The Crisis

[Desiring to trace the earlier history of The Gospel Trumpet, I have permitted the preceding chapter to overlap this one a few years.]

True to prophetic fulfillment, 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 fullness 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 someone to sound the trumpet of the Lord, someone 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.”* (Revelation 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 cannot 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 breakup 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 March 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 practice. 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 secondhand 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 anyone but God. Finally in company with two brethren we went into the house of God at Hardinsburg, Indiana, 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.”* (2 Peter 1:3)

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

(August 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 (Ephesians 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 schism in the body.”* (1 Corinthians 12:25) 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 cannot 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

(November 1, 1881)

If it were not such a solemn thing, it would be 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,”* (1 Timothy 3:15) 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 (Illinois) 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.”* (Revelation 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”* (John 10:16) 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?

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, Indiana, 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 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, Michigan, 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.1

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.*

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, Indiana, and Carson City, Michigan—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 (Daniel 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 practice 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”* (John 10:16) of Christ upon the Bible, and in the unity of the Spirit.

It should he 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 Corinthians 3:11-18; Ephesians 2:20-22; and 1 Corinthians 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.2

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 super indignation.

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 cannot 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 synagogue 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 (Isaiah 2:20). Then we have the church of God left, which is the body of Christ, “the fulness of him that filleth all in all.”* (Ephesians 1:23) Glory to God and the Lamb, we are “complete in him”* (Colossians 2:10)!

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,”* (1 Timothy 4:14) 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.”* (Romans 1:25) 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 the head of the body, the church,”* (Colossians 1:18) 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 watchtower 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 “surprised the hypocrites,”* (Isaiah 33:14) 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 cannot 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 cannot 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.”* (Psalm 23:1) “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.”* (Isaiah 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 are 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”* (2 Chronicles 20:21) 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.

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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.

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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.

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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 Elder J. M.

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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.

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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.

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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.

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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 January 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

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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 cannot apply to the true church at all; for “the Lord added to the church daily such as should be [or, were being] saved,”* (Acts 2:47) “and no man [or ecclesiastical court] is able to pluck them out of [his] hand.”* (John 10:29)

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,”* (Ephesians 2:21) “God’s husbandry… God’s building.”* (1 Corinthians 3:9)

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 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 surprise. 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 fulfilling the scripture which saith, “Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever.”* (Romans 1:25)…

And today he (B. T. R.) has no more influence than any other sect bishop, whereas he was once a terror to evildoers 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”* (Ephesians 1:22-23)? Was Christ afflicted with a spiritual rash when he said, “There shall be one fold and one shepherd”* (John 10:16)? Was that the infirmity that Paul had when he said “there should be no schism in the body”* (1 Corinthians 12:25)—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 cannot 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”* (John 10:9)? Do you believe that the Holy Spirit sets the members in the body, the church? Do you believe there should be “no schism in the body”? Do you believe that believers are “made perfect in one”* (John 17:23) and that “thorough holiness destroys sects and denominations”? Do you believe that “divisions and offences [are] contrary to the doctrine which ye have learned”* (Romans 16:17) of Christ? Do you believe that Christians should not be “unequally yoked together with unbelievers”* (2 Corinthians 6:14)?

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 cannot 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,”* (2 Corinthians 6:17) 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 cannot 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 anti-sect, Sabbath or anti-sabbath, 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.”* (1 Corinthians 12:25) Nothing but the exclusive “holding the Head,” “seeing Jesus only,” and the full enjoyment and constant “[praising] of the beauty of holiness,”* (2 Chronicles 20:21) 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 cannot 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 percentage 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.

Brother 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 un-sectarian “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 fullness 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 anti-holiness 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, cannot 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, cannot 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 let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.”* (Revelation 22:17)

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 anyone 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] should be written every one, I suppose that even the world itself could not contain the books that should be written.”* (John 21:25) 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 anyone 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 anyone 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.
Though 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 someone 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, anti-ordinance, 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 someone 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”* (Zechariah 5:1) 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 that The Trumpet during this period was sometimes late in reaching its readers or that for four months it failed to appear at all!

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 used.
Oh! how our heart longed for the poet’s flight
Oh! sing relief to deep affection’s blight.
When touched emotions rise 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 need’st 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 surprised 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 cannot 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 cannot 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, April 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 fellowshipping 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 bad 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 January 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 surprising 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 willfully absent from her for over three years”; when the facts are, she had willfully 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 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.3 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.

[3]:

[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.”]

—E. J. Hill

In The Trumpet of June 1, 1893, an editorial speaks of her death, as follows:

While holding meetings in Portland, Indiana, 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 cannot 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, “0 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 Micah 3:8 and Psalm 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.

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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.

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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.

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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, Indiana, 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 anyone, and who were by the Spirit of God added to the ministry.

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, Michigan, 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 manmade 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”* (John 16:13)—yea, “teach you all things,”* (John 14:26) even the “deep things”* (1 Corinthians 2:10) of God. Hence, we hear Peter saying unto Ananias, “Why hath Satan filled thine heart to lie to the Holy Ghost?”* (Acts 5:3) 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 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 worshipped”* (2 Thessalonians 4:2)—the “man of sin… [sitting] in the temple of God, shewing himself that he is God.”* (2 Thessalonians 2:3-4)

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.
Clear before us through the darkness
Gleams and burns the guiding light:
Brother clasps the hand of brother,
Stepping fearless through the night.

One the light of God’s own presence,
O’er His ransomed people shed,
Chasing far the gloom and terror,
Brightening all the path we tread.
One the object of our journey,
One the faith which 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 for evermore.

Onward, therefore, pilgrim brothers,
Onward, with the cross our aid!
Bear its shame, and fight its battle,
Till we rest beneath its shade.
Soon shall come the great awaking,
Soon the rending of the tomb;
Then the scatt’ring of all shadows,
And the end of toil and gloom.