect yokes,
and that from the formation of a new sect by B. T. Roberts the
glory departed from the Nazarites, as they had been called. She
says:
"B. T. Roberts in his discipline says the Free Methodist
organization was a necessity. Was it? Let the hundreds testify who
were so wonderfully and lovingly united together in the Holy Ghost.
The truth is this: God's heritage and work were spoiled by the
laying on of man's hands.
"While enjoying this spiritual fellowship all was peace and harmony
and the work of conversion went on, the saints rejoiced, and the
sectarian devil was mad, sinners in Zion were afraid and trembled
as they saw the weakest saint upon his knees.
"B. T. Roberts started out with a trap in hand, making a new test
of fellowship. He visited far and wide among the live pilgrims,
preaching sect fellowship as the one thing needful, and that they
could go no further without it.
"In most cases it took them by surprize. They examined themselves
and reasoned thus: We are already in fellowship with the Father,
Son, and Holy Ghost, and in holy spiritual fellowship with the
saints, and God has given us the victory again and again while
fighting against the unholy sects. What can the sect yoke do for
us? We are now free to go everywhere preaching and teaching in the
name of Jesus. Thus many stood out for a while. Oh, what robbery,
what treachery, to pervert and use this work of God, which began so
gloriously, to the building up of a carnal and selfish organism! At
every gathering, large or small, the sect yoke was presented and
held forth as 'the cross'.
"My husband was satisfied with God's way of ordering the battle;
yea, more than satisfied; he rejoiced and was exceeding glad to
see the prosperity of Zion in our midst. While B. T. R. said in
action by the formation of his sect, 'I have suffered enough
reproach and shame; I will number Israel and become as other
nations,' then the work of building up 'our church' commenced. How
the enemy triumphed! At all the gatherings the spirit of sectarian
zeal was worked up to the highest pitch, and so fulfiling the
scripture which saith, 'Who changed the truth of God into a lie,
and worshiped and served the creature more than the Creator, who
is blessed for ever.'... "And today he (B. T. R.) has no more
influence than any other sect bishop, whereas he was once a terror
to evil-doers and a praise to them who did well. From this time
the battle of the Lord ceased and the enemies rejoiced. Some who
remember the former days of liberty and power ask B. T. R. why the
same power is not manifested now as formerly. He answers on this
wise: God then gave the people a special blessing for a special
work. Very good; but why not continue under these special blessings
and in this special work? What an absurdity, what inconsistency to
build another sect in order to go through the same variations and
evolutions of its predecessors! Was it pleasing in the sight of God
to manufacture another class of backsliders? Was it a necessity?
Wherever I go I find the burden of Free Methodist preaching is to
backslidden membership, whereas before its formation--while they
remained in God's order, where he placed them--every man, woman,
and child was able to do a full day's work. In visiting many
places I find them (the F. M.'s) nearly, if not quite, extinct. In
missionary fields the work takes well for a season, but when they
begin proselyting and making it a 'necessity' to gather them into
their peck measure, then the Lord leaves them to themselves. As I
am passing through the land I often meet with those with whom I was
acquainted during the war of the Lord, and immediately they refer
to the former days of power and salvation and say, 'We don't have
such meetings nowadays; I would go a long distance to enjoy such
privilege.'"
We might multiply quotations, but these will suffice to show
the fact that the formation of sects is the destruction of
Christianity. Thus it is an undeniable fact, that when men enjoyed
the stigmatized "come-out" "stock of ignorance," they have been
used of God far more than after they suddenly became wise (?) in
building up a wall about themselves or entering a sect pen built by
some one else.
The Vanguard calls coming out of Babylon "a kind of spiritual
rash"; and Pure Religion and Gath Rimmon both think that very
smart, and serve it up to their readers. May the Lord forgive
this lightness. Had we not better look into the Word of God and
see what the Lord saith, than to indulge in mere witticisms? Does
the Word of God teach that it is a "spiritual rash" to belong to
Christ alone and hold only to him, "the head over all things to
the church, which is his body, the fulness of him that filleth all
in all"? Was Christ afflicted with a spiritual rash when he said,
"There shall be one fold and one shepherd"? Was that the infirmity
that Paul had when he said 'there should be no schisms in the
body'--no Methodist schism, no Wesleyan schism, no Free Methodist
bond schism, nor United Brethren; yea, =no= schism?
Now, brethren, if you dare drop the scales from your eyes and look
squarely at the Holy Bible, you must admit that every one of those
sect organizations which you call churches are schisms, just what
God condemns and forbids. Unless you are shamefully blind, you know
it to be the truth and nothing but the truth, and your slurs and
sarcasms can not revoke that truth nor enable you to stand when you
are judged by it.
* * * * *
There are other exchanges that have uttered hard things against the
Rock on which I stand. Now, I simply want you to know what you are
doing, then if you wish to continue kicking against the goads, you
may do so. Do you believe that Christ purchased and founded one
church of the living God? Do you believe that the "body of Christ"
is the church? Do you believe that Christ is the only door to the
church, and that "by him if any man enter he shall be saved"? Do
you believe that the Holy Spirit sets the members in the body,
the church? Do you believe there should be "no schisms in the
body"? Do you believe that believers are "made perfect in one" and
that "thorough holiness destroys sects and denominations"? Do you
believe that 'divisions and offences are contrary to the doctrine
we have received' of Christ? Do you believe that Christians should
not be "unequally yoked together with unbelievers"?
In the name of our Lord Jesus Christ I ask any paper to speak out
and tell me which of these points you dispute. And if you say you
believe them all, as some of you have, then I ask, Why do you
object to my believing the same? for that is just what I believe.
The only difference is, I act consistently with my faith, while you
say and do not.
You admit there is but one church of God, still you think hard of
me for not allowing that all your "churches" are of God. This is
God's truth and you can not deny it. You say that sects are wrong,
but advise God's children to continue in the wrong. I claim that
sects are wrong, and therefore say, Come out from among them, as
saith the Lord. Men professing godliness should act consistently
with their belief.
If you believe that Christ is divided and there are many folds,
many bodies, many Lords, many faiths, instead of "one fold," "one
body," "one Lord," and "one faith," then you may consistently
with your faith antagonize the Gospel Trumpet; but you must abide
the consequences of fighting against God's Word. And remember
this, that in the day of judgment it will do you no good to have
put false colors on the truth you are opposing. You will not
plead before the bar of God that I taught "no-churchism," "no
organization," etc.
If you are ignorant of the Trumpet's teaching, you will be
condemned before God for opposing and speaking evil of the things
you do not understand. You should hold your peace until you know
what you are talking about.
If you do know what we--myself and contributors--teach, you know
that every paper insists on organization, the very organization set
forth in the New Testament, and you do know that we all advocate
the church, and never have encouraged anybody to leave her; but we
chose to learn from the simple Word of God what the church is, and
not from your Dark Age creeds and confused tongues. Now, all you
who have lifted up your heel against Christ and his body, the only
true church in heaven and earth, have done so because you have some
sect idol in your heart and can not receive the truth or endure
sound doctrine, or else you have not the moral courage to assault
the devil in his stronghold of divisions. What does Satan care for
your clamor against the "sin in the sects" so long as you give him
the best means of bringing God's house or kingdom to naught--the
sin of sects? I pity your sad confusion. May God give you all
repentance to the acknowledging of the truth.
An editorial in the July 25 number answers an objection by the editor
of the Sword.
THAT'S RIGHT
Brother Dolan makes a sweeping cut with his Sword like this:
"Sectism is of the devil, and no-sectism is of the devil."
Amen. That's true. An ism spirit may attach itself to any
principle, false or true.
As many sects have been developed by making a center of some
subordinate point of the Christian system as by rallying upon some
mere human tradition.
Whether men worship the moon or an idol of their own make, it is an
equal insult to God; and whether men worship a gospel principle, or
a doctrine of devils, is of little if any difference in the sight
of God. Either case is idolatry; because Christ is supplanted as
the center by something else either subordinate or foreign. When
men get a chronic lopsidedness, so that they will scan greedily
over a paper and drop it as soon as they see nothing on their
hobby, whether it be sect or antisect, Sabbath or antisabbath,
or anything else, notwithstanding it may contain much good, pure
food, many blessed thoughts about Jesus, they have put something
else in the place of Christ, and their religion runs about like a
grindstone with its axis near the outer circumference and passing
diagonally through the stone.
We once heard a Disciple preacher say that every sect that holds
some truth that no other sect holds, has a right to its existence.
This provides for as many sects as there are truths in the religion
of Christ; but God allows no "schism in the body." Nothing but the
exclusive 'holding the Head,' 'seeing Jesus only,' and the full
enjoyment and constant "praising of the beauty of holiness," can
keep us from all isms.
A selection from the Vanguard, copied in the Trumpet shows the
spiritual state into which a number of leading holiness editors
had by this time drifted because of a failure to follow as God was
leading.
BACKSLIDDEN
Brother Brooks in the last number of the Banner (and his authority
as the oldest holiness editor in the country can not be doubted)
says that the aggressiveness has gone out of the holiness movement,
and ceasing to be aggressive it is a dying thing. In most places
its numbers are decreasing, only a few accessions.
Well, he tells the truth. The holiness people as a general thing
through the country are backslidden from God. A large per cent of
them never had anything but a reclaimed backslidden experience
to leave. They got back to God and called it by the new name of
holiness, taught to do so by superficial teachers that wanted to
swell the Banner reports.
* * * * *
The chief cause of this awful declension that has rolled back the
tide of the salvation of the world a decade is that the editors and
evangelists, failing to become more and more aggressive at every
point against sin in the church and out, especially among holiness
people, have backslidden as a class....
Brother Brooks told me he could not put radical truth into the
Banner without Brother Haney and Brother Kent and other such
temporizers writing and denouncing him; so Brother Brooks would
yield and backslide from Holy Ghost power.
Bro. Isaiah Reid told Brother Sherman he did not want anything in
his paper that would indicate that the holiness people were not all
right; he was planning to have the Highway as a support for his old
age. A year ago he called for a thousand "firemen" in the holiness
work as the only thing needed. He has spent his energies this
year in regulating the fiery come-outers from wrecking the train,
and evidently wants the oaks of Bashan slashed down with a little
hatchet, and not with a broadax. Rams' horns, goad sticks, and the
unsectarian "jaw-bone of an ass" Philistine-killer, he evidently
does not take much stock in. Brothers Inskip and Macdonald are not
square on the Freemason question and are churchy. While the shell
remains in part of radical holiness, that only is the real thing,
much of the spirit is gone. You may call it fault-finding, sour
godliness, or whatever you please, these are God's facts about your
case. You know the whole batch of you are afraid to throw red-hot
truth uncompromisingly everywhere. We except from this catalog
Baker and Arnold of the Free Methodist, Warner of the Trumpet,
Johnson of the Stumbling Stone (if he had the Holy Ghost), and the
Sword, and some others.
Now Brother editors and evangelists, suffer the word of exhortation
from a "jaw-bone," break up your fallow ground, do your first
works, burn up Haney's chapter on dress, not resolve against it;
pay your debts, or go and acknowledge them at least; cease to print
such dawdle as Brother Bryant's church holiness writings; seek for
and get the Holy Ghost again; and lead the people up into the land.
--Vanguard.
Satanic forces were arrayed against the reformation work in every
conceivable way, not only by mobs and undisguised, professional evil
(though this form of attack was usually instigated by the sectarian
element), but also by deception--by teachers and editors who were
apparently right on some main question in order to deceive, but wrong
on some other vital points. A writer in the Trumpet points out one of
these destructive agencies.
A DESTRUCTIVE HERESY
By D. W. M'Laughlin
There is an eternal antagonism between true holiness and fanaticism
in all its phases, and the individual possessed of the fulness of
the Holy Ghost will be able to detect fanaticism in others whether
it be in outward act or deportment or in the more subtle form of
heretical teaching. The Spirit and the Word agree, and the Holy
Spirit moves and works in harmony with the written Word and never
contrary thereto.
* * * * *
The writer has been receiving from time to time during the last
four years copies of the Stumbling Stone, and while much truth
is found in its columns as to the evils of sect divisions, the
destructive heresy of Count Zinzendorf (that sanctification is not
subsequent to regeneration) is held with inveterate opposition to
the gospel order. Consequently, from this standpoint, the holiness
movement is of the devil, and the second-grace Christians are
in need of the first grace. The Stumbling Stone seems to attack
every movement extant, even to the Salvation Army, as well as
all holiness associations and bands for the promotion of entire
sanctification. Even the position of the Gospel Trumpet he calls
a holiness schism, because the editor makes a distinction between
justified and sanctified believers. And he proposes to "kick
Brother Warner's justification cobhouse into pi," by which he
exhibits his ignorance of the real plan of salvation. He might as
well talk of kicking God's Word into pi as to overthrow the two
distinct works of grace, justification and sanctification....
By the above and similar remarks the Stumbling Stone editor
reveals the antagonism in his heart to the "second grace" in
the Bible economy of salvation. Now, my honest conviction is
that a come-outism that sets itself squarely against holiness
as a definite experience subsequent to pardon, is surely of the
devil. It is a fact that wholly saved souls who are spiritual and
discerning men detect at once the carnality in such persons, and,
quite naturally, are led to conclude that "if such spirits are the
fruits of come-outism I will have nothing to do with it." Thus,
this spurious antiholiness come-outism is a snare of Satan to deter
honest souls from separating from sectism, leaving them under the
pressure of unholy corporations, which often results in compromise
and the loss of the Spirit of God. A come-outism that sets itself
to fighting the sects in a vindictive spirit, condemning and
unchristianizing all who do not at once come out, can not be of
God. Let us lead the children of God to the true apostolic unity,
but never attempt to drive them out of Babylon; and, above all
things, let us keep sweet and deal kindly with persons who, under
the blinding influence of sectarian education, can not yet see the
sin of sects, and the true church of God.
Sound teaching, in connection with the come-out movement, is of the
utmost importance. False doctrinal theories and extravagant notions
cause untold disaster to the cause we represent....
In the issue of May 1, 1883, when the Trumpet was yet printed at
Cardington, Ohio, Brother Warner speaks of how the cause was sifted
at that place.
SALT IN CARDINGTON
God's cause has passed through a terrible sifting in this place.
All the powers of darkness and of Satan's hellish rage have been
let loose upon the few loyal, holy little ones here. Wicked sect
members have boasted that this cause was crushed out. One Methodist
son of Belial, steeped in tobacco and the poison smoke of his
torment, has even boasted through the secular press that he had
succeeded in putting down holiness. A Quaker preacher and family
have let their tongues run with the base, vulgar, and profane of
the place in speaking against this way. But bless God, the devil
is sadly mistaken. Several souls have recently become established,
unblameable in holiness. The Lord is with us in power, the hidden
ones have four meetings every week, and God is wonderfully blessing
us.
In the chapter on the Gospel Trumpet we have already referred to the
trying ordeal through which Brother Warner had to pass while the
Publishing Office was in Bucyrus, Ohio, in 1883. A general assembly
of the saints in Ohio was announced to be held on Friday, November
9. The place was Annapolis (now called Sulphur Springs), seven miles
northeast of Bucyrus. In Brother Warner's call to this first general
assembly in Ohio he wrote as follows:
We expect to see a large turnout of the saints of the living God
from Van Wert, Paulding, and Wood Counties, and some from eastern
Ohio; and come ye, dear ones, from Pennsylvania. Come, O ye
sanctified hosts of the Lord! Let us eat together in the name of
our Chief Shepherd and only Head and Leader. Come in the power
of the Spirit; come to have the spiritual gifts stirred up and
strengthened; come to sharpen each other as iron sharpeneth iron
and to have the faith once delivered to the saints developed in us
up to the Bible standard; come to make a more perfect consecration.
Come, O ye lame and halt and blind and deaf, for the power of the
Lord will be present to heal all who believe on him. Come, O ye
sufferers, and give yourselves up to the mighty God and be made
whole. Come, poor sinners, and be saved in the day of his power.
Come, O ye poor and wayward Christians, and have your hearts
established unblameable in holiness. Come, ye who are in bondage
of sect captivity, and learn your way out of the wilderness unto
the city that is set upon a hill, which hath foundations, and whose
builder and maker is God. Come from far and near, whoever seeks the
old paths and the peace of Jerusalem. Come, for the little ones
will make you welcome; yea, the Spirit and the bride say, Come, and
whosoever will, let him take of the water of life freely.
Little did he realize, when giving this invitation and bold promise
of such benefit to all who should have any need of the divine favor,
that Satan would come also with various forms of deception and
attempt to divert the reformation movement into false channels and to
so confuse the truth with clouds of error and fanaticism that men may
not see it.
The meeting began on Friday evening at Conlay Bethel, some distance
in the country from Bucyrus. Saturday, the second day, was appointed
a fast day. The first conflict came with some elements of fanaticism
manifested by three men from Van Wert and Paulding Counties, who
believed it wrong to wear collars, collar buttons, lace, eye-glasses,
etc., and confessed that they came to the meeting purposely to make
Brother Warner and the other saints take off these things. They were
a great interruption of the meeting until Brother Warner finally
rebuked them. After this they feigned great humility. They prostrated
themselves on three sides of the table behind which Brother Warner
was preaching, and would moan and groan during his discourse.
On Saturday evening the meeting was moved to the hall at Annapolis.
Here another element was met. L. H. Johnson, who published in Toledo
a paper called the Stumbling Stone, had arrived and even before the
evening service began had mounted a wagon and begun to teach his
false doctrine. He rejected the New Testament ordinances and also
opposed sanctification as a second work of grace, though he was
also on the anti-sectarian line. He was very bold to break in on
the meeting with his harangue against the true way, which he did
particularly on Sunday. On Sunday evening the saints, wishing to
get away from the confusing and delusive elements, withdrew to a
private house where they felt they had escaped from the atmosphere
impregnated with devils, and where the meeting continued victoriously
all night--until 5 A.M. On the next day, Monday, at 1 P.M. the
meeting was held at another private house. This time the deceiving
elements appeared and undertook to get the upper hand. The saints,
being forbidden in the Scriptures to have any fellowship with devils,
withdrew to another room, where the meeting progressed peacefully.
One sister ventured to stay in the room occupied by the false
teachers. She was suddenly seized by the awful powers of darkness and
she felt she was lost. To a sister who came to her she said, "Oh,
I feel so bad; take me to the altar!" She was led to the saints'
apartment, where she bowed at the altar and soon began to manifest
a frightful appearance. She jerked and cried, "I have a devil;
stay away from me!" Her face blackened and twitched with frightful
contortions, her eyes glared, her tongue darted out like a serpent's,
and when any one approached her, she would spit and claw furiously.
Hands were laid on her and she was instantly delivered and clothed in
her right mind.
This was but one of the many remarkable manifestations. The meeting
ended on Tuesday evening, and on the whole with victory on God's
side, but it had been a trying time indeed. Brother Warner devoted a
whole page of the Trumpet to the report of this Assembly. We quote
the beginning of the report:
We have never been called upon to portray any meeting that so
transcends our powers of description. We can now better understand
the language of John when he said that "if all the works of Christ
had been written, I suppose the world could not contain the books."
A full account of the meeting would make quite a volume. For some
time we felt that the meeting would be one of unusual interest. As
we received intelligence of the saints' coming from time to time,
the Spirit of God was poured upon our soul, insomuch that we could
not restrain the praises of God as we walked the streets. And their
coming was as the heavens bowed to earth. Our little habitation
was thronged most of the day on Friday, and in the evening we all
went to the Conlay Bethel, where the meeting began. Since the first
assembly in Michigan, where Satan was also loosed and a terrible
conflict ensued, resulting in his being cast out, all the meetings
of the sanctified and free saints of God that we have attended
have been blessed with great unity and peace; and as there were
such a host coming to this assembly, all of which we knew were of
one mind and one heart in the truth and Spirit of Christ, and most
of whom had never met before, we looked for a meeting that would
be a sample of the reign of heaven. How apt we are to forget that
we are still in the field of battle, and that Satan is now loosed
for a little season, having great wrath because he knows his time
is short! In the very first meeting we felt that Satan had also
gathered his angels together where the sons of God came to worship
the God of the Bible (Job. 1:6).
Certain of the brethren and sisters had been previously shown by
visions some of the things that occurred at this meeting. The Lord
was on the side of his saints and vindicated the righteousness of his
cause by manifesting himself in their meetings as well as to their
spiritual consciousness. Outwardly, of course, the meeting bore an
aspect of confusion; but Brother Warner learned to see the good in
everything. Referring, at a later date, to this assembly, he said:
This providential bringing together of the children of light and
the powers of darkness has proved a great blessing to the saints in
that it has clearly brought to light which side men occupy.
The Bucyrus assembly was but one engagement with the forces that at
this time had gathered to oppose and overthrow the reformation work
which Brother Warner and the Trumpet had begun. Other instruments
were to figure in the struggle, and another terrific battle was soon
to follow. There were two prominent holiness teachers who were not in
sympathy with Brother Warner's position regarding sects. They opposed
the coming out from denominationalism. R. S. Stockwell was a young
minister who had helped in the meetings and who had been loved and
respected by both Brother Warner and Sister Warner, but had become
exalted in himself and deceived, and had sprung a very pernicious
doctrine, the doctrine of marital celibacy. He held that the sex
relation was carnal; that when a person was fully cleansed, the love
for a husband or wife was no more than the love for any one else;
especially, that if a husband and wife were not in harmony it would
be wrong for them to maintain the conjugal relation or be to each
other anything more than to any one else; and that they would have
more love for others with whom they were in harmony than for their
own companion, etc. The attainment along this line was an advanced
experience, a sort of third work of grace.
Sister Warner was a splendid woman and had been a faithful companion
to her husband. She had borne her part well in the arduous duties of
their evangelical career. But there had come in some disorder that
had begun to affect their fellowship. Brother Warner mentions it thus
in his "Meditations."
First there appeared mysteriously withal,
Some leprous spots on our domestic wall.
The plague soon marred our holy fellowship,
Then ate like moth the threads of love that knit
Our hearts and souls in sweet connubial bliss,
And made us one in sympathetic flesh.
It is probable that this would have been but temporary had not
deceiving forces combined to turn her mind and estrange her from her
husband. She came from a well-to-do family, and it is possible that
the contrast of a life more or less destitute of physical comfort
had some weight with her at this time and made her susceptible to
the suggestion that perhaps the Trumpet could be more successfully
managed in the hands of some one else. There were those who were
desirous of taking it over and had the means to invest in it. Under
Stockwell's instruction she endeavored to consecrate for the "third
work," and under his enamoring influence the enemy took advantage
of her state of mind, and she came into affinity with spirits that
antagonized the work that the Lord had been accomplishing through
her and her husband. Once in the hands of these enemies, the "flying
roll," which had begun to carry messages of salvation to thousands,
would of course have to cease its mission. A league of babel spirits,
though dissimilar in character, comprising free-love, antiordinance,
anti-second-work, and anti-come-out elements, had united against
Brother Warner.
In a meeting at a private house in Bucyrus, Stockwell, who had begun
to assume a papal-like authority, gave those assembled about an
hour's harangue, which was like a gathering storm about to break on
Brother Warner. There were peculiar manifestations at this meeting.
On a lounge lay a woman of frightful appearance, her face drawn,
her eyes sunken, and she was uttering moans. Another, a man with
distorted limbs and scowling countenance, also gave evidence of an
attack upon his body by some supernatural power. It was claimed by
Stockwell that these were divine evidences that some one needed to be
set right; just who, the Lord would make known. Each began to say,
"Lord, is it I?" Brother Warner had been asking the Lord for wisdom
and had been shown that after some trial of suffering he would be
able to take God himself for his wisdom. Now, since his wife had
taken sides with others who held that he was not right, and since he
was ready to suspect himself as being in error rather than his wife,
he felt that possibly they were right in their contention that the
error lay with him. In his intense eagerness to be right with God and
have the blessing of fellowship restored in his family, he became a
victim. He bowed before them
A suppliant, in that infernal maze,
To evil spirits' much elated gaze.
His critics gathered around him and waited with agonizing groans
while Stockwell pried into his consecration and asked whether he was
willing to sell the Gospel Trumpet. They said they felt that such was
God's will and that if he was not able to see it he should be wise
and act upon their judgment, and that his soul would be blessed in
so doing. Brother Warner consented, but reserved one condition--that
should God, ere the transfer be made, interdict the order and show
him differently, he of course would obey God. They said, "No, but
that 'if' you must leave out." Finally he was persuaded to drop the
if. Then the agonies of those who, it was claimed, were groaning for
him, ceased and gave place to fiendish laughter, as they supposed
God's "flying roll" was taken. This was the crisis that had come
upon his soul; this the price he had to pay for a decision to preach
uncompromisingly the truth that should create a shudder in the ranks
of hell and work a reformation in the world. Opposing forces had
succeeded in getting him to consent to give up the Trumpet and yield
to the suggestion that he was not right.
But the promised blessings did not come to his soul; on the contrary
he was plunged into spiritual darkness. He had weakened and given
over his sacred trust. What a night of suffering followed! Only with
the morning that swept away the horrors of night came a spiritual
illumination and consequent victory. His very disappointment had
brought reason to its throne and changed the aspect of the situation.
And the Lord broke the satanic spell, filled his soul with peace, and
enlightened his understanding as to the devilish powers that had been
seeking to crush his soul. He went to the little publishing office,
bowed in thankfulness, renewed his covenant, and was swallowed up
completely in God once more. He then felt that he could henceforth
take the Lord for his wisdom against all the suggestions of men or
devils transformed as angels of light.
But now he began to realize that his trueness to God would mean
the sacrifice of his own bosom companion. This, then, should be
the lingering phase of his sorrow. For about one week the battle
alternated between victory and the attacks of hell. Morning would
bring apparent release, and Satan's hosts would flee, only to renew
the conflict when the shadows of evening gathered around him. His
strength wore away. He prayed that he might be comforted by some
friend, if one were left. There was a brother, a John N. Slagle,
whom God had reserved and who had expressed to Brother Warner a
forewarning of some trouble. This brother came to him and took him to
his home, seven miles in the country, where was enjoyed a sweet sleep
and a respite from the storm's rage. The poem Meditations on the
Prairie, is very touching in its description of these experiences.
What this humble servant of God had to pass through in this trying
ordeal only One can know. In one long sleepless night of parching
fever and inward pain a portion of his hair suddenly turned grey.
What wonder that the Trumpet during this period was sometimes late in
reaching its readers or that for four months it failed to appear at
all!
[Illustration: John N. Slagle, befriender of D. S. Warner]
[Illustration: Sidney, only living child of D. S. Warner]
With repeated endeavor Brother Warner tried to win back his alien
wife. They had one child, a boy of three years. He had fears that he
should have to be separated from the child also; but it seemed the
mother's affection for both husband and child had forever flown. She
wrote her husband that he could come and get the child for aught she
cared.
The train that bore us onward to that son
Seemed slow that day, so very slow to run.
We met, and lo, upon his little face
A famine of parental love we trace.
Three days we tarried there in strong appeal
That God would make that woman's heart to feel
One touch of love, yea, but one precious beam
Of fond affection where a living stream
Once issued forth to bless our happy home,
But now, alas, congealed in icy zone.
In vain was wished one moment's private talk;
At last 'twas begged that we together walk
Outside the city, where repose the dead,
In silence slumb'ring in their narrow bed,
And where, between two virgal evergreens,
A little mound more dear than any seems:
The grave of our Levilla Modest child,
On whose sweet brow but three bright summers smiled.
She was her mother's idol and firstborn,
Her childish virtues memory still adorn.
But this request she coolly yet declined,
As if no love to living or dead remained.
Then, taking that one warm and little hand,
We slowly walked to where cold marbles stand.
Dear Sidney chatted merrily on the way
Not knowing what within our bosom lay:
'Twas hard to answer to his prattling words
With but the tearful tribute grief affords.
Poor child! God bless him! We devoutly pray
He ne'er may feel what father felt that day.
We came to where there had been laid to rest
The form, now cold, that we had known was blessed
To hold a pure and lovely spirit-bud
That went to blossom in the home of God.
And there beside the foot of that small mound
We knelt in prayer upon the turfy ground.
Dear Sidney--bless the child--rememb'ring how
In family worship he was wont to bow
Close to our side in sweet becoming grace,
He gently came and now resumed his place.
His tender heart beat with devotion there
As soft his name was breathed in fervent prayer.
But oh, that hour! what deep emotions rose!
No earthly language could our heart disclose.
For our child's dear sake some feeble words were used,
But they failed to carry what was inward mused.
Oh! how our heart longed for the poet's flight
To sing relief to deep affection's blight.
When touched emotions ripe like a swelling flood
And merge the soul, oh! it is then we would
That some kind angel could but lend his harp
To start the flowing of a surcharged heart.
But mundane language gave no wings to thought;
Our feelings could in tears alone flow out.
Brother Warner endeavored to regard this alienation of his wife as
Providential. He took it all for good and felt that by it he would
experience all the more of Heaven's riches in his soul.
Through the kindness of a brother who happened to have a copy of
the Christian Harvester of May 1, 1884, we are able to give to
the readers the article by Mrs. Warner in which she renounced the
movement which she brands Come-outism.
COME-OUTISM RENOUNCED
The following communication pretty fully explains itself. It was
written by Sister Warner, the wife of D. S. Warner, the Come-out
leader, and editor of the Gospel Trumpet. Those who know Sister
W. generally, among the straight holiness people, have confidence
in her integrity. God bless her, and may she save her husband from
his strong delusions. She desires the holiness papers to copy her
article:
Dear Brother Doty: My soul praises God today for a perfect
salvation in Jesus. He sweetly abides in my heart, and I do know
that his Word is true. His promises to save from all sin and keep
in perfect peace are most wonderfully verified in my case; praise
his name! Salvation is sweeter to my soul every day I live.
"And how sweetly Jesus whispers,
Take the cross, thou needst not fear;
For I've trod this way before thee,
And the glory lingers near."
Yea, praise God for the cross, and the glory that always follows.
I feel it my duty to say to all God's children, that he has opened
my eyes to see the evils of come-outism. I am free from it, and
forever renounce it and praise God that he has so completely
delivered me from the spirit of it. I am thoroughly convinced
that this effort to unite God's people by calling them out of
the churches is not God's plan of unity. It simply cuts off a
few members by themselves, who get an idea that none are clearly
sanctified unless they see as "we" do; and, then, they have a
harsh grating that is the very opposite of love. I have found
that the predominant spirit of the come-out movement is the same
self-righteous, pharisaical spirit that Christ rebuked when he was
here on earth. They hold and teach that no one can be entirely
sanctified and belong to a "sect."
It is not necessary for me to speak of the fanaticism and
absurdities connected with this movement; but I am not at all
surprized to hear of men losing their minds after passing through
such a meeting as the assembly at Sulphur Springs last November. I
have seen more Babylon confusion outside the churches than in. I
know whereof I speak, for I have been connected with the movement
from its beginning, and, as you all know, at the very head of it.
And while I believe it my duty before God to renounce it, and stand
aloof from it, I have all charity for those connected with it. I am
confident that I have nothing in my heart but love toward them all,
and love to my husband; nor do I reject him, but I can not endorse
either the movement or its organ, the Gospel Trumpet. I must obey
God, and walk in the light he has given me, or forfeit salvation,
which I can not afford to do. I have suffered the loss of all
things, but rejoice to know that I am counted worthy to suffer for
Jesus' sake.
In taking this step for God I have not been hasty. I have been
convicted of this duty for some time. Circumstances and the
manifestations of the spirit of this movement have been such for
several months past that I fear further delay on my part would be
disastrous to the cause of Christ and my own soul. I humbly ask the
prayers of all God's children that he will keep me firm and sweet
while passing through the furnace.
Mrs. S. A. Warner.
Upper Sandusky, Ohio, Apr. 22, 1884.
Brother Warner deplored his wife's going into print with their
trouble. A number of the so-called holiness papers made remarks that
were reflective on Brother Warner and the cause of truth. On account
of this, he felt it necessary to make some reply in the Trumpet and
set forth the facts concerning his wife. In the issue of July 15,
1884, he made a very clear delineation of the whole affair. He showed
the sad deception into which his wife had fallen, how it had affected
her conduct, and hardened her conscience to do things she was never
known to do before, even to being untruthful, and yet publish her
testimony abroad that she was more sweetly saved than ever. Near the
close he says:
And this is the kind of holiness the sectarian sheets have such a
jubilee over. This work of the devil which has at present broken up
a family, brought a reproach upon the cause of holiness, robbed us
of our sweet child for over three months past, and which has filled
all hell with a jubilee, the Highway of Holiness says "should be
received with thankfulness." Yes, it is received in hell with
thankfulness, and just to the extent that Babylon glories in the
same she proves that she is in league with hell.
While our heart is sad for the sake of our dear companion, we have
great reason to give everlasting thanks to God for the glorious
fruits of these furnace flames. Oh, how our weaknesses have been
searched out and our patience perfected!
We would not cast away the gold
We've gathered in the furnace flame.
Nor would we wish again the dross
Here purged in our Redeemer's name.
In the Trumpet of July 1, 1884, a quotation is made from the writings
of John Bunyan in which are recalled the persecutions that culminated
in his imprisonment. He tells of how Satan, failing in one plan to
overthrow his work and make it ineffectual, tries another, which
was to stir up the minds of the ignorant and malicious to load him
with slanders and reproaches, and finally to have him arraigned and
put in jail. With this quotation Brother Warner makes the following
comparison:
In all these sufferings Bunyan had, besides the grace of God, the
consolations of a true wife to sustain and comfort him. With his
great heart glowing with love for the truth, and deep affection
for her that had been such a true friend in the past, just suppose
for a moment the devil had in the time of his greatest persecution
from sectarian idolaters, overthrown his faithful Elizabeth, and so
blinded and deceived her as to make it appear her duty to renounce
him and the truth he was devoted to, in all the papers of that day.
Suppose he had found her all at once fellowshiping his persecutors
and slanderers, and receiving the friendship and applause of the
popular sects of that time, rather than suffering persecution with
her husband for Christ's sake; do you not believe that such a trial
would have more cruelly "pulled the flesh from his bones" than
twelve years' imprisonment with a good and faithful wife at home
sharing his reproach and offering her daily prayers to God on his
behalf?
Of course the woman could not have published any sin of the man
of God, nor would it have been necessary. All that she would have
needed to do would have been to renounce him and the "come-out
movement" that he was engaged in under God, and remind them that
she "had been connected with the movement from its beginning, as
you all know, and at the very head of it," and then throw out a
few hints that she had "suffered" a great many things, and that
"circumstances and the manifestation of the spirit of this movement
have been such for several months past that I fear further delay
on my part would be disastrous to the cause of Christ and my own
soul." This were sufficient to confirm all the vile slanders that
Satan had sent out against her husband, with all who hated the
truth he taught. Oh, yes, that would settle the matter. Yes, yes,
you know all the terrible things that are reported of this awfully
deluded man, and now his wife comes out against him, which proves
that these things are true. And if the devil were as smart then
as he is now, he would have led the poor apostate guilty woman
to put on a very lovely aspect in her public comforters, to the
idolaters of those times, in order to have the more influence.
Yea, doubtless, while selling her husband to the devil for the
friendship of his enemies, and selling Christ, whose truth he dared
to speak, she would have hypocritically said, "I love my husband,"
and "Jesus sweetly abides in my heart." Oh, what a record the day
of judgment will unfold! But God be praised that Bunyan was blessed
with a true companion; but let him whose lot is otherwise "bind
this to him as an ornament," as Bunyan did the vile slanders heaped
upon him.
After a few years there appeared in the Trumpet, in the issue of Jan.
7, 1892, the following statement, from a person who knew Mrs. Warner
from her youth and who here speaks of her divorce and remarriage:
Nothing has ever been more surprizing to me than the steps she has
taken. It may not be generally known that she got a bill through
the court at Upper Sandusky, Ohio. The grounds upon which she filed
her complaint betray a dreadful absence of conscience and the fear
of God, stating that she had "been a faithful wife to him ever
since married," and that "he had been wilfuly absent from her for
over three years"; when the facts are, she had wilfully abandoned
him over six years before, during which time he twice visited her
and wrote many letters kindly urging her to return and that without
any conditions. And she was so far from being a faithful wife that
she did not even answer his letters.
Brother Warner did not feel led to appear against her, but
faithfully admonished her for her soul's sake not to put on record
in the county court and the high court of heaven statements that
she knew to be so directly opposite to the truth. And, worse yet,
the woman has recently shown her disregard for the counsel of
the Bible by marrying another man.[15] We insisted that these few
words of explanation be published to cut off all occasion for
unreasonable men to speak against the cause of Christ and against
his servant.
--E. J. Hill.
In the Trumpet of June 1, 1893, an editorial speaks of her death, as
follows:
While holding meetings in Portland, Ind. on Wednesday, May 24, we
were informed that there was a telegram at the office for us. On
going there we were startled with this brief dispatch: "Sarah died
this morning in Cincinnati. Signed, L. F. Keller."
He is a brother of the one we ought to be able to call our wife,
and this fact rendered the familiar name "Sarah" all sufficient in
the dispatch. O my Lord, is it possible that she is cut off in the
midst of her days! She who seemed so fresh and well is suddenly
called to be the first to break the circle of six children, all of
whom were early instructed in the fear of the Lord. Ah, we can not
help the conviction that had the dear woman never been alienated
by the adversary to break her solemn vows, and held by a blind and
erring influence from returning to the obligations of a mother and
wife, yea, and had she not been by that influence led to obtain a
bill, and that on absolutely false grounds, she would be alive,
well, and happy today. But alas, all is past now....
We wrote immediately to our friend who had kindly informed us of
the departure of the one who once so filled the vision of our
heart, for the particulars of her death, and received a prompt
reply that she died with acute typhoid fever, to which was added
peritonitis, and that she did not express herself about the
future. Out of a full heart we would love to say much, but we
have space only for these thoughts. May God comfort the sorrowing
mother, brothers, and sisters.
The unhappy woman, having forsaken her God, her husband, and child,
became married over a year ago to another man. But alas, how often
the path that leads from God is cut short!
As to what became of Stockwell, the author has found no trace. When
Brother Warner recovered his spiritual poise, after the terrible
conflict at Bucyrus, he renounced Stockwell, and the latter at once
dropped all profession.
An incident that occurred at Medina, Ohio, before Stockwell's
defection, gave Brother Warner some trouble. A Mrs. Booth had had
a vision in which she saw herself caught up with a thousand-dollar
note. Stockwell, who was at that time apparently in sympathy with the
Trumpet, interpreted her vision to her as meaning that she should
give the one thousand dollars to the Trumpet. She then decided to do
so and threw the money into the lap of Sister Warner, who refused to
accept it. Stockwell then said _he_ would take it, which he did, and
with it paid off the debt against the Trumpet office. After this was
done, Mrs. Booth came to Brother Warner one day in company with an
attorney for the purpose of recovering the money, whereupon Brother
Warner adjusted the matter by mortgaging the Trumpet equipment for
one half the amount and giving a note for the balance. The report got
out in some manner that he had fraudulently taken the money from Mrs.
Booth. In explanation he speaks of the matter as follows:
We feel rather like treating with silent contempt the wicked
aspersions that have gone through many papers, secular and
religious, against our character; but as friends demand it of
us we will just say that the report that we fraudulently took
from a Mrs. Booth a thousand dollars by mesmeric influences is
wholly and basely false. If we have been correctly informed, it
was fabricated by a lying infidel in Bucyrus and furnished to a
Cincinnati Enquirer reporter by him. That paper, after consulting
more reliable parties in Bucyrus, on the 15th of last February
published an article refuting all the reflections that had been
cast upon us. The Church Advocate, having published the Enquirer's
slanders, also took back the charges against us. The fact is, we
never had any hand in obtaining that money. We were at our home
and knew not that the woman had a thousand dollars or any money at
all, until a letter was sent me stating she had given the same.
We also have letters from her stating that she had cheerfully and
deliberately given the money; that God had called her to do so and
that she did not regret the step she had taken. But subsequently
she fell through the opposition of her husband and Satan, and we
gave security for the money because it was demanded, though we were
under no legal or moral obligation to do so.
One can imagine that during his severe trial at Bucyrus Brother
Warner felt very much forsaken. But God had many others who were
ready to stand with him. There were those who were solicitous with
reference to his welfare. In one of the issues of the Trumpet we find
this little note:
A brother writes thus, inquiring of us, "O Daniel! is thy God
continually able to deliver thee?" Through the amazing grace
of God we are able to answer from the lion's den and from the
seven-times-heated furnace, Yes. Glory to the God of our salvation,
he keeps our soul above the world, the flesh, and the devil, and
from all sin. He keeps us from these two opposite regions of
death, namely, the cold, hard-hearted, grating, fruitless spirit
of carnal sect-hatred on one side; and from the soft, spurious,
self-soothing, carnality-pleasing, and sect-compromising, all-bogus
love delusion on the other. God helping us we shall never move out
of Mic. 3:8 and Psa. 149:6-9.
He received many letters from those who were sympathetic and who were
thankful for the Trumpet. The following are a few:
I am so glad to get the Gospel Trumpet. I think it is the best
paper I ever read. It speaks the Bible truth.
May the Lord bless you in the good work, and give you grace and
strength to withstand all the fiery darts that Satan and his hosts
can hurl at you. God and Christ shall be for walls of salvation
about you. Whom shall we fear when God is our friend? I am trusting
in Jesus for a full and free salvation. 'Without holiness no man
shall see God.' It does my soul good to read the testimonies of
how God is healing both soul and body, I believe he is willing to
manifest as much power on earth today as he did when Christ was
here in the flesh. Your sister, saved through the blood,
L. B.
We are continually praising God for the way he is keeping you
through every severe trial. When we understood the reality of your
trials we all wept as if we had been at a funeral. How our hearts
go out in sympathy for you! O dear brother, hold on to God; he
will not forsake those that trust in him. You must come to our
camp-meeting without fail, for we know God wants you here; but the
sect people are hoping you will not come. Your sister,
M. J. F.
May God reward you in your great work. Some good friend is sending
me the Trumpet, and I do love to read it, because it has the right
ring. It sounds as if it had been baptized in the Holy Ghost and
with fire. I never saw until I was baptized with the Holy Ghost the
corruption of sectism. I am so glad that there are a few that do
stand for Christ and him alone. Your brother,
H. B. C.
My prayer is that you may continue blowing the Trumpet, and that
it may always give a clear and certain sound. I had a pretty sharp
discussion with a minister today on the subject of sanctification.
By the grace of God I was under the necessity of telling him
that he was not a competent witness on the subject, having never
received the experience. Oh, why will men attempt to explain and
preach that of which they know nothing! May the God of all grace be
continually your refuge and your exceeding great reward.
M. M.
That the Trumpet had the right ring was a fact recognized wherever
there were spiritual Christians who had felt the oppression and seen
the evils of human control in the so-called churches, and of course
that meant in all parts of the country. There were many ready to
fall in line with its teachings. Besides Beaver Dam, in Kosciusko
County, Ind., and Carson City, in Michigan, as original centers,
there had come to be congregations in other parts of the States
named, and in Ohio, Pennsylvania, Missouri, Iowa, Kansas, and others.
The reformation was in all places marked with spiritual vigor,
enthusiasm, joy, love, fellowship, confidence, and activity. People
who came in contact with it and who were not already prejudiced by
sectarianism, were made to feel, by a spiritual discernment, that
"this is the way" and "these people have the truth." A spirit of
victory pervaded the work everywhere. God manifested himself by the
outpouring of his Spirit and by miraculous healings and answers to
prayer.
A remarkable instance of healing occurred at the first camp-meeting
held near Bangor, in southwestern Michigan, in June, 1883. Emma
Miller, who lived in Battle Creek, had been an invalid for nearly
three years. Her eyes had become affected and she had to be led
about. For nearly the whole period of three years (or, lacking one
month) she had not read a line of print. After her conversion, which
occurred nine months previously to her healing, she was plainly
shown by the Lord that she would be healed. On being invited to the
camp-meeting she was again shown, in answer to her prayer, that she
would be healed. She requested her friends to provide her with paper
and envelopes, promising to write to them. In this confidence she
went to the meeting.
On the fourth morning of the meeting, after continued prayer had
been offered, she was impressed she would be healed that day.
Brother Warner had been called away from the meeting, but J. C.
Fisher and others were present. Here was a case of blindness. Her
eyes were covered with a film and the lids were closed through
paralysis and she could not open them. But nothing daunted the
little body of spiritual workers here assembled. Fasting and
importunity characterized the earnest prayer. About 5 P. M. of the
day mentioned, while Sister Miller was seated on the rostrum, where
she had been requested to sit that all might see, suddenly her eyes
were opened and she gazed upon the audience and praised the Lord.
The people were amazed. Some fell to shouting, which was heard two
miles away. Others trembled and cried. After praising God for an
hour or more Sister Miller went out into the bright sunlight without
any unpleasant sensation, the first time for nearly three years, and
wrote two postal cards. Her eyes became bright and strong. Sister
Miller (now Mrs. A. B. Palmer) is still living and has had her sight
ever since.
Marvelous healings were common, but as this one was a healing of
complete blindness and was one of the earliest cases, it is here
mentioned. Another divine manifestation was the power given to the
ministry over devils. Since the early centuries it has not been
characteristic of any spiritual movement prior to this one, so far as
the author has learned, that devils were in such subjection and had
to come out of those possessed.
By this time quite a force of ministers had been raised up in various
portions of the country. Over in Missouri was a man named Jeremiah
Cole, who had been led into the light independent of any human
instrumentality. He had suffered from dyspepsia for twelve years;
he had been so bad he could eat only specially prepared articles of
food. He was instantaneously and wonderfully healed in answer to
his own importuning prayer, so that he could eat all ordinary foods
without discomfort. His own healing led to the healing of his sister,
Mary, who had been an invalid all her life. She began to have spasms
at two years of age, and later dyspepsia and other ailments, until
her life was one of continual suffering. Through her own prayer and
that of her brother, she also was led to claim her healing, and the
work was done. Both of these persons became effective ministers in
the reformation.
In northwestern Ohio God had raised up several persons (among whom
were A. J. Kilpatrick, William N. Smith, J. N. Howard, and Sarah
Smith) who also became prominent workers. In western Pennsylvania
was G. T. Clayton, and in yet other parts of the country, far and
near, were those who had received light on the church, in some cases
without any teaching from any one, and who were by the Spirit of God
added to the ministry.
APOSTASY OF FISHER
A sad defection from the ranks of those who had been active in the
reformation work was that of J. C. Fisher, which has been already
referred to. He was a very effectual preacher. It was through
his efforts that the original company was raised up at Carson
City, Mich., where he lived at the time. Also it was through his
instrumentality that the work was started in southwestern Michigan
and in some other parts of the country. Through a lack of his
consecration, sad to say, he became unfaithful in his marriage
relation and found affinity with another. After being patiently and
faithfully counseled by Brother Warner and others, and after it
became evident that he was rejecting all admonitions, and in fact had
married another woman, he had to be renounced and cut off from the
fellowship of the saints.
This was a distinct loss to the cause, for Fisher had been a very
successful evangelist, and had a great influence. His error, however,
was plain, and there were scarcely any who were sufficiently in
sympathy with his actions to be to any extent drawn away with him.
As a part of this chapter, we wish to include an article from one
of the earlier Trumpets, written by a contributor, which touches
the central principle of the reformation, the principle which
distinguishes it from all other movements. It is on this line, the
ruling authority of the Holy Ghost, that the reformation proceeds.
RULING AUTHORITY OF THE HOLY GHOST
By D. W. M'Laughlin
Notwithstanding the apostasy of the Romish Church, her utter
departure from the faith because of the substitution of a man-made
system of ecclesiasticism for the personal presence and authority
of the Holy Ghost, Protestants have not profited (but in part) by
her fall; they have very generally fallen into a like snare.
The apostolic church fully recognized the personal presence and
authority of the Holy Ghost. He was fully accepted as their teacher
and guide. They fully embraced the words of Jesus: "When he, the
Spirit of truth, is come, he will guide you into all truth"--yea,
"teach you all things," even the "deep things" of God. Hence, we
hear Peter saying unto Ananias, "Why hath Satan filled thine heart
to lie to the Holy Ghost?" The presence of the divine Spirit was to
them a certainty.
In Acts 13:2 we read, "As they ministered to the Lord, and fasted,
the Holy Ghost said, Separate me Barnabas and Saul for the work
whereunto I have called them." Here the authority of the Holy Ghost
is recognized. Thus we see that the early church needed no man-made
system; being filled with the Holy Ghost they fully accepted him as
their teacher and guide. But in process of time the church lost her
primitive power; the presence of the Holy Ghost seemed less real.
The necessity of a teacher and guide was felt; hence the absence of
the Holy Ghost necessitated the substitution of another teacher and
guide, a "dead ecclesiasticism," called the Holy Catholic Church
(?), with the prerogative of the divine Spirit--thus priesthood was
exalted and invested with power to forgive sins; and the pope made
the "visible head of the church," or the vicar of Jesus Christ upon
earth. But the church felt the need of an "infallible teacher";
the loss of the divine Paraclete necessitated a substitution, if
the resemblance of the apostolic church be maintained; hence the
system must supply the lack. Thus the dogma of infallibility was
conceived, ending in the exaltation of the pope of Rome above all
that is called God, or that is worshiped--the "man of sin" "sitting
in the temple of God, shewing himself that he is God."
Any man-made system of ecclesiasticism must necessarily be lifeless
and powerless, just in proportion as it fails to recognize the
personal presence and authority of the Holy Ghost, and sets up its
own order and authority.
Indeed the modern church has so far lost sight of the veritable
presence and authority of the personal Holy Ghost, that everything
seems reduced to man-ordered system--yea, an endless treadmill of
works. The form of religion takes the place of vital godliness, and
the people seem to have forgotten that there is any Holy Ghost.
It is said history repeats itself; let us consider what meaneth the
cry of "fanatic" now so prevalent in the sects as used against the
holiness movement. Perhaps we may learn a lesson from Rome--why
did the Romish hierarchy persecute the Reformers? Simply because
there had been substituted a wire-bound ecclesiasticism (a man-made
system) for the presence and authority of the personal Holy Ghost;
a lifeless system--yea, a dead ecclesiasticism was thought to be
the one holy catholic church. It was not allowed that any could
be loyal to God unless loyal to the system, hence the cry of
"heretic," which today finds its counterpart in the term "holiness
fanatic" as used by the dominant sects against holiness men. In
their devotion to churchism they lose sight of the personal Holy
Ghost, and exalt the system. We must go back to apostolic ground;
the presence and power of the Holy Ghost must mark (or make
manifest) the church. The blinding power of churchism will deceive
nominal professors in the Protestant sects just as effectually as
it did in the Roman Church. It is eternally true that the natural
man perceiveth not the things of the Spirit of God. The great
Sanhedrin judged it right that Jesus Christ, the Lord of glory,
judged to be a vile deceiver, should be crucified between two
thieves; the Romish Church considered it right to burn "heretics";
and in all ages the mystic Babylon of Revelation has persecuted the
true saints of God.
Thus it will be till the time of the end.
THE ONE CHURCH
Through the night of doubt and sorrow
Onward goes the pilgrim band,
Singing songs of expectation,
Marching to the Promised Land.
One the object of our journey,
One the faith that never tires,
One the earnest looking forward,
One the hope our God inspires.
One the strain that lips of thousands
Lift as from the heart of one;
One the conflict, one the peril,
One the march in God begun.
One the gladness of rejoicing
On the far eternal shore,
Where the one Almighty Father
Reigns in love forevermore.
Onward therefore, pilgrim brothers,
Onward with the Cross our aid!
Bear its shame, and fight its battle,
Till we rest beneath its shade.
--Sabine Baring-Gould.
[Music: Perishing Souls.
D. S. WARNER. A. L. BYERS.
1. Per-ish-ing souls at stake to-day! Says the banner of Christ
unfurled; Pleading in
2. Per-ish-ing souls at stake we see, Yet the Sav-ior has died for all;
Go and in-
3. Per-ish-ing souls at stake, go tell What the Savior has done for
you; How he re-
4. Per-ish-ing souls at stake to-day, Can you tar-ry for earthly dross?
Fly to the
love for help to save Blood-bo't sinners all o'er the world.
vite them earnestly, Some will sure-ly o-bey the call.
deemed thy soul from hell, And is a-ble to save them too.
res-cue, don't de-lay, Bring the need-y to Je-sus' cross.
CHORUS.
Per-ish-ing souls at
stake, my brother, What is all this world be-side? Per-ish-ing souls
at stake, my
brother, Souls for whom the Sav-ior died; Per-ish-ing souls, (Perishing
souls,)
Per-ish-ing souls (at stake to-day,) Oh, who will help to save the
lost?
]
XVI
EVANGELISTIC TOURS
The responsibility of publishing the Trumpet required, of course,
that the editor spend a good portion of his time at the Publishing
Office. But Brother Warner's zeal for the evangelistic work, as well
as the demand for his services here and there in the field, took him
forth a good deal on various tours. An account of the principal tours
he made, and the events in connection therewith, is sufficient for a
chapter by itself.
For the first few years after the Trumpet started, he made frequent
trips. Of these we shall give no account, but shall begin the chapter
with a trip into western Pennsylvania in the summer of 1884. A
camp-meeting was to be held two miles south of Sandy Lake, in Mercer
County, beginning August 23. This was the second meeting for that
place, as one had been held there the previous year. He planned to
attend this meeting after holding a grove-meeting in Medina County,
Ohio, and he accordingly announced there would be no Trumpet issued
for August 15, since he expected to make this tour. Portions of his
report of the Sandy Lake meeting are here given. Quotations direct
from Brother Warner will enable the reader the better to comprehend
the man and to feel the touch of his saintliness; for there breathes
out from his words such a spirituality and devotion as is possessed
only by those who are thoroughly abandoned to God.
Glory be to the God of salvation-power! These words seem best
fitted to begin our report of this heavenly convocation. We were
met by conveyance at Stonesboro, and the very instant we entered
the precious grove of the saints' encampment we felt the presence
of God. Indeed it was wonderful. We were engaged in conversation
as we drove in and were not thinking of or expecting such a
glorious manifestation of God, when we were suddenly filled with
the consciousness of his holy presence, impressing heart and lips
in praises to his holy name....
We had been unwell some days in the city, and felt half sick on
the train; but as soon as we breathed the God-pervaded atmosphere
of that beautiful pine-grove, all our infirmities fled away and we
could shout the praises of God in a sound body. How hallowed and
sweet the recollections of God's blessings upon that ground one
year ago! How dear to our heart the precious chambers in Brother
and Sister Carmichael's tent, where we often spent much of the
brief interval between the three daily services, in nearly all
of which the Lord used us to read and teach his Holy Word to the
dear saints. In that precious retreat he daily filled our soul and
recuperated the wasted energies of our body and mind so that we
could stand and feed the Lord's sheep. Praise God, we found the
same little sanctum prepared for us again. Thank God, there were
plenty to share the work of the gospel ministry this year.
The blessed Holy Spirit wrought in the hearts of the people from
the first service to the close of the meeting. On Tuesday we went
to the stream a mile from the camp and immersed fourteen of the
dear, happy saints of God. It was a glorious and wonderful time.
The Spirit of the living God was poured out in mighty power. Some
went down into the water shouting the high praises of God, and
nearly all leaped and shouted as they came forth from the symbolic
grave. What glory shone in the faces of those blood-washed ones!
The place was one of beautiful scenery. On either side the stream
stood the dense and lofty pines. As this blood-washed company faced
the stream, with their eyes lifted toward God and their faces all
lit up with heaven's glow, and sang the sweet songs of redemption,
we were reminded of Bunyan's company of pilgrims that stood in
white robes awaiting their invitation to cross to the celestial
paradise....
Do we astonish you when we say that while sinners were melted to
tears by the power of God during the baptism, and said, "This is
the right way. This is the right way," an apostate and hypocrite
preacher by the name of ---- stood back and spake against "this
way" of the Lord? Woe unto such empty clouds, wandering stars,
wells without water!...
Brother Fisher was quite sick when we reached the grove, and after
having been strengthened several times to preach the word he was
finally and instantaneously healed by faith and the laying on of
hands. The next evening the healing power was mightily upon him,
and four of the dear saints were healed of various diseases and old
complaints. In the early part of the meeting Brother and Sister
Frost's little girl was healed of a very bad case of catarrh. The
morning Brother and Sister Fisher left, the Lord woke us between
three and four o'clock in the morning and led us forth into the
woods to commune with him. Our mind was led to ask for a more
perfect faith. Praise God, he gave it. Early we walked to Brother
Farrah's house, where we found Sister Clayton very sick with
sick-headache. In the name of the Lord we laid hands on her head,
and she was immediately healed by faith in Jesus. Several others of
the saints were healed that day....
One evening in company with Brother and Sister Fisher we went home
with Brother and Sister Frost. Sister Owen lives a close neighbor
to them. Her daughter had two days before been taken sick. That
night she was taken very bad, and she suffered extremely. Mr. Owen
wished to go for the doctor, but Lula begged her pa to send for
us. Though he had been extremely prejudiced against us by some
ungodly sectarian neighbors, he could not refuse the wish of his
suffering child. He gave his consent, and at two o'clock we were
called up, and went to the house in the name of the Lord. Lula had
been praying the Lord to forgive her sins, and seemed to have found
pardon, but she was in great suffering. Brother Fisher and I laid
hands upon her, and in less than a minute her intense suffering
ceased, and she rested until morning. Her body gradually recovered
strength, and two days later she was out to the meeting. Praise the
Lord, O my soul! The power of God since then so softened the heart
of Brother Owen that he has turned to serve the Lord. His heart is
so changed that he not only loves God but us also. May God bless
the dear brother.
Praise the Lord for the wonderful bond of love that binds our
hearts together in the Son of God! Blind sectarians ask us, "What
have you got to bind you together?" We reply by asking them, "What
have you got to part us asunder?" Oh, bless God for the balm in
this union! We never know the strength of the divine bonds of love
until all the sect bonds of the devil are cast away and we are led
to suffer together for the gospel of God and the name of Jesus.
Oh, happy bond of perfect love, which binds all the pure in heart
to God and to each other!
After the close of the Sandy Lake meeting he went by invitation to
Greenville, in the same county. He first held an evening service
on the streets, in which he spoke to a large audience. This was on
Friday evening, September 5. The rest of the services at Greenville
were in a grove in the country. In his report he tells of his being
mercilessly beaten by a drunken man and of his wonderful escape from
injury because of divine protection.
We praise God for having sent us here. We are confident that much
good was done. One brother, who had been wonderfully converted
and blessed, had actually made an appointment at a schoolhouse
and talked to the people by the Holy Spirit. People were moved,
and asked the man to speak again. But he consulted his Methodist
priest, who told him it would never do in the world for him to
attempt to speak and exhort without license, and that if he did
so he would be brought up and tried. The poor man was scared down
and was on back ground; but he promised us to rededicate himself
to God and go straight forward in God's will. May God bless and
help him. Such is the pernicious work of the devil under the mask
of what he calls "our church." We hope in the providence of God to
return to Greenville again. A sister told us that we would receive
persecution for pay. Well, praise God, we were well remunerated in
that kind of currency for Christ's sake. It has brought the "leap
and rejoice" with "the spirit of glory and of God" in our soul.
After the grove-meeting we spoke again on the streets of Greenville
to a very large crowd of attentive hearers....
After preaching in the grove Saturday night, we walked a mile and a
half to find rest for the night. The mother and two of the family
are fully saved. But the husband is intemperate and desperately
wicked. He does not often stop with the family, as the little
home belongs to one of the sons, who, with his brothers, affords
protection to their mother against the father's abuse. The wretched
man had been drinking liquor through the day, and was also well
filled with the wine of Babylon's wrath received from his sectarian
neighbors, who hate any child of God that lives godly in Christ
Jesus outside of her pales. He seems to have come liquored up
on purpose for a row. After entering the house, the frenzied man
assaulted us with shocking oaths and threats. He was desperate,
just in that state of intoxication in which he had more than his
usual strength, and maddened beyond all reason. He soon struck me
with all force in the forehead, but through God his blow was not
more than a ball of cotton. We praised the Lord. Feeling a deep
concern for the wicked man's soul, we dropped upon our knees in
the middle of the room, raised our bands, and began to pray for
him. But this enraged Satan more than ever. He seized a large
rocking-chair and slammed it down on us with all vengeance, but
through the Lord Jesus Christ our uplifted hands turned it off with
ease. The storms of oaths and slamming of furniture was terrific.
It looked as though there would not be a whole piece left in the
room. The infuriated man grabbed a common wood-bottom chair by
the back and struck down twice or three times at our head, which
was safely shielded by the hand of the Lord. Glory to God in the
highest! Our soul was filled with great peace in the midst of the
storm; we had not the slightest fear of suffering harm.
The kind wife and a daughter, who were gloriously sanctified at the
Sandy Lake meeting, tried to protect us, when the latter received
a heavy blow on the shoulder from the chair, the legs having
been threshed off by previous blows, making it all the better to
maul with. Seeing that they were in danger of being hurt in our
protection, we arose and began to retreat. The savage monster
followed us out of the yard and some rods on the road with awful
curses and open threats that he would kill us. Glory to the God of
our salvation! There was not a hair of our head hurt, not a scratch
or mark upon our body. The next morning we felt our right wrist
was slightly sprained by stopping the terrible blows, but it soon
disappeared. The man soon left, shortly after which his large son
came, whose delay furnished the intoxicated man his opportunity for
an onslaught.
Praise God, the Lord led me to do just as I had preached what a
holy man should do when thus assaulted--commit our life to God,
fear no evil, and let him be glorified in our death or deliverance,
as he shall choose. Fearing the man might return that night and our
presence excite to deeds of violence upon the family, one of the
boys and I went to the barn to sleep, but I spent the night in
thanksgiving to God for his sweet deliverance. Surely it is safe to
trust God always.
It was while he was in western Pennsylvania that he received word
from his wife that he could come and get their boy, Sidney, then a
little more than three years of age. Accordingly he returned home by
way of Upper Sandusky, Ohio, and got the boy. He then made a visit to
the saints at Jerry City, Wood County, of which he thus speaks:
Then, following the apostolic example, we "declared what miracles
and wonders God had wrought" where we have gone about preaching the
kingdom of God's grace, and assured the dear saints as he did "that
we must through much tribulation enter the kingdom of heaven." And
the hearing of all the gracious dealing of God with our soul and in
many hearts "caused great joy unto all the brethren." Many tears of
sympathy and holy love flowed from the eyes of the beloved.
He arrived home at Williamston in time for the annual assembly;
for which the large hall, 28×84, on the second floor of the Office
building afforded a splendid place. It was a wonderful gathering of
the saints. A number were ordained to the ministry, and among these
he included himself, as where so many were assembled he probably
decided that his call to the work should be solemnly recognized
and confirmed by the laying on of hands of the elders present. As
was evidenced by the success of this assembly, the work of the
reformation seemed by this time to be taking a forward move. Since
the Ohio assembly at Bucyrus, one year before, Brother Warner
had learned to take a more fearless, unyielding attitude against
deceiving elements such as had encompassed him there.
We shall ever have reasons to thank God for the benefit derived
from the Ohio assembly last fall. Though much of the good
anticipated was not realized because of the evil powers that
were permitted to "encompass the beloved saints," yet the lessons
learned as a result have furnished a protection against the devil
in all subsequent meetings. The fact is, we were delivered from
priestcraft and had a solemn abhorrence of everything that savored
of lordism. Hence we declared the meetings free; yes, free for
heretics, false prophets, and virtually for the devil himself.
In our zeal to avoid all dragon authority we had also lost sight
of the divine authority, and God had to permit that victorious
conflict with the powers of hell to teach us the necessity of
using, not lordism, but, the double-edged sword of the Almighty
upon everything that is not clean and straight before God.
Since "we know that we are of the truth, and shall assure our
hearts before God," "we know that we are of God, and he that
heareth us not is not of God." And the only sense in which we give
place to such as are deformed and darkened by antichrist traditions
and "doctrines of devils," is in this wise: "We give place for
them at the altar, where, by entire consecration, and faith in
the blood of Christ they may be cleansed from sin and all foolish
conversation received by tradition from the fathers." Glory be to
God, there is now a flaming sword in the assembly of his saints,
that can be endured only by those who know and do the truth, and
such as honestly wish to know and obey the truth as it is in Christ
Jesus. We believe that all future time and eternity will not erase
the glory of this [Williamston] assembly from the memory of the
redeemed.
After the assembly he held a meeting in Battle Creek, Mich. The
following is a portion of his account of a woman's deliverance from
devil-possession, which occurred while he was there. Such instances
were found from time to time. For an example we give but this one:
For some months past Mrs. Samuel Worden, of Battle Creek, Mich.,
has created quite an excitement in the papers throughout the
country by the exercise of a supernatural power of healing. People
have come from a considerable distance to be treated, and letters
have poured in from every direction. Some cases of healing were
actually performed.
The woman and her husband, hearing of our meetings, came to hear
the gospel and seemed willing to receive the truth. She confessed
that they were not fully saved and filled with the Spirit as they
should be, although she claimed to heal in the name of Christ and
by the power of God. She soon came to the altar. God enabled us
to see her condition pretty correctly. We told her she was in the
"gall of bitterness and the bonds of iniquity." She acknowledged
the fact and desired deliverance. In the course of a few days she
professed to have found salvation. There seemed to be a change; but
still there was something in her from which the Spirit of God in
our heart recoiled. She tried to consecrate for sanctification, but
could not claim that grace.
On Sabbath afternoon, October 26, the power of God was upon our
little meeting. There were four cases of healing by the laying
on of hands. Sister Worden said that she had suffered for many
years in an awful manner with what she called a confused headache.
She had hands laid on her for the healing. The Spirit came on us
and her in mighty power. She claimed what had been prayed for,
a complete healing of her body. Presently there were strange
manifestations, which the most of us at once recognized as the
writhing of evil spirits in her. We asked God to show her just what
it was. Presently she said, "Brother Warner, pray for me." We asked
her what she wanted. She replied, "That the devil might be cast
out." This was the confession we desired to draw out of her. Hands
were laid on her head, and the demons were commanded to come out of
her in the name of Jesus Christ. The poor victim was soon convulsed
and choked by the hellish spirits, which had to come out by the
power of God. She obtained relief, sat up, but did not look clear.
We all kept looking to God to complete the work. Hands were laid
on again in the name of Jesus. Another struggle ensued. Then we
perceived that to get complete deliverance there had to be a more
perfect consecration, confession, and mortification. We proceeded
to use the sword of the Spirit in every possible manner. But a
miserable don't-care devil answered to every point of consecration.
Oh, what an awful condition the poor woman was in! How
discouraging! The devils had so long held possession of her that
they had almost taken possession of her own will and thoughts. And
this awful enemy had so tortured her head that she had had a hard
struggle to keep out of the asylum; so when he was pressed by the
power of God he caused such distress and confusion in her head
that he could use her mind and organs of speech. But by the grace
and mercy of God conviction reached her conscience. The poor woman
made some humiliating confessions, was humbled down, and wept. She
confessed her association with Spiritualists, which Satan had tried
to conceal before. Glory to God, his chief nest was now revealed.
The Spiritualism devil was commanded to come out of her in the name
of Christ. Oh, how he tortured the poor woman! Her throat became
greatly swollen. How the legions of hell struggled against the
power of God! She was pretty thoroughly decided for God; declared
she would have every last evil spirit cast out if it killed her.
Glory to God for the mighty Deliverer! Relief came by the hand of
Jesus. A great measure of peace filled her soul. She sat up in the
rocking-chair and her hands were raised while we sang songs of
victory for the space of an hour.
Two days later she discovered that there was still in her heart
something that was not right, and a close examination discovered
that she had some lingering love for Spiritualists. She confessed
it, when she soon found that more evil spirits were revealed.
By the laying on of hands and the power of God she was fully
delivered, after which she consecrated wholly and entered the
sacred rest of entire sanctification.[16] On Saturday hands were
laid upon her for healing. The mighty power of God came upon her
and filled her soul and body, and she was perfectly healed from the
awful tortures Satan had inflicted upon her for many years. Praise
God for his wonderful mercy to the oppressed children of men! For
years this poor woman had struggled hard to keep out of the insane
asylum; now she says, "I am 'clothed and in my right mind.'" Her
neighbors see the great change in her countenance. One woman looked
upon her with astonishment, and said, "Why, how your face and voice
are changed! surely these meetings are the true work of God."
The months of February and March, 1885, he spent in a tour to
southeastern Iowa, and northeastern Missouri. He refers to his
leaving home as follows:
In the kind providence of God we were permitted to start forth
on this long-expected tour January 28. God bless the beloved
ones we left behind in the Trumpet Office. Oh, how our hearts
are knit together in the pure love of Jesus! Bless God for those
he has given to be with us in the glorious work of the Lord! But
the hardest of all was to leave my precious little Sidney, not
expecting to see the dear child again for some three months. But
praise God for the very kind provision he has made for the poor
boy in the devout family of Brother and Sister William Crandall,
residing at the edge of our town. Here he is taught to pray daily,
and his little heart is developed only in the pure spirit of love
and obedience. He is my only living child, three years old the 24th
of last June. Though he has a happy home and two little playmates,
still, as may be imagined under the circumstances, his dear little
heart clings to his father with the most fervent love that a child
is capable of possessing, as ours also does to him. But since God
so lovingly cares for him, we must leave the blessed little angel
in his charge and go forth to win to Christ souls that are lost in
sin.
He was gone nearly three months. The meetings in Iowa and Missouri
resulted in good, yet nothing of unusual interest attended them.
Early in June he made a trip to Daviess County, Ind. He had found
in his evangelistic work that preaching on the street was a very
effectual way of reaching the people. When he lived in Indianapolis,
a few years previously, he and the saints in that place engaged
frequently in preaching on the streets and in the parks. One Sunday
afternoon, while preaching in Central Park, a man came to him and
gave the names of persons in southern Indiana to whom he requested
the Trumpet sent. Thus the Trumpet became the forerunner of his visit
to Daviess County.
As we passed through the village of Odon, we notified the people
that we would preach the gospel on their streets the next
afternoon. Not being accustomed to such services, there was quite
an interest. The people began to collect some time before the hour
arrived. Store-boxes, sidewalks, etc., were converted into pews,
and we had one of the best hearings we ever had on the streets.
God mightily helped us by his Spirit to testify the gospel of his
perfect salvation for an hour and thirty-eight minutes. Bless God,
the truth swept all the sinnership religion into the pit, from
whence it came. Though real Bible holiness had scarcely ever been
preached in that place, and no holiness meetings ever held there,
so far as we learned, yet every hearer, even lawyers, doctors, and
preachers, acknowledged the practicability of perfect salvation and
preservation from all sin through Christ Jesus. A Baptist preacher
by the name of W--, who had been preaching to the people that no
one can or does live without sinning in this world, and that all
men sin day and night, sat close by us, and was convinced of the
truth of the gospel and convicted of his sins. He sanctioned the
word and acknowledged to others that it was all truth. We saw the
tears in his eyes, and hoped he would become saved and qualified to
preach for Jesus, instead of for sin and the sect.
Sabbath, the seventh, we held services in a grove near old Shiloh
Bethel, south of Odon. As the appointment was circulated only
after our arrival, there was not a large turnout. The Baptist
preacher sat near us while preaching in the forenoon, and looking
into his face during the discourse, our soul was pained to see
that he had shut his heart against the truth and salvation of
God. Instead of coming down to an equality with Christ, he chose
to have a reputation among men, to indulge the lusts of the
flesh and enjoy the friendship of the world. From that moment
his "face gathered blackness." During the afternoon preaching he
showed every disposition to avoid listening to the gospel of God.
He came to some of the meetings afterward, just as the ungodly
Pharisees followed Christ, to "catch something out of his mouth."
On Wednesday evening Bro. O. Allen met and spoke to this priest of
Baal, standing in a public place of the village, burning incense to
the devil in gratification of the filthy lust for tobacco.
He later made another trip into Pennsylvania and attended the third
annual camp-meeting at Sandy Lake. At the close of this meeting he,
in company with others, drove about twelve miles to attend a Church
of God (Winebrennerian) camp-meeting, held near Barkerville. His
description under the title A Night in Babylon, is here given in part.
On the way we met a good many people returning from the camp,
and we were no little astonished to see so many of them smoking
cigars. Finally the thought forced itself on our mind, "Can it be
possible that they are selling such things on the camp-ground?"
But considering that it was the Sabbath-day and the people holding
the camp-meeting professed to be the "Church of God," such a
thing surely could not be. The very thought was shocking and
preposterous. When a half mile away we saw a smoke ascending at
the camp. As we entered the ground we observed a crowd of sinners
standing about a building with a sign, Boarding-Tent, and the smoke
from their many cigars blended into a cloud, that we had seen
from a distance. Soon after landing, we said to a brother, "Let
us walk up and see what they have to sell there." We did so, and
adventuring into the poison-fog we walked the whole length of the
long building, all opened in front, displaying a large stock of
every variety of ware that would be necessary to satisfy the pride,
vanity, and lust of the horse-race or any vanity-fair throng of
this ungodly world.
We were shocked and amazed at this horrible traffic. The chief sale
was tobacco. There the nasty, filthy stuff was piled up from one
end of the building to the other. The vile curse of the earth, in
every form and shape the devil ever invented, freely sold on a--oh,
the blasphemy!--"Church of God" camp-ground!...
It was all licensed by the preachers in control of the meetings.
And such men have the wicked presumption to call themselves
ministers of Christ! One of the "merchants of these things which
were made rich" by the "abundance of the delicacies," though we
understand he makes no profession of Christ, was ashamed of the
unhallowed traffic, and though his contract included another
year, he said he would never come back again. He confessed that
if he were to open up such traffic on Sabbath at his place of
business in town he would be prosecuted; but the superabundance
of righteousness (?) of these tobacco-soaked preachers, it would
appear, was to atone for the same sins on their camp-ground. Surely
it has come to pass what is written in the prophets, "They overpass
the deeds of the wicked" (Jer. 5:28).
After taking some refreshment and having obtained permission to
praise God, we engaged in our evening devotion, with singing and
prayer, to the God of our salvation. Our doors were soon crowded
with young folks to hear the singing.
The tobacco-smoke was so dense that we could scarcely endure
it without getting sick. But after a few songs and prayers
were offered, every one cast his cigar away and listened with
seriousness. This they did without a word said by any of us....
The meeting had been in progress four days, and no soul had been
saved. Not a seeker. Not even a place for a penitent to kneel, no
straw on the ground. The pulpit was the only place to kneel in the
congregation; as though they did not expect a poor penitent to seek
God, and that the preacher should do all the praying.
On Monday morning, the services were made later than the usual
hour. The preachers were doubtless perplexed how to perform in
the deadness of their souls. "The sinners in Zion are afraid;
fearfulness hath surprized the hypocrites" (Isa. 33:14). Not one
of them would venture to preach. The services were confined to one
hour. After reading a psalm, the preacher announced that all should
be free to serve God by prayer, and testimony, and song, requesting
brevity of each. So, as our heart was "springing up" full of the
love of God, we opened our mouth to praise the Lord in singing a
verse occasionally. After several had spoken we arose and testified
to the great "salvation we have in Christ Jesus with eternal
glory." We aimed to be very brief, but occupied seven minutes by
the watch, when they began to sing. But they being but a few and
"feeble folk," their song would not have interfered materially with
our remarks. However, we struck in to sing until they stopped, and
then sat down....
After the services were dismissed we were ordered to leave the
ground as soon as we could pack up and depart; and forbidden to
sing, pray, or preach, within one mile of their tobacco-soaked camp.
When asked why they would not allow us to worship God there, the
president said it was because we held a second work of grace, which
they did not believe. Why should they fear to hear the testimony?
If they really believed that there is no "second grace," they need
not fear that any of their flock would obtain it. According to
their position, they were afraid of the thing that does not exist.
What brave soldiers!
One of the preachers arose in the speaking-meeting and said,
"According to the little bit of information I have received
concerning Christ's salvation, it is all received at once."
Certainly a man that has only "a little bit of information
respecting Christ's salvation" has only a little bit of salvation,
and that little bit of salvation was doubtless all obtained at
once, for it was so little it could not have been divided. And when
that very "little bit" is analyzed it is seen to consist in a mere
"name to live," a "form of godliness," anointed by love of self and
love of sect....
The preacher who led the meeting is saturated with tobacco and
addicted to horse-trading and worldly foolish jesting. In his
remarks he said we should "exemplify Christ," that is, our lives
should be like his. The Lord led us to ask him if he regarded
himself an example of Christ's character; whether he could
consistently say to boys and men generally, "Follow the example
I set before you." Not having 'sanctified the Lord Jesus in his
heart,' he was not ready to give an answer. He paced the pulpit,
being speechless. We repeated the question, including both him and
the president. Neither answered. We then told the latter something
about their being of the same spirit the old Jews and pagans were
of, who forbade the apostles preaching any more in their towns. We
also called their attention to the abominable and wicked traffic
we saw on their ground on the Lord's day, which was licensed by
them and sanctioned by their filthy habit. They could allow that
corrupting bane of society; but of a few little children of God who
have obtained pure hearts and desired to "worship God in the beauty
of holiness," they said, "Away with them"!...
Well, we are compelled to give the manifestations at that camp the
credit of being the filthiest and vilest form of Babylon we have
ever met. An unconverted man who was there and witnessed the scene
said to them, "God deliver me from such a sect." They are destitute
of God's grace. 'For the grace of God that bringeth salvation ...
teacheth us, that denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly in this present world' (Tit.
2:11,12). But these live in the filth of the world, "walking after
their ungodly lusts."
In a report written from this part of Pennsylvania three years later,
he refers to his visit to the Winebrennerian camp, as just described,
and says, "Well, that was the last camp-meeting held on that ground.
Their doleful tents are rotting to the ground, and are the habitation
of owls and bats."
* * * * *
[Illustration: THE FLOATING BETHEL, USED FOR SEVERAL YEARS ON THE
OHIO RIVER FOR EVANGELISTIC WORK BY G. T. CLAYTON AND COMPANY. BURNED
DEC. 16, 1898.]
Brother Warner felt that he needed, and that the Lord was going to
provide, a company of singers to go with him in the evangelistic
field. It was about this time that the company who should travel
with him for more than five years began to be formed. It was at the
Williamston assembly that summer that Brother Warner said to Nannie
Kigar, of Payne, Ohio, and to Frances Miller, of Battle Creek, who
attended the meeting, that he felt impressed they would form a part
of his company to help in singing and other gospel work. Their
voices were soprano and alto respectively. They, with a number of
other saints, accompanied Brother Warner to the Beaver Dam assembly.
On their way, as they changed cars at Ft. Wayne, they met and were
joined by Sarah Smith, of Jerry City, Ohio. While they were at Beaver
Dam the Lord added Sister Smith to the company. Her voice furnished a
high tenor. She was an elderly lady and she was called the "mother"
of the company. Bro. John U. Bryant and Bro. D. Leininger, from the
Beaver Dam neighborhood, also traveled in the company for a time.
After the Beaver Dam meeting, Brother Warner made a short visit
to Illinois and Iowa, while the rest of the company remained at
Beaver Dam and were soon engaged in a protracted meeting at the Hans
Schoolhouse, where about fifty souls were saved and a great interest
was created.[17] While on this trip he was healed of an affliction of
the eyes. He thus speaks of it:
During the Williamston assembly in September, Satan began to afflict
our eyes. At the beginning we were impressed that it was an attack
of the enemy. They grew worse until we were scarcely able to read
or write. The next morning after our arriving in Iowa, the Spirit
impressed a sister that it was Satan who had afflicted our eyes to
prevent our labors in writing, etc. Instantly recollecting the same
impression in our mind at the beginning of the attack, we knew it was
of God.
Our vehement faith in God and indignation against the devil were
instantly aroused. We fell upon our knees and asked God to deliver
us, rebuking Satan in the name of Jesus Christ. Praise God, the pain
all ceased, and we were able to do a pretty good day's work. And our
eyes have been well ever since. God suffered the attack doubtless to
teach us a lesson concerning the origin of much of the suffering of
the afflicted.
In the latter part of January he with his company of singers and
coworkers went to Deerfield, Randolph County, Ind., arriving on a
Saturday evening. The next morning they attended a meeting where a
nominal Christian preacher had the service. They sang some of the
sweet songs of victory; but this so confounded the preacher that he
could not find anything in his Bible to preach, and after he had
taken the pulpit he invited Brother Warner to preach. The latter
preached a burning message. He had hoped for the use of the house,
but it could be seen that the preacher intended to control the
house that week, for he proposed that he and these people use it
alternately. He was soon told that they were out on the blood and
fire line, that they could not yoke up with the dead priests of Babel
and would go elsewhere.
They went over into the edge of Jay County and began meetings in a
United Brethren house called Prospect. Here the preaching created a
furor among those who were joined to their sectarian institution
and felt that it was in danger. It was like a thunderbolt in the
community. The singing drew the crowds. The trustees became fearful.
One of them went into the woods to pray to know what to do to get rid
of these people who seemed to be taking things. The heavenly songs
seemed to follow him. He felt he should attend all the meetings to
see what occurred. He soon found that these people had something more
than the United Brethren had. He was one of two trustees who embraced
the truth, and of course desired that the meetings continue. Threats
were made. A woman was heard to say, "They ought to be driven out
of the country with shotguns." A Baptist preacher who came into the
neighborhood said that they ought to be put in jail, and offered his
service as one to help in the matter.
The United Brethren minister had been holding meetings, with but
little success. A Mrs. R----, one of their number, had been praying
the Lord to send somebody who would preach the truth in such a way
that God would get unto himself a people who would serve him. She and
a Mrs. W---- went to the altar together, with others. Brother Warner
asked them whether they would be willing to separate themselves from
denominationalism if the Lord should show them that duty. Sister
W---- said in her heart, yes. Sister R---- turned over to her and
said, "Now, they are trying to tear down the church, so let us just
stick." There she turned bitter, and the very thing she had prayed
for she was rejecting. She walked up and down the aisle wringing her
hands and crying, "My church! my church!" Another woman said, "These
people are either awfully good people or else they are desperately
wicked." Once during the meeting flying missiles crashed through the
windows. Glass flew across the room, striking a woman on the head
and drawing blood.[18] Said Brother Warner:
People have dealt in cheap, shoddy religions so long that they feel
like stoning us when we state the cost of that we are commissioned
of Christ to offer the people; nevertheless, when men consent to
pay the price they are always highly pleased with the results.
Such a display of sectarian idolatry was a good exhibition for some
who had come out of Babylon, for they saw what they had been yoked up
with. About eight persons made their escape in this meeting.
There were in attendance, as was usual in the meetings everywhere,
people who gloried in hearing the sects spoken against. Such people,
of course, while adding force in the start, were no substantial
credit to the movement, as they were not genuine representatives.
During the winter the evangelists went to Marshall County, into a
neighborhood that seemed very dark spiritually. After one of the
evening meetings there, in which he had preached with marvelous
power, Brother Warner was passing out the door when a young rough
gave him a kick. He turned and thanked the fellow and said he always
praised God when he received such treatment. As he started on he
received another kick, for which he also praised God aloud. At the
house where he was stopping the sister had two very wicked sons. On
the night the kicking occurred one of these young men, instead of
retiring to bed, sat in his chair at the fireplace, his face in his
hands, groaning. When asked what was the matter, he referred to what
had happened that evening and said he felt sorry for Brother Warner,
for surely he was a godly man, etc. When he saw how Brother Warner
received such abuse, his heart was touched, and he was much pained.
He and his brother had both mistreated Brother Warner and those with
him and had in their presence cursed his mother for feeding them.
When they saw the love manifested their hearts melted, and they
became warm friends to the saints of God.
[Illustration: Evangelistic company, 1886-1891
B. E. Warren
Nannie Kigar
Frankie Miller
D. S. Warner
Sarah Smith
]
[Illustration: B. E. WARREN, SPRINGFIELD, O.]
From Marshall County the company went up into Michigan, into Van
Buren County. Here, at Geneva Center lived a young man whom the
Lord had saved and was calling into the gospel work, Bro. Barney
E. Warren. The fact that he was under twenty-one years of age and
that his father was unsaved and was opposed to his going into the
ministry, was an obstacle. But his father, who was a very wicked man,
became very much convicted during the meetings held in a schoolhouse
in the vicinity. He was seized with such trembling that in his
attempt to steady himself by holding to the seats he shook the very
floor of the building. Finally, in a consecration-meeting in Bro.
Joseph Smith's house, near Lacota, he rebelled against the Lord and
started to leave the room. Before he reached the door the strength
of his legs gave way and he sank instantly to the floor, and was
unable to go farther. He then yielded. Brother Warner asked him if
he was willing to let Barney go into the gospel work. His reply was,
"Barney is the Lord's." The way was then opened for the young Brother
Warren, and in the following April he became a part of the little
singing company that should travel with Brother Warner for the next
five years, and should consist of, besides Brother Warren, who was
a base singer, Sisters Nannie Kigar, Frances Miller, and Mother
Smith. This constituted a complete quartet, with Brother Warner often
reenforcing the tenor.
There had come to be many saints gathered in the one fold in this
part of Michigan. Bros. A. B. Palmer, S. Michels, W. B. Grover, and
S. L. Speck were ministerial workers whom God was using in this
vicinity. At this time Brother Warner was called to Williamston
to help get out the second edition of the Songs of Victory, the
first song-book published at the Gospel Trumpet Office. Of the
first edition there were over fifteen hundred copies sold in less
than three weeks. Holy song exerted a wonderful influence in the
reformation. With reference to his return to Williamston we include a
paragraph from his report.
The day we arrived at home a good steam-engine was brought into the
Trumpet Office, by the kind blessing of God, Brother Fisher having
previously engaged it. Thank God that we live to see this day. The
glorious work is spreading like fire in the earth. Glory to God
and the Lamb! Oh, what hosts of fire-baptized saints we have met!
With the increase of numbers there is a continual advancement in
clearness and power.
Thus there was a long day of waiting before a steam-engine was used
in the Trumpet Office. Every improvement of this kind was always an
occasion of much rejoicing for Brother Warner.
By this time the truths of the reformation were being extensively
scattered. Besides the workers named in southwestern Michigan, there
were G. T. Clayton in western Pennsylvania, C. Z. Lindley in Iowa,
J. P. Haner in Kansas, and W. N. Smith and others in Ohio. The Lord
was raising up ministers in various places, and many people were
accepting the truth.
The first engagement for Brother Warner and his company, after the
latter had been definitely formed, was at Walkerton, Ind., in April,
1886. They remained two weeks, and a few souls came out on the clear
Bible line. There was a little persecution here, as was usual. They
found the place dark with prejudice. Over forty of the professors
in the place were joined in a holiness band. They professed
sanctification, but most of them were connected with sects.
We went to their meeting on Tuesday night before we began
operations in the hall. Being held in the United Brethren house,
the meeting was led by Pastor S--, of that sect. God powerfully
baptized our soul, and we praised him in prayer and testimony,
which made the sect priest grow black in the face. He afterward
tried to make out that we had come there and interrupted their
meeting, and actually caused a report of that kind to go out. He
spared no pains to fill the place with all manner of evil against
us. Like Demetrius, the silversmith, his craft was in danger....
The Methodist priest delivered a lecture on Monday night in favor
of secret societies; he labored especially to make a good character
for the Odd Fellows. The Holy Spirit put it upon us to rebuke
such agents of the devil. This the class-leader of that sect said
made his blood boil. So he went about the town breathing out his
venom against us and enlisting as many as possible in an effort to
induce the proprietor of the hall to break his contract and close
the hall. They succeeded in so influencing him; but the power of
God turned his mind right around, and he not only gave the hall
cheerfully to the extent of the time, but offered it as much longer
as we wanted it or at any time we might return.
Threats were made, eggs were thrown, and there was considerable
disturbance. But the effect of such abuse was the raising up of many
friends for the truth and the salvation of a few souls. Brother
Warner was again called home, and the company returned to Beaver Dam.
The next trip for the company was to the Prospect neighborhood, in
Jay County, where the truth had been planted the previous winter.
This was in May. Brother Warner and Brother and Sister Fisher went
directly to Portland by train, while the company, including S. L.
Speck and Clara Morrison, were conveyed from Beaver Dam in a wagon.
Of this trip across the country in a wagon, Sister Frances Miller
wrote an account in her diary. It is interesting reading in these
days of automobiles, when such a trip can be made in a few hours, and
we here include it as she wrote it.
The brethren from Beaver Dam carried our little company from that
place to Sweetser, Grant County, by lumber-wagon. We started at 5
A. M., and reached our destination about 9 P. M. We had a glorious
time by the way, praising God and singing those beautiful songs.
About two miles beyond Roann we drove in at the edge of a beautiful
piece of woods and stopped for dinner. We placed the seats in a
circle and spread our dinner upon Father's green carpet, then
thought we would praise him with a song, supposing we were alone in
the woods.
In a few moments we were surrounded with cattle. There must have
been at least twenty-five or thirty, with their eyes wide open,
gazing at us. We felt that God had put the love of music in these
dumb animals, and we sang two or three songs for their benefit.
Mother Smith then asked God to bless the food, and we all thanked
him for it, in our hearts. After the horses had finished their
dinner we pursued our way, rejoicing because we had Jesus in our
souls, and he made melody through us to the Father.
The next morning the Beaver Dam brethren returned home, and
brethren at Sweetser brought us to Prospect, Jay County. We started
at 7 A. M. It was a beautiful morning. The recent rains had laid
the dust, and we had pike roads most of the way, making traveling
delightful. In the afternoon the clouds began to gather blackness,
and in a short time a terrible storm was upon us. The rain came
down in torrents, drenching us through and through. The wind was
furious. It seemed almost every moment as though it would take us
up. Then the hailstones came down so thickly the horses refused to
go. We were seemingly in the midst of an ocean of water. The recent
heavy rains had flooded the country, washing away several bridges.
We had quite an adventurous trip; forded one river, and the
horses, while pulling us through a deep creek, pulled loose from
the wagon, leaving us in the water. We were able to get to land,
however. This was about two hours after the storm, and while the
brethren were repairing the wagon we gathered hailstones by the
handful in the fence corners.
Well, I am satisfied that none but the pure in heart could relish
such a storm. We did enjoy it; and God so filled our hearts that
we praised him through it all. And when the wind was blowing the
thickest, the calmness in our souls was indescribable. We knew God
had power to prevent the storm; but in his wisdom he saw it was
just what we needed, and his will being ours, we thanked him for it
and left the consequences of our becoming wet in his hands, knowing
all would work out for our good.
After the storm, it turned quite cold. We had thirty miles yet
to drive; but we had the holy fire burning within us. We reached
Brother Key's about twelve o'clock that night, waking Brother and
Sister Key with the song, "Oh, 'twas love, 'twas love, that found
out me!" The next morning, Saturday, May 15, we arose feeling
refreshed after a few hours' rest, not one of us feeling any the
worse after our exposure of the previous day.
Oh, what a wonderful God! Let us praise him for his goodness and
for his wonderful works to the children of men. We drove out to
Prospect that morning, six miles, and to our surprize and joy met
Brother and Sister Fisher, who had come with Brother Warner. Our
hearts were made to rejoice to meet the dear saints at Prospect,
with whom we had labored in the Lord last January. We had a
glorious time and witnessed the salvation of many precious souls.
This second meeting at Prospect was to be held in a grove; but on
account of the weather being cold and damp, and the meeting-house
being refused, the meetings were held most of the time in a granary
building owned by a brother, Jesse Wickersham. This brother had
given the land on which the Prospect meeting-house stood, and had
contributed largely to its erection, with the understanding that the
house should be open to all true worshipers of God. But here the sect
refused the house, the preaching of the truth on the former occasion
having been too much for them.[19]
In August of this year (1886) was held the first of the annual
grove- or camp-meetings in the Beaver Dam vicinity. It was in W. W.
Ballenger's grove. For the next five years the annual camp-meeting
was held in J. Kuhn's woods; and then, beginning in 1892, it was
held for five years in D. Leininger's woods. Beginning with 1897
this meeting has since been held on the beautiful ground overlooking
Yellow Lake.
Before attending the Indiana grove-meeting in August, Brother Warner
felt impressed that from that meeting he should labor on a line
eastward from that place. In conjunction with this came urgent calls
from that direction, and brethren even made preparation for his
coming before asking him. The first place was Arcola, Ind. We quote
from his report in which he speaks of this part of his trip:
On Friday morning, August 13, with our heart melting with pure
parental love for our child, we kissed his innocent cheek and left
him in silent slumber, not daring to wake him lest his little
heart should break with grief at our departure, and our soul also
be filled with sorrow at his pitiful tears. O God, thou knowest
the abundance of thy grace that enables us to tear away from this
affectionate child! The poor boy has recently been sick insomuch
that many of the saints despaired of his life. O Lord, only thou
knowest the great trial of our soul when we felt the awful sickness
of our boy, by the Spirit of God, while we were making up the last
Trumpet at Williamston, and packing the Office, which none of our
company had any experience in! Our presence was much needed, so
that we did not feel permitted to go, though we keenly felt his
sickness and told some of the saints that we felt he was sick.
After suffering those feelings a week, we received a letter stating
that he had been very low but was better. This took a great load
off our heart, and a few days later a second letter stated that
through the laying on of hands in prayer the Lord had gloriously
healed the poor little fellow.
Oh, praise our God for his great mercy toward us, that he has
spared our soul the great sorrow of such a bereavement as would
have been the departure of this last and dear-beloved friend in
the flesh! And yet we know that had the blessed Lord seen fit to
take him, as in all the trials of the past we would have been
"exceeding joyful in all our tribulations." This trial of our
faith was a great blessing to us. It gave us a sure evidence that
notwithstanding our intense love for the child we could leave him
in the hands of God, and feel sweetly resigned to his will who had
worked for us elsewhere. We found the precious boy feeling well,
but still so slim and poor that it touched our heart to look upon
his lean face. The Lord bless Brother Leininger's family, with whom
the child was staying during his sickness, and all the beloved
saints who did all they could for the comfort and help of the dear
boy.
We started at three o'clock in the morning, the Lord having sent a
glorious shower before us to cool the air and put away the dust. As
the day began to break, we were blessed in looking at the sublime
and beautiful clouds which Father piled up in the heavens, of every
shape, tint, and hue. Looking to the north we saw the perfect form
of a great hand pointing to the East, and the Spirit of God filled
our heart as we acknowledged it the hand of our Father, and that we
were going in the direction Father was pointing. We felt something
like Nehemiah must have felt when he said, "The hand of the Lord is
good upon me."
[Illustration]
[Illustration: Two of the "homes" where Brother Warner and the
earlier evangelists and workers always found a welcome. The upper
residence is that of Joseph F. Smith, near Grand Junction, Mich.;
the lower one that of David Leininger, near Beaver Dam, Ind.]
[Illustration: These two old buildings, now crumbling to decay,
were used thirty-five years ago as houses of worship by the saints
at and around Grand Junction, Mich. The one in the upper picture,
known as "Smith's," is about three and one half miles northwest of
Grand Junction; and the other, known as the "log house," is about
the same distance northeast.]
We sang the praises of God much of the way, and the gentle breezes
carried the sweet sound over the surrounding country. Once we
finished a hymn just as we were ascending a hill. At the top of the
hill, to our right, stood a house. The song had sounded on ahead
of us and found an echo in the heart of a blessed old mother in
Israel, who was clapping her hands and shouting the praises of God,
and who waved her hand and nodded her head toward us as we came
opposite the house, as good as to say, "I felt the Spirit of God
in the song and it has set my soul on fire." Oh, how it stirred our
soul, as we saw the joyful demonstrations of the dear old sister!
We reached our destination in good time and had a blessed meeting
that night.
That his frail body should endure the strenuous evangelistic
work--the much travel, loss of sleep, and the strain of preaching
and laboring for souls--as well as editing and writing for the
Trumpet, is in itself a miracle. On more than one occasion, when he
was exhausted, he was miraculously strengthened by the power of the
Spirit. The following is a portion of his account of the meeting at
Antwerp, Ohio, held while on this tour:
Having labored hard all day in the Lord, our body was so worn
that we felt scarcely able to stand on our feet, so closed the
meeting about dark. But finding some unsaved souls had just come
who seemed concerned about salvation, we asked God to touch our
body with renewed strength. Praise God, he did as we asked. We
called the people to order and renewed the battle of the Lord for
the rescue of perishing souls at stake. Praise God, a rich harvest
of souls followed. We labored on until after ten o'clock. Two or
three times we announced the meeting closed, when other souls were
found under conviction and were constrained by the Spirit of God to
yield. About eight were converted and a few sanctified through the
blood. The work was wrought in mighty power. Strong men shouted in
their new-born joys sent down from heaven by the sweet Spirit of
adoption. Oh, what a heavenly sight! Even little boys, who had just
found the Lord, were so powerfully blessed of God that they clapped
their hands and leaped with the glory. In twenty years of labor for
God we never saw anything like it. It verily seemed their little
bodies must burst asunder by the power of the Spirit....
Every meeting is getting richer and more wonderful. O my Lord,
whereunto will this great kingdom yet grow? Truly the saints of the
Most High have taken the kingdom and the dominion and the greatness
of the kingdom under the whole heaven.
Leaving his company at Jerry City, Ohio, he returned to Van Buren
County, Mich., long enough to attend the assembly at Geneva Center
where saints from over an extensive territory were gathered. He
makes the following reference to this meeting:
Tuesday afternoon, the great day of the feast, near the beginning
of the service, we sang, Perishing Souls at Stake, when the Holy
Spirit overwhelmed all our souls with the awful condition of this
dark world and the worth of millions of souls who would receive the
pure gospel and be saved if it were brought to them. Oh, how all
our hearts were melted in sympathy for "perishing souls at stake
today!"
Up to that time we had been looking for one of the dear ministerial
brethren to work with us; but then we said, O Lord, send them
everywhere, and we will trust thee to 'make all grace abound unto
us, so that we always, having all sufficiency in all things, may
abound unto every good work.' Through the Lord Jesus Christ we feel
abundantly able to do as much preaching and laboring with souls as
one man would be supposed to perform, and also one man's work with
the pen....
How beautiful the sight of God's host, all mustered to the battle
by the Lord himself! No jealousy, strife, and selfish manipulation
for the best places and fattest fields. Every soul feels that he
has the very best place while he abides in Christ and Christ abides
in us. Oh, what fools the devil has made of poor blind Babylonians
whose backs are galded by the sect harness and whose hearts are
often crushed beneath the sect machinery! We speak from experience.
For ten years we felt this cold, heartless heel of selfish
oppression. More than once we wet our pillow with the tears that
the accursed Baal-idol pressed from our wounded heart. By the grace
of God we shall "render unto her double," as God hath commanded us.
Instead of wire-pulling and ungodly plotting against one another,
and each one greedily looking for his meat from his quarter, each
worker in the Lord's vineyard is looking to the Lord to guide
his feet in the paths of His own will. And all go out in perfect
freedom whither the Lord will and yet all work in perfect harmony,
under the sweet and heavenly management of the Holy Spirit.
Of his return to Ohio and of an attempt by a mob to capture and
mistreat him we have his account in the Trumpet of Nov. 1.
After the assembly of the saints in Michigan, we returned to our
little company of fellow workers in Ohio; found them all together
at dear Brother and Sister Miller's, at Jerry City. Praise God,
it was joyful to our souls to meet all well again. How all hearts
praised God for the tidings of his wonderful works in the assembly!
Of course dear Brother Barney began to bound like a rubber ball,
almost to the ceiling, when he learned of the salvation of his
brother William. Doubtless angels in heaven took a part in the
celebration of God's holy praises....
October 1 we came to Bro. S. Phillips', near Rising Sun. We held
some meetings in a house on his place. We enjoyed preaching the
glorious gospel of Christ to the people that came together there....
October 7, we moved a few miles farther east and one mile north, to
the house of dear Bro. Daniel Roush, where we invited the neighbors
together to hear the word of the Lord. The room soon proved too
small, and the weather being pleasant, we obtained a tent from
Brother Phillips, that covered about 18×20 feet, which we attached
to one end of a large porch; these together made quite a good
meeting-room. The Lord helped us to preach the glorious gospel of
Christ, and we poured out the vials of God's wrath upon every evil
way. The Lord worked, and souls were saved almost every day.
Thursday, October 14, the Lord sent a very strong wind and we had
to take the tent down. That night we held the meeting in the house.
The night being dark and rainy, the congregation was not very
large. While we were preaching the word, suddenly in rushed
A BLACK MOB
About fifteen or more of the baser sort, who were drunk and mad
on the wine of Babylon, with their faces blackened, sprang into
the room and seized upon us and started to take us out. Brethren
quickly saw the situation and were not slow in our help. But the
room being seated with backed seats, and the space between us and
the door being all occupied by the sons of Belial, not many saints
could get near us. The enemies of the Lord all having hold of each
other and the front ones hold on us, we were pretty rapidly drawn
to the door. But a few of the little ones were pulling back with
all their might. Brother Barney and Sister Frankie Miller were in
the hottest of the fight! Mother and Nan could not get to us.
Halleluiah! We praised God every step and felt the perfect peace
of God in our souls. Bro. George Roush had hold on our left arm
and was our principal stay. The black clan, knowing him as a very
strong man, thought to beat him loose from his hold on us; but he
received the blows on his face without slacking his hold. God bless
that brother. The Lord did not suffer him to be hurt to amount to
anything. One of the black clan brought with him a pretty wieldy
little cudgel, which Bro. Jacob Roush grabbed and wrested out of
his hands. And being an officer of the law, of whom the Word of
the Lord says, "He beareth not the sword [or club] in vain," he
began to apply it vigorously on the black heads. Up to this second
the contest stood in breathless uncertainty. We were hauled to the
very threshhold, and all the desperadoes were determined to have
their victim. Once the threshold crossed, we were to be dragged out
into the dark night to suffer all that Satan might dictate in the
hearts of fiendish Catholic sect idolaters and wicked sinners. But
all at once the Spirit said to our soul, "I will not leave thee in
the hands of the wicked." Almost immediately every black hand let
go and fled. Glory be to our God, he always causes us to triumph
through Christ Jesus.
The little ones said it looked as though we should be pulled to
pieces, but, praise God, not a hair of our head was harmed, not a
muscle strained, and not a thread of our clothes torn. Glory to
Jesus for his precious deliverance of us out of the jaws of the
fierce beasts! It was reported that their intention was to strip
us and give us a good lashing with whips and then serve us with
a dessert of rotten eggs. We praised God for their defeat, but
believe we should have praised him and leaped still more with the
glory in our soul had he seen fit to let the wicked accomplish
their end. After the struggle we sang a hymn of praise to God and
resumed our discourse in the Spirit of the Lord.
Before we came to the place, our eyes rested on 1 Thess. 2:1,2,
and as we read, the Spirit gave us the words as descriptive of
what we should meet. Praise God, we were willing to be shamefully
entreated for Christ's sake and were none the less "bold in our God
to speak unto you the gospel of God with much contention," "knowing
that our entrance in unto you was not in vain."
The night before the black mob came we dreamed of fighting
black dogs, which finally fled from before our face. Some were
apprehensive they would repeat the attack, and there were all kinds
of "rumors of wars." Had we not been saved above all fears we
should have escaped out of that place as soon as possible, but we
remained over the following Sabbath.
From Ohio the course of our little company of evangelists turned
westward again. While they were holding meeting at Payne, Ohio,
Brothers Williams and Yoder, from LaGrange County, Ind., arrived to
convey them seventy-two miles back to Brushy Prairie, Ind. On their
return they reached a point near Antwerp, Ohio, the first evening. As
soon as they came into the neighborhood the news was sounded out, and
the house where they were stopping was quickly filled with people who
had come to hear the words of eternal life.
When we landed there, we began to think of our bodies, and felt
sorry the word had gone out announcing a meeting. We had been up,
some until twelve, and others until two o'clock, the night before,
and wishing to start by daylight on a fifty-five mile drive the
next day, it seemed that the rest was a matter of necessity. But
as the people came together, our hearts, burdened for lost souls,
soon forgot circumstances, and the meeting continued till eleven
o'clock. All glory to our God, who is 'able to make all grace
abound unto us, so that we always having all sufficiency in all
things may abound unto every good work.'
Meetings were held in LaGrange County, Ind., after which the company
were conveyed in a two-days journey by lumber-wagon, to Beaver
Dam.[20] While engaged in meetings in this part of the State he was
called home to the Office again, to assist with the third edition of
the song-book. The Publishing Office by this time had been moved to
Grand Junction, Van Buren County, Mich.
Brother Fisher, having gone to the Office, wrote for us to come
also, as we were needed. The interest of the meeting was such that
we thought we should by no means leave. But as we fasted and prayed,
the Spirit of God bade us go immediately, assuring us that he would
put his Spirit on dear Bro. Barney Warren and cause him to preach the
word to the people....
Though the little ones were loath to have us leave so suddenly, the
grace of God enabled all to say, "Amen," and in a few moments we were
on our way to the station, and several hours ride on Father's swift
chariots landed us at the Trumpet Office once more, after an absence
of five months.
Oh, praise God for his glorious blessings upon our soul and body!
Having had no ministerial help, preaching nearly all the time twice
a day, with much altar-work, singing, etc., besides doing one
man's writing keeping the Trumpet filled and attending to a large
correspondence, hymn-writing, etc., it is wonderful, a constant
miracle, how God can do so much through a poor, naturally frail body.
We scarcely get six hours sleep out of twenty-four. Glory to God, we
do love this holy war for our God against the powers of hell and for
the rescue of perishing souls. If the Lord saw fit to keep us working
the whole time day and night, and sustained us, we should say, Amen.
Oh, how glad we were to see the beloved little ones at home once
more! God bless their souls. How grateful we are to God for the
faithful labors of these dear ones. Truly they endure all things for
the elect's sake, that their fingers may send forth the bread of
heaven to the hungry souls. Dear brethren, when you read the Trumpet
so eagerly do not forget to pray for those blessed children who are
so devoted to this great work. We were in hopes that God would give
us the sweet luxury of some nights' rest with the little ones at
home. But lo, here came the dear saints from every direction wishing
Brother Joseph and us to come here and there to preach for them....
When we left our little company we expected to return soon again, but
as the second edition of Songs of Victory is nearly exhausted we have
to remain here to help print the third edition soon.
Praise God, nearly thirty-five hundred books have gone forth singing
the praises of God. May God speed all his flying angels with the
everlasting gospel to this dark and wretched world, so near its awful
doom. Amen.
Brother Warner remained at the Office until early in March, when, by
agreement, he met his little company again at Walkerton, Ind., where
they had held meetings almost a year before. Frankie Miller refers in
her diary to their meeting in Walkerton on the night of their arrival
there.
That night we all met at Brother Barden's to worship God. After
the meeting had nicely begun, in walked Brother Warner. Well, it
is needless to say we were all very thankful to see his dear face
again. He said that this was the second time he had been mobbed.
The first time was by the black mob near Rising Sun. Ohio, and the
second time was this time by the White Horse Cavalry.
Sister Miller also relates an instance of healing that occurred
before they left Walkerton.
Wednesday morning, the 13th, Brother Wolfenberger came out to
Brother Barden's, where we were, before breakfast. His little boy
five years old was very sick with spinal disease and had high
fever. The doctors held a council over him the day before. We all
went over about nine o'clock. The doctor was there. The little
fellow was crying, and burning up with fever. He had not eaten
anything but a little scraped apple since Saturday. The doctor
tried to open his eyes, and wanted to put a fly blister on his
spine. Brother Warner told the parents that if they wanted to put
the case in God's hands they must drop the doctor and his medicines
and take Christ alone for their physician. They were both willing,
and said they believed God would heal the child. After looking to
God in prayer, Brother Warner anointed the child in the name of
Jesus, and we laid on hands, and God healed the little sufferer.
Oh, praise God for his goodness! The fever was broken, and he sweat
freely and opened his eyes very bright and asked for a cookie.
He ate two cookies and some bologna very greedily, and teased to
be dressed and go to the depot with his papa after his sister's
satchel.
The daughter had been attending school in Auburn, and they
telegraphed for her, thinking the child could not live. Before we
reached the place, the daughter had gone to God in prayer asking
him to pardon her sins and to save her little brother. After the
child was healed, a young woman working in the family, who had
been bitter against the power of God and against us, fell on her
knees and cried to God for mercy, and she received the spirit of
adoption. She was a member of the United Brethren without a spark
of salvation.
We present extracts from Brother Warner's report of this second
meeting at Walkerton.
Here we set the battle in array last April in a two weeks
siege. Hell was moved to the bottomless pit. Babylon foamed and
howled, and, like the ancient Pharisees, stirred up the people
to "shamefully entreat us," as they did Paul at Philippi. But,
thank God, in the fires of persecution and storms of opposition
God saved a few souls, and these we find standing fast; and a few
others the Lord has added to his own church, who are praising God
for the great salvation. We soon found that the gospel of Christ
had grown much in the favor of the people. The Lord God of power
had greatly turned the minds and hearts of the people to endorse
and love the truth. Men of principle gave all to understand that
if they attempted to disturb our meetings again as they had before
they must suffer the application of the law. Praise God, the
people heeded the warning, and God also inclined them to give good
attention.
We occupied a very large hall for two weeks and had it well
filled with hearers. Multitudes were under deep conviction, but
were unwilling to pay the price of real salvation. Several,
however, were saved by the power and grace of God, converted and
sanctified, and a few made their escape fully out of Babylon and
were wonderfully blessed of the Lord. Were it not for shoddy
holiness and stagnant pools of sectish religion in the way of God's
salvation, a great harvest of souls could be brought to Jesus. But
the corrupt preachers in this place will have to answer for the
awful influence that is damning multitudes of poor sinners, both
in and out of their sect enclosures. On the last two nights of
our meeting, there was also meeting in the Methodist house in the
town. Some of that sect were greatly convicted to escape out of
her; but we could feel the influence of those meetings as sensibly
as if the Holy Spirit were incarnate and were being literally
crucified in the town, as the Spirit and Word were killed "in the
streets of the great city, which spiritually is called Sodom and
Egypt" (Rev. 11:8). Oh, how sensibly we felt the "fellowship of
the suffering" of Jesus Christ! While the sweet peace of God flows
a deep, everlasting undercurrent in our souls, we often feel the
slaughter of immortal spirits in the streets of Babylon until our
heart sickens and we long to leave this world and be with Jesus.
But like the apostle, we always conclude that "for us to live is
Christ"; and the rescue of perishing souls from the brink of hell
fires us with a willingness to expose our soul to the hatred and
jeers, violence and murder in hearts that are drunk on the wine of
beast religion. The United Brethren preacher at this place, whom
Satan used with such diligence against the work when we were here
last year, was much tormented by our return. "The wine of the wrath
of her fornication" so foamed in his heart that, we were told by
good authority, he said that he wished we were stripped, tarred and
feathered, and then set on fire, and added that he would like to
touch the match himself. And this wretched priest of Baal professes
sanctification, and frequently leads the Babylon holiness band's
meetings. Today we were told that he regretted much that his words
came to our ears. That is like the thief that repented bitterly,
not of his theft, but that he was caught in the deed.
A sister came in from the country and received full salvation.
There being a union meeting-house in the community, she and others
desired us to come there and preach the gospel. We agreed to do
so on Sabbath evening if the house could be obtained. She thought
there would be no difficulty. But as soon as the matter became
known, a Methodist local preacher of the vicinity began to rage. He
came to Walkerton on Saturday and, "foaming out his shame" before
the people, declared that if we attempted to enter that pulpit he
would "break our head," "break our neck," "kill us," etc.
Bishop Foster speaks of his M. E. sect as follows: "Oh, how
changed! A hireling ministry will be a feeble, a timid, a
truckling, a time-serving ministry, without faith, endurance,
and holy power." Through this corrupt ministry "worldly socials,
festivals, concerts, and such like, have taken the place of the
religious gatherings, revival meetings, class- and prayer-meetings
of the past. Oh, how changed!" Yes, saith the prophet, "How is
the faithful city become an harlot! it was full of judgment;
righteousness lodged in it; but now murderers. Thy silver is become
dross, thy wine mixed with water: thy princes are rebellious, and
companions of thieves: every one loveth gifts, and followeth after
rewards" (Isa. 1:21-23).
Surely we have come to the last days. For, "this know also, that in
the last days perilous times shall come. For men shall be lovers
of their own selves, covetous, boasters, proud, blasphemers,
disobedient to parents, unthankful, unholy, without natural
affection, trucebreakers, false accusers, incontinent, fierce,
despisers of those that are good, traitors, heady, highminded,
lovers of pleasure more than lovers of God; having a form of
godliness, but denying the power thereof: from such turn away" (2
Tim. 3:1-5).
Yea, "Babylon the great is fallen, is fallen, and is become the
habitation of devils, and the hold of every foul spirit, and a cage
of every unclean and hateful bird."
Oh, the rottenness, fierce hatred, and soul-murdering wickedness of
sect Babylon! If there were only one hundred professors of Christ
in the United States, and they all holy men and women of God,
filled with faith and the Holy Spirit, walking unto all pleasing
before God and exemplifying the pure life of Christ before men,
and this generation had never known any other kind of professors
of Christ, the masses of the people could be rapidly reached by
the gospel of Jesus and saved from sin. But the devil has the
world piled up with corrupt, proud, filthy, sectish religionists,
'professing that they know God; but in works they deny him, being
abominable and disobedient, and unto every good work reprobate'
(Tit. 1:16).
And because God has given us an honest heart to confess the sins
of the professed Christendom and show the people that Christ is
not the author of this mass of spiritual whoredom and abominable
wickedness, which has filled hell with lost souls and covered the
earth with blackness and infidelity, the devil howls and rages
in his sectish priests, who are ready to murder us as the Jews
did Christ, Stephen, and thousands of other martyrs who testified
against them and their evil deeds.
As we shall have to meet the people of Walkerton and surroundings
face to face in the day of judgment, God holds us responsible to
tell them that the greatest obstruction to the salvation of souls
is their shoddy, sectish holiness and their abominable, worldly
religion.
Up to the summer of 1887 the evangelistic efforts of Brother Warner
and his company were confined to the States of the Middle West. But
now came a more extensive tour, that should take them as far West
as Denver, Colo. On June 24 they left the Office and after a few
meetings in LaGrange and Jay Counties, Ind., departed for the West.
They stopped at Gilman and Onarga, Ill., and Hayesville, Iowa. From
Keokuk, Iowa, they traveled by steamboat to St. Louis, where the
following report was written:
"Oh, praise the Lord with me, and let us exalt his name together!"
We have just landed here from the steamboat Sidney, having had a
very delightful trip down the Mississippi from Keokuk. We made the
trip of two hundred miles in twenty hours. The river being very low
at this time, much caution was necessary to avoid running aground.
Doubtless one hundred miles were traveled in passing from one side
of the river to the other to keep the deepest channel.
We were a day and a night at Keokuk, waiting the coming of the
boat. The Gem City was to have reached Keokuk the first day and
then return down the river; but being late she turned around at
Quincy and started back, leaving us to wait until the next day.
Praise God, we confessed his all-wise hand in the matter and
thanked him for the prolonged wait, believing it was all ordered
of him. This morning about daybreak we passed the Gem City, she
having stuck fast in the sand. So the Lord was good to his little
ones and gave us a safe and very joyful voyage. Oh, the goodness
and wisdom of God our heavenly Father for placing the great rivers
and lakes in the earth as a beautiful means of travel! It is so
much more pleasant than by railroad. Though the speed is not more
than half so great, we can very pleasantly improve the time reading
and writing. However, this trip was so wonderfully enjoyed by us
that we could do no more than feast upon the beauties of nature
and praise the Lord. The river abounds in beautiful green islands,
and all her verdant banks are delightful. Just below the mouth of
the Illinois river, for a few miles, the hand of God has skilfully
carved out of the high rocky shore very beautiful scallops and
great piers and towers, and even some appearances of partly ruined
mansions and rustic stone buildings.
* * * * *
No one else on board the vessel seemed to be delighted with these
vast and beautiful works as were our company, because unacquainted
with our dear Father, whose hand of love has formed them all. Oh,
how blessed the pure in heart who see God all along the voyage of
life! What a vastly different aspect everything wears when looked
at in the light of God! Oh, how poor and meager the pleasures of
the children of this world! How utterly tasteless and empty their
thoughts and conversation! No place on earth serves better to call
out the glories of a life hid with Christ in God in its striking
contrast with the dark minds and almost senseless twaddle of the
aliens than the deck of a steamboat. Even the more elevated seldom
have a worthy thought on immortal mind; while every object our eyes
lighted upon in the passing panorama of nature inspired our souls
with joyful acknowledgments of God, and moved our hearts and lips
to praise his name. Oh, what a rapturous and heavenly kingdom we
live in, all flashing with glory and yet hidden from the blinded
sinners! Having lost our lives for Christ's sake we are raised to
the heavenly joys of the life of God in us, a life of bliss, that
already transcends the sinner's loftiest ideal of heaven itself.
Oh, the beauties of holiness! "Out of Zion the perfection of
beauty, God hath shined." Never in all past experience has our
heart flowed out more in gratitude to God for the inexpressible
bliss of a pure conscience, a pure heart through the blood of
Christ, an innocent life through grace divine, a conversation in
heaven flowing from a good treasure in the heart, and, above all, a
soul illuminated and inspired to see and enjoy God in every bright
sunbeam that gleams on earth and sparkles in the silvery stream and
every object upon the footstool of God.
God is love; the angels know
That Father dearly loves us so.
But, oh, the ransomed feel within
The burning love we try to sing!
This evening we start for St. James, Mo., the Lord willing, where
we expect to meet once more our dear Bro. J. Cole, and many others
dear to our hearts by the fellowship of the Spirit whose faces
we have never seen. And best of all, we are expecting a glorious
harvest of souls turned to righteousness by the mighty power and
love of God.
The next report was written from St. James, Crawford County, one
hundred miles west of St. Louis. Bro. B. E. Warren says that after
buying their tickets for St. James they had but seven cents left, and
that after arriving at the latter place Brother Warner went to the
post-office and received a letter containing five dollars from S. L.
Speck, who felt led of the Lord to send that amount. Brother Warner's
account of their reception in St. James, as follows, is interesting:
The night following our last report, which was from St. Louis, Mo.,
we landed at St. James, at 12:30 A. M. The Lord directed us to a
friendly inn, where we rested until the morning. As we sat at the
breakfast-table our grateful hearts flowed out in our sweet little
table thanksgiving song. The Lord wonderfully blessed that sweet
offering of praise. It rang out and greeted the ears of all in
hearing as the music of heaven. After meal, requests soon came in
for songs. The Holy Spirit gloriously inspired our voices to sing
his praises. Many people soon collected in front of the room and
some came in. After a few hymns, we had family worship. We invited
all that would come to come in and bow with us in prayer. Some
did so. The Lord blessed our souls. Soon Bro. J. H. Morrison came
into town, and seeing the throng in front of the hotel he asked
the cause, and was told that "your people have come to town." He
came into the waiting-room and introduced himself, and the Spirit
of God gave us a joyful meeting. Sinners looked on with wonder and
amazement, and were led to say, "These are truly the real children
of God, and this is the right way," according to the words of our
Savior, "By this shall all men know that ye are my disciples, if
ye have love one for another." Many seemed quite serious. Had we
tried to respond to the requests of the people we should have kept
singing all day without cessation.
The people desired Brother Morrison to keep us right there and have
a meeting that night in town, saying they would see that all our
expenses there should be paid. The landlady and family were also
very anxious we should stay, and treated us with much kindness. The
Lord reward them. The Methodist preacher also came to see what this
Pentecost fire was that had come to town. When asked if we could
have their meeting-house that night he replied that he was going
to "begin a protracted meeting tonight." Suddenly the preacher
concluded a protracted meeting was needed in his charge. Whoever
heard of a Methodist minister commencing a protracted meeting in
the month of July in the latitude of central Missouri, especially
since that sect has gone spiritually to the frigid zone where, as
their oldest living bishop says, "spirituality is frozen to death"?
Quite a capacious hall was procured and well filled, and we enjoyed
preaching the precious gospel to the people. About all received the
word. The M. E. meeting consisted of three or four women, and was
not further protracted.
The day of our arrival here came also dear Bro. C. C. Knight,
from Fulton, Ill., with tent and equipment to accompany us on our
Western campaign. He is full of faith and the Holy Ghost and is a
good help in the work.
The next day we moved out to the camp-ground, which is about ten
miles from St. James and near the Merrimac River. Here we met our
dearly beloved Brother Cole, who spent a year with us in Michigan
a few years ago; also his sister Mary, a chosen and anointed
instrument of God to preach and testify the gospel of the grace of
God.
At this camp-meeting the little company were to encounter a new
problem. As soon as they arrived at the place of meeting they were
accorded a strange reception. Those who were supposed to be saints at
that place came to meet them, some dancing on one leg, some rolling
their eyes in their head, others gibbering in tongues, or jerking, or
falling stiff, etc. At first they did not know what to make of the
strange performance. At this place also was another attempt by a mob
to capture Brother Warner. His report continues:
We met also a much larger host of saints than we had expected to
find in this country. Praise God for this! But oh, how soon we saw
and felt that Satan, the deceiver, had passed a dreadful network
of deception over them, or nearly all of them! Unseemly and even
hideous operations and contortions were carried on and called the
manifestations of the Spirit and power of God. We began at once to
rebuke it in the name of the Lord Jesus. God gloriously blessed
our souls in preaching his word and assured us that he had much
people there who were honest and sincere at heart and who would
be delivered by the presentation of his word. The supposed gift
of tongues was alarmingly increasing. Indian war-dances, etc.,
had turned the church of God into something quite different, a
disgusting maze of confusion. We were helped of God in teaching
them "how they ought to behave themselves in the house of God,
which is the church of the living God."
A terrible nervous jerking had seized upon many in the meetings,
which in some cases resembled much St. Vitus' dance. We speak of
these things in order to give the saints of God everywhere the
benefit of what these precious souls have learned in the dear
school of experience. We had never seen such manifestation except
in persons possessed with devils, and yet the Spirit of God showed
us these were not so possessed, but were, for the most part, still
owned of the Lord. We read 1 Cor. 12, 13, 14, and showed the
beautiful harmony of the church under the control of the Spirit of
God; that 'love does not behave itself unseemly'; that the gift of
tongues was not of general usefulness, and was a sign to the Jews,
not generally edifying to the church; that other gifts should be
sought in preference, and unless he or some one else interpret, the
person having the gift should keep silent or speak to himself;
that 'five words with the understanding is better than ten thousand
in an unknown tongue'; that spasmodic jerking is not mentioned in
the Bible as a manifestation of God's Spirit, but is ascribed to a
malignant spirit.
We renounced that working as of the devil. It seems that one
brother who had been powerfully charged by the Holy Spirit had
become puffed up, which gave place to this satanic working. Then
Satan made it the standard of being filled with the Spirit and
power of God; therefore many earnestly prayed for it. They forgot
that the Holy Spirit makes intercession for us only according to
the will of God, and whatsoever one prays for outside the will of
God must be suggested by some other spirit. And as God has not
promised to answer such a prayer, the devil steps in and answers
it. And now, since delivered, the dear saints see and confess that
the incoming of this power dimmed their faith, joy, and peace.
It was nothing less than Satan touching and playing upon their
nerves and upon their imaginations. Their motives having been good,
namely, to seek the real power of God, their consciences were not
defiled--at least, with most of them. But some were much blinded
and puffed up of the devil. Satan had free access to their minds
under the cloak of the Spirit of God. Those who were not affected
by the foolish jerking of the devil were judged by the devil and
made to believe they did not have the Spirit of God because they
did not jerk. Thus all were under depression and more or less
bewildered. Oh, how our souls were saddened at the sight! O dear
saints of God everywhere, do not ascribe to the Spirit of God
ludicrous and unbecoming conduct, such as chattering like a coon or
barking like a dog, and all hideous looks!
Well, praise God, the word of God was received. Some at first
resented, but God soon convicted them and they became teachable.
Nearly all the foolish stuff was rid out of the camp after one
discourse explaining and renouncing it. Intelligent sinners
respected the truth of God that exposed the devil's counterfeit,
and some who loved the true church wept for joy to see the
abomination put away. From that time God led one after another to
confess that spiritual joy and true faith began to depart out of
their hearts from the time of receiving the jerks. Many came bowing
at the altar, and the glorious work of cleansing went forward.
The truth of God was published against all the works of the devil
by the power of the Holy Spirit. Some sect preachers, filled with
the beast spirit and the very devil himself, were very much enraged
against the word of the Lord, which had laid open the rottenness
of their hearts. Hence they spewed out their shame and foamed
exceedingly. On Tuesday night, after meeting, we all lay down to
rest, being wearied with the arduous labors of the day. A masked
mob aroused us from our much-needed sleep and ordered all to pack
up and leave the grounds in half an hour. They were armed with
staves and rocks. Well, the saints arose and packed up, praising
God for peace and comfort in their souls, not fearing the poor set
of sinners who knew not that they were persecuting the Savior. They
made diligent inquiry for us all about the camp. We were doubtless
the special victim marked by their rankling hatred; but the Lord
delivered us out of their hands. Oh, praise the Lord with me and
let us exalt his name together!
The next morning early some saints drove back to the ground to get
some things that had been left, and there came the preachers who
had been howling with torment and sorrow because of the sword of
the Lord, and even gnawing their tongues for pain, and who were
generally believed to have been in the clan the night before, and
one of them even recognized. They asked with much affected surprize
what had happened, and began to declare and even to swear in the
presence of God that they knew nothing of the movement and were
not in it, though one of them confessed he was glad of it. This
they did without having been accused. One brother said, "A guilty
conscience needs no accuser; you plead guilty before accused."...
Well, praise God, the next morning, after a few hours' sleep, we
were called up to join some little ones in asking God to heal a
child that was suffering with the croup. The good Lord instantly
did the work. Others followed, some for healing, others for
complete deliverance from every taint of the devil. God himself
gathered the saints at that place, and the day was devoted to
salvation work. Probably twenty-five or thirty souls were delivered
from all the works of the devil and filled with the Spirit of God.
Oh, what a mighty change has taken place here! Instead of gloomy
and hideous looks, now shines the glory and beauties of holiness,
upon the joyful faces of the redeemed, and clear, ringing shouts of
praises are pleasing to God.
No meeting was announced for the next day, but the Lord gathered
quite a number together again, and salvation work was resumed.
On both days God so filled and possessed the meetings that there
was not time for the slightest allusion to the mob workers of the
devil. A stranger might have sat in the meeting the whole day
and not received the faintest information of what had happened
two nights ago. Praise God, these two days after driven out of
camp were the most glorious and fruitful of all that we spent in
these wild thickets. In spite of all that poor, pitiable ruffians
could do, hissed on by wicked Babylonians, we are filled with joy
unspeakable and full of glory.
We are now holding meetings a few days in the village of St. James.
A large hall is crowded with attentive hearers, and the truth is
mightily prevailing. Let all the saints of God pray for us. We will
continue to preach the whole truth and rebuke the works of the
devil, even if this tour should end in heaven. Halleluiah!
Of these strange manifestations Bro. T. E. Ellis, who was one of
those living in the vicinity and affected by the peculiar power that
possessed the saints there, says:
We were under an influence similar to what the modern tongues
people are under. We had different manifestations. Some would jerk
spasmodically, some would fall and become stiff, some would dance,
some would seem to have a kind of trance and a vision. Healing was
claimed and the work seemed to be done. We had what we called the
"unknown tongue" and an interpreter. A few talked similarly to the
way modern tongues people talk nowadays.
From St. James the company continued their tour to Carthage, in the
southwestern part of the State. They also held meetings at a number
of different points in southern Kansas and in southeastern Nebraska,
The first paragraph of his report from Chanute, Kans., was written
while he was sick. We quote the first two paragraphs:
It seems as distance stretches out between us and the dear loved
ones with whom we have so often and joyfully worshiped God, that
the love of God in our hearts is drawing us nearer together. I
have never before felt the blessed, pure love of God burning so
intensely in my heart for the dear household of God as lately. I
can scarcely write to the beloved saints without tears dimming my
eyes. O dearly beloved, we can feel your daily fervent prayers in
our behalf, and all our company desire to thank you, for them.
We want to testify to the goodness of God. The foregoing lines
were written by a very sick man, but now we continue writing, a
well man. Oh, praise the Lord with me and let us exalt his name
together! From early morn until 3 P. M. today we were very sick,
unable to eat. Tried to write, but had to take the bed. Finally the
Lord impressed us with earnest prayer. We called the little company
and kneeled before God, and oh, our dear heavenly Father instantly
healed our body, took away all bad feeling, raised our voice from
the faint tones of a person just beginning to rise from a hard
sick spell to clear loud shouts of praise! He also sent through
our entire system the strength of high leaps, as well as the high
praises of God.
In a later report he shows how his health was maintained by faith.
For some time we have felt called of God to devote ourself more
especially to the great duty of writing some works of present
truth, and we expect to do so after the present tour. With this
fact coming oft before our mind, we began unconsciously to relax
our faith by which in our natural frailty we kept up sufficient
strength for field labor. The presence of the ministerial brethren
with us for some time also helped ease up our mind and drop our
shield of faith by our side. The result was the devil had afflicted
our poor weak body for several weeks. But, praise God, the Lord
having in answer to prayer shown us what the trouble was, last
Sabbath we rebuked the devil in the name of the Lord Jesus with a
holy vehemence, and our soul and body sprang forth with a shout of
victory, and, glory to our God, we have been wonderfully well and
spiritually glorious ever since.
From Waco, Nebr., the company traveled westward to Denver. The
following are extracts from his report at that place:
We stopped over a few hours in Lincoln, the capital of the State.
We viewed with surprize the young city. Fourteen years ago when
we visited the place it was small--now it numbers over twenty
thousand inhabitants, more than double the size of Lansing, Mich.
That night, for the first time in all our travels, an accident
occurred to our train, a slight collision with a freight-train
several miles out of Lincoln. The engine being injured, we had to
wait some hours until another was brought from the city. During
this time there was a very violent wind. The car rocked on its
springs like a load of hay passing over a rough road. But we lay
down and slept sweetly, committing ourselves unto the Lord. That
evening dear Bro. E. E. Byrum, at the office, had a great burden
for our safety, as he wrote us the next day. But he prayed for
us until the Lord by the Spirit answered him that we should be
delivered from all harm. Oh, praise the Lord for his goodness and
mercy toward us! For our safety he placed a burden on one nearly a
thousand miles away, but allowed not the slightest anxiety on our
minds....
Tuesday evening, December 6, our little company took train for
Denver, five hundred miles more toward the setting sun. That night
we stopped over and had a good night's rest at McCook, Nebr. Took
train again at 7 A. M. and went flying over the prairie at a swift
rate. Oh, what vast expanse of the broad prairie! Some parts
are rough and broken, but the larger portion is beautiful and
even and wanting only showers or irrigation to make a beautiful
farming-country....
When about fifty miles from Denver, we observed strange blue banks
to the west, which we first took to be dark clouds, but which we
soon perceived were distant foot-hills of the Rocky Mountains.
Plainer and higher they loomed up before our eyes as our swift
train kept darting like an arrow toward the base. How beautiful
and sublime the sight! Here at Denver we are twelve miles from the
foot-mountains. They seem but a very short distance, especially
when the morning sun shines brightly against their eastern sides.
It seems impossible that they can be more than a mile and one
half away. A person would surely suppose that he could walk over
and back before breakfast. The foot-hills, rather mountains, are
of a dark color, being covered by timber, and to all appearance
just beyond them rise up the beautiful snow-covered range. To our
astonishment we are told that fifty miles stretch out between them
and that there is a fertile valley there with towns, etc. The snowy
range being so much farther off seems to be but a little higher
than the foot-mountains, and both ranges seem to stand together.
In the morning they all seem so close that one would surely
suppose a man could be seen if standing there in the snow....
It was quite a novelty to the company to see the many sod-houses we
passed and dugouts in the hillsides. Sometimes there was scarcely
anything to attract attention but a window door in a steep little
hill. Sometimes we saw upon the level ground a roof about eight
by ten covering a little underground house. Most of such were but
herdsmen's dens. We have not yet begun to work here. Let all the
saints pray earnestly for the work of salvation.
The company remained in Denver ten weeks, holding meeting in various
places. When they went to that city there were only four persons who
were in the light of the truth, but they left a congregation of about
forty who had taken their stand for the truth. Returning eastward
they stopped in York County, Nebr., where Brother Warner had labored
in his Nebraska mission in 1873-4. A portion of his report from
Wayland reads as follows:
We preached and lived in this community thirteen and fourteen years
ago, then a member of the sect wearing the stolen name of Church
of God. The Lord blessed our labors in the salvation of some souls
from their sins, and we had good meetings. There were very dear
brethren and sisters here. But since our departure the work has
retrograded. Some of their preachers became horse jockeys, others
jealous-hearted, dead formalists, too cold and dry to keep men
awake, much less awaken and get any one converted. The one on the
work up to the time of our coming here has preached here four years
without the conversion of a single soul. During our meeting he
resigned his charge, and we are told he has now hired himself to
preach for the Christian sect at Wayland, some of the members of
which were the most malignant enemies and opposers of the work of
grace. An unsaved citizen declared the other evening that about all
the bad behavior and interruption he had seen during our meetings
was by the sinners of the sects.
From Wayland the company went by way of Meriden and Atchinson, Kans.,
to Whiteside County, Ill., where they held meetings near Albany and
also near Fulton. The following is the report, in part, from Albany:
We were happy to meet our dear beloved Brother Knight at his
prairie home, four miles east of Fulton, and he leaped and skipped
like a lamb to see us. The next day we all came eleven miles south
to Bro. A. Byers', whose house is a happy home for the war-worn
pilgrims. The people are receiving the word with much interest.
After several days' work here and as long at Brother Knight's
neighborhood we go on homeward, for there is a great deal to do
at home, some small works to print and the new song-book, Anthems
From the Throne. Praise God for the precious and glorious songs he
is sending us! The music is nearly all written by Brother Barney,
whose inspiration in this gift is a marvel....
O beloved, will you help us? A great responsibility rests upon
us. While we are praising God for the precious light of heaven
let us not forget others in darkness and exposed to the numerous
pitfalls now threatening souls for whom Jesus died. Let no spirit
of the devil nor any of his children tell you that we have any
selfish motive in enlisting all willing and obedient hearts and
hands in doing our duty in the rescuing of souls from Satan in
every possible way. In the name of Jesus we spurn such meanness.
God knows we do not draw a breath for self, but 'for us to live is
Christ.' Are we seeking self-interests, as wicked men have belied
us? Where can any facts be cited upon which to base such an unkind
assertion? On the present tour of nearly a year we have used about
every cent we have received from the sale of books to supply the
needs of ourself and little company. So we go forth preaching night
and day, exposing this poor frail body to the cruel, biting frosts
and beating storms, and toiling about every moment with the pen
except when in meetings or going to and from, and in about six
hours sleep, asking nothing for our labors either from God or man
but the salvation of souls and the glory of God....
Life will soon be over. You must leave your earthly treasures in
the hands of others. Whether they will leave it to serve God or
the devil is not yet known. Therefore, had you not better put a
little of it at least into God's bank, laying it up in heaven,
where thieves do not break through and steal and where moth and
rust do not corrupt? As we return home from this long tour we
feel impressed of the Lord to devote ourself more fully to the
preparation of matter for the press; and we shall pray God with all
our soul to move men and women to provide the means to purchase
paper and other supplies to send it forth. There should be some
works sent forth by the million, free of cost. We feel sure that
God will find willing hearts to help in the work, and shall toil on
in full assurance that when we breathe our last we shall have this
consolation, that we have done what we could to enlighten and save
souls, for whom Jesus died upon the cross.
The company arrived at Grand Junction, Mich., on April 25. Thus ended
their Western tour, in which seed was sown in many hearts to spring
up and bear fruit for God.
Sister Frankie Miller said of this tour that it was marked by
wonderful answers to prayer for rain. It seemed that wherever the
company stopped on their way West in Illinois, Iowa, and the other
States the country was suffering on account of drought. At every
place their visit was either attended or followed by copious showers.
At one public service Mother Smith prayed earnestly for rain. There
was not a single indication of rain, but before the service was over
the heavens blackened and rain fell in abundance. Thus all along
their course the drought was broken.
The summer of 1888 was spent in attending camp-meetings and visiting
the churches in various places in Michigan, Indiana, Ohio, and
Pennsylvania. Early in the winter a tour was made into Ontario. They
found a good many souls in that country who had come out for the
truth. Their labors there were blessed in the salvation of others and
in the sowing of the good seed. Of the country and people Brother
Warner had this to say:
We can say that we find a moderately fair farming-country, and we
can not observe the slightest difference between the people here
and in the States. More than ever we have learned that so long as
governments allow a free, conscientious worship of God, their form
is quite immaterial. We do not see that people have any special
advantages by living in the States over what are enjoyed here.
If any difference, farmers do not pay as heavy taxes here as in
the States. Local option temperance laws are given to the people,
and some counties have no saloons. And one blessed thing Canada
has reason to thank God for is the fact that all liquor-selling
establishments are strictly compelled to close early Saturday
evening and not open until Monday morning. This law enforced
cuts off nearly one half the mischief of the nefarious business.
Sabbath-observance is also far more complete here than in the
States. We were blessed with good order and find the way open for
the gospel freely.
In August of the year 1889, the company again made their way
Westward, going as far as Nebraska and returning through Kansas and
Missouri. They held meetings again at St. James, Mo., where a mob
had given trouble two years before. Some of those who were guilty of
that disturbance had become friends to the truth. One old preacher,
however, continued to abuse the saints in his preaching until one
Sunday evening, after expressing his usual opposition to the saints,
he went home and dropped dead near his gate. Before this second visit
of Brother Warner to this place one of the Baptist Church members
made it known that he intended to break up this meeting also. It was
reported that he actually began to work up a mob; but his child had
a bean to lodge in its windpipe and died, and this put a stop to the
carrying out of his evil design.
Brother Warner intended to spend the winter in Missouri, but he felt
drawn back to Indiana. Having a great desire to settle down for a
while, he wrote as follows, in December, 1889:
For a long time we have felt the call of God to shut ourself away
with him for a while and let him teach us the deep things of God,
that we may be able more perfectly to follow out the glorious
lines of present truth. We have a great desire to do so, and yet
when hungry souls in every direction are calling for the saving
truth of God it is hard for us to keep from running; but if the
Lord will, we shall pass the calls around to the many able-bodied
and warm-hearted soldiers of the "white horse" cavalry, who are
ready to rush to the battle wherever he leads. We began preaching,
a poor, frail invalid, over twenty-two years ago, and God has
sustained us in a most remarkable manner during all these years
of intense labor and great exposure. Oh how grateful we feel to
our heavenly Father that we are blessed with such good health!
But nevertheless we feel that more regular diet, sleep, etc., for
a season will prove a great blessing, and increase and prolong
our usefulness on earth. We shall devote ourself principally to
Bible-study and poetical labor.
By the close of the year 1889, it was seen that the work had been
almost doubling itself annually. That year there had been held
twenty-five grove-meetings, fourteen camp-meetings, besides several
general assemblies. Quite a strong working force was by this time in
the field, and evangelists were scattered out in the more distant
parts of the country.
The next tour of any considerable extent was one that took them into
the Southland. This trip was made in November, 1890. They intended to
make the trip by boat down the Mississippi, but found the water at a
low ebb and traveling very slow. They took a steamer at Cincinnati,
but had to wait two days before it started; and then it took them
four days to reach Cairo. After waiting three days for a boat
overdue from St. Louis, they made the rest of the journey by rail,
and landed at Meridian, Miss. In this part of the country Brothers
Bradley and Bozeman and others had opened up the work. The people
were very hungry for the preaching of the word. Brother Warner and
the company spent several weeks in the eastern part of the State.
His bold manner in uncovering sin and false religion occasioned
considerable opposition from various sectarian sources. The country
was cursed with a false holiness element called "Straight Holiness,"
representing the Good Way, a paper then published at Fort Scott,
Kans. Its teachers failed in the South to be uncompromising against
tobacco and other evils and they incited no little opposition and
prejudice against the New Testament standard held by Brother Warner.
At Beech Springs, Miss., the mob element was encountered, as is shown
by the portion of Brother Warner's report here given:
At that place there are a few Babylon hearts of the most pernicious
hue, men steeped and dyed in tobacco and drunk on Babylon's worst
wine, the wrath of which they infuse into the baser sort. Brothers
Bradley and Bozeman have both been threatened in that place with
violence and, we believe, even with murder, and we could expect
the same animus toward us. Hence, the second night several pieces
of brick and clubs came crashing through the window, all doubtless
hurled in wrath at us. Nearly half of the sash was broken in and
the glass flew over the house. The unsaved were much frightened,
and the whole house was thrown into confusion. The glory of God
was greatly upon us through all the evening, and with the cowardly
onslaught the heavenly tides so wondrously swelled in our soul
that we had to leap for joy in the midst of the uproar. Oh, the
mighty river of peace and joy! The excellent tide of glory only
subsided into sleep at a late hour, and it arose again with our
waking in the morning. We stood only about seven feet from the
window and nearly opposite; but the hand of God protected us from
serious harm. However, the Lord saw he could overrule a slight
glancing wound on the side of our face and nose for his glory,
and so permitted the same. It was very evident in the meeting the
next day that either Satan had made a great mistake or else his
children were more wicked than he wanted them to be, so that he
could not restrain them from their wicked deed, which proved a
great blessing to the cause of Christ. All the saints were able to
see more clearly than ever before the track that Christ and his
primitive saints had trod. And about all testified that they had
reached a clearer experience, stronger faith, and more joy in the
Lord through the last night's meeting than ever before. The meeting
that day was indeed very glorious.
The spiritual condition of the people as countenanced by the
"Straight Holiness" teachers in that part of the South is set forth
in the report written from Spring Hill, near Meridian:
Our last report was from Oak Grove neighborhood. When we entered
there we found the powers of darkness and wickedness fierce and
black. Threats were breathed about and written notices deposited in
the dark. After one night's meeting in the old meeting-house, which
is a neighborhood building, it was locked up. We went into the
small schoolhouse near by and the Lord most wonderfully blessed our
souls. Satan then had the schoolhouse locked, and though certain
citizens had jerked the staples out of the old meeting-house and
the doors stood wide open, and the Methodist class-leader, being
in favor of the right and truth, invited us to enter, yet because
others were raging we preferred to hold a little service in the
public road, in the bright moonlight. God blessed the songs,
prayer, and a few words of exhortation, and all the people seemed
touched. Nearly every person present kneeled during prayer.
All these circumstances God overruled to the good of the people
and the cause of Christ. The schoolhouse was again opened, and we
went on a few nights longer, with glorious victory. Only a few
sought the Lord; but there was a general blessing effected on the
community in the removal of prejudice and hatred out of many hearts
that had been influenced through lies and slanders, such as of
promiscuous kissing, free-love, etc., propagated chiefly by the
little Fort Scott-creed sect.[21]
It is a bad and fallacious cause that depends upon defamation of
others. The course these schismatics resort to occasions some
persecution and no little hatred, and even danger of violent
treatment, which they will have to answer for in the day of
judgment. But the cause thus bolstered up can not stand, and truth
crushed down by foul means is sure to rise again; and just in
proportion as there has been evil-speaking against the truth will
it enlist the hearts of the honest, and at the same time forfeit
all confidence in and elicit contempt for such as have defamed it
and its lovers. In accordance with these principles truth rose
triumphant at Oak Grove. The people saw we had been slandered, yea
and Jesus Christ also.... The Lord has raised up many friends for
the whole truth in that place, and could we have remained long
enough to make a thorough effort, doubtless a number of souls would
have been saved. But the way is opened for the true work of God to
prosper there. Some who were much prejudiced when we went there,
seeing that the truth of God is in us, had their minds changed,
and their countenances were divested of the sour and took on the
pleasant. God bless the people of that community.
From that place we came to Spring Hill, several miles east.... Here
were a few pure children of God, whom we found yoked up with a
majority who were professing salvation and yet "walking after the
flesh in the lust of uncleanness." In our lifting the standard of
God's Word against such inconsistencies, the wicked spirits were
stirred in the baser sort, so that many threats of violence were
blown about in the neighborhood. But the hand of God being over us,
we suffered no harm....
Oh, how our soul longs to be excused of this most unpleasant task
of lifting the gospel standard of holiness where profession has
been countenanced in lives of filth and idolatry! The preacher
that simply tells the people he could not use tobacco, and even
earnestly admonishes men to quit, and yet receives the testimonies
of men who use it, sets at naught the Word of God, pampers men
in their sins, and prepares a storm of persecution to fall on
the head of the man who comes after him showing the real Bible
line between the works of God and the works of the devil, between
real holiness of heart, soul, spirit, and body on the one side,
and all filthiness of the flesh and spirit on the other. If
holiness-teachers, on going into a new field where people know
nothing about the doctrine and experience, would faithfully tell
them at once that entire sanctification, the second work of grace,
cleanses out of man all filthiness of the flesh and spirit, which
includes all unholy tempers and appetites, that it can be obtained
only by abandoning every sinful and unclean habit and giving the
whole man--soul, body, and spirit--up to God for perfect purity of
life and being, no person is prepared to contradict him, and such
as conclude to seek that grace will expect to pay the full price....
But when men are allowed to profess holiness without contradiction
and yet practise the sin of tobacco-using or anything else contrary
to godliness, they, in imagining themselves holy while living in
unholiness, as well as sinners in general, learn to associate
holiness and filth, and the difficulties in rooting out the
abomination, are many times increased. Men, by getting a degree
of blessing of God upon their souls in consequence of abandoning
some evils, or at least imagining themselves blessed, take the
same as an endorsement from God upon the filth they yet continue
in. The longer they continue in their delusion the more they are
confirmed in it and the more they will fight for their idols. And
their practise justifying the lusts of the wicked, these are ready
to assault and abuse God's ministers, who must declare the whole
counsel of God. And so a lax preacher gives place for the devil and
wrath of men to assault the faithful herald of God that follows
him. So by the fruits of the devotees of rehashed Methodism in the
Fort Scott creed, which has cursed the South and filled hearts with
bitter hatred toward all who follow Christ, and by their strife
and contentions having brought a general contempt upon the name
of holiness, and also by their lack of radicalness against sin in
every form, our work here is beset with dark mountains, which God
alone can remove, but which, thank his holy name, have been much
obliterated in all places where we have labored.
Later, at Spring Hill, the mob element was further encountered. Here,
as was always the case where a mob gathered to do violence to Brother
Warner, the chief instigators were sectarian preachers and professors
who were incensed by the preaching of the truth that condemned them.
From Spring Hill meeting-house, where we last wrote, we went about
seven miles to the southeast through a wild and almost mountainous
woods, to the house of Brother and Sister Irby, in whose dwelling
we remained and held meeting about one week.... A goodly number of
hearers came out through the wet weather, and the dear Lord was
pleased to pour his Spirit upon us gloriously. It seemed that God
had taken us up upon the Delectable Mountains. The leaps in our
soul were too high for the height of the room, as the house had a
ceiling, whereas, nearly all the country houses here have nothing
overhead but the roof, and never has a whitewash brush touched the
walls. Scarcely one out of ten of the houses in the country has a
pane of glass in it. The sisters talked with some women who did not
know what a carpet is. We have seen no such thing here. The people
in the South seem contented with fewer domestic comforts than
any people we ever before met. As one sister remarked the other
day, "they take it out in tobacco." There is much truth in this
statement. That weed deprives them of nearly all comforts and many
actual necessities of life. Of course, there is not the same need
of carpeted floors here as in the North; but how people can live
for years in a house without a window is a mystery.
Well, our stay at Brother and Sister Irby's seemed to my soul like
old Brother Elijah's hiding-place in the wilderness, where he dined
on food brought by angels. We also feasted on heavenly manna, and
shall never forget it. Some came to the altar, and a few cast away
their filthy idol; but we hope the day of judgment will reveal much
more good done than was manifest....
Some of God's little ones came over from Spring Hill, who informed
us that some were anxious for our return to that place. Now, at
that place is where Satan's seat is. Before we left there we were
much impressed that the mob spirit was at work, and one night when
the rain prevented our going to the place, a disguised crowd was
seen going there. But now, hearing that some souls were hungry for
salvation, we ventured back in the name of Jesus.
When reaching the neighborhood, we were joyfully surprized by the
coming of our dear young brother Andrew L. Byers, from Illinois,
who has come to join our little company. Having had a great deal of
trouble and several days' ramble before he found us he was reminded
of Stanley in search of Livingstone. Truly our hearts were mutually
refreshed by his arrival.[22]
The first night of meeting three souls came to the altar, two
consecrated for entire sanctification and one was gloriously
pardoned. The next night the fierce powers of hell were fully
awakened from their brief slumber occasioned by our absence. A
couple of lead balls called buckshot were thrown through the open
window by means of a rubber concern that we are told is even
dangerous to life. These wicked wretches also threw stones with
slings at some of God's saints on their way home that night, even
regardless of women and children in the crowd. One woman was hit.
That was a little the lowest and most cowardly work we have ever
yet met with. The next day four of Satan's chief servants rode out
in four directions five and seven miles to enlist by his lies and
slanders such as were base enough in a great mob to assault us that
night. During the day we learned all about the movement, and at a
meeting at a brother's house we recalled the meeting for night,
seeing no possible chance of doing good.
Hear O heavens, and be ashamed O Babylon, when we tell you that
one of the four spirits that went forth to gather together Gog and
Magog was of the Fort Scott creed, or the Good Way sect, and the
father of the only family of that sect in the neighborhood. And
at his cotton-gin was the appointed place for the mob to meet.
Some five miles away he called on some young men who are reputed
pretty wicked and invited them to join the mob, telling them base
lies. But they, having more principle than he, said they would have
nothing to do with it. They also came and informed some friends of
the Lord all about the plot. These told the Fort Scott man to his
face what he was guilty of, and he said he did not deny it.... We
expected to meet that creed with the Word of God and had hopes of
seeing some saved. But they shun Scripture investigation as a wolf
shuns daylight. Brother Bradley invited the editor and two of the
leading preachers to meet him in discussion, but they have failed
to do so; and now we have discovered their tactics. They seem to
regard slandering and mobbing as better calculated to subserve
their cause than would honest discussion. While we are happy to
think that most of them in person would not condescend to mobbing,
it is only too true that many of them have given their tongues to
slander whereby the other measures have been infused in the baser
sort. May God forgive them for Christ's sake.
There being no meeting at which the mob could assault us, they
beset the house where we stayed until about twelve o'clock at
night. They reported their number between seventy-five and one
hundred. They were armed with guns and revolvers. There were in
the crowd a Methodist preacher, a class-leader with his axe, many
old gray-haired sectarians, men recently out of jail; the basest
men in the country mixed up with a majority of sectites--so we
were informed by brethren that knew the majority that came up to
the house, for a part kept in reserve with most of the guns. They
stated that their object was only to give us orders to leave the
country next day. A brave army, about a hundred strong, gathered
from several miles around, just to tell a few little children of
God to leave the next day, after we had announced in the meeting
that we were going at that time! There were a few fearless souls
present who told them to their face that they were actuated to
their dark work by the lies of Satan and the wickedness of their
hearts, and shamed the Babylon professors there mixed up in common
cause with base outlaws.
The mob hung around until about midnight, clamoring for us to come
out, stating they would not hurt us, etc. But when men are low
down enough to fling buckshot into a congregation and rocks into a
promiscuous crowd, you might as well tell us that wolves and hyenas
do not care for meat as to say that such did not want to hurt us.
Doubtless some in the crowd did not, and for what we know such as
said so did not; but judging the mob by what we had seen in the
past we had good sense enough to avoid such beasts....
After all left the house, not a great way off, they fired off their
pieces, which, for a few seconds, mimicked the din of war.[23]
May God ever bless and keep the few pure children of God in that
wicked region; and may he reward their kindness to us and also
that of the few non-professors, whom we shall not soon forget and
for whom we shall pray that God may bless and reward them with his
great salvation.
Following the campaign in eastern Mississippi, meetings were held
in northern Alabama, near Hartsells and near Athens, after which
the company returned northward, Brother Warner into Indiana and the
others into Ohio. In a report written from Markleville, Ind., he
tells of a visit to Indianapolis, where the Trumpet passed through
the first year and a half of its existence.
We came on to Indianapolis, where we began the blasts of the
Gospel trumpet. We remained all night, and early in the morning
walked out to the spot where we labored and prayed and trusted
God nearly two years in great trials. Abandoned and hated of all
the world, opposed by all of Babylon and rejected by the sectish
associated holiness forces, we were forced out upon the promises
of God and endured a great fight of faith. All the earth seemed
dark as midnight, and growling letters came thick and fast and
friendly ones few and far between. We were where, a stranger in
a city, without money, friends, or credit, "give us this day our
daily bread," was not a mere formal prayer. Oh, the riches of the
goodness and the wonders of the mercy of God! Surely he hath never
yet forsaken the righteous. Here we labored and prayed in intense
poverty, while the word of the Lord tried us; but his strong arm
hath gotten him the victory over all the powers of hell and earth.
Here we had a temporary summer office on our lot and occupied a
room of the house, about 10×14, in winter. Now a large two-story
building is occupied with the business, and the circulation is
rapidly enlarging.
We went back to the room we had occupied through the night and cast
ourself down on the carpet in gratitude to God. Glory be to God for
the triumph for his mighty present truth!
[Illustration: LENA SHOFFNER. HATTIE RUPERT. J. H. RUPERT.
THE GOSPEL VAN, BIRKENHEAD, ENGLAND.--1894.
]
The tour into the Southern States was the last tour Brother Warner
made in company with his little band of singers and helpers. After
holding a couple of grove-meetings in Ohio and attending the Beaver
Dam meeting in Indiana, during the summer of 1891, the company did
not travel together any longer. Brother Warner visited the churches
in Pennsylvania and Ontario and then spent the following winter, or
most of it, at the publishing office. In April, 1892, came a visit to
the churches in the West, including the one at Denver. Before leaving
home for this trip he suffered from a severe attack of rheumatism,
and recovered only by a constant fight of faith. His report from
Denver furnishes an example of how he frequently had to contend with
afflictions and how he found his victory only in the Lord.
Through exposure in a cold rain at Kenesaw, Nebr., I was taken
with a bad lung-trouble; was quite poorly and had lost about all
appetite. But, thank God, we held on by faith in him and he raised
me up. I was rapidly regaining strength when we left there. But
an apparently congested state of my lungs seemed still to oppress
my being. As the onward-flying train carried us higher and the
air consequently became more and more light, the difficulty of
breathing increased. I also found myself under a fever and lay one
day very weak.
Oh, how my poor soul cried out all the day long for the blessing of
health and strength once more to this frail temple that had been
so long crushed down with one affliction after another! But there
was searching of the heart and consecration as well as prayer. I
realized a sweet willingness to suffer on more and more all the
days of my life, and almost more than a willingness to quit the
theater of this life and of this dark world, which had pressed so
many bitter cups of tribulation to my lips. I did not know, indeed,
but that I had come here to join the dark train that moves silently
and almost constantly out of this city to the large city of the
dead, where thousands who come here to regain health are furnished
a grave instead of health. But these thoughts brought no gloom to
my redeemed soul. Three glorious things lit all up brightly:
First, I knew my soul was all arrayed in the pure righteousness
of God, without spot, and that by the grace of God I had kept the
faith, obeyed God, and done what I could to glorify his holy name
on earth.
Second, whether we wake--remain in the body--or sleep--leave the
body--we shall live together with the Lord. I shall still have a
conscious and joyful existence in a more near and blissful presence
of the Lord after leaving this clay house.
Third, this mortal body also shall put on immortality and be
fashioned like Christ's glorious body. Oh, bless God for the
beautiful hope of a child of God!
Before sundown I awoke from a short sleep, and instantly felt
heavenly sweetness in my soul and comfort in body. Behold, the Lord
had taken away all the fever! That night some of the beloved came
together and anointed me for complete healing. We believed the
Lord granted the petition, and after much trial of my faith I am
now feeling well in body once more and rapidly gaining strength.
His account of his visiting the natural wonders at Colorado Springs
is interesting and shows his love for the handiwork of God.
Yesterday we all improved the time in visiting some of God's
wonderful works about Manitou and what is called the Garden of the
Gods. Here we praised and worshiped the true God and creator of all
things in heaven and earth, when we beheld the wonderful works that
his hands had wrought. Here rise from a level surface, or, rather,
project out of the earth, yellow rocks to the height of over three
hundred feet. Some of them look like a great castle, others are
a few thin slabs standing side by side with very fine crevices,
between which were doubtless at one time veins of rock more soft
than the rest, and the stream of time has worn them out. Some of
these majestic formations could be ascended to a considerable
height from one side. On these elevations we shouted the praises
of God, feeling his presence with us. Many smaller rocks of very
peculiar shape are seen in this romantic region.
From here we proceeded to the town of Manitou, which is a small
but very attractive town in a deep passage of the mountains. Here
we found a family that was interested, in full salvation. We
talked with them and prayed with them, and perhaps they will find
a door open for Jesus in that place. We then drove about one mile
beyond up the Ute Pass to Rainbow Falls, after which we visited
the celebrated Iron Springs. The water is so highly charged with
mineral substances that it is nearly as strong as hard cider; and
yet it has what most pronounce no unpleasant flavor. It tastes like
strong soda-water. It is very electrifying to the system, and the
constant tide of visitors goes there to drink the healing waters.
Near the upper springs is the beginning of the cog railroad that
transports travelers up to the summit of Pike's Peak. The distance
up the mountain is about nine miles.
Returning to Manitou we stopped and drank freely of the soda
spring, of which soda-water is a good imitation. Visitors may
freely drink of all these springs and each may carry away one quart
of the precious water. We brought some home, and by adding sugar
and lemon-juice the water foamed up and made a delicious drink.
Here we sit and write in Colorado Springs on a plain that rises
nearly six thousand feet above the place of our home. How pure
and light the atmosphere is! And Pike's Peak near by us lifts its
snow-covered summit over eight thousand feet still higher in the
skies.
His return to Michigan was in time to attend the general
camp-meeting, which this year was held on the new ground at Grand
Junction. Before the summer was over he received an urgent call to
go to the Pacific Coast and to attend the tabernacle-meeting at Los
Angeles, Cal., in October. Feeling it the will of the Lord that he
go he started on this journey in August. After a few meetings in
Missouri, Iowa, and Kansas, he proceeded to Los Angeles, which he
reached in time to attend the meeting appointed there. His first
report from the Coast, written at National City, is in part as
follows:
We were three days and nights making the trip, with very little
stopping. We came over the Santa Fe system. We passed over much
wild and mountainous scenery, but the lofty peaks called The
Needles we passed at night and failed to see. Our chariot brought
us over one thousand miles of desert. The awful blank was broken
only by an occasional Indian camp or village, or a mining-point.
For perhaps a hundred miles or more the earth was as bare as
the paved streets of a city, and for many hundred miles nothing
but tumbleweed had ventured life upon the dry region. But it is
believed that nearly all that lifeless desert would be productive
if irrigated or blessed with summer showers. One thing that broke
the awful monotony of the long, weary plains was the fact that we
were seldom out of sight of mountain ranges. In Arizona we reached
a very high altitude. The morning found the ground covered with
snow and the temperature quite cold. In eastern California we
traveled for hundreds of miles in the midst of a wild mountainous
scenery, much of the time running on or near the summit, giving us
a grand and awful view of the mountains for a vast distance around.
Finally, fertile nooks, little houses, and orchards made their
welcomed appearance, which began to relieve the mind wearied with
the long scene of barren emptiness. At San Barnardino everything
began to look as though we had returned to the land of the living.
A few hours more through almost perpetual vineyards, lemon, orange,
and fig orchards, etc., brought us into Los Angeles, and seeing our
dear Bro. J. W. Byers through the window, we felt like climbing
over the slow-moving people to reach the door. Oh, praise God for
the privilege of greeting our dear fellow laborer in the gospel
of God! We found him and family well, and he and Sister Byers
wonderfully devoted to their calling, laboring day and night with
unwearied zeal for the salvation of lost men and women, who are on
the brink of everlasting ruin. Praise God, we soon saw that their
labors have been owned and blessed of God. We found a precious and
very zealous church in Los Angeles....
Truly dear Brother and Sister Byers have been working the richest
mine of gold ever opened in California. Their toils have known
no moderation. They have indeed, according to apostolic example,
"given themselves continually to prayer and to the ministry of
the word." And, thank God, there are those in Los Angeles who
labored with their hands for the direct object of saving lost men
and women, using only enough to supply nature's wants. Oh, that
everybody who professes consecration of self and all to God would
show it forth by a life wholly devoted to the spread of the pure
gospel of Christ and the deliverance of the lost!...
His stay in California was confined to the southern part of the
State, where he spent two and one half months laboring in various
places. On his return he wrote from Denver and described some of the
sublime scenery he witnessed on the line of the Denver and Rio Grande
Railroad.
Some of the most sublime scenery was passed in the night. At
Glenwood Springs the train stopped an hour and a half, giving
passengers a much-appreciated relief from long confinement and a
very much enjoyed ramble amid the beautiful scenery of the little
city, which lies in a small glen, surrounded by towering mountains
on all sides. Here, for the first time in our life, we saw hot
springs. The weather was cold and snow was on the ground, and the
many stony springs and the great hot-water reservoir caused a steam
to arise that made a person feel as if the infernal fires were not
far off. A stone wall separates between two large pools, in one of
which arise many cold springs, and just over the wall the hot water
boils up. At this place is the junction of the Grand River and the
Roaring Fork. Our line followed up the Grand River, the canyon of
which was very delightful. The great red, stone mountains towered
up on both sides in the form of large old castles, many of them
nearly square and others oblong but with square corners like a
building. Finally we left the Grand River and followed the winding
course of a tributary. Now the scene became yet more wildly grand,
which we greatly enjoyed.
At some time past eleven at night we reached the Royal Gorge.
Having requested the porter to notify us, we lay down without
undressing, and so, blessed with good starlight, we were enabled to
behold one of the most sublime and awful scenes we ever witnessed
in all our travels. Here the almighty hand of God had cleaved a
narrow passage through the rocks, which tower up thousands of feet
on either side. On our left we passed close to the base of the
mighty wall; on our right only a small stream lay between our track
and the awful elevation. This indescribably awful gorge extended
perhaps for two or three miles. We stood upon the platform of the
car, at first turning our eyes right and left, beholding with
solemn wonder the vertical cliffs that seem almost to touch the
stars. Finally we had but to direct our eyes straight up between
the two cars and behold, by one straight upward gaze, the cliffs
on both sides as their proud summits seemed to draw together. As
we stood on the platform nearest the rocks we frequently saw the
great peaks leaning directly over our heads. We could not refrain
from crying out, Oh! oh! wonderful! wonderful! Never shall we
forget that impressive sight! It seems to us that we would have
but to make that trip by daylight to be satisfied that nothing
more sublimely awful and inspiring need be looked for amid all the
wonders of this creation of God. We would not have missed it for a
great deal, and hope it may please God to let our eyes behold the
same by daylight.
On the previous afternoon we passed a freight-train that had the
day before been wrecked by running upon a heap of earth and rocks
that had broken loose perhaps a thousand feet up the sloping
mountains and, rushing down, covered the track. The engine and
tender were pitched down the hill and lay upside down, under which,
alas, the fireman had met his death, or rather he lay with his
limbs crushed beneath the engine for over four hours and expired a
short time after being taken out.
But as we went flying along under the lofty cliffs and around
the short curving niches that were cut out of the solid rocks,
sometimes at a height that made one feel giddy to look down, we
thought how the strength of the everlasting hills is our Father's,
and that his wings overshadowed us by the way. We felt no fear of
harm.
His poem Good-by, Old Rockies, was written at this time. He arrived
home February 16. With the portion of his report written after he had
returned from his California tour we close this chapter.
Never in all our past journeyings did our soul seem so thankful
and joyful before God for the privilege of greeting all the dearly
beloved ones at home once more. Oh, bless the name of the Lord. We
knew not how to thank God enough nor scarcely how to act for the
great joy of our heart. Let all the dear saints help us bless the
name of the Lord for his wonderful care over us during the travel
of over ten thousand miles since our departure last July.
Our flying abroad has not been in vain. All along the line of our
tour God has been with us and saved souls at every stopping-place,
with perhaps two exceptions. Thank Heaven also for the blessing
of good health! How wonderfully he strengthened us to preach his
everlasting gospel, often twice a day and sometimes on Sabbath
three times, putting in as much as eight hours swift talk in one
day, added to which was the earnest altar service and the care for
immortal souls! We feel especially thankful to God for the grace
of our Lord and Savior that we find resting upon all the beloved
family.
FOOTNOTES:
[12] Desiring to trace the earlier history of the Gospel Trumpet, I
have permitted the preceding chapter to overlap this one a few years.
[13] She relates that her consecration occurred in the house of an
Elder Walker, and that so great was the power and manifestation of
God in Brother Warner while he was praying for her that Walker and
his wife through fright fled into another room, where he was found
squatted in a corner. In Brother Warner's report of this trip he
speaks of a meeting near Lacey's Lake (in Eaton or Barry County) as
follows: "Was happy at this place to meet a people who have come
out of various denominations, ignoring human creeds and sects and
endeavoring to walk in the oneness of the Spirit."
[14] This vision is very similar to the one recorded in the Shepherd
of Hermas, in the second century. It was a remarkable coincidence
that while Sister Fisher had never heard of the vision of the
Shepherd of Hermas, she and her husband had ordered the set of books
known as the Apostolic Fathers (in which the Shepherd of Hermas is
included), and on the same day of her vision the books were received
and unpacked, and on looking into them her husband opened right at
the vision in the Shepherd of Hermas. They were astonished to find
that her vision was there recorded and explained as the church.
[15] Once after her second marriage, while living in Cincinnati, she
wrote a letter to her boy, Sidney, who was in the care of his father.
Brother Warner had been to visit her twice since their separation,
and he was constrained to go again. So he took the boy and went to
the city address as given in her letter. She happened not to be at
the house just then. So the two walked about leisurely until she
should return. While on the opposite side of the street from her
house they saw her returning. She reached the house first and entered
the hall and stood waiting for them. When they reached the door she
railed out in terrible abuse on her former husband. That was his
only reception. He had on his former visits to her felt the Spirit
dictating that there was no hope of a reconciliation; and likewise on
this occasion, as his child clung the closer to him, the Spirit said,
"It is enough; leave off thy fond pursuit."
[16] In reference to this apparent instance of a person's being in a
justified state while at the same time in possession of evil spirits
it can be said, without attempting an explanation of whether such
might be possible, that Brother Warner was always very particular to
insist on justification as an essential condition to sanctification,
and that if we knew all the circumstances in this case (allowing that
the account may not be full) there probably would be no question in
our minds.
[17] Brother Leininger relates that at this meeting a Dunkard
minister drew his fist to strike him. A daughter of this preacher was
a hired helper in Brother Leininger's family. She had obtained the
experience of sanctification, which angered her father. As Brother
Leininger was going out of the meeting-house, this man stood at the
door ready to do violence to him. He drew back his fist to strike,
but it seems his blow was rather misdirected, as his thumb nail
grazed his own nose and tore loose a bit of skin, so that he went
home bleeding and discomfited.
[18] A man who lived in the neighborhood said in one of the meetings
that he was going to kick Brother Warner. As the latter was among
the last to pass out of the building, this man lingered at the door,
while the crowd was waiting to see him do the deed. As Brother Warner
passed out he raised his foot to kick, but he did not kick. He was
asked why he did not. His reply was, "I was afraid the Lord would
kick me". This man accepted the truth and became one of the permanent
fixtures in the church in that place.
[19] On the second Sunday the meeting was held in the grove. After
the people had assembled a very frightful storm threatened, and
people began to leave. Brother Warner stopped in the midst of his
preaching, and with his hand lifted to heaven prayed God to scatter
the storm and not let it hinder the meeting. He assured the people
that they need not leave, that it would not rain. Some had begun to
depart but stopped to see whether his prayer would be answered. It
did not rain. There were other instances of this kind in Brother
Warner's career.
[20] An interesting episode in connection with this trip is related
by Bro. D. Leininger, of Beaver Dam, whose mother, known as Mother
Krause, was at this time not expected to live. Mother Krause had for
some cause held a slight grievance against Brother Warner. Early in
December, on the night before she died, she declared she must see
Brother Warner and begged to have him sent for. She was told that
Brother Warner was over in LaGrange County, quite a distance away,
and that if the Lord wanted her to see him he would spare her life
until she should have that opportunity. Scarcely had this been said
when Brother Warner arrived, to the surprize of all.
Two days before, where he had been holding meetings, he expressed the
conviction that the Spirit bade him go to Beaver Dam. Accordingly it
was decided to go, and he resumed his writing, at which he had been
engaged, until the time to start. Perceiving that no preparations
were being made he dropped his pen and asked the cause. He was
told that the weather was inclement and that traveling would be
disagreeable. He said, "Never mind the weather; the Lord can take
care of that. The Lord says, 'Go to Beaver Dam'." Thus it was that
he and his company were prompted to make the trip. Landing at Bro.
William Ballenger's, they stayed over night. In the latter part of
the night Brother Warner awoke Brother Ballenger and said he must go
to see Mother Krause immediately.
Mother Krause died the following evening, but not before she was
comforted by the presence of Brother Warner.
[21] In addition to this a letter had been received in the community,
from Carthage, Mo., written by an opposer who misrepresented the
saints as believers in amalgamation with the colored people, the
purpose of the letter being, of course, to stir up prejudice.
[22] These meetings in the vicinity of Spring Hill were almost the
author's first experience in gospel work. I was asked to join the
company to supply a missing part in song, Mother Smith having dropped
out previously. After arriving at Meridian it was some time before I
could locate Brother Warner.
[23] To one unaccustomed it was hard to realize that opposition to
the truth would take the form of a mob. We were quartered at the
house of a Brother Smith. When the mob first came, Brother Warner
asked if I wished to join him in his escape from the house. I then
accompanied him to the pine woods some distance from the dwelling,
and we remained there until we could hear that the mob had left. Bro.
B. E. Warren had found a hiding-place under the house. The first
company of men that came proved to be only a detachment, and the mob
afterward came in greater force. This second time I remained in the
house with the women folks, while Brothers Warner and Warren took the
hiding under the building. The men wanted Brother Warner and lingered
at the gate for some time talking with Brother Smith, who would not
allow them within the gate except to see for themselves that Brother
Warner was not in the house. Finally, after learning that I was
present, they asked to see me, whereupon I went out and talked with
them from the porch. They asked a number of questions and then left.
[Illustration: Trumpet Family, 1895, at Grand Junction, Michigan]
[Music: Sing It Again.
D. S. WARNER. B. E. WARREN.
1. Let us sing the name of Jesus, oh, that name we love so dear!
Sweetest anthem
2. Sing the love-ly name of Jesus, oh, the precious Lamb of God!
Lo, he died our
3. Sing, oh, sing the name of Jesus, he is wor-thy, he a-lone,
Glo-ry, hon-or,
4. We will sing the name of Jesus all a-long the path of life,
We will sing it,
earth or heaven ever breathed on mortal ear; In that name we have
salvation, oh, how
souls to ran-som, he redeemed us by his blood; Let the joy-ful
o-ver-flow-ing of our
and salvation, chant with angels round the throne; Sing it soft-ly
in the Spir-it, sing it
hal-le-lu-jah, 'mid the battle and the strife; We will sing it all
to-geth-er when we
pre-cious is the flow! Sing, oh, sing the name of Jesus, for it makes
us white as snow.
hearts so full of love, Sound aloud the name of Jesus with the might-y
host a-bove.
loud as thunders roll, Sing with rapture, hallelujah, to the Lamb that
saved my soul.
meet upon that shore, Oh, we'll sing the name of Jesus, blessed name
forevermore.
CHORUS.
Sing it a-gain,... sing it a-gain,... Sweetest of all the names that
The precious name, the precious name,
an-gels sing a-bove,... Jesus, thy name's a fountain of redeeming
love....
]
XVII
THE MINISTRY OF SONG
Scarcely a spiritual movement in the history of Christianity has been
without its service of song. The emotions, whether of victory or of
devotion or of interest in the salvation of the lost, naturally flow
out in singing. Far back in Biblical history we find songs of victory
attending the triumphs of the people of God.
The Wesleyan reformation, through its gifted hymn-writer, Charles
Wesley, furnished many of the standard spiritual hymns that are in
use today. Witness also the immortal gospel hymns that originated
with the Moody and Sankey revivals of the last century. Likewise the
holiness movement of forty and fifty years ago was characterized
by its holiness songs. And so in these last times, when we have
come to the full standard of truth and the full development of the
church independent of human creeds, when the "ransomed of the Lord"
are returning over the "highway" prepared, what wonder is it that
they should "come to Zion with songs and everlasting joy upon their
heads" (Isa. 35:10)? In no respect was the inception of the present
reformation more marked than in its ministry of holy song.
For the writing of spiritual hymns Brother Warner had a wonderful
endowment. It seems that the development of this gift came, however,
only with his entrance upon the special work of the reformation.
In his earliest writings we find no examples of hymns or poems of
any merit. A few verses in his diary betray a lack of familiarity
with the principles of prosody, or hymn-writing. Considering the
little time he had to devote to the study of those principles, it is
marvelous that he produced so many useful, and we may say excellent,
hymns during the few short years of his intensive ministerial labor.
His first effort appears to have been the adaptation of existing
hymns either by rearrangement of the words or by composing new words
to fit the tunes. Thus we have the Glory, Halleluiah song with new
words appearing in an early copy of the Gospel Trumpet. The chorus is
familiar to all and we omit it.
On the mountain top of vision what a glory we behold!
Eighteen hundred years of victory are tinging earth with gold;
For the saints are overcoming with their testimony bold,
The truth is marching on.
For the glory of the Father Jesus taught in Galilee,
And preached the great salvation that delivers you and me;
And a million voices shout it, "Redemption's full and free,"
The truth is marching on.
From the cabin on the prairie, from the vaulted city dome,
From the dark and briny ocean where our sailor brothers roam,
We hear the glad rejoicing like a happy harvest-home,
Salvation's rolling on.
Eighteen hundred years of marching, eighteen hundred years of song,
The Conqueror advances, and the time will not be long,
When he shall come in glory and overthrow the wrong,
Our God is marching on.
Nahum's chariots are speeding as the lightning on their way,
And their flying torches tell us 'tis the preparation day;
For the bride is getting ready and the Lord will not delay.
The marriage feast is near.
Precious knowledge is increasing, evening light begins to glow,
With the trump of full salvation many running to and fro;
And the song of glory echoes, Christ has washed us white as snow,
All glory to his name!
The long dispersed remnant of Jehovah's chosen race
Are flying from all nations to their ancient dwelling-place;
And the sinful world is surely in its closing-day of grace,
The Lord is just at hand.
In the valley of decision there's a battle drawing near,
Sectish Gog and Magog powers round about the saints appear;
But our God is our munition and our hearts shall never fear,
The victory is sure.
On the blissful heights of glory we will shout the battle o'er,
And in the golden city we will join the Conqueror,
And when the war is over, with the saints forevermore
And crown him with all praise.
On the subject of the church--a prominent subject with him--we have
Brother Warner's arrangement of Frances Ridley Havergal's poem,
Church of God. We give but two stanzas.
Church of God, thou spotless virgin,
Church of Christ for whom he died,
Thou hast known no human founder,
Jesus bought thee for his bride.
Sanctified by God the Father,
Built by Jesus Christ the Son,
Tempered by the Holy Spirit,
Like the Holy Three in one.
God himself has set the members
In his body all complete,
Organized by Jesus only,
Oh, the union pure and sweet!
Church of God, the angels marvel,
At the music of thy song;
Earth and hell in terror tremble
As thy army moves along.
Another of the class of adapted hymns was one on the exercise of
faith for sanctification, sung to the tune of Beulah Land.
Why should a doubt or fear arise,
As this poor little all of mine
I lay a living sacrifice,
All on the altar, Christ divine.
=Chorus=
I'm fully thine, yes, wholly thine,
All on the altar, Christ divine.
The word of Jesus I believe,
The Sanctifier I receive;
All on the altar I abide,
And Jesus says I'm sanctified.
Ah, not a moment more I'll doubt,
And not a moment longer wait;
He shed his blood to sanctify,
He suffered death without the gate.
By faith I venture on his Word,
My doubts are o'er, the vict'ry won;
He said the altar sanctifies,
I just believe him, and 'tis done.
Through all my soul I feel his power,
And in the precious cleansing wave
I wash my garments white this hour,
And prove his utmost power to save.
Still another was The Hand of God on the Wall, of which we quote but
two verses.
See, the great king of Babel in these latter days of time
Makes a feast that's universal, all the nations drink her wine;
As they eat, drink, and revel in her lofty steepled hall,
God proclaims her desolation by his hand upon the wall.
How the nations are drunken and are sporting in their shame!
Even scoffing at our Savior and profane his holy name;
Far more blind than Belshazzar, who so trembled with appal,
They still riot on to judgment, with their doom upon the wall.
Brother Warner was not gifted in writing tunes. This necessary
counterpart was supplied in J. C. Fisher and his wife, Allie R., also
in H. R. Jeffrey, a brother who lived in northern Indiana. Fisher
frequently wrote both words and music, as did also Jeffrey. One of
the first hymns of which both words and music were original with this
reformation was The All Cleansing Fountain, by J. C. Fisher. The
first stanza and chorus are as follows:
There's a fountain opened in the house of God,
Where the vilest of sinners may go
And all test the power of that crimson flood,
Of the blood that makes whiter than snow.
=Chorus=
Praise the Lord, I am washed
In the all-cleansing blood of the Lamb,
And my robes are whiter than the driven snow,
I am washed in the blood of the Lamb.
Another early one was H. R. Jeffrey's Songs of Victory, of which the
first stanza and chorus will also here suffice.
Songs of victory bringing
Unto the Lord most high,
Victory, victory singing,
Let all the saints draw nigh;
For there can be no failure
While Jesus leads the van,
And victory, victory, victory,
Is heard on every hand.
=Chorus=
Vict'ry shall be the chorus,
Vict'ry our watchword and song,
Jesus is marching before us,
Leading his army along.
A hymn that breathes a deep spirit of devotion was Brother Warner's
I Ought to Love My Savior, music by Fisher. There were five stanzas
in all. We give it with music at the beginning of Chapter IX of this
book.
I ought to love my Savior,
He loved me long ago,
Looked on my soul with favor,
When deep in guilt and woe;
And though my sin had grieved him,
His father's law had crossed,
Love drew him down from heaven
To seek and save the lost.
I ought to love my Savior,
He bore my sin and shame;
From glory to the manger,
On wings of love he came.
He trod this earth in sorrow,
Endured the pains of hell,
That I should not be banished,
But in his glory dwell.
We shall refer, in what follows, only to Brother Warner's hymns. One
that sung of the times as being prophetic was entitled Prophetic
Truth, and is shown with music at the beginning of Chapter XIII.
'Twas sung by the poets, foreseen in the Spirit,
A time of refreshing is near;
When creeds and divisions would fall to demerit,
And saints in sweet union appear.
=Chorus=
Oh, glory to Jesus! we hail the bright day,
And high on our banner salvation display,
The mists of confusion are passing away.
We stand in the glory that Jesus has given,
The moon as the dayspring doth shine;
The light of the sun is now equal to seven,
So bright is the glory divine.
Now filled with the Spirit, and clad in the armor
Of light and omnipotent truth,
We'll testify ever and Jesus we'll honor,
And stand from sin Babel aloof.
The prophet's keen vision, transpiercing the ages,
Beheld us to Zion return;
We'll sing of our freedom, though Babylon rages,
We'll shout as her city doth burn.
The fig-tree is budding, the "evening" is shining,
We welcome the wonderful light!
We look for the Savior, for time is declining,
Eternity's looming in sight.
As he saw the church of God emerge out of confusion into the
brightness which should characterize the evening of time, he wrote
the following, which is given with music at the beginning of Chapter
I.
Brighter days are sweetly dawning,
Oh the glory looms in sight!
For the cloudy day is waning,
And the evening shall be light.
Misty fogs, so long concealing
All the hills of mingled night,
Vanish, all their sin revealing,
For the evening shall be light.
Lo, the ransomed are returning,
Robed in shining crystal white,
Leaping, shouting, home to Zion,
Happy in the evening light.
Free from Babel, in the Spirit,
Free to worship God aright,
Joy and gladness we're receiving,
Oh, how sweet this evening light!
Halleluiah! saints are singing,
Vict'ry in Jehovah's might;
Glory, glory, keep it ringing,
We are saved in evening light.
Another hymn of the return, and also embodying Sister Fisher's vision
of the stone tower, was the following:
We are coming, halleluiah! we are coming home to God;
Jesus only we're beholding, who has washed us in his blood:
We are marching back to Salem at the trumpet's joyful sound,
And we're building God's own temple on it's ancient holy ground.
=Chorus=
We are coming, Oh, we're coming, with the glory in the soul!
Grace we're shouting as we're bringing Christ, the headstone we extol;
Though as captives long we've suffered, we do feel the royal blood,
And we're rising to our freedom in the fulness of our God.
While we're working, we are fighting all the mighty foes around;
Tho' in wrath they do oppose us we will not desert the ground.
O my God, do thou remember all those wicked plotting crews,
Hear them saying in derision, "Now what do these feeble Jews?"
Thou art coming, mighty Jesus, in the power of thy grace;
Now our souls break forth in singing at the smiling of thy face:
Fear of sect, a mount of terror, thou hast made an open plain,
And the misty fogs of error all have vanished in thy name.
Our foundation strong is Jesus, he the topmost, crowning stone;
Halleluiah! we adore him, king upon his living throne:
And his crimson glory streaming through each crystal stone below
Tints the whole ecstatic temple with the beauty of its glow.
Oh, the glory of this temple far exceeds the former one!
All its stones are bound together in Love's dear eternal Son:
In this building, what a wonder! there's a dwelling-place for me;
Yes, thy beauty, O my Savior! I shall here forever see.
Many of his hymns, as is usually the case with hymn-writers,
were prompted by some particular occasion or suggestion. Thus in
connection with the terrific furnace trials at Bucyrus, Ohio, in
1883, he wrote:
Why should a mortal man complain
At his trials in this wicked world?
Nay, let us thank God's holy name
For all his love o'er us unfurled.
=Chorus=
O Jesus, bear our souls above
Each wave of trouble that we meet!
Then in the furnace of thy love
We'll sing thy praise with joy complete.
Oh, why should any one oppressed
Forget the promise of our God!
To thee each providence is blessed
If in love thou bear the chastening rod.
Oh, who would cast away the gold
We have gathered in the furnace flame!
And who would wish again the dross
Here purged in our Redeemer's name?
Once when a new printing-press was installed in the Office (he always
rejoiced when there was an increase of printing equipment), he wrote
the following in anticipation of the Trumpet's being raised to louder
blasts. See the music at the beginning of Chapter XIV.
Onward moves the great eternal
In the order of his plan;
Louder, nearer rolls the thunder
Of his awful word to man.
Since by sin this earth was blighted
God has whispered of his love.
Dreams and visions by his prophets
Breathed of mercy from above.
Louder speaks his love in Jesus,
Heaven sweetly chants his fame;
Earth receives its glorious Savior,
Halleluiah to his name!
Yet the world is wrapped in slumber;
Louder raise the Trumpet's blast;
Oh, in mercy let it thunder,
Ere the day of mercy's past!
In the cages of deception
Souls are pining to be free;
Quickly sound the proclamation
Of the glorious jubilee.
The hymn, Perishing Souls at Stake, was one of the early productions.
We quote this hymn and its history as it appeared in the Trumpet of
Dec. 15, 1885. The music will be found at the head of Chapter XVI.
Perishing souls at stake today!
Says the banner of Christ unfurled;
Pleading in love for help to save
Blood-bought sinners o'er all the world.
Perishing souls at stake we see,
Yet the Savior has died for all;
Go and invite them earnestly,
Some will surely obey the call.
Perishing souls at stake today,
There's a famine in all the land;
Many are dying for the bread
Freely given by Jesus' hand.
Perishing souls at stake, go tell
What the Savior has done for you,
How he redeemed your soul from hell,
And is able to save them, too.
Perishing souls at stake we know,
Oh, do pity the sinner's fate!
Brother and sister, will you go,
Give them warning before too late.
Perishing souls at stake today,
Can you tarry for earthly dross?
Fly to the rescue, don't delay,
Bring the needy to Jesus' cross.
The foregoing song was suggested to our mind by a solemn vision
given to Bro. C. Ogan, of Latty, Ohio, on the night previous to
September 19. He saw Christ displaying a banner upon which was
written these words: "Perishing Souls at Stake." That day we had
a very solemn meeting at Jerry City, Ohio. The Spirit of God was
present, making imperative calls for workers in the vineyard. Our
soul was burdened with an awful sense of perishing souls at stake.
All hearts were melted before the Lord. A number acknowledged the
solemn commission. Dear Brother Ogan was one of them, relating this
solemn and beautiful vision.
We pray that all who that day confessed the call of God may go
forward, lest that "woe is me" be upon them, and perishing souls be
lost for whom the blessed Savior died. In about all the meetings
this fall the same great burden has come upon our soul for men
and women of God to go forth and hold up the light of his saving
truth. O ye that have the real fire of God in your souls, can you
tarry at home to watch a few earthly effects, when there is such
a sore famine in all the land! And you who have found the true
salvation of Christ Jesus are the only ones that can bring the
living bread to others. College bread will not do. 'Dumb dogs can
not bark'; Babylon priests are full of darkness, and souls are
dying all around. Oh! if you have any gratitude in your hearts for
what Christ has done for you, go and tell others, and some will
surely receive the joyful tidings. Oh, how sad this world with no
gospel but the wretched stuff given by Babylon priests! And most
everywhere there are at least one or two honest souls who long for
the light. Can you stay at home for the sordid dust of earth and
let them perish? Oh, fly to the rescue, don't delay; bring the
needy to Jesus Christ!
After a few years both Fisher and Jeffrey dropped out of the ranks
and ceased to contribute their melodies to Brother Warner's hymns.
In their place God provided Brother B. E. Warren. No sooner did this
young brother become a part of Brother Warner's company than he began
to display a marvelous gift for writing melodies. In the years that
followed he filled a large place as a writer of music, and he also
learned to write the words as well.
When the company were on their Western trip in the autumn of 1887,
Brother Warner wrote the hymn Sowing the Seed, in anticipation of
their having to brave the chilling blasts of the winter which was
before them.
Unheeding winter's cruel blast,
We venture heaven's seed to cast;
Both late and early plant the truth
In aged hearts and tender youth.
Shall we be found with only leaves
When Jesus comes to gather sheaves?
Nay, sowing daily o'er the land,
We'll come with joyful sheaves in hand.
Nor is the precious labor hard,
Its glory is its own reward;
We plant in hearts of grim despair
A life that blooms as Eden fair.
Oh, were this life the utmost span,
The closing destiny of man.
No toil could half so blessed prove
As sowing seeds of peace and love.
But heaven's bright eternal years
Have bottled up our sowing tears;
There we shall greet in holy bliss
The souls we turned to righteousness.
Then sow the seed in every field,
And grace will bring the golden yield;
We soon shall sing the joyful song,
And shout the blessed harvest-home.
The song Who Will Suffer With Jesus? had its origin while the company
were in the South in the winter of 1890-91. It was written at the
time a mob assaulted the house in which Brother Warner was preaching
and a sharp, flying missile struck him on the side of the face,
causing it to bleed.
Who will suffer with the Savior,
Take the little that remains
Of the cup of tribulation
Jesus drank in dying pains?
Who will offer soul and body
On the altar of our God;
Leaving self and worldly mammon,
Take the path that Jesus trod?
Who will suffer for the gospel,
Follow Christ without the gate;
Take the martyrs for example,
With them glory at the stake?
Oh, for consecrated service
'Mid the din of Babel strife!
Who will dare the truth to herald
At the peril of his life?
Soon the conflict will be over,
Crowns await the firm and pure;
Forward, brethren, work and suffer,
Faithful to the end endure.
Lord, we fellowship thy passion,
Gladly suffer shame and loss;
With thy blessing pain is pleasure,
We will glory in thy cross.
One of the prominent features of the reformation was the sweet,
heavenly singing of the saints. Wherever Brother Warner's company
went the people were attracted by the singing. They were not what
the world would call "trained singers"; they were not even adept
at reading music. But God blessed the singing, so that the songs,
sung in the element of the Spirit, were simply heavenly. At the time
the company held the first meeting at Walkerton, Ind. a theatrical
troupe came to the town. So many people had flocked to Brother
Warner's meetings that the house was packed and there were not
many left to attend the theatrical concert. The troupe, not having
a sufficient audience, came to the place of meeting and gave some
instrumental music just outside in order to attract the people. Of
course it interfered with the preaching. Brother Warner said, "Sing
a song." Sister Nannie Kigar, who was the soprano of the company and
always ready with a suitable selection, started a song. The people
decided to remain. Many and powerful were the effects of these
heaven-inspired songs.
Mention has been made already of the instance where the cattle
listened and gazed with wonder when Brother Warner's company were
singing at a place where they had stopped in the edge of the woods
for dinner. Brother Warren says that once when they were traveling
on the road and singing they were passing a field where there were
cattle, horses, and other live stock, and that all of these followed
along inside the fence until they reached the corner of the field,
seeming to be attracted by the wonderful charm of the singing.
At the time the company visited St. James, Mo., on the second Western
tour, Brother Warner wrote the hymn Sing it Again, at a place where
they were stopping in the country. Brother Warren then composed the
music, and they began singing it. When the time came for them to be
taken to the train to leave that part of the country, it was decided
that they should be conveyed to Jefferson City in order to afford a
little country ride for a change. They camped out the first night,
and reached Jefferson City the second day, early in the afternoon.
They decided to visit the State prison, and as the weather was warm
they left their wraps in the baggage-room of the railroad-station
until they should return. When they came back the baggage-room was
locked, and the temperature was falling and becoming just a little
chilly. Everything was quiet around; not a sound could be heard
except the clicking of the telegraph instrument in the office. The
train they were to take would not be due until in the night, and as
the waiting-room was open they gathered a little fuel and built a
fire. When this was done Brother Warner gave a little jump (he always
seemed happy enough to jump at any time) and said, "Let us have a
song." Naturally enough they sang the new song, Sing it Again. Soon
the door opened and in came the operator, and then shortly, almost
before they were aware of it, a number of others had gathered and
were listening intently. When the song was ended, the operator said,
"This reminds me of my childhood days; won't you sing that song
again?" They sang it again, and then Brother Warner, as his manner
frequently was, took out his Bible and said, "Perhaps you would not
object to a little of the Word of God." The operator had to attend
to his office duties, but the others listened. Next testimonies
were proposed. And so they had a precious little meeting in the
waiting-room of the railroad-station, and the new song had already
begun to be useful. We here reproduce the words. The music is given
at the head of Chapter XVII.
Let us sing the name of Jesus, oh, that name we love so dear!
Sweetest anthem earth or heaven ever breathed on mortal ear;
In that name we have salvation, oh, how precious is the flow!
Sing, oh, sing the name of Jesus, for it makes us white as snow!
Sing the lovely name of Jesus, oh, the precious Lamb of God!
Lo, he died our souls to ransom, he redeemed us by his blood:
Let the joyful overflowing of our hearts so full of love
Sound aloud the name of Jesus with the mighty host above.
Sing, oh, sing the name of Jesus, he is worthy, he alone,
Glory, honor, and salvation chant with angels round the throne;
Sing it softly in the Spirit, sing it loud as thunders roll,
Sing with rapture, halleluiah, to the Lamb that saved my soul.
Yes, we'll sing the name of Jesus, 'tis the only name that's giv'n
That can save a guilty sinner, and no other under heav'n.
Oh, we love the name of Jesus, his salvation we adore!
Blessed be the name of Jesus, we will sing it more and more.
We will sing the name of Jesus all along the path of life,
We will sing it, halleluiah, mid the battle and the strife;
We will sing it all together when we meet upon that shore,
Oh, we'll sing the name of Jesus, blessed name forevermore!
I shall never forget the time when Brother Warner and his company
first came to my father's home in northwestern Illinois. I have
always considered it the brightest event in my life's career. Today,
as memory carries me back to that time, and I imagine myself in that
same situation, I have indescribable feelings. They arrived on a
Saturday afternoon in the spring of 1888. My father and I had gone
to engage a schoolhouse for the meetings when the company arrived.
My sister had been converted the previous year; but during her
attendance at school through the winter she had become somewhat cold
spiritually and so had no particular pleasure in anticipating the
coming of "Warner's band," as she had heard them called. When the
company arrived in the house, wearied with much travel, they seemed
particularly to enjoy the sense of home, and they sang the hymn,
Home, home, brightest and fairest,
Hope, hope, sweetest and best.
My sister simply melted. That song introduction was enough. Then they
had prayer, and their hearts welled up in thankfulness to God for his
blessings and care over them. If there ever were men who could pray,
Brother Warner was one of them.
After my father and I returned home, my sister and mother wanted me
to hear the company sing, and of course another song was requested.
They sang this time, The All-cleansing Fountain, and it seemed to
be the sweetest singing I had ever heard. During their stay in our
home Brother Warren did some composing at the organ, and this seemed
wonderful to me. I had never seen such people, whose countenances
were aglow with the victory of salvation and who were so filled with
praise and song.
While the company were at our home we decided to give them a little
outing by taking them across the Mississippi to the city of Clinton,
Iowa, then remarkable for its lumber trade, and for having eight
large sawmills, one of them the largest sawmill in the world. As we
were driving along the road and singing The All-cleansing Fountain,
a neighbor who was working in a field near by but who on account of
an intervening ridge could not see us, heard the song. Not knowing
from whence the sound came he concluded it was angel music, and when
he went to his house he declared to his wife that he had heard the
angels sing.
A large class of songs that were used were such as expressed victory
and worship. Another large class were those of invitation and warning
to sinners. In the later books, about all topics that are useful in
Christian work were represented.
Songs of Victory was the name of the first book published. It was
issued in 1885. This was followed in 1888 by Anthems from the Throne.
The third book was Echoes from Glory, published in 1893. Following
these a new book of songs has been issued about every four to six
years.
XVIII
POETIC INSPIRATIONS
To reflect on Brother Warner's career is to marvel at the
accomplishment that was crowded into a few short years. He was active
in several callings at one time. As a minister with the heavy burden
of the gospel upon him he labored hard, preaching often and being
everywhere in demand. On occasions he preached for three and even
four hours in one discourse, the audience as well as the preacher
forgetful of the passing time. Though in physical endurance he was
weak, yet there were perhaps few speakers who could wear so well in
the labor of the pulpit. His private work of instructing seekers, and
his ministrations for the sick, requiring the exercise of prayer and
faith, absorbed his strength and occupied much time. As editor of the
paper, to which he contributed articles, many of them doctrinal and
requiring study, and for which he had to edit articles written by
others, it was necessary that he spend much time with the pen. His
correspondence also was considerable, and as stenographers were not
so available then as now he had to do his writing with his own hand.
Where would he get time for study and prayer, and for writing hymns
or poetry? And yet he accomplished all of these.
In the latter years of his life he apparently was declining to some
extent in ministerial vigor; but as a writer his productions seemed
only to grow richer with his years. Had his life been prolonged to
the full period of what is commonly expected of man, he would have
given to the world some of the finest poetical productions. His poems
are not at all inferior, though written during a strenuous career.
In 1890, he collected and published his poems in a book entitled
Poems of Grace and Truth. It contained 343 pages. With the exception
of a small book entitled Bible Readings, and the limp-cover binding
of a song-book, this book of poems was the first cloth-bound book
ever made at the Gospel Trumpet publishing office. The press-work
is imperfect owing to the poor stereotyped plates from which it
was printed. A number of beautiful poems were written since the
publication of this book and therefore were not included in it.
His longest poem was his Meditations on the Prairie. It occupies
eighty-four pages of the book mentioned and is written in
ten-syllable iambic verse. It touchingly describes with beautiful
imagery the author's acquaintance with and his subsequent marriage to
Sarah A. Keller, and the circumstances that led to her deception and
separation from him. His own description of its origin, as given in
the preface to the poem, is as follows:
In the summer of 1873, the author took a mission-field in
Nebraska, much of which had just been settled the previous year.
My companion had died one year previously. Just before going West
a correspondence was arranged with Sister Sarah A. Keller, which
soon kindled into a glowing flame of love. A year later I returned
and we were happily joined in marriage. With her precious company
I came again to this blooming plain, where one year was sweetened
with the most transporting conjugal bliss. In 1875 we returned to
Ohio, where life and labors flowed on in uninterrupted happiness,
until in 1884 the dear object of our love was deceived by the wily
foe and torn from our soul, a crisis that threatened our frail
life, and which we survived only by the grace of God.
In the fall of 1887, while on an extensive Western tour, we came
into a new part of the great prairie, which strikingly reminded us
of our travels on the new plains twelve and thirteen years before.
There the Spirit touched our mind with vivid recollections of that
cherished one, who made for us this prairie a blissful Eden. An
inspired imagination also portrayed what dire wreck of our own life
might have ensued from the crisis of broken love had not the grace
of God averted the sad issue. This cast us on the sod beneath
a load of gratitude, where the poem was inspired as our heart's
humble tribute for Heaven's pity and sustaining arm.
A quotation from this poem appears in Chapter XV of this book.
Brother Warner was a great admirer of nature as the handiwork of God,
and several of his poems are on nature subjects. What we give here
are in most cases but selections from the poems named, the omissions
being indicated by stars.
AUTUMN
Gone is the spring with all its flowers,
And gone the summer's verdant show;
Now strewn beneath the autumn bowers,
The yellow leaves await the snow.
Behold, this earth so cold and gray
An emblem of our life appears;
Its blooming robes sink to decay,
To rise again in round of years.
Earth cheers its winter sleep with dreams
Of springtime's warmth and gentle rain,
When she shall wake to murmuring streams
And songs of merry birds again.
So we come forth like springtime flowers,
Soon into manhood's summer go,
Then, like the leaves of autumn bowers,
Lie down beneath the winter's snow.
And there our bodies slumb'ring wait
Till time's short winter day has fled,
And Christ, our Lord and Advocate,
Shall come again to wake the dead.
Then winter's storm and summer's heat
Shall end in everlasting spring,
And all immortal we shall meet,
And round the throne of glory sing.
NEW YEAR'S GREETING
January 1, 1890
Another year has come and gone
So swiftly flows unceasing time.
Forever on and on and on,
With sorrow's groan and merry chime.
Commingled in its surging tide,
Time bears along upon its flood
Poor human wrecks by sin destroyed;
Yet o'er its stream, the hand of God
Still bends his bow of hope divine;
Its hues of love in beauty shine.
Another year of hope and fear
Has swept around its dial-plate,
And with it thousands disappear
To higher bliss or awful fate.
God grant to us who yet survive
A heart of fervent gratitude,
And grace that we may wholly live
To glorify the Source of good;
Then, should this be our final year,
We'll sink to rest without a fear.
Another year hath brought its store
In rich profusion at our feet,
That we should, heart and soul, adore
Our Maker's love so broad and deep.
And have you cast your bread upon
The waters of the passing year,
In hope that what your hands have done
Will in much future good appear?
Then as thy faith so shall it be;
In coming days thine eyes shall see.
* * * * *
The poem To the Alien, is addressed to his wife, Sarah, who, early
in the year 1884, through the influence of a spiritual deceiver, as
already stated, left her husband.
TO THE ALIEN
Three years have fled since billows wild
Wrecked our domestic bark,
And chilled your love for husband, child,
Mid waters cold and dark.
"How wonderful the mystery,"
Astonished men exclaim,
"That hearts so knit in unity
Could ever part in twain!"
* * * * *
We suffered some adversities,
A portion all must find,
When compassed round by devotees
Whose creeds we'd left behind.
When pressing to the harvest-field
Of everlasting truth,
And just before the golden yield,
Alas! you turned aloof.
Oh, how I wish that you could share
In these ecstatic days,
Enjoy the light of God so pure,
And help to sing his praise!
My soul had longed for more of God,
More glory in the cross;
But never dreamed that it must come
Through such a bitter loss.
I can not chide his providence,
But count it all the best;
For in each storm of violence
I sink to sweeter rest.
* * * * *
'Twas not a rival filled thine eyes
With colored fancies rare;
But Satan came in deep disguise,
And wrought the dread affair.
* * * * *
We still are joined in Eden's bond
Of matrimony true;
While life endures, yet undissolved
It binds my heart to you.
No court of man nor Satan's power
Can disannul the tie;
Though spirits rent, in evil hour,
"One flesh" are you and I.
No face so fair, no heart so warm,
Upon this verdant sod,
Shall alienate with rival charm
The wife received of God.
So I will walk with God alone,
And bless his holy name,
Till he shall bring the alien home
To dwell in love again.
In vision of the night I saw--
And woke to joyful praise--
True nature reimprint her law
That ruled thy former days.
From nature's pure affections then
Grace led to love divine;
Then heaven's bliss alone can bound
Our mutual joy sublime.
God grant that this may real prove
Through coming years of time,
And in his shining courts above,
An endless crown be thine.
The hand of God alone can take
The broken chords of love
And knit them in a union sweet
As love's pure reign above.
Here I will close my present rhyme;
But ever pray for you,
That God may give you back again
The heart of woman true.
Then touched by sweet seraphic strains,
With all the heavenly throng,
I'll shout aloud my Savior's praise,
And sing another song.
TO MY DEAR SIDNEY
The heart that feels a father's love
And swells with love's return,
Will kindly bear this overflow
Toward my only son.
Yes, Sidney's love so blent with mine,
A poem shall employ--
A token left to coming time
That father loved his boy.
One gentle vine--thy tendrils sweet
Around my soul entwine;
A comfort left in sorrows deep,
One heart to beat with mine.
Thy life has dawned in peril's day.
Mid wars that heaven shake;
Thy summers five, eventful, they
Like surges o'er thee break.
Thy little soul has felt the shock
Of burning Babel's fall,
When hell recoiled in fury black
And stood in dread appal.
But wreaking out his vengeance now,
Like ocean's terror dark,
Hell's monster came athwart the bow
Of our domestic bark.
Thy guardian angel wept to see
This brunt of fury sweep
The girdings of maternity
From underneath thy feet.
But pity still her garland weaves
Around thy gentle brow,
And angels on thee softly breathe
Their benedictions now.
They soothe and bless thy manly heart,
And wipe away thy tears;
So tempered to thy bitter lot,
The bitter sweet appears.
An exile now is each to each,
As banished far at sea;
A martyr on his island beach,
I daily think of thee.
And stronger love has seldom spanned
The mocking billows wild,
Than are the chords that ever bind
To my beloved child.
Though sundered not by angry main,
Compelled from thine embrace,
We flee abroad in Jesus' name
To publish Heaven's grace.
Thy little heart can not divine
Why Papa stays away,
But coming years will tell, if thine,
The great necessity.
When sickness crushed thy little form,
I knew my boy was ill;
I heard thee in my visions call,
But duty kept me still.
A trial deep, to feel thy pain,
And yet debarred from thee,
To show that sinners lost are in
A greater misery.
Oh, may this lesson speak to thee
When Father's work is done!
And highest may thy glory be,
A soul for God is won.
And now, my son, attentive hear
My benediction-prayer,
And ever tune thy heart and ear
To heaven's music rare;
For ere the light of day had shone
In thy unfolding eyes,
We gave thee up to God alone,
A living sacrifice;
And oft repeated when a babe,
To God our child was given;
And Jesus heard the vow we made,
And wrote it down in heaven.
So, like a little Samuel, you
Must answer, "Here am I";
Give all your heart to Jesus, too,
For him to live and die.
Like Samuel, serve the living God,
His temple be thy home;
In love obey his holy Word,
Thy gentle heart his throne.
The Lord is good, my darling boy;
He made thy body well,
And he will bless thee evermore,
If in his love you dwell.
A new edition may you be
Of Father's love and zeal,
But yet enlarged so wondrously
That earth thy tread may feel.
The poem Throwing Ink at the Devil, refers to the printing and
publishing of the Gospel Trumpet. The place "where two lightning
tracks lie crossing" is Grand Junction, Mich., where the publishing
office was then located.
At Wartburg Castle sat a son of thunder
Dealing heaven's dynamite,
When, lo! before him 'peared an apparition,
Fury-threatening demon sight.
The piercing words of truth, so long besmothered
Flashed the burning wrath upon
The devil's patent monk and pope religion,
Which confronts the dread reform.
* * * * *
Before the dauntless, lion-hearted Luther
Forth the hellish monster stood,
Drawn from his prison by the scattering theses
'Gainst the Romish viper brood.
He lifted up his eyebrows knit with thunder,
To the hellish specter said,
With stern address, "Du bist der wahre Teufel!"--
Hurls an inkstand at his head.
The doctor's splattering missile, proving potent,
Drove old Satan from his door;
But ink he threw on paper at the devil
Battered down his kingdom more.
* * * * *
Not now, as did the sturdy Wittenberger
Fling an inkstand at the foe,
But by the mighty force of steam, much faster
We the battle-ink can throw.
Just at a point where lightning tracks lie crossing,
Northward, southward, east, and west,
The Lord has planted his revolving cannon,
Firing ink at Satan's crest.
* * * * *
Not only toward the main forewinds of heaven
Sin-consuming ink is shot,
But right and left in force, 'tis outward given,
Striking sin in every spot.
When round "Mansoul" Immanuel plants his army,
To retake the famous town,
On "eye-gate" hill he plants this mighty engine,
Till surrendered to his crown.
If chance a pilgrim's shield of faith is drooping,
And his heart with fear oppressed,
Then comes the ink-winged angel, trumpet sounding,
And his soul anew is blessed.
TRUTH
"And what is truth?" asked Pilate, sober.
Immersed in deep perplexity,
And trembled while in judgment over
The One his final judge must be.
He asked, but waited not the answer;
For in his majesty there stood
The Truth himself at his tribunal--
Yea, the incarnate Truth of God.
Shine on with all thy constellation,
The precious attributes of God,
Love, mercy, justice, and compassion;
For second in thy magnitude
Thou only art in love's effulgence.
"I am the truth." and "God is love";
From both in one omnific fulness
Proceed the streams of truth above.
High honored and from everlasting
Thou art, O Truth, a pillar strong,
Upholding justice, faith, and virtue.
Before the stars together sang
Our ill-doomed planet's new creation,
Thy hand didst hold, on heaven's throne,
The balance weighing every nation,
Upon the worlds that round thee shone.
Thou art the firm and deep foundation
Of hope and universal good,
And on thy broad eternal bosom
Is based the awful throne of God.
The myriad stars that gem the ocean
Of boundless space, at thy command
Pursue their even-tenored motion,
And are supported by thy hand.
* * * * *
AUTUMN LEAVES
A mournful sermon greets my ear!
The pensive season of the year
Now preaches in a muffled tone,
From nature's fast-decaying throne.
Come to the woodland's cold retreat;
The leaves that rustle at thy feet,
With all that linger o'er thy head--
Commingling, yellow, green, and red--
And all that, trembling, leave their place
And softly greet their mother's face,
As sailing from their lofty top
They in your presence mournful drop,
Remind the thoughtful passer-by,
Thy falling autumn, too, is nigh.
Life has its gay and happy spring,
When birds of every feather sing;
Its warm and verdant summer, brief,
Which hastens to the yellow leaf,
Soon winter's icy hand will lie
Upon our cold and lifeless clay.
But oh! our soul--where will it be
Throughout the long eternity?
How can this question pass your mind
As falling leaves drift in the wind?
* * * * *
Ah! there's a sweet and sacred spell
That draws me to the shady dell;
Here could my soul with God remain
In meditation's holy frame.
Ho! all ye men that know not God,
Come seek him in the shady wood;
And, all ye saints of feeble love,
When will ye come and wisely prove
The blessedness that crowns the hour
That's spent with God in leafy bower?
If only heard your prayers ye say,
Then unto God ye never pray;
For did ye truly seek his face
And pray to win his saving grace
You'd pray when mortals are not near,
Right in your heavenly Father's ear.
In public, too; yea, everywhere,
But most of all with secret prayer;
Where only silent leaves applaud,
There would ye bow and worship God.
* * * * *
Then in the hush of solitude
Come listen to the voice of God;
Come oft, and he shall teach thine ear
His gentle words of love to hear.
There is no place on earth so sweet
As forest shades, where streamlets meet
And sing aloud their rocky ways,
With birds, and universal praise.
Do not the lover and his maid,
Delighted, walk the balmy shade,
And there unlock, with words so blest,
The pent-up love within their breast?
The crazy-quilt spread on the ground,
Of beauty-tinted leaves around,
Each bright sunbeam and fragrant flower,
And nature's music in the bower--
But, most of all, the cooing dove--
Lend inspiration to their love.
And does not nature's solitude
Inspire a soul to worship God?
Behold, he framed her majesty,
Cast up her hills, and carved the way
For babbling brooks that flow between
And tread the winding valley's green.
The many lovely trees that spread
Their sheltering wings above our head,
Rose up by his supreme behest,
With all their nuts and fruitage blest,
He taught the vine their trunks to climb,
Like cords of love their boughs entwine.
* * * * *
Hear thou, O man, our autumn chant
While sunbeams coldly o'er us slant,
And mournfully we fall so low
To don our winding sheet of snow,
There doomed in silence to decay.
So, too, thou, man, must pass away;
Thy springs of love shall lower run
Until thy life's last setting sun;
Then in thy grave-suit, coldly wound,
Like us return to mother ground.
But we are not without a seed,
From which anew there may proceed
Our kind to grow and multiply,
As round and round the seasons fly.
So, man, within thy mortal breast
There is a soul, immortal quest,
That shall reanimate thy clay,
And both, immortal, live for aye.
Thou shalt from winter's sleep arise,
And meet thy Savior in the skies.
With this blest hope so sure and bright
All seasons beam with golden light,
In winter's storm and summer's heat
The pure in heart have joys complete;
And when the close of life appears,
Their pleasures ripen with his years--
Unlike the sinner, dark and cold
Who graceless, godless, hopeless, old,
Sits lowly down in autumn's vale,
His life all fruitless to bewail.
Each falling leaf his conscience stings
And thoughts of future judgment brings;
Yea, warns him that the time is nigh
When he in black despair must die.
Unlike the life in folly spent,
And now with sinful years is bent
Low at the grave with dismal moan;
Nay, "for the righteous light is sown,"
Yea, light that brightens in the vale
Of falling leaves, where he can hail
The glories of another world;
Where mortal shafts are never hurled,
Nor cruel frosts can ever sting.
There life begins another spring
To flourish in eternal green,
In heaven's high celestial scene.
BEAUTIFUL SPRING
Ah, gentle spring, thy balmy breeze,
New chanting 'mid the budding trees,
A glorious resurrection sings!
And on thy soft, ethereal wings
Sweet nectar from ten thousand flowers,
That bloom in nature's happy bowers
Thou dost as holy incense bring
To Him who sheds the beams of spring.
Far in the South thy bloom appeared,
And all our journey northward cheered;
A thousand miles in sweet embrace,
We northward held an even race;
Or if by starts we did outrun
Thy even tenor from the sun,
Ere long we blessed thy coming tread
And quaffed the oders thou didst spread.
O brightest, sweetest of the year!
When all is vocal with thy cheer,
Thy lily-cups and roses red
With us some tear-drops also shed.
The cherry-trees, in shrouds of white,
Bring back to mind a mournful sight--
A coffined brother 'neath the bloom,
Just ere they bore him to the tomb.
Ah, yes, thou sweet, beguiling spring,
Of thee, my inmost heart would sing.
"The time of love," all bards agree
To sing in merry notes to thee.
Yea, such thou art, and happy they
Who walk in love's delightful day
Along the path thy flakes hath strewn,
And know indeed her constant boon.
But what of him who walks alone,
With past love fled and turned to stone?
Shall not the springtide music's roll
Mock withered joys and sting the soul?
Not in the heart embalmed in love
Transported from the worlds above,
Nor seasons, no, nor else can bring
Heartaches where only God is king.
That soul an endless spring enjoys
Where life the will of God employs.
He 'mid the fields of bliss may tread,
And feast on joys that long have fled,
By sacred memories' glowing trace
More than the heart untouched by grace,
Can drink from full fruition's stream,
Or paint in fancy's wildest dream.
O God! thou art the life of spring,
The source of all the seasons bring,
The soul of all the joys we know,
The fountain whence our pleasures flow.
While nature wakes from winter's sleep,
And gentle clouds effusive weep,
We join creation's grateful lays,
And celebrate our Maker's praise.
The deaths of individuals furnished inspiration for many a verse from
Brother Warner's pen. Celia Kilpatrick Byrum was one of the early
workers in the Gospel Trumpet Office, when the paper was published
at Grand Junction, Mich. Her death occurred on the 11th of December,
1888.
And is she gone--dear Celia gone?
Such news would tax credulity
Did not the Spirit's previous tone
Toll in our bosom mournfully
The thought, "She's left this mortal clime,
And we shall see her face no more
Until we pass the bounds of time
And meet upon celestial shore."
'Twas in our heart to tune our lyre
To sing thy cheerful wedding-day;
But debts are made by fond desire,
More than our fleeting time can pay.
So now we sing our mournful lay--
Another epoch followed soon
To thy poor soul, a brighter day
Than that when blessed beside thy groom.
The Author of these feeling hearts
Chides not affection's flowing tears;
But with them soothing balm imparts,
And in his arms of love he bears
Poor nature's heavy burden up:
So when bereavements press our mind,
Grace drops such sweetness in the cup
That even then we comfort find.
But is she gone whose heart e'er burned
With such devoted, fervent zeal?
To bless mankind her spirit yearned,
Wished every heart God's love might seal.
She thought no sacrifice too dear,
No painful toil and care too great,
That all this world the truth might hear
And gain redemption's blissful state.
O sister, while thy eyes beheld
Whate'er thy willing hands could do,
No needed rest thy footsteps held,
No moderation couldst thou know;
Regarding not thy slender frame--
To pious toil so passionate--
Till thy enfeebled limbs refrained
To execute thy heart's mandate.
* * * * *
When sickness had already cast
Its waning paleness on thy cheek,
God folded thee within the breast
Of love, connubial, warm and deep.
Thank heav'n for this provision kind,
To bless, support, and comfort thee;
On those strong arms thy life declined
Till from thy suffering body free.
* * * * *
Dear Celia's gone! How sad the news,
Dear saints, this mourning Trumpet brings!
The hands that dropped refreshing dews
Upon its flying-angel wings
And toiled so hard to set the lines
That burned upon your hearts with love,
Inspired your souls a thousand times,
Has gone to blissful toils above.
* * * * *
Ah! now invert the column rules,
And dress the Trumpet sad with crape,
That all who read may know it feels
And weeps the loss of friend so great.
Her artful fingers shall no more
Set up its many vocal peers,
Nor shall her anxious heart yet pour
Upon its sheets her moist'ning tears.
Her gentle voice, so fine and sweet
The Trumpet organ's highest key
Is singing now, at Jesus' feet,
With heaven's joyful minstrelsy.
Oh! could we near the pearly gate
And listen to her ransomed song,
Our souls would more felicitate
The bliss of that immortal one.
The poem The Marriage of a Mr. Hope, is a play on the word "hope" and
has a slight touch of the humorous.
It appeared that Mr. Hope,
Entertained the pleasing hope
That some hopeless one among the fair
Was seeking hope from life's despair,
And was pleased with Hope to share,
The cheerful name of Hope to wear.
And so good Hope went smiling 'round
Till the object of his hope was found;
Then sitting by the fair one's side,
Hope beamed with prospects of a bride.
The question asked, the prompt decision
Turned hopeful's hope to full fruition,
And so it happened very soon,
The beau of hope became a groom.
Then hopeless changed to Hope by name,
And two hopes but one Hope became.
Their bark now launched on the stream of hope,
May all the blessings hope bespoke
Their voyage crown along the way
Of hope's uncrowded blissful day,
And may their happy little bark afford
A lively crew of sunny Hopes aboard;
And when to anchor in the harbor driven
May all their hopes be realized in heaven.
An interesting imaginative story of some length is his poem Soul
Cripple City, in which he represents sectarian religion as a city
wherein the inhabitants walk on crutches. The following is the first
stanza.
Not a mere imaginary
Object, borne on fancy's wing,
Is the city of this story,
But a real historic thing.
Though by troupes and proper figures
We delineate her fame,
Though she has some mystic features,
She's an entity the same.
He takes up the different denominations as particular brands of
crutches on which people hobble.
But whereunto shall we liken,
Or with what similitude,
Paint this foolish generation?
Ah! behold the sinful brood!
All within that mystic city
Walk not upright on their feet,
But on crutches play the cripple--
'Tis a custom they must keep.
Not a man in all Soul Cripple,
Not a woman, girl, or boy,
But must go it on quadruple,
Must the wooden legs employ.
Not one ever tried it walking
On created feet alone;
Not on crutches to be stalking
Were a scandal to the town.
* * * * *
Next appeared the English crutches,
And the High Episcopal.
Thence the mania fast increases,
Every style conceivable.
Wycliffe crutches, Calvin crutches,
Quaker, Shaker, Mennonite,
Wesley crutches, twenty branches,
M. E. crutches, black and white.
* * * * *
Then there are the Baptist crutches,
Hard-shelled and inflexible,
Free-will Baptist, bond-will Baptist,
And the creed Six Principle.
There are Baptists called Ephrata,
Saturnarian Baptists, too,
Anabaptist, Calvinistic
Baptist crutches we'll undo.
* * * * *
In this mart of vain religions
You will find on Water Street,
And at all her river stations,
Crutches vaunted as complete.
But the clubs that they are vending,
Are as hollow as a horn;
They that buy need no repenting,
In cold water they are born.
* * * * *
All these bapto 'sociations
Have a god of water made,
Leaving fire and salvation
And the blood without the trade,
More than all the sects who clamor,
Just to make the sinner wet,
Who have swallowed down a Campbell,
And are straining at a gnat.
He allots special "Additions" to the city for Adventism, the
Salvation Army, Russellism, and Lyman Johnson of the Stumbling stone.
The last of the poem is devoted to God's call to his people to come
out of Babylon. We give but three stanzas.
But adieu, for we must travel
With the remnant who return,
Fleeing from the fall of Babel,
To the new Jerusalem.
Hark! a noise like many waters!
'Tis the captive's jubilee,
Like the voice of mighty thunders,
Halleluiah! we are free!
* * * * *
Jesus is our head and ruler,
And his Word our only guide,
And his gentle Spirit leader,
He our peace, a constant tide
Flowing in our tranquil bosom,
Where is reared the mystic throne
Of the King of peace eternal,
Where he dwells and reigns alone.
Oh, the glorious hope of Zion!
Oh, the riches of her grace!
Ever happy are the people
Who abide in such a place.
God is over all in glory,
And is through them great and small,
And he's in them by his Spirit,
Jesus, Jesus, all in all.
The Crusades of Hell is the title of a serial poem describing the
fall of man, the plan of salvation, and the different epochs of
Christian history. It shows how Satan attempted to destroy the church
by martyrdom and, failing in that, next attempted counterfeiting the
church by making false churches.
His poems To the Ocean and Good-By Old Rockies were written on his
Pacific Coast trip in the autumn of 1892.
TO THE OCEAN
Help me, O sweet voice of inspiration,
Help me sing one gentle lay
To the ocean's wide and deep creation,
Singing for us night and day.
And thou restless sea, with all thy wonders,
Touch my heart with melody;
For no bard can sing thy awful numbers
Uninspired indeed by thee.
'Twas a balmy evening in October,
As our train sped on its time,
That we came in sight of God's great ocean,
To the old Pacific brine.
Swiftly gliding down its ancient orbit,
The great monarch of the light
Dropped his golden smiles upon the water
Ere he bid us all goodnight.
* * * * *
Thou a preacher art to all the ages,
And thy audience all the world;
Lo! we read thy sermon on the pages
Of the book that God unfurled.
And to all that tread thy sand evirons
Thou dost thunder, yea, and show
How the human heart in sin's dominion
Never, never peace can know.
As thy waves in ceaseless turmoil labor,
And in fury beat the shore,
As they writhe and moan and dash asunder,
Rise and fall for evermore,
So the blasting hopes and guilty terrors
Of the sinner's wretched heart,
Restless, fearful, and despairing ever,
From his bosom never part.
Only One has sailed upon the bosom
Of the tempest-troubled sea,
Who could hush the winds and calm the billows--
He who spoke to Galilee.
Only he can break the storms of passion,
And rebuke the fears of hell;
Only he can calm the struggling spirit,
Speak the word, Be still, be still.
* * * * *
Oh, I bless thy kindness, friend Pacific,
For thy temporizing breath;
For the climate wafted from thee truly
Is an enemy to death.
Sweet and soft and balmy are thy breathings,
Keeping winter blasts away;
And I thank thee, Providence, that brought me
Here to San Diego Bay.
* * * * *
On this seacoast I would fondly linger,
Where the zephyrs gently breathe
O'er the vineyards vast, and lemon orchards,
Where the bright pomegranates wave;
And the golden orange, figs, and guavas,
Apples, pears, and prunes abound;
With delicious nectarines and peaches,
Blessing all the season round.
Where the ocean moans its solemn numbers,
And the sun outpours its gold
On the clouds which hang, while twilight lingers,
O'er the sea-waves rising bold.
And the glorious king of day, descending,
Bids the vintage toilers rest,
While he cools his fevered brow each evening
On the great Pacific breast.
GOOD-BYE, OLD ROCKIES
I love your wild, romantic beauties,
Ye forms that seem to vie
Each with the summit of his neighbor,
And pierce the giddy sky.
Old Rockies, now to you
I bid adieu, adieu,
But hope we part not here forever.
I leave you as I found you, covered
With winter's chilly shroud,
Reaching toward the starry heavens,
And manteled in the cloud.
While I God's mercy preach,
And you his greatness teach,
We jointly glorify our Maker.
I read upon your lofty bulwarks
The might of nature's God,
What fortresses thy hands have builded
Where human feet ne'er have trod!
The strength of these are thine,
And round their apex shine
Jehovah's bright creative glory.
* * * * *
Divine Guidance was a poem of his later years in which he reflects on
the kind hand of God upon his whole life.
I own a providence supreme, divine,
Has ruled and overruled this life of mine,
Yes, ruled in all that heaven's love bestows,
O'erruled in that from ill-intending foes.
But oh, what mystery
Veiled all his policy,
And made this life a solemn wonder!
To trace the mystic path my feet have trod,
And note how every step is marked of God,
How mercy hovered o'er my single blank
Till at Love's throne my haughty spirit sank,
And saw my pardon free
Flow down from Calvary,
Unlocks my bosom's grateful fountain.
But greater, wider, higher, O my Lord,
My humble walk with thee unfolds thy Word,
Unfolds thy plenitude of love and grace,
And helps thy hand in providence to trace.
And yet high o'er my soul,
Like ocean billows roll,
Unsolved, ten thousand sacred wonders.
I bless thee, O thou wise and loving Guide,
That thou didst lead to full salvation's tide,
And there my heart didst wash in crimson blood,
Restore into the image of my God.
Thenceforth my soul hath been
The palace of a King;
The joyful place of royal banquet.
And I, who kingly honors never dreamed,
Am raised with him who hath my soul redeemed,
To jointly reign On Love's eternal throne,
His peace and joy and glory all my own.
O mystery Providence!
Why lavishly dispense
Thy gifts on one so meanly suited!
Lord Jesus, when I retrospect my life
Down through the varied scenes of mortal strife,
At every change I stand in wonder wrapt,
How thou hast saved and used and blessed and kept,
And by thy blood hast bought
A thing of utter naught;
And well may all the angels marvel.
Besides the foregoing were a number of short poems, also a lengthy
poem on Faith, which covers over sixty pages in his book. His poem on
Innocence is referred to in our first chapter.
XIX
LAST YEARS
During the last years of his life Brother Warner's time was devoted
in greater proportion to writing than during the preceding years of
more active ministerial work in the field. Possessing a weak physical
constitution he aged rapidly and seemed elderly at fifty. Due to
an earnest desire to accomplish much for the cause of God he had,
however, a hope that the Lord would 'satisfy him with long life,'
as the Psalmist expresses it. Whether he had any idea that his life
might soon draw to a close, it is not known, but at any rate he felt
prompted, after the few years he spent in evangelistic tours, to
devote more of his time to writing on specific lines of truth. He
wished in particular to write a book on prophetic subjects.
He spent the winter of 1891-92 mostly at home writing, but he was not
altogether satisfied to be out of the field entirely. He desired in
some manner to combine writing with field work.
We have been very desirous that God should manage this poor
frail temple so as to get the most effectual service and highest
degree of glory. That he has enabled us to preach the gospel for
twenty-six years through constant weakness and many infirmities has
been a marvel of divine grace and a miracle of divine power. Should
any one ask why he did not heal us up soundly, we answer. Many
years ago as we cried to God to remove this thorn from our flesh,
he taught us that he had weighty responsibilities to lay upon us,
and that our afflictions would contribute to that humility and
utter dependence upon God that were necessary to fill our calling;
that in our weakness he would manifest his own power. So the Lord
chose to display his power in upholding us in our afflictions
rather than in utterly removing them. So we with the apostle 'glory
in afflictions, that the power of Christ may rest upon us.'
Of late years our experience has been something like this:
When out in the gospel field and spending our time between meetings
chiefly in conversation with the dear brethren, who are always
eager to talk about the good Lord and his dealings, an uneasiness
would arise in our heart, a conviction that could we be away
quietly with the Lord writing the precious things he has given us
to set forth, time would be better used and God more glorified.
These feelings created a longing to retire to our editorial
sanctuary.
But remaining at home this winter, our mind has not yet been
exactly satisfied, owing to the many earnest calls to the field.
Last fall in Wooster, Ohio, we were kindly provided with a room to
ourself. It being only a few moments walk from the hall, we could
retire in good time, arise about three in the morning, have a good
long time to wait before God, and yet get an early start to work.
During that time the Lord blessed us in preaching daily, and we got
more writing done, it seems to us, than if at home. Ever since,
that arrangement has appeared to my mind as the best possible plan
for effectual service to God. Since the Spirit seems to stir our
heart to go forth and preach the word and at the same time requires
our time uninterrupted by surrounding company and conversation,
except when we can be a special help to some soul, we can see no
way but to labor chiefly in towns and cities and have a retired
place to spend the intervals between meetings before the Lord. This
will enable us to make the best use of our time and also avoid the
exposure and fatigue of going about from place to place. God knows
it is not because we are not willing to endure hardness as a good
soldier of Jesus Christ, but only for the glory of God, that we may
do more good in this short life.
[Illustration: Facsimile of D. S. Warner's handwriting]
[Illustration: The family, as it last appeared]
He never could remain long out of the gospel field. It was not his
privilege, however, to carry out the plan of working in cities while
engaging in writing. He rather had to be subject to calls as they
came. To remain in one place very long and engage in writing he
found to be weakening, due to the fact that he was likely not to
take sufficient exercise. We have already noted his illness with
rheumatism just before making the trip to Denver in the spring of
1892, and his sickness he had during that trip. He was not at home
long after this trip until he was called to the Pacific Coast.
While on the latter tour he spent two weeks, during the holiday
season, at Farmersville, Cal., writing on his book on prophecy, The
Cleansing of the Sanctuary. He returned in February and attended some
of the camp- and grove-meetings during the summer. In the latter part
of the following winter he spent some time in the home of Bro. B. E.
Warren, in Springfield, Ohio, writing hymns for a new song-book he
was helping to edit. This book, Echoes from Glory, was ready by the
time of the June camp-meeting at Grand Junction.
On Aug. 12, 1893, he was married to Frances Miller. This was his
third marriage, his second wife having died in Cincinnati some time
previously. During the summer Brother and Sister Warner made a tour
to Illinois and Missouri, and later to Pennsylvania.
In the New Year's Greeting, in the Trumpet, for 1894 he expressed a
desire to make a world tour. He thought seriously of doing so, but
concluded later that his health would not permit. His years were
drawing to a close. At the end of the Greeting he wrote the following
verses:
My years of time all flee away,
And, swifter than an arrow,
I glide along my pilgrim way,
And hasten to the morrow.
Away, away, see the moments fly,
We can not hold them waiting;
Then on their pinions let us try
To drop a future blessing.
My years of time, how fast they flee!
And yet the scribe of heaven
Records whate'er my actions be,
The thoughts my life has given.
Thanks be to God for his boundless grace
That keeps the record holy;
Just ready, Lord, to see my face,
And enter into glory.
My years of time are meted out,
A moment of probation,
Upon which hangs the awful weight
Of endless destination.
Press on, press on, O my soul, and seek
Eternal life's fruition,
Since everlasting ages reap
The fruits of short duration.
My years of time run on in peace,
All seem a golden summer;
And each one, blessed with heaven's grace,
Shines brighter than the former.
O God, thou crownest the happy years
With thy unbounded goodness,
Thy wondrous love has changed my tears
To songs of joy and gladness.
My years of time will close ere long
Where blooms an endless spring,
Where all the ransomed swell the song
The angels can not sing.
Roll on, sweet years, for I know my last
Will end high up in glory,
The toil I love will sweeten rest
And gem my crown of duty.
In the meantime there had opened up a rather unique method of
evangelistic work. Bro. G. T. Clayton, who had been engaged in the
Eastern field, had planned an Ohio River campaign. He had purchased a
boat 26 × 80 and fitted it up for a dwelling and a meeting-hall. The
plan was to float down the Ohio and tie up at every town on each side
of the river and hold meetings for a season. January and February
of 1894 were spent on this Floating Bethel, as it was called, with
Brother and Sister Clayton. By this means he could do writing and at
the same time hold meetings.
Late in May, 1894, he held a discussion with an Adventist leader. He
attended during this summer, as usual, the general camp-meetings and
grove-meetings. He began the erection of a house on the camp-ground
near Grand Junction and by the following winter it was sufficiently
completed that it could be occupied.
We are making some quotations from his New Year's Greeting for 1895.
Little did he know that this would be his last message of this kind.
He died in December of that year.
To all our dear friends and readers we devoutly wish a happy New
Year. May each of you enter the year with a holy zeal to glorify
God in your soul and body, which are the Lord's. Nothing better can
we wish you than the meekness of Christ in your heart and life and
the omnipotence of faith in your work for him.
How solemn and awful the place where we stand today! We have been
carried down the stream of time until we approach its very outlet
into the boundless expanse of eternity. Upon us have fallen the
ends of the world. We are called in the providence of God to take
a part in the last great struggle against the principalities and
wicked powers of this sin-stricken earth. Oh, how significant to
us are the words of John, "Beloved, it is the last time"! The
harmonious testimony of all truth and of current facts on earth
show us that we are rapidly approaching the last day of the last
days.... But we know nothing with any degree of certainty. God
alone knows the awful day and hour, and we may err even in naming
the approximate time. Yea, before another New Year's bells ring on
earth the trump of God may proclaim the death of time. One thing is
sure, the Lord's coming is not very far off, and men of all creeds
and faiths seem to agree in this....
... In great weakness of body we began the erection of a house last
September. Bless God, he has in every way wonderfully blessed us in
this work; and now we expect in a couple of weeks to move into our
house on the camp and take up the writing of prophetic truth with a
physical and consequent mental energy we never before possessed.
We were consecrated to go to the foreign lands, and indeed thought
the Lord would soon send us forth. But he showed us we were
physically unfit. However, we may yet go. Our only wish is that
God may get the greatest possible glory out of all our remnant of
time and feeble abilities, coupled on to his omnipotent power and
infinite wisdom.
At the close of the Grand Junction camp-meeting of that year, the
last year of his life, he wrote the poem After the Battle.
Lo, they are gone; that armored host
Whose feet have daily pressed
These grounds have fled their several ways,
And all is hushed to rest.
But hark! the leaves upon the trees
In echoes lisp their song,
And on the wings of every breeze
Salvation floats along.
Oh, sacred ground! oh, honored site!
Behold, Jehovah's feet
Have stood among us here, and light
Eternal, pure, and sweet
Has glittered from his sword of truth,
And from his awful eyes
Two fiery streams have issued forth,
Revealing sin's disguise.
No battle-field where armies stood
In rank, with musketry,
And garments dyed in human blood,
Achieved such victory,
Or turned a scale of destiny
Of such momentous weight,
Or ever reared a monument
Of liberty so great.
Not with the cannon's roar of death,
Nor din of battle wild,
But by the burning fuel of fire
Salvation won the field.
'Twas not a crown of earthly state,
Nor freedom's empty boast,
But souls upon an awful brink
Called forth this mighty host.
The thrones of earth must crumble down,
All nations fade away;
Dominions of antiquity
Can not abide for aye:
But spirits captured here from sin,
And marshalled with the free,
Shall live and reign and sing and shine
Through all eternity.
But they are gone, those heralds strong,
Who stand within the sun,
And all that army dressed in white
To other fields have run:
And from this holy battle-field
New waves of glory roll,
And these, in turn, will others wake,
To spread from pole to pole.
Amen! amen! let heaven shout,
And earth break forth in song!
A thousand camps, ten thousand groves,
In every city throng.
Along the rivers, o'er the sea,
In Jesus' mighty name,
The present truth that set us free,
To all aloud proclaim.
This was his last poem, so far as is known, excepting a few verses
he wrote in connection with obituaries. He assisted in meetings in
the northern part of the State during the summer. In this series of
meetings he obtained very little rest or time for writing, which
emphasized the desire to devote more time to pen preaching at home.
It was always hard for him to deny himself the glory of the field
work, for he enjoyed it; but he felt he _must_ settle down to write.
[Illustration: Library and home, Grand Junction, Mich.]
[Illustration: Camp-ground and lake, near Grand Junction, Mich.]
Besides some other small works, he prepared a new tract showing the
fallacy of the millennium tradition, revised the tract on Marriage
and Divorce, and wrote a book entitled, Salvation, Present, Perfect;
Now or Never. His major work, however, to which he had for some time
given attention, was his book on prophecy, The Cleansing of the
Sanctuary. Of this he had written nearly four hundred pages.
By this time a children's school was started on the camp-ground,
near Grand Junction. He took quite an interest in the school.
Among the last things that engaged his mind was the arranging of a
system of Bible-study. It is evident that he had in mind some sort
of training-school, for he had planned courses in history, music,
penmanship, etc., in addition to Bible-study.
And now we come to the end of the journey of life for Brother
Warner. That frail body which had often been so wondrously touched
and sustained by divine power was to be left in the grip of an
affliction that should end his earthly career. His work was done.
The purpose to which God had called him had been accomplished. He was
to give place to others. This wonderful man of God, whose physical
temple had so often by the Holy Spirit been quickened to new life
when about to fall, and through whose touch the same divine power
had many times brought help to the afflicted bodies of others, must
himself now succumb to the hand of Death, for in this world all must
die. His vitality, always weak, and now declining, had but slight
resisting power against the forces of disease and decay that humanity
is subject to in this life. An undermining affliction seemed to be
at work in his body. On Sunday, Dec. 1, 1895, he preached a sermon
on Christian Growth in the schoolhouse (also used for a chapel) on
the camp-ground. That he should preach while physically weak was no
uncommon thing and no one realized that he was so near the end. That
discourse was his last.
The following Sunday he suffered very much from an attack of lung
trouble and was unable to speak above a whisper. But after prayer
was offered he arose, walked across the room, and praised God aloud,
also joining in singing. Thus he fought the fight of faith till the
very last. His illness soon developed into pneumonia, and he went
down rapidly. About midnight on the night of December 11 his watcher,
noticing that he seemed to be resting easy, left the room to have
his midnight lunch; but ere he returned the spirit of Brother Warner
silently took its flight to the glory world above. Thus he died in
solitude, at about 12:30 A. M. Thursday, December 12.
"Our friend and brother dear, whose life
Made bright this world of ours,
Has passed away mid early snow,
Soon after Autumn's flowers.
No days of lingering sickness came
To warn us of his death;
No vision from the silent land
To tell of parting breath."
A post-mortem examination revealed an enlarged heart but no trace of
tuberculosis, which he had in his younger days and from which he was
miraculously healed and preserved.
His spirit was very tenacious of life. As ill as he was, he arose
every morning at his regular early hour, and through the day engaged
to a slight extent in writing. Even the day before he died he was on
his feet a part of the time.
The funeral was held on the camp-ground on Sunday, the 15th. A brief
notice of his death was inserted in the Gospel Trumpet of December
12. In the succeeding issue the obituary appeared in full between
draped column rules.
Of the last hymn he attempted he completed only the first stanza, one
half of the chorus, and the first line of the second stanza, the hymn
as he left it appearing thus:
Shall my soul ascend with rapture
When the day of life is past?
While my house of clay shall slumber,
Shall I then with Jesus rest?
=Chorus.=
O my soul, press on to glory,
Worlds of bliss invite thee on.
Oh, shall my immortal spirit
This hymn was afterward completed by Sister Georgia Elliot. Music was
composed for it, and it appears as Number 365 in Select Hymns.
XX
AS OTHERS KNEW HIM
The following statements by individuals who knew Brother Warner
personally are of interest.
Our home was at Lindsey, Ohio, when we first met Brother Warner.
We were then members of the Evangelical Association. We were
both sanctified, but were dissatisfied with the formality of
sectism. We attended the regular appointments faithfully; but we
craved for deeper spiritual devotion and felt the need of special
services where we could talk freely of the glorious doctrine of
sanctification. When the people throughout the country heard what
we taught, many doors opened among the denominations and many were
converted. This stirred the ministers with envy, and they tried to
stop the work, but failed, because it was God's work.
This continued for five years. We felt we should be better out of
the Church than in it, and often wished to withdraw, but did not
know where to go. We made this a subject of special prayer and
meditation. We were assured God would bring us and lead us in a way
we did not understand.
We had not known Brother Warner, but had heard that he was a
deceiver and that everywhere he went he caused the most spiritual
to believe his doctrine. We received a card from him stating that
he had just closed a meeting and that the Lord was directing him
north for the next meeting. He said if we could furnish a place for
meeting, either public or private, he with his company should be
glad to visit our place.
I asked husband what to do. He said, "Mother, do you know this is
the man that we were warned against?" I said, "Yes, I know, but we
are praying for God to send us a man who will preach and practise
the whole truth. Now, if this man is of God we must receive him." I
went to the Lord with the matter and said, "Lord, if thou dost want
these people to come and hold a meeting and can use them here, send
them right on, without my answering this card." This was on Monday
morning. At one o'clock a load of six drove up to the gate. Brother
Warner came to the door and knocked. When I opened he said, "Peace
be unto this house." I can not tell my feelings, but after I gave
them a hearty welcome I was conscious they were of God and decided
they should stay as long as God could use them.
While I was preparing the noon meal for my new guests and my
family, they sang numbers 43 and 72 out of Songs of Victory. [These
songs were, 'Twas Love that Found Out Me, and, The Hand of God
on the Wall, respectively.] We never before heard such heavenly
music. The tears streamed down husband's cheeks. My daughter was so
affected she left the house; it made such an impression on her she
afterward gave her heart to God.
God used Brother Warner to help us discern the one body of Christ
and the evils of sects. We rented a hall. Sometimes it was crowded
with earnest listeners, and I am sure much good would have been
done had it not been for the five ministers who lived in our town.
One night Brother Warner preached with such power one of the
preachers said, "This is too strong for me," and went out. The hall
was closed against us and we held our meetings in private homes. On
occasions rotten eggs, gravel-stones, and mud balls were thrown at
us, and through it all Brother Warner praised God and manifested
such a calm and gentle spirit one could not help but feel he was a
man of God. During these meetings some walked thirty miles to hear
the truth.
Brother Warner had been undergoing the great trial of his wife's
separation from him, and many earnest prayers went up for her. He
gave us some of his letters to read, which he wrote to her, and
oh! the gentle spirit, and the kind pleadings which he wrote, were
enough to break any heart of stone.
Later we moved to St. Louis, Mich., and it was our privilege to
have him in our home often. He always preached with power. I can
say his life and conduct were worthy of imitation.
Mrs. Elizabeth Walter,
St. Louis, Mich.
The first time I met Brother Warner was in February, 1883. He came
to our home and assisted in cottage-meetings. He was a very humble
man of faith and one I dearly loved. At the first camp-meeting at
Bangor, Mich., in 1883, he was called away, and I took him to the
train. As he stepped from the vehicle I handed him eleven dollars.
He raised both hands and praised God, as he had had no money for
car-fare.
I was with him one time in Chicago in search of a printing-press.
At the breakfast-table in a restaurant he poured out his heart to
God in deep, earnest prayer and thanked God for the food, which
drew the attention of many listeners. At noon we bought a lunch, so
as to save the Lord's money. In an alley just off a busy street we
found a dry-goods box, which served as a place for our meal. Here
he again lifted up his hands and in a deep sense of gratitude gave
thanks to God.
S. Michels,
South Haven, Mich.
In October, 1881, I was visiting in North Eagle, Michigan, at my
father's, Daniel B. Howe. A brother sent us a Trumpet, the first we
had seen. In a few days J. C. Fisher and wife came there. Father
asked him to come and hold a meeting, which he did in December,
and was there all winter. Many received the light. In October,
1882, Brother Warner came and some others, and held a meeting
lasting several days. That was a wonderful meeting to us. When
Brother Warner came he seemed to be under a heavy trial on account
of some difficulty that had come into his life, and was very sad,
apparently unreconciled.
He stayed at our house, and while there God wonderfully blessed
him and the clouds began to lift. When he was preaching on Sunday
morning, the power of God came down on him and on the people. All
wept and shouted. He leaped up a foot or more, turned completely
around, and came down facing the audience. From that time the
sorrow and sadness were gone.
I did not see him again until in 1894 at the June camp-meeting
at Grand Junction. I went to where he was staying at the Trumpet
Family residence and met him at the breakfast table. He asked me
how the people were at North Eagle. I told him all were well. He
put his elbow on the table, his face in his hand, and wept like a
child for a few moments. Then he said, "Pardon me, I have to think
of how the Lord blessed me there. I never knew that the Lord could
bless a mortal man as he blessed me at that meeting."
In 1895, in March, he came to preach my father's funeral. While
he was waiting for the train at Grand Ledge he wrote a poem and
read it at the funeral. I next saw him at a grove-meeting south of
Eagle. He preached a great sermon on the Church. He said nothing of
other ministers or denominations, but his discourse when finished
left no place for any other church, no possibility of there being
another. I never saw him again, as he died the following December.
In my estimation, there never lived a more holy or godly man than
he. I doubt whether any other reformer was any more devoted to
the cause of Christ than he, or ever preached sermons that were
more deep or soul-stirring than his. He lives in the hearts of the
people today, and in his writings will be heard until the end of
time.
Julia M. Cheeseman,
Liberty Center, Ohio.
Brother Warner was one of the most godly men I ever met; he was so
consecrated and devotional. He had great power with God and men;
was very humble, and all persons, regardless of rank or position,
could approach him for help.
I was at a meeting at Carthage, Mo., where he was preaching.
An awful storm came up, and we were in its path with a cloth
tabernacle. At the roar of the wind people became alarmed and began
to run. Brother Warner cried out, "Stay in the tent; not one shall
be hurt." Lifting his eyes and raising his hand heavenward, he
said, "Father, calm this storm so thy word can be preached." The
storm ceased within a short distance, not more than a block, away.
Much damage was done to buildings. The top was blown off the large
woolen-mill and box-cars were thrown from the track. I was amazed
and said, "What manner of man is this that even the winds obey?"
At another time some boys whose people opposed the truth gathered
in a body and began to drink, and finally came to disturb the
meeting. They did this on two nights. On the third night, when
Brother Warner was preaching he heard them coming. He said,
"Father, rebuke the devil in these carousing boys." That was the
last of their disturbance. He was a man of faith and was always
praising God, even in the deepest trials. He was a reformer indeed.
Lena L. Matthesen,
Moore, Okla.
My memory is poor and I now recall but a few instances. At one
time while Brother Warner was preaching a terrible storm came up.
The heavens were black. The congregation was becoming uneasy and
fearful. He told them to remain seated; that God had given him a
message and would not let it rain. He asked God to hold the rain
till he had delivered the message. I do not know how long he was
preaching, but it was unusually long. God surely held the rain, for
when he had finished and the people reached their homes the rain
poured down tremendously.
Once when sectarians were framing all manner of falsehoods and
sending them broadcast over the country, some of his friends came
to him saying, "How can you stand all this?" He paused a moment and
then said, "This all came about since I died."
William N. Smith,
North Star, Mich.
Once when he was away from home holding meeting, Brother Warner
felt a strong impression that he should return home. Some one
offered to take him to the train, though the time was short till
the train was due. Brother Warner was praying the Lord to hold the
train. When they came in sight of the station, the train was there
and soon began to move off. He cried aloud, "My God, stop that
train for me." The train slowed down. The conductor signaled to
back-up and stop, and took him on. He expressed his gratefulness to
God and to the railroad men and confessed God in it.
He told me that at one time he received a telegram from the West
requesting him to come in haste. He went to his room and placed
the matter before the Lord. He had no means; but the Lord told
him to go, doubting nothing, that all things were possible with
Him. He then packed his grip and hastened to the depot. When he
arrived there he continued in supplication to God. People began to
gather to take the train. All at once his eye caught sight of a
man hurrying toward the station. The man came in, and when he saw
Brother Warner, rejoiced, and said, "Well, I see you are packed to
go." "Yes, I received my orders from God to go on a Western trip."
"Well, a man needs money to travel on," the man replied, and then
handed him a bunch of money. After he had purchased his ticket
he noticed he had plenty of change left to defray all necessary
expenses, and he went on his way rejoicing. He arrived at his
destination and had success. When he was ready to return and was
in a conveyance to go to the depot, an old sister called to him to
stop and said, "Here is a little budget; take this." As he was in
a hurry he just put it in his pocket. Later, when he opened it, he
found one hundred dollars in gold. He came home rejoicing, like the
disciples when they were sent out without purse or scrip.
A. J. Shelly,
Alma, Mich.
I was much impressed with Brother Warner's remarkable patience
under trying circumstances, and when his frail body was racked with
pain. On one occasion he and I were on our way to a tent-meeting
on the north side of Denver. Being quite late on account of
having gone to pray for the sick, we were waiting for a car at a
transfer-point, and it seemed to me the car never would arrive.
I became anxious and paced up and down the sidewalk (as though
in so doing I could hurry up the car), because it was then time
for meeting to begin. But to my astonishment, Brother Warner was
humming a song and 'making merry in his heart to the Lord.' I said,
"Brother Warner, do you ever become impatient?" "Impatient!" he
replied, "I have not felt impatient for fifteen years." I believed
it then and I believe it now and have ever since that evening. I
was striving to overcome anxiety and restlessness because of pain,
delay, or opposition, and have succeeded to a great extent in
submitting all to the One who is able to cause all things to work
together for our good.
John E. Roberts,
3830 Stuart St.,
Denver, Colo.
A TRUE EXAMPLE OF HUMILITY
One of the most striking examples of true humility that I ever
saw was on the day I first met and became acquainted with Brother
Warner. With his company of workers, he came to the place where
I was expected to preach that day. I was just beginning in the
ministry, and had a very high ideal of a minister, to which I was
trying hard to attain. When I arrived at this place, the company
had already come, and we simply met and were introduced before the
Sunday-school began. After the exercises were over, and before
time to begin preaching, Brother Warner came to me and said he
understood that I was expected to preach that day. I answered
yes, but not when a man of such reputation and ability as he was
present. He insisted that I go ahead, as he was very tired from
the labors he had been in and from the trip which they had just
made from the West. I answered that I could not preach much yet,
and if he would speak only a little while, it would be a treat to
the congregation and me. He still insisted that I should preach,
and did not seem to care to take the pulpit. I plead with him to
do so, and said, "Brother Warner, I simply could not preach in the
presence of such a great man as you are." He came up to me and
placed his arm around my neck and his head on my shoulder, and
said, "God bless you, my brother, I am only one of God's little
ones."
This action seemed very strange to me, as I was not acquainted with
such a spirit in a man of such reputation; but I kept insisting
that he take the pulpit, if not for more than but a few minutes. He
then said, "Well, then, if you feel that way, I will; but I need
your prayers." He really did look weary, and seemed so frail in
body that for a moment I feared I did wrong in urging him so hard.
Well, he began, and I felt that I should be prepared to follow him
in case he should stop suddenly, and I would finish the sermon. He
preached on the subject of sanctification, and I was so desirous
that he might be able to give us a full sermon on this precious
subject. Well, he had hardly begun when he seemed to change into
another man, and my fears were soon gone that he might have a
physical breakdown before the close. That weary look and the
appearance of frailty soon disappeared, and the wonderful words
that he spoke were full of power and authority. I was soon lost
in the glorious truths of the sermon and was unconscious of my
surroundings. When he sat down, we were surprized to find that he
had preached just three hours, which seemed such a short time to
all of us.
The deep impression of the humility of this man of God and the
divine power with which he preached had this effect upon my heart:
If this is "but one of God's little ones," where will there ever
be a place for such an ignorant beginner as I? My ideal of a
minister was wholly changed, and it was for some time that I had
great difficulty to believe there was a place for me. But having
the privilege of sitting at Brother Warner's feet in a series of
meetings following that day, I was greatly helped to try to sink
into deeper humility, and through the grace of God find my place in
the body, the church. This impression of humility has remained with
me these years, and has often been a protection when at times there
would be presented temptations to self-exaltation.
A WISE ANSWER
In one of the meetings that Brother Warner and his company held
in our home neighborhood my older brother had become very much
interested in the good singing of this company. He was passionately
fond of good singing, and though working hard all day, could not
stay away from the evening meetings. But he had become backward
in his spiritual life, and knew he was living far below the
standard that Brother Warner was holding up. At the close of one
of the evening services Brother Warner met my brother and asked
him how it was with his soul. The answer was this: "I simply
confess to you that I don't have enough brains to understand
sanctification." These words were spoken in a spirit of resistance
and self-justification. Brother Warner looked into his face with a
kindly and humble smile and said: "God bless you, Brother John, it
doesn't take brains."[24]
HOW A VICTORY WAS WON BY PRAYER
While Brother Warner was with us in San Diego, Cal., he gave a
series of lessons on the Revelation, and preached hard against the
errors of Millennialism. A man who had come amongst us, who was a
preacher, and seemed to be accepting the truth very well, but had
not received the light on this line, became very much offended at
the sermon Brother Warner preached that evening. He seemed to lose
his patience altogether, and manifested anger. He came forward to
Brother Warner before the congregation had left the hall and in a
loud voice and with a face expressing real bitterness said, "The
Lord shows me that you are of the devil." He had hardly finished
his words when Brother Warner fell on his knees and began to pray,
right at the feet of his accuser.
I never before heard such a pitiful prayer, as he poured out his
heart to God for this dear man who had brought such a charge
against the servant of the Lord. He prayed that the man might be
able to see his wrong, that God would reveal the truth to his
understanding, and also bless the people who were standing and
looking on at this scene of Christian discourtesy, etc. We were all
so shocked at the unusual act that it was hard to know just what
to do but stand there, which we did, until the prayer was over.
After finishing the outpouring of his soul in prayer, he quietly
rose from his knees, and went away. The accuser was one of the
most surprized people I ever saw. During the prayer he stood as
though riveted to the floor, his deathly pale face turned down
toward Brother Warner. His hands hung by his side, and he had the
appearance of one paralyzed. For a while after Brother Warner had
risen from his knees, the man remained fastened to the spot. The
congregation began going out, and finally the man also took his hat
and left, without one word.
The next night, in the presence of a large audience, this man arose
and came forward to Brother Warner, weeping and humbly asking that
he might be forgiven for the great offence toward him and the
people. He said the Lord had shown him that Brother Warner was
right, and he did all that could be expected to right himself with
God. From that time he was a strong advocate of the truths of the
reformation.
The wisdom of God that was manifested in this moment of sudden
surprize, in this critical condition, had a wonderful effect upon
the people.
J. W. Byers,
618 Palm Ave., Fresno, Cal.
Very early in my experience in the reformation I was staying at
the home of Brother and Sister Fry, in Michigan. I had been under
accusation for some time. Brother Warner was coming to hold a
tabernacle-meeting right near their home. I determined that when he
came I would go to him and tell him I was backslidden and ask him
to pray with me. I did not go to see him until just before he arose
to preach, hence said nothing to him regarding my condition; but I
shall never forget that sermon. He arose, and with his eyes filled
with tears he broke the bread of life, and my accusations were
swept into oblivion, and my soul received a glorious refreshing. It
made one think of the saying of Jesus, "Feed my sheep."
At another time, on the old Deerfield (Ind.) camp-ground, I
fallowed him to the meeting one morning, and though he was always
frail it seemed he was worse that day, so that he almost reeled
as he walked. After singing, we all knelt in prayer, and Brother
Warner prayed, "Now, Lord, thou hast laid this message upon me;
give me strength." He sprang to his feet and leaped all over the
floor. He preached for a long time. That made a lasting impression
upon me, for I knew he received help directly from heaven.
J. W. Daugherty,
Glenville, Nebr.
It would require much more space than is at my disposal to narrate
even half of the things that stand out prominently in my memory
concerning the life of D. S. Warner and its influence upon me. As
his last years were spent in my home community, and he was often in
the home of my parents, I was intimately acquainted with him from
my childhood's earliest recollection until I was past fifteen years
of age, when he died. This association being at the impressionable
period of my life, multitudes of events were stamped indelibly upon
my memory.
I shall mention but three of these incidents. The first occurred
in the autumn of 1890. An assembly was being held at Geneva
Center, a short distance southwest of Lacota, Mich. One day while
a special service for children was being held I sat upon the front
seat, listening to the kind, persuasive words of instruction and
admonition being given by Brother Warner. At the close of a short
talk he asked, "How many of you children want to give your hearts
to the Lord?" and then without waiting for a reply he turned to
me, and with love and tenderness beaming from his kindly eyes,
asked, "Do you not want to get saved now?" Instantly my heart was
stirred. I knelt at the altar and Brother Warner came and prayed
for me. Laying his hands upon my head, he said, "Lord, give this
boy a new heart; take away from him the stony heart and give him a
heart of flesh." I felt immediately the touch of God. I was born
of the Spirit. My young heart was filled with holy joy. Can I ever
forget that glad moment? Not so long as I have a being. When time,
as we know it, has ended, when old earth itself has grown weary
and ceased to go round, and when all the stars of the heavens have
forgotten to shine, I shall still praise God for the revelation
of divine life that thrilled my soul on that glorious morning.
And when I wander over the green fields of the heavenly paradise,
or sit down with my Lord in the city of God, I want to renew that
association with Brother Warner and thank him for what he did for
me.
Brother Warner's preaching always possessed for me an irresistible
charm. His doctrinal sermons took hold upon me, especially those
devoted to prophetic subjects. I remember distinctly one sermon on
prophecy, delivered at the camp-ground, near Grand Junction, Mich.
It created a lasting impression upon my mind. Although he preached
for four hours and ten minutes, the time did not seem long. I have
no doubt that my later interest in doctrinal themes is due, in
a great measure at least, to those early impressions, when the
Spirit of God stamped the truths of his Word upon my soul.
The third incident that I shall mention was a sermon preached
by Brother Warner, just a short time before his death. It was
delivered at the camp-ground. The subject was Heaven. So inspiring
was this message that it created in me an intense longing to go to
that place of light and life--a longing that abides with me still.
F. G. Smith,
Anderson, Ind.
I can not find words to express the help and comfort Brother Warner
was to me. I well remember the bitter persecutions he and his
company met while here in the South. His pure, holy life and the
radical preaching are still living in the South. I remember hearing
him preach one night, in a private house, on the oneness of God's
people. He was so filled with the Holy Spirit he would leap and
praise God. The ceiling overhead was very low. He said the leaps
in his soul were higher than the ceiling of that house. I thought
every time he left the floor he would hit the ceiling. He and his
company were in our house at Spring Hill when the angry mob came
after him; but the Lord took care of him.
Mrs. Demaris (Smith) Vance,
Meridian, Miss.
Brother Warner was the man under whose preaching I was convicted
for salvation. I had gone fifteen miles to hear him, and when I
arrived on the ground I was met by an old friend of mine who had
been one of the worst men I have ever known. He said to me, "Praise
God, I am glad you are here." This made me feel that after all
there might be a chance for me to obtain freedom, from the sins
that held me. When I went to meeting that night and Brother Warner
was pointed out to me, I thought to myself, "I fear there is not
much to him." But they sang and Brother Warner began preaching. I
never had heard a man preach as he did. After the meeting, several
were prayed for and healed. Something came over me as I stood and
seemed to go off the ends of my fingers, and I said to myself that
this was the first camp-meeting I ever attended that was not ruled
by Satan, and that if I could get this religion I could keep out of
hell.
One day some one arose and testified that he was still "chawing"
tobacco and asked all to pray that he might hold out. Brother
Warner remarked that all the saints were testifying for Jesus but
this man got up and testified for his tobacco. This was a new kind
of talk to many of us. Brother Warner was one of the greatest
preachers I ever heard. God was with him in such power as no one
else seemed to have in those days.
R. H. Owens,
Mt. Pleasant, La.
At a grove-meeting near Antwerp, Ohio, some roughs came to break up
the meeting. They divided into two squads, one to pass to the one
side of the congregation and the other to the other side. They were
prepared to throw eggs, but the leaders of the two squads said,
"Don't throw until something is said to justify." They marched
to their places and waited. Brother Warner was preaching with
wonderful anointing, and shouting. Finally the leader on one side
said, "There shall be nothing thrown at that man by my consent. He
is preaching the truth; he is a man of God." So they started back.
Strange to say, those on the other side did the same, and the two
parties met. One said, "Why didn't you throw?" The other said,
"Why didn't you?" The leader repeated as before remarked. Finally
one big fellow said, "Well, I am going to take one shot, anyway,"
and he threw an egg right into the congregation. There was a man
sitting near the front who was a sectarian; the egg struck him
directly in the face and broke over him. He made quite a splutter.
At a meeting at Rising Sun, Ohio, Brother Warner was praying in
an opening service when some one threw a pack of cards over their
heads. After the preaching the people were gathering up the cards.
He said, "Amen, gather them up; the devil has surrendered; he has
given up his testament."
J. N. Howard,
Nappanee, Ind.
It was in the spring of 1891, in southern Indiana, that I first
met Brother Warner. I shall never forget the impression he made on
me as he stepped into our home. I felt so sensibly the presence
of God with the man. He held a two weeks' meeting at our place
at that time. A number of souls were saved. Opposition ran high.
The meeting was held in the schoolhouse near to a sectarian
meeting-house. The preacher who preached at this place tried to
get a revival started, but failed. One minister rode all day on a
Sunday trying to gather up a mob to drive the brother out of the
country; but the people so much enjoyed his preaching and were so
won to the man by his gentleness and the clearness of his teaching
that they would not rally to the opposers' standard.
I had the pleasure of having him in our home at a later time for
about three months. It was at this time that we learned more about
his prayer-life. My father-in-law once drove him out of the woods
where he had gone for prayer. Those prayers, however, and his
patience and calmness while being driven out of the woods resulted
in my mother-in-law's salvation.
He had a great, sympathetic heart and consequently could comfort
the sorrowing as few men could. He preached the funeral of my
little boy, and his words of comfort were as a healing balm. He and
I roomed together at one time, when he held a ten nights' debate
with a Seventh-day Adventist preacher. Here he again impressed me
with his mighty prayers. After going to our room he would wrestle
long and earnestly with God in prayer before retiring. I have
always felt much indebted to him for his example in prayer and holy
living.
C. E. Orr.
Everett, Wash.
For about seven years we traveled with Brother Warner in the
ministry. Our work was incessant, winter and summer. My intimate
association with him impressed me with his deep devotion and
sterling Christian character. He was a student of rare ability and
an efficient New Testament minister and writer. He was not given to
lightness, sentimentality, or idle words. He was sober, serious,
and impressive in both words and actions. No one could enjoy his
presence and association unless he, like him, would live spiritual
and close to God. His whole life and ambition were the spread of
the pure gospel and the well-being of souls. He used no empty
words in his manner of preaching. His messages were weighty and
impressive.
I remember one time in Canada where God's presence was so manifest
in one of his sermons that when he was through preaching the entire
congregation to an individual knelt in prayer and sought the Lord
for pardon and peace. He was a very busy man. He was up early
in the morning and late at night studying, writing, preaching,
or helping some needy soul. He was charitable, sympathetic,
hospitable, and self-denying. His life was full of constant peace
and victory. I can not estimate the value and worth to me of my
intimate association with him through those years.
He was evidently chosen of God as a great reformer. While he was
meek, mild, and gentle, he was heroic and fearless as a Martin
Luther. We shall do well to preserve his words of writing and to
remember his example, for we shall thereby be worth more to God and
souls.
B. E. Warren,
Springfield, Ohio.
It is indeed a pleasure to me to contribute a few lines of kindly
remembrance of our departed brother D. S. Warner. It was the good
pleasure of our heavenly Father that my dear wife and I live with
Brother and Sister Warner as members of their household for some
fifteen months before he died. I can say with all truth that the
gospel he preached he lived. He was always cheerful, kindly, and
affectionate in brotherly love to all about him, ready to give wise
and fatherly advice and counsel. He was very devoted and much given
to prayer in his home. He spent much time in his library with his
books and translations of the Scriptures, and did much writing and
correspondence, his wife assisting him much. The book Salvation;
Present, Perfect; Now or Never, he wrote at this time and he read
the manuscript to us before it was printed.
He loved to talk of God's dealings with him; how God led him step
by step out of error and confusion and many deep difficulties,
how he was violently persecuted by false brethren, how his wife
became deceived and separated from him, etc. He would tell of how
God revealed to him the sect Babylon of the Revelation and gave
him to understand that he must cry out against her and expose her
sins; how Babylon loomed up before him as a great black mountain,
and that God was taking him as a worm to thresh it, and how he
shrunk back at the thought of being thrown against such a seemingly
impregnable wall, "God made me see," he said, "that I was nothing
but a little mouse, but that he had his hand over me," then he
would feel encouraged.
What God accomplished through him some of us know something about,
and the results are glorious. Verily he being dead yet speaketh!
Curtis W. Montgomery,
27 Chestnut St.,
Marcus Hook, Pa.
In the winter of 1888-89 Bros. Geo. T. Clayton and Charles Koonce
came to our community, near Cochran's Mills, Armstrong Co., Pa.,
preaching what was generally termed "a new doctrine," a "turning
the world upside down." I was a boy sixteen years old, and the
first night of the service walked four miles to the meeting. The
first sermon made a deep impression on my mind. During that meeting
quite a congregation was raised up for the truth.
A few weeks after the close of this meeting, Brother Warner and
company came. They arrived in spring wagons from Blanco, Pa., a
distance of about thirty miles. I was working with my father in
the field when they passed down the road, singing The River of
Peace, and shouting, "Halleluiah!" We never witnessed such a scene.
Singing and shouting along the public road was characteristic of
Brother Warner's company in those days. At night people would rush
to their windows to hear the singing, and remark, "The angels are
coming."
In this meeting Brother Warner's preaching was all doctrinal.
It was all new to us; but I never was able to shake off the
convictions that fastened on my heart that these people had the
truth. I said I wanted their kind of religion.
In August of 1892 we attended the Perryville (Pa.) camp-meeting.
I well remember going to the depot from the camp-ground for some
baggage, and of meeting on the way Brother Warner and company, who
had just arrived. At first they did not recognize me; but when I
said, "Praise the Lord," Brother Warner arose in the spring wagon
and lifting his hand to heaven shouted at the top of his voice,
"Halleluiah! praise our God for eternal salvation!" and all the
company joined with loud amens and, "Glory to God!"
At this meeting also Brother Warner's preaching was about all
doctrinal. The great fundamental truths of full salvation,
holiness, the church, unity, the downfall of sect Babylon, and
the command to come out of her, the great apostasy, the last
reformation, divine healing, etc., were preached uncompromisingly.
I will say, brethren, this kind of preaching confirmed the saints
and brought out clearly the holy remnant from the folds of
confusion and drew the line in the manner that people knew the
way to Zion and rejoiced in their freedom. Sinners were soundly
converted under this preaching. They were not born dead. People
usually came through at the altar shouting. It was not unusual
during a sermon to see one hundred saints on their feet shouting
and Brother Warner leaping and crying, "Fire! fire!" We all got
this inspiration, and leaping and shouting were characteristic of
most of the early preachers in the pulpit.
In the summer of 1893, wife and I attended the Grand Junction,
(Mich.), camp-meeting. When the train from South Haven stopped
at the station I heard a great shout, and looking over near the
Trumpet Office saw Brother Warner leaping and shouting, crying at
the top of his voice as the saints were getting off the train, "The
holy remnant is pouring in." That was a great meeting, the most
powerful I ever attended. Miracles were wrought and devils "crying
with a loud voice, came out of many that were possessed with them."
Brother Warner impressed me as a man of deep piety and
spirituality. He was very humble and tender-hearted. Many were
the warm-hearted counsels and admonitions he gave to the younger
ministers, and these were delivered in tears, with a, "God bless
you, my dear brother." He was a very able man in the Scriptures,
and one of the deepest in prophecies I have ever heard. He was slow
to see the faults of others; but able to expose wrong-doing when he
clearly discerned it in any one. He was very definite and radical
in his preaching, and eternity alone will reveal what he suffered
because of his bold defense of what he believed to be the truth.
We who knew him best would never question his sincerity. He was a
reformer in every sense of the term. The influences of his life and
ministry will sweep onward till time shall end. The principles he
advocated are more and more being recognized by spiritual people
everywhere, and the fires of reformation are destined to sweep the
earth until
"We girdle the globe with salvation,
And holiness unto the Lord;
Till light shall illumine each nation,
The light from the lamp of his word."
H. M. Riggle,
Akron, Ind.
As a young worker in Brother Warner's company for a few months I
was deeply impressed with his kindness, courtesy, and humility. He
often exhorted the young ministers and workers to seek humility of
heart, and often related an incident of his personal experience in
talking with the Lord, when the Lord said to him, "Be humble, my
child, be humble."
He had a great burden for the gathering of God's people, the
prosperity of Zion, and the salvation of the lost. To this end he
dedicated his time, talents, and means, and was so self-denying
that he would share his last penny with those in need. He said,
when he finished a Bible subject or outline for a sermon, "There's
the skeleton, I'll trust the Lord to put the meat on it." I heard
him say, "Satan puts us in his sieve that he may sift all the good
out of us; God puts us in his sieve that he may sift all the bad
out of us."
Brother Warner was a son of thunder in delivering truth against
false religions, but as wise as a serpent and as harmless as a dove
in dealing with the erring ones.
Nora Hunter,
San Diego, Cal,
I also wish to bear personal testimony of Brother Warner. The first
time I met him was on Apr. 7, 1888, at our family home, near Albany,
Ill. He with his company were on their return from their Western
tour. I had been teaching school in Iowa during the previous winter
and had also engaged myself for the spring term, but had a two weeks'
intermission for vacation, which I decided to spend at my home. How
wonderful that the course of life may turn on a mere decision, which
at the time may seem to involve no particular consequence. It was
during that two weeks' interval that I met Brother Warner and came in
contact with the reformation movement.
On the date mentioned, the little company of evangelists arrived at
our house. They were brought thither by Brothers Knight and Daniels
from the former's home, near Fulton, where they had arrived the
day before. My father and I had gone to engage a schoolhouse for
meeting. When we returned two men were standing at our front gate
conversing, one of whom was Brother Warner. My father made himself
acquainted and then introduced me, informing Brother Warner that
I had been converted only a short time before. As he reached to
shake my hand he said, so appreciatingly, "Well, that's good news,"
and there beamed out of those soft blue eyes a Christian love and
tenderness that made a lasting impression on me. That he should so
rejoice in spirit at the knowledge of my conversion seemed to give me
a spiritual uplift and to place my appreciation of things spiritual
on a higher level. It seemed that during that week when Brother
Warner and company were with us our home was a heavenly paradise.
I regard that week as the brightest and most full of destiny to
me in all my life's history. There was something about the happy,
victorious spirit of those dear saints that exalted Christianity
in my conception and made it a thing very much to be desired. The
impression made upon my young heart at that time can never be erased.
My mother had been reading the Trumpet and had formed the opinion of
Brother Warner that he was a great and wonderful man. So when she met
him she exclaimed, "And is this Brother Warner!" His reply was, "Yes,
and he is the _least_ man you ever saw."
In the meeting that followed he instructed me in my consecration
for sanctification. As I arose, ready to venture on God's promise,
he discerned my faith and broke the way before me by claiming the
promise with me.
When my mother died, in July, 1894, I was engaged in the publishing
work at Grand Junction. The telegram notifying me of her death
said also, "Bring Brother Warner." This message was received late
in the evening, and Brother Warner had retired. I went to his room
and informed him of the request. He was feeling bad physically and
wondered if Brother ---- could not go instead. I knew that no other
person available could give the satisfaction Brother Warner could,
and so expressed myself to him. Finally he consented. Although he
was weak and tired he arose from his bed and prepared to go. It
was never in him to shirk what might be interpreted as duty. He
believed in taking the Lord for his sufficiency, and the Lord did not
disappoint him. We had to take a night train for Chicago, and before
we reached the city he said he felt stronger than when he started,
and this in spite of his having been deprived of rest. He preached
the funeral discourse, wrote quite a lengthy obituary and poem, and
even responded to a request to preach in an evening service. It was
wonderful how he could take God for his strength and his every need.
His life seemed to be a constant miracle.
I have traveled with him, slept with him, taken part in his meetings,
and have been associated with him in editorial work, and thus have
known him at close range and he was always God-fearing, humble,
loving, devoted, full of faith, and possessed of singleness of heart,
to a degree rarely known among men. His life, so exemplary, was an
object lesson of Christian attainment and of what God can do for
and through weak humanity. It was an inspiration to feel the touch
of his Christian spirit. And thus we exalt, not the man--for apart
from the divine influence that ruled his life he would have been
very commonplace--but we exalt the God who can take such humble
instrumentality and by a transformation of being use it to accomplish
his work in the earth. It is the Christ in man that we are to exalt
and to follow.
* * * * *
[Illustration: Grave of D. S. Warner, near Grand Junction, Mich.]
[Illustration: The new monument]
The body of D. S. Warner lies, near where it fell, in a rather lonely
spot some distance off the thoroughfare, in the sparsely-wooded edge
of the camp-ground near Grand Junction, Mich. This place, where
are situated a few other graves and where the proximity to the empty
cottages on the camp-ground gives an aspect of desertion, is a place
for reflection. Here nature undisturbed, through the succession of
bursting buds of spring, refreshing dews of summer, sighing breezes
and gently falling leaves of autumn, and rigorous storms of winter
covering all with a shroud of snow, is heard to speak silently but
eloquently of the brief cycle of life on this earth, of the grave
as our last resting-place, and of the fact that "here we have no
continuing city, but we seek one to come." One thinks, when standing
beside this grave, of the wonderful accomplishment crowded into that
short career, and of the reward of a life of faithful service. And
one feels springing from the depths of the heart this choice, that
come what may of toil and self-sacrifice in the Christian service,
come what may of reproach and persecution for Christ's sake, "let me
die the death of the righteous, and let my last end be like his."
FOOTNOTE:
[24] It was characteristic of Brother Warner to give ready and wise
response and oftentimes to answer an objector on his own ground or in
his own terms. It is related that in a certain meeting after he had
preached on holiness an opposer arose and vociferously denounced the
doctrine, saying in his closing remarks, "I pray God to scatter this
old holiness doctrine to the four winds of the earth." Immediately
Brother Warner responded with a shout of "AMEN"! The effect was
terrific, and the opposition was confounded.
END OF ORIGINAL BOOK
ON THE FOLLOWING PAGES are added pictures of ministers for this
reprint edition, most of whom were co-workers with Bro. Warner in
the Reformation.
_Supplement for this Reprint Edition_
[Illustration: E. E. BYRUM.
Editor of Trumpet after Warner's death]
[Illustration:
MARY COLE. GEO. L. COLE.
Superintendents Faith Missionary Home, Chicago, Ill.]
[Illustration: F. G. SMITH, LACOTA, MICH.]
[Illustration: J. W. BYERS, LODI, CAL.
JENNIE BYERS, WIFE OF J. W. BYERS.]
[Illustration: S. M. HELM, STAFFORD, KANS.]
[Illustration: ELLA AND DRUSILLA TRENT.
C. A. AND S. S. SUNDERLAND, GRANBY, MO.]
[Illustration: WM. G. SCHELL, MOUNDSVILLE, W. VA.]
[Illustration: GEO. E. BOLDS, BRICE, MO.]
[Illustration: R. H. OWENS, SHERWOOD, LA.]
[Illustration: JULIA MYERS, ST. JAMES, MO.]
[Illustration: LENA L. (Shoffner) MATTHESEN]
[Illustration: OSTIS B. and MATTIE (Bolds) WILSON]
[Illustration: F. M. WILLIAMSON, HAMMOND, LA.]
[Illustration: ELDER H. M. RIGGLE]
[Illustration: Ministers at Church of God Camp-meeting, Carthage,
Missouri in 1905]
[Illustration: CORNELIA BATEMAN, WICHITA, KANS.]
Names of Known Ministers Appearing in the
Picture on the Opposite Page
W. J. and Luella Henry
Drusilla and Ellen (Trent) Porter
Cornelia A. Sunderland
George W. Johnson
E. M. Zinn
Sam McAlister and wife
J. W. Youngblood
George E. Harmon
Henry W. White
Clara (McAlister) Brooks
Mabel Hale
W. H. Shoot
L. L. Porter and wife
Willis M. Brown
S. G. Bryant
J. B. Peterman and wife
Samuel M. Helm
George E. Bolds
J. D. Ferrill
Hugh Caudell
George Cole
Fred Rapp
S. M. Rich
James Trask
Charles Mansfield
Charles Williams
W. H. Smith
Grant Teter
W. T. Seaton
A. D. Seaton
C. W. Seaton
A. C. Bennett
R. B. Stafford
Frank Porter
A. L. Hutton
M. L. Hutton
Annie Shipley
Claudine Heald
Sister Pearce
Bro. Keeran
The other ministers
have not been identified.
[Illustration: WILLIS M. BROWN, HICKMAN, KY.]
[Illustration: CHAS. E. ORR, FEDERALSBURG, MD.]
[Illustration: CHARLES E. and SADIE ORR In 1928 at Guthrie, Okla.]
=Bro. Charles E. Orr=, co-worker with Bro. D. S. Warner, began about
1910 the publication of the paper, =Herald of Truth=, contending
for the reformation truths and against the worldly innovations that
had been accepted in the movement by the majority. Also, many other
ministers and saints would not bow to the goddess of this world,
so the "holy remnant" continued in "the old paths" and "the good
way." Jer. 6:16,19. However, this paper was suspended in the early
1920's. Then in 1928 Bro. Orr began editing =The Path of Life=,
a paper especially for children and young people. He continued
this publication until 1932, when he merged it with the =Faith and
Victory= (begun in 1923), and assumed the editing of six pages of
this monthly paper until his death in Sept., 1933. Now in its 44th
year of publication, the =Faith and Victory= stands for the teachings
of the Reformation prior to 1910 and open for more light on God's
Word, but not the "new light" which hides or eclipses the precious
truth which brought forth this "evening light" Reformation in
fulfillment of Bible prophecy.
We quote and emphasize the exhortation by Bro. Orr in 1932: "Let us
unite our efforts in upholding those glorious truths and keep this
reformation moving on in purity and power."
--Lawrence D. Pruitt, Editor
=Faith Pub. House, 920 W. Mansur, Guthrie, Oklahoma=
TRANSCRIBER'S NOTE
Italic text is denoted by _underscores_.
Bold text is denoted by =equal signs=.
For consistency, all bible references have been made to have no spaces
in the numbers, for example 'Thess. 2:3,4' or 'Rev. 17:4-6'.
Obvious typographical errors and punctuation errors have been
corrected after careful comparison with other occurrences within
the text and consultation of external sources.
Except for those changes noted below, misspelling in the diary
quotations, and inconsistent or archaic usage, have been retained.
For example: powerfuly; fellowshiped; fulness; galded; backset;
bedroom, bed-room; bloodwashed, blood-washed; fourfold, four-fold.
Pg 32. 'attemp' replaced by 'attempt'.
Pg 93. 'tweny-three' replaced by 'twenty-three'.
Pg 120. 'p. m.' replaced by 'P. M.'.
Pg 158. 'conseration' replaced by 'consecration'.
Pg 195. 'dairy' replaced by 'diary'.
Pg 267. 'VanBuren' replaced by 'Van Buren'.
Pg 278. 'langguage' replaced by 'language'.
Pg 278. 'conditon' replaced by 'condition'.
Pg 305. 'agressiveness' replaced by 'aggressiveness'.
Pg 340. 'word form' replaced by 'word from'.
Pg 354. 'consisit' replaced by 'consist'.
Pg 360. 'Brothey Key' replaced by 'Brother Key'.
Pg 366. 'Sprit' replaced by 'Spirit'.
Pg 369 {Footnote 20}. 'La Grange' replaced by 'LaGrange'.
Pg 370. 'tweny-four' replaced by 'twenty-four'.
Pg 372. 'Phillipi' replaced by 'Philippi'.
Pg 403. 'canon' replaced by 'canyon'.
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