*** START OF THE PROJECT GUTENBERG EBOOK 47630 ***

  TRANSCRIBER'S NOTE

  Italic text is denoted by _underscores_.
  Bold text is denoted by =equal signs=.

  For consistency, all bible references have been made to have no spaces
  in the numbers, for example 'Thess. 2:3,4' or 'Rev. 17:4-6'.

  Obvious typographical errors and punctuation errors have been
  corrected after careful comparison with other occurrences within
  the text and consultation of external sources.

  More detail can be found at the end of the book.

  [Illustration: Dr. Warner]




  Birth of a Reformation

  or

  The Life and Labors of
  Daniel S. Warner

  By A. L. Byers

  [Illustration]

  "It shall come to pass, that at evening time
  it shall be light."

  FAITH PUBLISHING HOUSE
  P. O. Box 713
  Guthrie, Oklahoma 73044




  To the
  Generations
  Following




Publisher's Preface

Year 1966


This volume, a reprint of the book originally published in 1921 and
out of print for many years, is in response to a long felt need that
this biography of D. S. Warner, along with a brief mention of a few
of his associate ministers and gospel workers, should be available to
the readers of the present generation and those to follow, should the
Lord extend time.

The original book is herewith reproduced without alteration or
change, except a very few minor omissions, and accounts of events and
conditions existing after the period of Bro. Warner's life.

The reader should bear in mind that Bro. Warner's coming out of
sectism was a gradual process over a period of time leading to the
climactic step, and any improper or questionable action on his part
while involved in sects was merely a result of his lack of clear
light and understanding of God's Word. After the light broke through,
he himself renounced these practices.

In 1878 D. S. Warner wrote: "The Lord ... gave me a new commission
to join holiness and all truth together and build up the apostolic
church of the living God."

Bro. Warner and his associates, discerning the impossibility of the
true church existing within the framework of denominationalism,
declared their freedom from the "sin of sectism and division" and
instituted the "evening light" restoration movement in the latter
part of the nineteenth century in direct fulfillment of Bible
prophecy. See Zech. 14:7. These vital Bible truths, especially on the
line of holiness and the nature of the church, which those reformers
proclaimed, are imperative today in preserving the church after the
apostolic pattern.

Many reformations have come to the religious world since the decline
of the apostolic church from its pristine glory of the first century.
Yet the nineteenth century reform is more complete, radical and
fundamental than any previous movement. A historian has penned this
significant observation: "No sooner had D. S. Warner and others begun
to preach as men had not preached for time out of mind than men saw
in their message the grandest truths the mind of man is capable of
receiving. They saw the church built up by Christ, led and organized
by the Holy Spirit, the names of whose members are in the Lamb's
book of life, which takes the Scriptures as its only discipline, and
fellowships every blood-bought soul. Here is real Christian unity.

"Despised and rejected in 'religious' circles, these men preached
more real Bible truth in one sermon than one would expect in months
of the ordinary kind. They preached profound truths; and it created a
furor wherever they went. Thousands received Scriptural light. Many
joyfully embraced the great truths they heard and spared neither
pains nor money to spread the message everywhere."

In his book, "The Cleansing of the Sanctuary," Bro. Warner wrote thus
on the subject of exclusiveness: "Christ is an exclusive Christ;
there is none beside him. The faith that he gave us is an exclusive
faith; no other saves the soul. The truth of God is exclusive in its
nature; everything contrary to it is false. The kingdom of Christ is
exclusive. It is a stone that breaks everything else to pieces. The
one church that Jesus founded and named, and which is his own body,
is also exclusive, for there is only 'one body in Christ.' During
the reign of pagan persecution the rulers offered to stop the bloody
martyrdom and allow the Christians to worship God in freedom, if
they would confess that the pagan idols were also real Gods. This
they could not do, but chose rather to die. And on this very point
of exclusiveness is the present offense of the cross. People would
not seriously object to God's ministers setting forth the church as
contained in the Scriptures, if we would recognize their earth-born
institutions as being also God's churches. But this we cannot do and
be honest before God and faithful to his Word. "There is but one
household of faith. Christ does not have a plurality of wives. He has
but one bride, and she has no sisters. Thus saith her husband, 'My
dove, my undefiled is but one; she is the only one of her mother.'
S. of Sol. 6:9."

"Three score and ten" years ago Bro. Warner's earthly career in the
service of the Master was ended, yet God in His infinite plan has
preserved a holy remnant through the intervening years which has
retained and maintained those precious original reformation truths.
The two witnesses (Rev. 11:11)--the Word and the Spirit--have resumed
their rightful positions as Governors of the church in this "evening
time" of the gospel day. Jesus Christ will find His Church "without
spot or wrinkle" when He comes again for His Bride.

      --THE PUBLISHERS

May, 1966




Author's Preface

Year 1921


A quarter century has elapsed since the passing of D. S. Warner
from the scenes of his earthly activity, and full forty years have
gone since the beginning of the great reform of which his labors
constituted so large a part. While there are many still living whose
personal knowledge of him and his ministry will suffice to them
for an encouraging testimony of Christian attainment and of God's
marvelous use of human instrumentality when permitted to have his
way, the time has come when the absence of any published account of
this remarkable man begins to be felt. The rising generation and the
generations that follow should have access to a study of such an
example of Christian devotion and usefulness, as well as of God's
faithfulness to one who will fully trust him. When it was announced
that a biography was contemplated, the proposition at once met with
hearty approval and encouragement.

That due to the lapse of years there should be some difficulty in
securing the necessary data with reference to his early life is of
course consequential. His brothers and sisters are all deceased.
A nephew and a niece and some of his earlier acquaintances were
interviewed, and correspondence was had with other relatives and
acquaintances. The most valuable acquisition, however, was the use
of his diaries, kindly granted by his son, D. Sidney Warner, now
living in Canton, Ohio. These diaries do not cover all of his early
ministerial career, but the quotations from them will reveal the
Christian character of the man as well as show considerable of his
itinerancy and of the facts of his life.

As to the source of information respecting the latter period of his
ministry, when his work took the character of a reform, recourse has
been had to the files of the periodicals he edited and also to the
personal recollections of some who were pioneers with him in the
movement. Of these may be mentioned as giving particular information
Mrs. Allie R. (Fisher) Allen, Lansing, Mich.; William N. Smith, North
Star, Mich.; David Leininger, Akron, Ind; Mr. and Mrs. J. N. Howard,
Nappanee, Ind.; Mrs. Anna J. Slagle, Bucyrus, Ohio; Mr. and Mrs. B.
E. Warren, Springfield, Ohio; and Mrs. Frankie Warner, Anderson, Ind.

It was my privilege to have a personal acquaintance with D. S. Warner
and to be more or less closely associated with him during the last
five years of his life. To one who never knew him personally no
printed account can afford an adequate conception of what it was to
come in contact with this wonderful ambassador of God, whose presence
wrought conviction in the unregenerate, and inspired confidence and
courage in the hearts of believers. The divine manifestations in his
preaching, his prayers, and his ministrations can not be told. Many
very striking instances of physical healing which we have not space
to speak of attended his ministry; but that these pages may reveal,
if in no other light than the historical, that here is an example of
true consecration, devotion, courage, diligence, humility, faith,
patience, kindness, self-denial, and the Christian graces generally,
that is worthy of being followed, is the earnest hope of

                    THE AUTHOR.

  Year 1921       --ANDREW L. BYERS




  CONTENTS


  CHAPTER                                                      PAGE

  I. INTRODUCTION                                                15

    A glance over Christian era--Early church
    divinely governed--Spiritual decline--A false
    church--Reformations--Sixteenth century
    reformation--Human rule--Characteristics of
    true church--A final reformation--Evil of
    sects--Protestantism in Revelation--Wondrous times
    upon us--God's call to his people--D. S. Warner a
    reformer--The correct attitude--Counterfeit movements.

  II. ANCESTRY AND EARLY LIFE                                    34

    Emigration westward--Settlement in Ohio--David Warner
    family--Born a weakling--Paternal and maternal
    influences--Tributes to mother--Location in Crawford
    County--A chosen vessel--His boyhood character--Removal
    to Williams County--A school teacher.

  III. CONVERSION, COLLEGE, AND CALLING                          44

    The question of religion--A Catholic and Lutheran
    community--Tries to be an infidel--Conviction by the
    Spirit--Attends dances--Conversion--Attends Oberlin
    College--Preparation for ministry.

  IV. CHURCH OF GOD (WINEBRENNERIAN)                             51

    The Scriptural name--Winebrenner's view of the
    church--Organization of Elderships--Growth and extent
    westward--Winebrenner's failure.

  V. FIRST YEARS IN MINISTRY                                     59

    Gifted as an evangelist--Marriage--Death of wife
    and children--His physical description--New
    Washington revival--Diary accounts--Prejudice against
    sanctification--Meeting at Basswood--A presentiment
    of death--Standing committee--Rebukes youthful
    tobacco-user--Converses with infidel--Reflections at
    end of year--Appointed to Nebraska mission--Lessons on
    the church--A farewell meeting.

  VI. A NEBRASKA MISSION                                         78

    The Nebraska field--The journey--Nebraska
    scenes--Reflections on his bride-to-be--Builds
    house--Returns to Ohio--Marriage--Resumes Nebraska
    work--All night in dugout--Outlook temporarily
    reversed--Long trips over prairie--Wife lonely--Visit
    to Indian camp--Fast in snow-drift--Birth of a
    daughter--Break in diary account.

  VII. BACK IN OHIO FIELDS                                      110

    On Ashland circuit--News of mother's death--Visits
    penitentiary--A course of studies at Vermillion
    College--Embraces the cause of holiness--Seeks and
    obtains the experience.

  VIII. THE HOLINESS AWAKENING                                  125

    Doctrine of sanctification--Widespread interest in the
    subject--Prominent leaders--Holiness bands--Doctrine
    opposed--Its advocates recede on the church
    question--A remnant who walk in the light--Holiness
    editors--Jacksonville convention.

  IX. A PREACHER OF HOLINESS                                    137

    A rather new field of activity--Writes for
    publication--Meets with opposition--Tirade and charges
    by fellow minister--Canton camp-meeting--Eldership
    meeting at Smithville, faces charges--Assigned to Stark
    circuit--Visits father and place of conversion--Locates
    at Canton--Writes covenant with God--Return to Upper
    Sandusky--Revival at Findlay--Reflections on New Year's
    Day--Expulsion from West Ohio Eldership--Meetings at
    Dunkirk--Increasing vision of apostolic church--A
    peculiar test--Work opens in Indiana--Death
    of father and daughter--Attends Ohio Holiness
    Camp-Meeting--Brought low with affliction.

  X. NORTHERN INDIANA ELDERSHIP                                 191

    Opposition to Freemasonry--New Eldership
    formed--Becomes an associate editor--Herald of Gospel
    Freedom.

  XI. EDITOR AND AUTHOR                                         196

    Locates at Rome City, Ind.--Writes book--Attends
    various camp-meetings--Mob at Upper
    Sandusky--Remarkable healings--Eldership seeks union
    with Mennonites--Close of diary account--Becomes editor
    of Herald.

  XII. A SPIRITUAL SHAKING                                      210

    Prophetic description of reformation movement--Old
    Testament figures--Shakings incident to divine
    visitations--New covenant complete in entire
    sanctification--Prophecies that apply to these
    times--Separation of wheat and chaff--Arguments against
    sects--Entire sanctification a remedy--Unity the hope
    of God's people.

  XIII. A PROPHETIC TIME                                        241

    Many world events foreshadowed in prophecy--God
    has a design with man--Events of the world
    grouped in periods--The four world empires--The
    fourth given particular attention--The little
    horn of Daniel 7--Time periods of Romanism and
    Protestantism--Corresponding prophecies in
    Revelation--What Babylon is--God's people called out of
    her.

  XIV. THE GOSPEL TRUMPET                                       251

    Consolidation of Herald of Gospel Freedom with the
    Pilgrim, forming the Gospel Trumpet--Rome City its
    birthplace--Move to Indianapolis--Difficulties and
    privations--Paper issued irregularly--Printed on
    hand-press--Move to Cardington, Ohio, and later to
    Bucyrus--To Williamston, Mich., in 1884, and to Grand
    Junction in 1886--Substantial progress.

  XV. THE CRISIS                                                271

    Unity effected only out of and away from sects--No
    other alternative for God's people--Brother Warner
    a reformer--His stand meets Satan's opposition,
    but vindicated by Spirit of God-Extracts from
    Gospel Trumpet--Declares himself free from Northern
    Indiana Eldership--Same stand taken by Michigan
    saints--Counterfeit doctrines--Trying time at
    Bucyrus, Ohio--His wife's estrangement--Comments by
    contemporary editors--Trouble over donation by a Mrs.
    Booth--Letters of sympathy and encouragement--Work
    spreads into various States--Emma Miller's healing of
    blindness--Other marvelous healings--Defection of J. C.
    Fisher--How the reformation is distinguished from all
    other movements.

  XVI. EVANGELISTIC TOURS                                       335

    Trip into Pennsylvania--Various healings--Attacked by
    intoxicated man--Woman delivered from devils--Visits
    Winebrennerian camp--An incident of Beaver Dam
    assembly--Company of singers formed--Wonderful meeting
    in Indiana--Storm stayed in answer to prayer--Mob
    near Rising Sun, Ohio--A Western tour--Strange
    manifestations at St. James, Mo.--To Denver--Meetings
    in Canada--In the Southern field--Mob element in
    Mississippi--Visits Mammoth Cave--Visits the church in
    California--Scenery of the Rockies.

  XVII. THE MINISTRY OF SONG                                    407

    Adaptation of existing hymns--Occasions that suggested
    various hymns--Instances of the effect of song.

  XVIII. POETIC INSPIRATIONS                                    422

    Gifted as a poet--A book of poems--Various examples of
    poems.

  XIX. LAST YEARS                                               443

    Hoped for long life--Difficulty in combining writing
    with evangelical work--Could not remain long out of
    the field--Begins to write a book on prophecy--Third
    marriage--Ohio River campaign--Last New Year's
    greeting--A school on the camp-ground--Last sermon--End
    of the journey.

  XX. AS OTHERS KNEW HIM                                        456

    Statements of various individuals--Author's
    statement--Reflections at his grave.

  SUPPLEMENT for this reprint edition                           478


[Illustration: ANDREW L. BYERS, Author of this Book

Office Editor GOSPEL TRUMPET.]


[Music: The Evening Light.

  D. S. WARNER.       (ZECH. 14:7.)       H. R. JEFFREY.

  1. Bright-er days are sweet-ly dawn-ing, Oh, the glo-ry looms in sight!
  2. Mist-y fogs, so long con-ceal-ing All the hills of min-gled night,
  3. Lo! the ran-somed are re-turn-ing, Robed in shin-ing crys-tal white,
  4. Free from Ba-bel, in the Spir-it, Free to wor-ship God a-right,
  5. Hal-le-lu-jah! saints are singing, Vic-t'ry in Je-ho-vah's might;

  For the cloud-y day is wan-ing, And the eve-ning shall be light.
  Van-ish, all their sin re-veal-ing, For the eve-ning shall be light.
  Leap-ing shout-ing home to Zi-on, Hap-py in the eve-ning light.
  Joy and glad-ness we're re-ceiv-ing, Oh, how sweet this eve-ning light!
  Glo-ry! glo-ry! keep it ring-ing, We are saved in eve-ning light!

  CHORUS.

  Oh, what gold-en glo-ry streaming! Pur-er light is com-ing fast;

  Now in Christ we've found a free-dom Which e-ter-nal-ly shall last.
]




I

INTRODUCTION


The life and labors of D. S. Warner are so closely associated with a
religious movement that any attempt at his biography becomes in part
necessarily a history of that movement. I have therefore chosen the
term, Birth of a Reformation, as a part of the title of this book.
Brother Warner (to use an appellation in keeping with the idea of
universal Christian brotherhood) was doubtless chosen of God as an
instrument for accomplishing a particular work. What that work was,
why it may be called a reformation, and why, in particular, it may be
considered the last reformation, a few words of explanation by way of
introduction are offered the inquiring reader.

It will be necessary to take a brief glance over the Christian era
and review some of the important events and conditions. We note
the characteristics of the church in the days of the apostles,
which, by reason of its recent founding and organization by the
Holy Spirit, is naturally regarded as exemplary and ideal. It had
no creed but the Scriptures and no government but that administered
by the Holy Spirit, who 'set the members in the body as it pleased
him'--apostles, prophets, teachers, evangelists, pastors, etc. Thus
subject to the Spirit, the early church was flexible, capable of
expansion and of walking in all the truth and of adjusting itself
to all conditions. It was in very essence _the_ church, the whole,
and not a section or part. The apostles and early believers did
not restrict themselves and become a Jewish Christian sect or any
other kind of sect. Peter's way of thinking would have thus limited
him, for as a Jew he declined any particular interest in Gentile
converts; but the Lord through a vision changed his mind and advanced
his understanding to include the universality of the Christian
kingdom. The Holy Spirit in the heart was necessary, of course, to
the successful government of the church by the Spirit, otherwise he
could not have been understood. There were no dividing lines, for it
was the will of the Lord particularly that there be "one fold and
one shepherd." Jesus had prayed in behalf of the disciples "that
they all may be one; as thou, Father, art in me, and I in thee, that
they also may be one in us: that the world may believe that thou
hast sent me" (John 17:21). These conditions of being subject to the
word and Spirit, of leaving an open door through which greater light
and truth might enter as was necessary, and of possessing the love
and unity of spirit that cemented the believers together and carried
them through all their persecution, constituted the ideal and normal
status of God's church on earth as he gave it beginning, of which it
was ordained that there should be but one, only one, as long as the
world should endure. "There is one body, and one Spirit, even as ye
are called in one hope of your calling" (Eph. 4:4).


SPIRITUAL DECLINE

It was possible, of course, for the church to decline from her
state of purity and thereby to forfeit her standing as the church.
So long as her conflict with paganism lasted and the various forms
of persecution tended to bring into exercise those principles and
qualities which distinguished her from the world, she practically
kept her first estate. When, however, the tide turned, persecutions
ceased and Christianity came into favor and to be made the state
religion of the Roman Empire, there were presented conditions
favorable to every form of spiritual decline. Christians, instead of
being longer persecuted, were protected, and to profess Christianity
became popular and easy. The divine features of the church, by which
she had been known for more than two hundred years, were lost. Every
form of corruption came in. Human rule supplanted the divine, Holy
Spirit, rule almost universally, both in the East and the West. The
bishop of Rome, in particular, rose in prominence until he was made
supreme head--pope--of the Holy Roman church. The reader of church
history knows of the long eclipse of Christianity that followed, of
the darkness and ignorance that reigned and gave to that period the
name, Dark Ages. The true church, impossible of representation by
such a colossal counterfeit as then appeared in her place and became
in turn a persecuting power, could continue only in fragmentary form,
in obscure places in the wilderness of the Roman Empire. She could
not be manifest in her evangelizing capacity, but was persecuted.
Millions of God's people, who refused allegiance to this false system
of Christianity, were slain as heretics during this period. Thus, in
the historical foreground we see, not the pure woman representing
the church of God, but we see an apostate woman seated "upon a
scarlet-colored beast," the Roman state.

"And the woman was arrayed in purple and scarlet color, and decked
with gold and precious stones and pearls, having a golden cup in her
hand full of abominations and filthiness of her fornication: and
upon her forehead was a name written, _Mystery, Babylon the Great,
the Mother of Harlots and Abominations of the Earth_. And I saw the
woman drunken with the blood of the saints, and with the blood of the
martyrs of Jesus" (Rev. 17:4-6).

The Word and the Spirit, the two divine authorities, were set aside.
In the place of the former were the traditions of the Roman Church,
and for the latter was substituted human rule and authority. These
two divine witnesses prophesied in sackcloth during those long
centuries, until such time as they should again function in their
proper sphere in the church--I say _until such time_: for we are not
to assume that in the design of God this state of affairs should
always continue. True Christianity was not to perish from the earth.
The book of Daniel prophesies of the papacy, "And he shall speak
great words against the Most High, and shall wear out the saints of
the Most High, and think to change times and laws: and they shall
be given into his hand until a time and times and the dividing of
time" (Dan. 7:25). (See the time-periods of the various epochs of the
Christian era in our chapter A Prophetic Time.) For this vast agency
of unrighteousness the time should come when the cup of iniquity
should be full and the judgments of God should be executed and his
people delivered. When Christ comes, his bride will have made herself
ready, which implies that God's people will have been gathered out of
spiritual captivity and brought again to Zion. Light and truth and
the Holy Spirit rule will have been restored as at the beginning.


REFORMATIONS

Now the rise out of apostasy was expressed by a series of
reformations, not by gradual ascent corresponding to the decline.
The "mystery of iniquity," which crystallized in the blasphemous
"man of sin," had already begun to _work_ in Paul's day, and the
drift into spiritual darkness on the part of the professing church
was without specific opposition. But, on the other hand, to break
away from conditions apostate always means war with infernal powers.
The wrong is endured until a rising sentiment of protest breaks out
with stern denunciation. God raises up instruments for this purpose.
John Wyclif, in the fourteenth century, denounced the errors of the
so-called church and the conduct of the monks and also had sufficient
light to see the papacy as the "man of sin" foretold by the apostle
Paul. His reform efforts, however, centered mostly in the translation
of the Bible into English, which work, in spite of the attempt by
Rome to destroy it, God graciously caused to be preserved.

John Huss, a little later, took Wyclif's attitude against the
corruptions of the church and was burned at the stake as a heretic.
His martyrdom furnished the occasion for him to utter this
prophecy: "You are now going to burn a goose [Huss meaning goose
in the Bohemian language], but in one hundred years there will
arise a swan whom you can neither roast nor boil." True to this
prophecy, in one hundred years came the intrepid Luther, under whose
leadership history records the great reformation of the sixteenth
century. Church and state were at this time united, which gave this
reformation a political prominence, as it resulted in the change to
Protestantism of two strong nations, Germany and England. What the
sixteenth century reformation accomplished spiritually was, among
other things, the bringing to light of the Scriptural doctrine of
justification by faith in Christ instead of by priestly absolution.

It could not have been expected that all the Scriptural truths and
principles should at any time or by any one reformer be recovered
from the rubbish under which they had been buried for a thousand
years. There have been numerous reforms, bringing out various truths
that had been obscured by the apostasy. Thus Truth in her progress
upward to the Scriptural level, has arisen only by successive steps,
God having to use human instrumentalities that were limited by
the prevailing tendencies and beliefs of the times. Each reformer
naturally dealt with conditions that were most conspicuous from
his view-point and was exercised in questions of truth that
applied only to such conditions. His reform work was not final in
character, inasmuch as it left some errors still uncorrected. Hence
the progress upward was by a succession of reforms, each, as a
general thing, springing from a higher level of truth and spiritual
attainment than those preceding. With the great decline into apostasy
now in the past, the church of God was disposed to rise out of
confusion, her destiny being the attainment of her original standing,
when it could be said that her sun should "no more go down."


HUMAN RULE INSTEAD OF DIVINE

The apostasy of the church, as one writer has expressed it, came
by "ecclesiastical ambition and degeneracy." The human element got
in the way where there should have been only the divine. There is
necessarily the human element in the work of God, for Christian
work is God and man working together; but in the true relation man
is God's instrumentality and is altogether in subjection to the
divine Head, who rules over all. When the human element supplants,
gets in the way of, or acts in the place of, the divine, we have
a fundamental error that always results in apostasy. This human
ecclesiasticism, always more or less intolerant, reached its
autocratic perfection in the hierarchy of the Roman Catholic Church
and constituted the "man of sin" who opposeth and exalteth himself
above all that is called God, or that is worshiped; so that he as God
"sitteth in the temple of God, showing himself that he is God" (2
Thess. 2:3,4).

The spirit of human government in church affairs has shown itself
in, or has followed in the wake of, every reform movement of the
past. The Spirit of God worked in the movement to accomplish good,
but was always checked by this baleful element. Luther meant well
but was himself dogmatic and intolerant. He held to many doctrines
of Catholicism whose wrongs he could not see. He did not make proper
allowance that others besides himself might be right, or at least
have some truth. Neither did he or his associates or followers leave
the way open for God to lead into more truth, much less the whole
truth. Thus the reformation of the sixteenth century, while it
recovered from the debris of apostasy the doctrine of justification
by faith, became the occasion for Protestant sects, human-ruled
institutions, and these were succeeded by other sects. Some of
these have been as intolerant, inflexible, and as unlike primitive
Christianity as the Roman Catholic Church itself.

Church government, as humanized in the sects, has taken forms other
than the hierarchic. We have the episcopal, or rule by bishops; the
presbyterian, or rule by presbyters; the congregational, or rule
by the local brotherhood. Our object here is, not to discuss which
of these forms most nearly resembles or is most different from the
Scriptural, but merely to show that man rule has manifested itself in
various ways.


CHARACTERISTICS OF TRUE CHURCH

The true church of God, comprising all Christians, has in her normal
state under her divine head certain essential characteristics which
make her exclusively the church, the whole and not a part. These
might be expressed as follows:

1. Possession of divine spiritual life. If the church does not
possess this she is not Christ's body and therefore not the church.
She must know the Spirit of God.

2. Disposition to obey all Scripture and to let the Spirit have his
way and rule. This constitutes her safety in matters of doctrine and
government.

3. An attitude receptive to any further truth and light. This
safeguards against dogmatism and a spirit of infallibility and
intolerance, against interpreting Christianity in the light of
traditions and old ideas.

4. Acknowledgment of good wherever found and the placing of no
barrier that would exclude any who might be Christians. This makes
salvation, a holy life, and a Christian spirit the only test of
fellowship, and disapproves all human standards of church membership
and fellowship.

We repeat that these constitute the Scriptural standard of the church
and characterize her in her unity and integrity. It is by lacking in
one or more of these essentials that a sect is a sect. In the rise of
the church out of apostasy any reformation that does not develop to
the full the essentials that characterize the church in her wholeness
and completeness must necessarily fall short of being the final
reformation and must leave a cause for further reformation. This is
the explanation of the existence of the so-called Christian sects,
viewing them in the most charitable light. The Wesleys and their
early associates sought for deeper personal spirituality as well as
better spiritual association than was afforded in the state church
of England. They brought to light and gave particular prominence to
the doctrine of sanctification by faith and the witness of the Holy
Spirit. Their work was a reform; but as in that day the question of
division among Christians was not prominent, nor was the question
of the one true church understood or appreciated, their work took
definite form in a body humanly organized and called Methodist. The
Campbells had considerable light on the unity of the church, and
proposed the Scriptures alone as a basis on which all Christians
could unite. But they blindly shut themselves in on a point of
doctrine by associating entrance into the kingdom or church with
the act of immersion in such manner as to make a wall between them
and other Christians who should give evidence of having received
salvation and therefore church membership, otherwise than through
baptism. Thus they made themselves a sect. John Winebrenner had the
correct idea of the church as comprising all the saved, and his work
was on an unsectarian basis. Lacking, however, in the quality of
letting the Spirit of God rule, eldership organizations were soon set
up, a man rule came in, and they also became a sect. Inflexible as to
doctrine, they closed the door of progress on themselves, rejected
the truth on holiness, and became one of the most narrow of sects,
though bearing the Scriptural name, Church of God.


A FINAL REFORMATION

It must follow, and the assumption is already established, that a
reformation which takes in full the characteristics defining the
church in her wholeness must thereby reach the New Testament standard
and therefore be the last, or final, reformation. No reformation can
make good such claim if it does not proceed on whole-church lines or
principles. If a reform does progress on those universal principles,
we need look no farther for, nor await future years to reveal, the
final reformation resulting in the restoration of all things to the
Scriptural ideal.

The errors of the religious world are, and have been, the failure
to so preach salvation truth that people may obtain and enjoy full
deliverance from sin; failure to conform to the divine standard on
all lines; the human ecclesiastical system, which hinders Holy Spirit
organization and government; and separation of God's people into
parties, thus making true church relation impossible. A movement
that comprehends a correction of all these, and meets the Scriptural
standard, must therefore fill the measure of reform.

Reader, it is claimed for the movement represented in the teaching
and labors of D. S. Warner, that it possesses these elements of
finality, that by it God is bringing his people "out of all places
where they have been scattered in the cloudy and dark day" of
Protestant sectism, and is restoring Zion as at first. It is not
assumed that Brother Warner was right on every point of doctrine or
in every application of a Scriptural text, but that the movement, in
addition to being based on correct Scriptural principles otherwise,
possesses that flexibility and spirit of progress by which it adjusts
itself as God gives light.

1. It teaches the Scriptural process of salvation, by which people
may obtain a real deliverance from sin and have the Holy Spirit as a
witness to their salvation.

2. The truth only, and obedience thereto, is its motto; and it
recognizes the rule of the Holy Spirit in the organization and
government of the church.

3. It does not assume to possess all the truth, but stands committed
thereto, holding an open door to the entrance of any further light
and truth.

4. The spirit of the movement is to acknowledge good wherever found
and to regard no door into the church other than salvation and no
test of fellowship other than true Christianity possessed within the
heart.

Thus its basis is as narrow as the New Testament on the one hand, and
as broad as the New Testament on the other. May it ever go forward on
this line in the spread of the truth to all the world.


ANOTHER VIEW OF SECTS

In order to a clearer understanding of the reformation which took
definite form in the work of D. S. Warner, as well as why he
denounced the sectarian spirit in such scathing terms, let us take
further notice of the evil of sect institutions.

In the first place, sects are confusing in that, while necessarily
bad as factions, they are _associated_ more or less with good. Many
of them in their origin followed reform movements which apparently
had divine sanction and were progressive in Christianity, and many of
them have upheld truth which when preached was productive of good and
brought salvation results. But here it should be noted, that whatever
of salvation work has been accomplished has been directly by the
Spirit of God in individuals, quite apart from any sectarian agency.
It must be said, too, that whatever has resulted from Christian
endeavor or influence and expenditure of means, whether in home or
foreign lands, would have been in greater degree had the church back
of these efforts been one spiritual whole instead of many sectarian
divisions. So, when we come to apply analysis to this question of
sects, we find that they are in no sense good. That they are called
churches is but the part of confusion, for in the popular mind and in
actual practise it tends to identify sects with the divine church,
whereas in Scripture church always means something other than sects.
Bodies that are differentiated by the isms of men are not, and never
can be, Scripturally churches, for except in the local geographical
sense the church takes no plural form. There is a distinction
between the true people of God as constituting the divine church
and the human institutions called churches that have divided them
and placed them in unnatural and unscriptural relations. The true
church of God, by virtue of comprising all the saved and therefore
being a unit, places sects in comparison only as false churches. A
commentator truthfully remarks, "False Christendom divided into very
many sects is truly Babylon, that is, confusion." (Jamieson, Fausset,
and Brown's Commentary.) Thus sects, because they are a hindrance to
proper Christian activity and because they present a spectacle of
religious confusion, professing to be churches when they can only be
false, are bad.

This is no disparagement of the many noble men and women of God who
have been connected with sects and have gone on to their heavenly
reward, whose accomplished good was from the divine source and not
from the sectarian. They may have honestly loved their sect, but in
this they were honestly misplacing their love. It was the religious
association with their fellow Christians that they loved, and this,
had they only known it, was not enhanced but rather hindered by the
sectarian distinction. They will not find these distinctions in
heaven. If they really loved the sect, they had to leave that love
behind, for it could not be included with such Christian excellence
as entitled them to heaven. Thus our good parents and grandparents
and the long line of reformers and Christian worthies receive their
heavenly reward quite independent of the sectarian institutions that
divided them here.


EVIL OF SECTS IN POSITIVE LIGHT

We have shown why sects are bad in rather a negative light, as
being confusion and therefore a hindrance to proper Christian
representation in the world. They are evil in a more positive sense,
and it was because of this that God prompted Brother Warner and
others in the reform to utter such sharp judgment against them. Any
body of Christian people that arises and fails to qualify on all
principles that mark the church of God as a whole, that proceeds to
human organization and rule instead of recognizing only Holy Spirit
organization and government, at once limits itself and becomes
thereby a sect, a false representation of the church. As a false
church it is soon a corrupt institution in which human pride and
every element contrary to God may exist and become active. The human
will, intended for the rule of our bodies and things terrestrial,
things which belong to man's province, becomes sadly out of place
when exercised in any sphere or capacity that belongs to God. In
such sphere it becomes a rival of God, a monster evil of great
proportions, a distinctive satanic spirit, always opposing the true
work of God.


BEASTLY CHARACTER IN PROPHECY

This man rule in a province to which God alone has rightful claim
(for indeed it exercises the prerogative of God when it presumes
to direct God's work and people) has characterized all Protestant
sectism just as it did Roman Catholicism, only in milder aspect.
Man rule is represented in prophetic symbols by beastly character,
whether it applies to political or ecclesiastical government. Thus
in the 7th chapter of Daniel we have the symbols of four great
beasts, representing in their respective order four universal
kingdoms, as follows: Babylonia, Medo-Persia, Greece, and Rome. These
were temporal powers that ruled the world. When a mere temporal
power is indicated the prophetic symbol used is a dumb beast. If
a beast or any part of such symbol is represented as speaking or
exercising human propensities, then the thing indicated is also
an ecclesiastical power. Thus the fourth beast in Daniel 7, which
represents the Roman Empire, exercises first as a dumb animal; but
directly a particular horn appears among the horns of this beast,
and is given eyes to see and a mouth to speak great things, which
indicates ecclesiastical exercise, so that we have here Rome first
as a heathen power, and then as a so-called Christian power speaking
great things, making war against the saints, etc.

In Revelation 13 we find this same Roman Catholic power represented
by a beast to whom was given "a mouth speaking great things and
blasphemies" and power "to make war with the saints and to overcome
them." These anthropomorphic qualities given to a beast indicate man
rule in ecclesiastical matters, a thing which is at once blasphemy in
God's sight, utterly obnoxious and foreign to him.


PROTESTANTISM IN REVELATION 13

Beginning with the 11th verse of Revelations 13, directly after
the prophecy of the Roman Catholic hierarchic power, we have the
spectacle of a second beast, having two horns like a lamb but
speaking as a dragon. The fact that he speaks gives him the quality
of ecclesiastical rule. In this beast we have man rule in the
form of Protestantism. He has a lamb-like aspect instead of the
vicious, threatening character of Rome in the days of her power;
but he has the voice of a dragon, which betrays his diabolical
spirit. He exercises as much power in the world as Roman Catholicism
did before him. He deceives by doing "great wonders," displaying
spiritual manifestations. He causes people to worship the first
beast (Catholicism) by copying its standards and doing reverence to
a human ecclesiastical system; and an image to the first beast is
made whenever a sect is organized. He causes the image to "speak"
(exercise man rule) and to persecute those who, instead of bowing to
the sect image, are disposed to exercise in their spiritual freedom
and give allegiance alone to God.

Thus we see so-called Protestantism as a particular form of beast
religion, a distinctive spirit that animates and dominates the
sectarian system. The beast element is the man rule. We are not
speaking merely of human instrumentality, which God certainly uses in
his church when the will is wholly submitted to him and susceptible
to his Spirit, but of that exercise and dominance in ecclesiastical
matters which, as apart from God, is distinctly human. Such
prevails more or less as a system in all sects, gives occasion for
jealousy, pride, and emulation, wants to be let alone, and opposes
any reform that threatens it. This is the element which naturally
becomes disturbed at the preaching of the truth that exposes it,
and which became a persecuting power against Brother Warner and all
who executed the divine judgment against false religion. In this
deceptive form of evil covering almost four hundred years Satan has
had his seat. When the present reformation shall have resulted in
bringing God's people out of sectarian divisions and placing them
on the whole-church basis, Satan, driven to some new project, will
muster the Gog and Magog forces in a last conflict against the
saints, which shall end with the utter destruction of those forces by
the judgment fires.

We have, then, Protestantism represented in two aspects: 1. As a
period during which truth by a succession of reform movements has to
a considerable extent been recovered from apostasy and restored to
God's people. 2. As a system of false religion, a form of spiritual
Babylon that is pervaded by a satanic spirit that deceives the world
and opposes any effort to restore the church of God to her Scriptural
unity, since such effort naturally threatens the ecclesiastical
element lying at the base of organized sectarianism.


A DISPENSATION OF GOD

We apprehend, then, that wondrous times have come upon us. Great
ecclesiastical systems are crumbling and are being left destitute
as God's people make their escape. This movement proceeds with no
show of prominence in the world. It causes no political disturbance,
but works only in the province of genuine Christianity, silently,
effectively, as the leaven in the meal. It is altogether a spiritual
movement and its discernment can therefore only be spiritual. It may
appear outwardly as only one religious body among many; for it is
only when judged by the spiritual standard of God's word that its
character is seen. It is a call to those who are willing to be led of
God.

The dispensations of God are in their beginning often insignificant
and despised in man's eyes. God chooses things that are not, to bring
to naught things that are. The fact that Brother Warner's work was
done in comparative obscurity counts for nothing against its being
the work of God. It is quality that counts. Brother Warner had the
right spiritual quality, the secret of which was letting God have
his way. His entire abandonment to God in a complete consecration,
together with his adaptable temperament and gifts, made him suitable
for God's use in this great work, and God chose him. The time was
at hand. Others, contemporary with him and leaders in the holiness
movement, saw the evils of sects and deplored them, but when it came
to renouncing their sectarian affiliations and coming out of the
spiritual Babylon in obedience to God's call, "Come out of her, my
people, that ye be not partakers of her sins, and that ye receive not
of her plagues," they drew back. This point of leaving the sects,
abiding in Christ alone and allowing God to reestablish his church on
the primitive basis, was the real test. They longed for the time when
God's people should all be one, but chose to believe that the time
was not yet. And so they have been believing for forty years, and are
today in the greater confusion. They lacked the spiritual equipment.
One of Brother Warner's special endowments was that of considerable
light on the prophecies. He saw that the sectarian denominations were
of the true spiritual Babylon in which God's people were being held
captive. He also had in the Spirit the prospective vision of the pure
church unruled by man. His contemporary leaders who opposed him were
too blind spiritually to have such a vision; or, if they had it,
were disobedient to it.

But there were those, the humble ones, who were willing to let God
have his way. At the sound of the trumpet, which God was giving
through Brother Warner, thousands have rallied to the standard of
truth, and through them the truth has been and is being vindicated.
If God has his way all Christians will be led out of sects, all
justified believers will be led into sanctification, the church will
be perfectly organized and governed by the Holy Spirit, the whole
truth will be preached uncompromisingly, full salvation will be held
out to the world, and all will be led to cooperate and do their part.
This is the full measure of Christianity today, and is God's design
with his people. Here is true Christian unity. Such unity can come
only by absolute abandonment to God, for _he_ must be the one-making
agent. Men may attempt a unity through some Interchurch World
Movement or other plan, but no plan can represent the true Scriptural
unity unless God does the work himself. He must have the full right
of way in human hearts.

Brother Warner's mission was strictly that of a reformer. It was
his part to venture boldly with the truth God had given him, with
a willingness to run the gauntlet of persecutions that were sure
to greet him on the right and left. His severe denunciation of all
things sectarian was consistent with his pioneer position. There
first had to be an awakening, a breaking up of old conditions,
particularly of the recognition (into which the minds of people
generally had settled) of the sects as being the church of God. His
work was the initial, or birth, stage of the reform.

Following the initial stage has come the constructive, which
comprehends the reformation in the local sense, the sense in which
the Christian life and true ideal of the church must be exemplified
in the community as something more than theory, something that will
appeal as being better than what is represented in the sects. The
constructive stage calls not so much for continual denunciation of
sects as for manifesting those essential principles that characterize
the church in her unity and entirety. The responsibility is to make
good the claim, and this means much. Any tendency to establish
traditions, or to regard a past course as giving direction in all
respects for the future, or to become self-centered and manifest a
"we are it" spirit and bar the door of progress against the entrance
of further light and truth, or in any way to refuse fellowship
with any others who may be Christians, would itself be sectarian,
altogether unlike the true reformation, which, if it be final, must
necessarily be a _restoration_ and possess universal characteristics.

For proper representation everything depends upon the understanding
of, and the attitude toward, this great movement. For any body of
people to hold that the reformation is entrusted to them, or that
they have become the standard for the world, is a self-centered
attitude, vastly different from that which regards the reformation
as something prophetically due, as having come independent of man,
and as being greater than the people who have been favored with its
light, and that it is their part to conform to _it_ in principle,
doctrine, and everything. The great movement is in the world, and any
attempt to "corner" it or to limit it to a particular body of people
could only result in making that body a sect, or faction, while the
movement itself would proceed independently.

The true spirit of the reformation will be, however, with those who
measure to its standard, whether they be few or many, and God will
manifest himself accordingly. Satan has tried to becloud and defeat
the movement by counterfeit factions--bodies of people who profess
to be on the reformation line, but who misrepresent the truth by
denying some part of it, as, for instance, the doctrine of entire
sanctification in this life, or of the Christian ordinances, or
who misrepresent it by advancing erroneous doctrine, such as the
continuation of the Old Testmental law and Sabbath, or the speaking
in tongues as a necessary evidence of having received the Holy Ghost.
Many are the counterfeit movements today. One must ignore every
influence of man and then rely on the witness of both the Word and
the Spirit in order to be guided aright.

Brother Warner was a remarkable example of a man possessing the
Christian spirit and the Christian graces wonderfully developed.
While he could rebuke evil and deceptive influences in the strongest
terms, he was one of the meekest and kindest of men. Christ-like, he
loved all men, even his persecutors. As a husband, father, Christian
brother and friend his love and respect were genuine and reached
to the very soul. And yet the responsibility of his calling as a
Christian and as a minister of God's truth as it applied to his time,
he held more dear than all else, and to it he was wholly devoted. Not
with any object of exalting the man, but to illustrate what God can
accomplish in and through one who is so devoted, we introduce him to
our readers.




II

ANCESTRY AND EARLY LIFE


Among those who fought in the second war against Great Britain was
one Adam Warner, who was born in Virginia, and whose father was
Christofel Warner. In this period of our national history a great
tide of emigration from the Atlantic States was spreading itself over
what is now the Middle West. Adam Warner seemed to catch the spirit
of the times, and accordingly, in 1815, he set out with his family
for the new country beyond the Alleghanies. He settled in Stark
County, Ohio, where, about the year 1845, he died, at ninety-three
years of age (a history of Williams County, Ohio, says ninety-eight,
and that he had a sister who lived to the advanced age of one hundred
and three). It is probable that before moving west Adam Warner lived
for a while in Frederick County, Md., for there is where his son
David was born, June 6, 1803.

David Warner, after moving to Stark County, was married, in 1823, to
Leah Dierdorf, who was born in York County, Pa., Feb. 6, 1805. In
1830 he moved to Wayne County, Ohio, and a little later to Portage
County, then back to Wayne County in 1836, to a place then called
Bristol, where he kept a tavern for eight years. Of the parentage
of David and Leah Warner, at their humble abode at Bristol, on June
25, 1842, amid the environment of tavern life, was born Daniel S.
Warner, destined to be one of the principal instruments in God's
hands to produce a shaking in the ranks of spiritual Israel, and to
lead the hosts of the Lord back to Zion from their wanderings in the
wilderness of denominationalism.

The children of David and Leah, in order, were as follows: Adam,
Lewis, Joseph, John, Daniel, and Samantha. John died at the age
of twenty, leaving but the five children. All are now deceased. A
granddaughter says that the family was Pennsylvania German. Evidently
the mother was. The father, as already noted, was a Virginian.

It was the misfortune of Daniel S. to be frail, sickly, and to a
great extent unappreciated, from his very birth. His lungs were weak
and he was denied that stock of vitality with which every child
has the right to begin life. Intoxicants were freely used in those
days, and David Warner had fallen an easy prey to intemperance.
If the affliction of this infant may not be ascribed to paternal
indiscreetness, possibly inebriety, it is not because such instances
were uncommon. Into how many homes has the demon of strong drink
entered to bring sorrow to the wife and mother and to curse the
unborn with the blight of its baneful effects! In this case, at any
rate, the father was rough, and inconsiderate of his offspring. While
he exercised toward his family a degree of temporal care, it seemed
that the very frailty of this child, which should have awakened
compassion, met only his frown and disfavor. In later years Daniel,
in reflecting on the circumstances attending his birth and childhood,
wrote the following lines, which are a part of his poem on Innocence:

    Conceived in sin, to sorrow born,
      Unwelcome here on earth,
    The shadows of a life forlorn
      Hung gloomy o'er my birth.

    A mother's heart oppressed with grief,
      A father's wicked spleen,
    Who cursed my faint and gasping breath,
      Combine to paint the scene.

    But life held on its tender thread,
      Days unexpected grew
    To weeks, and still he lived--
      Why, Heaven only knew.

    He lived, though life was bitter gain,
      His youth a flood of tears,
    His body doomed to cruel pain,
      His mind to nervous fears.

In contrast with this paternal attitude, however, was the constancy
of a true-hearted mother. Blessed with this and endowed with
indelible memories of a mother's devotion, what child growing up
to cope with life's obstacles may not, after all, hold a chance of
succeeding, however handicapped otherwise? If ever any planting bears
fruit in the human breast, or becomes a latent force tending to
guide one steadily through life's dangerous rapids, it is that of a
mother's love. Especially is this true of the love of a _Christian_
mother, coupled with her prayers.

Mrs. Warner was an excellent woman. Her patient and gentle bearing
under disturbing conditions, her disposition to make the best of
disappointment and discouragement, left an impress, not only upon the
family, but upon the neighborhood. Her kindness is referred to in two
other stanzas of the poem Innocence:

    If angels blessed his thorny path,
      It may be said in truth,
    But two e'er showed their smiling face
      In all his suffering youth.

    One was his mother, ever kind,
      A blessed providence;
    The other, pure and lovely friend,
      Was angel Innocence.

It has been true generally that great men have first had great
mothers. But what is a mother's greatness, after all, but simple,
unalloyed, Christian motherliness?

"I should have become an atheist but for one recollection, and that
was the memory of the time when my departed mother used to take my
little hand in hers and cause me on my knees to say, 'Our Father, who
art in heaven.'"--_John Randolph._

[Illustration: Parents of D. S. Warner. The father holds a
whisky-glass]

[Illustration: Mother of D. S. Warner]

"All I am, all I hope to be, I owe to my angel mother--blessings on
her memory! I remember my mother's prayers. They have always followed
me. They have clung to me all my life."--_Lincoln._

"If my mother could rise in the dead of the night and pray for
my recovery from sickness, my life must be worth something. I
then and there resolved to prove myself worthy of my mother's
prayers."--_Garfield._

"It is to my mother that I owe everything. If I am thy child, O my
God, it is because thou gavest me such a mother. If I prefer the
truth to all things, it is the fruit of my mother's teachings. If
I did not perish long ago in sin and misery, it is because of the
long and faithful years which she pleaded for me. What comparison is
there between the honor I paid her and her slavery for me?"--_St.
Augustine._

One more tribute. In his book Bible Proofs of the Second Work of
Grace, published in 1880, Daniel S. Warner places the following
dedicatory note: "To the sacred memory of my sainted mother, whose
tender affections were the only solace in my suffering childhood, and
whose never-failing love, and whose pure and innocent life were the
only stars that shone in the darkness of my youth, this volume is
respectfully dedicated by the author."

From Wayne County, David Warner brought his family, in 1843, to a
farm of 140 acres near New Washington, Crawford County, Ohio. The
house, built partly of logs, stood three fourths of a mile southwest
of the village. It was here that Daniel spent his childhood. Of this
period he writes:

    It seemed the special pleasure of
      Another certain one
    To quite demolish everything
      He set his heart upon;

    To chafe his spirit and extort
      The flow of bitter tears
    Out of a soft and pensive heart,
      Through all his tender years.

    He never knew that "Father" was
      A sweet, endearing name;
    Its very mention was a dread,
      His life's most deadly bane.

    The demon of intemp'rance there
      Infused the wrath of hell,
    And most upon this sickly head
      The storm of fury fell.

    Like chickens when the mother bird
      Gives signal of a foe,
    The little peeps are quickly hushed,
      All chicks are lying low,

    So, when returning from the town,
      The dreaded steps we heard,
    All ran and quickly settled down,
      And not a lip was stirred.

    O horrors of the liquor fiend!
      We've seen thy hell on earth.
    Thy serpent coils around us twined,
      The moment of our birth.

    O Rum! thy red infernal flame--
      I witness to the truth--
    Filled all my mother's cup with pain,
      And swallowed up my youth.

The Warner family, though clever, straightforward, and strictly
honest, were but a simple rural folk and not inclined to religion.
That such a bright spiritual light as was afterward exhibited
in Daniel could come from such a family, is one of the puzzling
questions of blood relation. Was it that in the family blood there
was latent quality which in his case only was near enough to the
surface to be called into action and developed by higher influence?
or should it be said that he represents a variation in the strain,
such as is sometimes seen in biological observation? If the latter,
the mystery remains; for why do such things occur? Aside from
natural phenomena, we believe that Brother Warner was a "chosen
vessel" unto the Lord. He possessed such a combination of qualities
as made him capable of high development in the divine graces. He was
a Christian than whom perhaps none other ever lived who was more
reverent, spiritual, and devoted; and God had a special work for him.


BOYHOOD CHARACTERISTICS

In his boyhood Daniel early displayed a gift of entertainment and
of public speaking. The school in his district was ungraded. On
occasions of entertainment, such as the last day of school, after
the younger children had spoken their "pieces" and the program
began to grow monotonous, a call would be made for Dan Warner.
Then he would take the floor and soon would have them convulsing
with merriment. Mischievousness and clownishness were traits. The
trouble he sometimes caused the teacher was frequently such that
the latter could not locate it nor determine just who was to blame.
When he would be stood on the floor he would soon have others with
him. On one occasion he did something for which he was sentenced
to a scourging. When he appeared at school the next morning he was
prepared for this contingency by having on two or three coats. He
was, however, bright in his studies and in a general way sociable and
well liked.

The community in which he lived was strongly democratic in politics.
His father, a staunch democrat, actually had a degree of pride in his
boy when the latter would make stump speeches during a campaign. It
was natural for Dan to mount a storebox on the street or anywhere and
address a crowd on the issues of the day. In later years, however,
when he became a minister and his oratorical abilities were directed
in the channel of preaching the gospel, his father was not pleased.

Among the sports in which he indulged was coon hunting. On finding a
coon tree at night he and his companion would cover themselves with a
coon robe and lie under the tree until morning. He got to be rather
wild, and took particular delight in the dance, but never indulged in
the lowest forms of sin.

These are but brevities of his boyhood career. It is difficult to
prepare an account of this part of his life that would be to any
considerable degree full. One accident, by which he was maimed for
life, should here be noted. He attempted to remove a bunch of grass
that had clogged the sickle of a mowing-machine. As he was in this
act the team started and the ends of two of his fingers, the middle
ones of the left hand, were suddenly clipped off. Fortunately the
loss of these members did not hinder him in writing nor was it a
disfigurement usually noticed in his preaching.

There was one more move for the David Warner family, and this was
to Williams County, Ohio, the northwest corner of the State, where,
in Bridgewater Township, about four miles north of the town of
Montpelier, farm life was resumed. Here the parents spent the rest
of their lives. The removal to this place was made in 1863, during
the Civil War. Joseph Warner was drafted for the army. Being a man
of a family, he desired to arrange for a substitute. For this Daniel
offered himself, and accordingly became a private in Company C, 195th
Regiment, Ohio Infantry. Little is known of his army experience. It
is said that he found favor with the Captain and was made his clerk,
or secretary. At the close of his term he was honorably discharged.

While living in Williams County, the occupation of teaching school
appealed to him, and for several terms he was an instructor of the
young in matters of common-school education. He was now in his early
twenties. But here we shall close this chapter, and introduce him in
our next in a different aspect.




III

CONVERSION, COLLEGE, AND CALLING


It is natural that the question of religion should present itself
to a young man or woman when approaching maturity. It is then that
life is full of prospects, when one plans and builds for the future.
It is then that opinions are formed, and there is an inclination to
reach some kind of decision, for the time being at least, regarding
every issue. One reaches this parting of the ways and the question
comes, "Which road shall I take?" The answer, so far as religion is
concerned, depends to some extent on what one has observed in those
who make a profession, though it is true that the influence of the
Holy Spirit alone--that monitor who makes his appeal to the inner
consciousness--sometimes decides the question.

The community at New Washington, where the Warner family lived, was
strongly Catholic and Lutheran. There was too much whisky and tobacco
and too little of genuine Christianity for a convincing testimony
in favor of the latter. As for Dan Warner, he thought to decide the
question of religion by trying to be an infidel. But of course he had
not considered that God might speak to him and convince him against
his will. He naturally possessed a tender conscience, a capacity to
exalt righteousness and a susceptibility to right spiritual influence.

And so we find him on reaching the age of maturity trying to believe
there was nothing in Christianity; but at this his success was
poor. There were certain persons within his field of acquaintance
whose Christian piety made its impression. Then again, there was
the influence of song. He had a good voice and found enjoyment in
engaging in song with the young people. On a Sunday afternoon, at a
neighbor's, where a number were gathered and were singing gospel
hymns, he became greatly affected. God spoke to his conscience. His
conviction was so strong as to cause him for several months to lose
his love for the dance and to reflect seriously on his course of
life. It was his turning-point so far as infidelity was concerned.[1]

But after a few months, when the conviction had worn away somewhat,
he began to renew his attendance at dances and apparently to be
more reckless than ever regarding his spiritual well-being. His
heart, however, was yet tender from the wound made by the spirit
of conviction. One night during a severe illness of his sister he
attended a dance. After he had returned home at two o'clock in the
morning, his mother went to his room and expostulated with her boy
regarding his sinful career. Here again is where a mother's part
played effectively. As she reasoned with him on his wrong conduct,
his going to a dance while his sister--his only sister--lay at the
point of death, and his offence against a just God, before whom he
must one day stand in judgment, the depths of his heart were broken
up and he fell on his knees and called for mercy.

From that time he was deeply convicted though to his companions
he gave no evidence of a changed life, as he had not received the
new birth. With some young friends he began to attend a protracted
meeting in a schoolhouse not far from his home. The meeting was one
of power, and sinners were made to reflect on the question of their
souls' salvation. On their way home one night his companions were
expressing their opinions as to religion, what it was, etc. One of
them, addressing Dan, said, "What do _you_ think it is?" He replied,
"I am going to find out." Knowing him to be prankish the others
supposed he meant to play some trick, and as they separated wondered
to themselves what Dan could have up his sleeve. Not until he had
gone forward to the altar the next evening and they had seen him rise
a changed young man with the peace of God in his countenance did they
take his words and actions seriously.

The date of this, his conversion, was February, 1865. He refers to
the event some years later as follows: "Passed once more the old
schoolhouse where I gave my heart to God (February, 1865). Thank
God for that step! Oh, how glad I am it was ever my lot to become a
Christian!"

Another item of interest relating to this time was his engagement to
Frances Stocking, reference to which in his diary for June 11, 1874,
the reader will find on another page.

One quality that was manifest in Brother Warner's early religious
life as well as throughout his entire career was earnestness. He was
sincere and intense in his devotion and his Christian work. We shall
find as we read the notes from his diary that his words breathe a
spirit of love and devotion, evincing a deep spirituality. When he
yielded to God, he meant it as the decision of his very soul, and
his conversion was for him an actual change for time and eternity.
Old things were passed away. New propositions and prospects arose to
occupy his thoughts.


[Illustration: D. S. Warner a student at Oberlin College]

ATTENDS OBERLIN COLLEGE

What ideals and plans were his immediately after his conversion we
do not know. It was not long, however, until he decided that a more
advanced education was needful. Nothing will give a young person
nobler ambitions and greater desire to rise to all that is good
and associated with usefulness than Christianity. On the 5th of
September of the same year of his conversion he started to school
at Oberlin College and enrolled for an English preparatory course.
The details of his study at Oberlin and just how long he remained
have not been learned. An old memorandum of his accounts indicates
that he attended there only two months at first, and then taught
school through the winter at Corunna, Ind., returning to Oberlin
in the spring, and that he started again with the new school year
in September, 1866. It is known, however, that his excellency of
character shone while he was at school and was the subject of remark.

He did not attend college as long as he had expected to; for it was
while he was there that he began to feel God's hand upon him for the
ministry. When he saw how long it would take to complete his college
work and the need of laboring in the Lord's harvest while it was
day, he felt impressed that God wanted him to cut short his college
course and to prepare at once for the ministry. He accordingly went
home, arranged for a room in his father's house, and spent one season
there in applying himself to prayer, Bible-study, and those other
things which he believed were directly necessary to his ministerial
preparation.

Preparation for the ministry is more successful when, along with it,
there can be more or less of actual practise. We can believe that
Brother Warner was spiritual enough to keep in touch with God and
to discern the divine leading in the important matter to which he
had committed himself. At any rate, in connection with his work of
preparation he began to engage in ministering the gospel. He preached
his first sermon on Easter night, 1867, in a Methodist Episcopal
protracted meeting in the Cogswell Schoolhouse, not far from where
he lived. Text, Acts 3:18--"But those things, which God before had
showed by the mouth of all his prophets, that Christ should suffer,
he hath so fulfilled."

FOOTNOTE:

[1] The use of tobacco, was very common among the professors in his
community. It is related that he received an impression of the evil
of this habit when on attendance at a prayer-meeting he saw one of
those present attempt to take a chew secretly, by hiding his face
behind a chair.




IV

CHURCH OF GOD (WINEBRENNERIAN)


At the time of his first effort in the ministry, which occurred
more than two years after his conversion, Brother Warner had not as
yet given his name to any religious society. To join a sectarian
denomination is never by divine prompting, but is urged from human
source. A young convert possessing the spirit of Christ is naturally
at home in the Lord and with Christians anywhere. It is foreign
to that spirit for one to limit oneself by subscribing to any
particular creed of men. Accordingly, our young brother was only
"acting natural" when he manifested no particular anxiety to "join
the church." Representatives of the denominations in his neighborhood
proposed to him and presented their articles of faith. The fact that
he referred the great question to the Scriptures and could see no
authority for joining anything not recognized in the Scriptures shows
that he was already poor material for sectarian construction, at
least so far as the common arguments for sects go.

There was one society, however, by which he was persuaded. The
followers of John Winebrenner called themselves the Church of God.
As they professed to hold to no creed but the Bible, repudiated
sectarianism, baptized by immersion, and observed as an ordinance
the washing of feet in conjunction with the Lord's Supper, all of
which seemed good to him, and especially as they had the exact New
Testament name for the true church, he was constrained to unite with
that body. The mark of fellowship which differentiated them from
other Christians and constituted them a sect, was not apparent to
him, and so, even during the many years of his earlier ministerial
career, he identified this body with the true church. He said
in later years that he had more liberty as a minister before he
took that step than he had during the years he belonged to the
denomination, which after all was but a sect.

The Church of God, spelled with a capital C, and more fully
denominated General Eldership of the Churches of God in North
America, was founded by John Winebrenner, in 1830. Winebrenner had
been baptized and confirmed in the German Reformed Church (now the
Reformed Church in the United States), and was given the pastorate
at Harrisburg. He was a good man and the work of the ministry became
the uppermost desire of his heart. He sought to raise the standard of
true piety. His earnest preaching resulted in a revival in which he
opposed theaters, dancing, gambling, lotteries, and racing. Revivals
of religion were new experiences in the churches of that region,
so that his ministry awakened strong opposition, which resulted in
official charges against him. He severed his relations with the
Reformed Church but continued his ministry, extensive revivals
following.

Dr. C. H. Forney, in his History of the Churches of God, says,

  Winebrenner did not entertain the purpose of founding a new
  denomination. These bodies he stigmatized as sects. Professor Nevin
  called the United Brethren and like bodies "rolling balls," and
  accused Winebrenner with "putting in motion a similar ball, which
  continues rolling to this hour (1842), not without abundance of
  noise." Winebrenner denounced this as gross misrepresentation.
  "But, sir, I did not retire for the ignoble purpose, as you have
  intimated, of putting another sectarian ball in motion. No, not at
  all. I had seen, through mercy, the great evil of these rolling
  balls, put in motion and kept in motion by the cunning craftiness
  of men and devils, and how by their repeated and unhappy collusions
  they hindered and marred the work of God in the earth; and,
  therefore, I resolved to fall back upon original grounds--to stand
  aloof from all these sectarian balls, and to do the work of an
  evangelist and minister of Christ by building up the church of God
  (the only true church) according to the plan and pattern as shown
  us in the New Testament. This is the high and firm ground we take.
  Our ball, therefore, is not like your ball, nor similar to other
  human balls. Ours is the Lord's ball. It was not cut out of the
  Romish Church by the hands of Calvin and others as was yours. But
  it was 'cut out of the mountain without hands.' The ball commenced
  rolling upwards of eighteen hundred years ago, and it continues
  rolling to this hour; yea, and it will never cease rolling till
  every other man-made ball shall be either crushed or rolled up by
  it, and until the sound of it shall be 'like the sound of many
  waters, and as the voice of great thunder.'"

On the subject of organization the same writer continues,

  Winebrenner was indisposed to begin the organization of churches.
  The uniform testimony of his contemporaries is that he "had not
  at the beginning the remotest idea of organizing a distinct or
  separate body of people." But driven out of the pulpit by the
  Reformed Church, ostracised and persecuted, he was led to a
  closer personal investigation of church polity. He went to the
  highest source for light. He applied himself with singleness of
  purpose to the study of the Word of God. The result was a material
  modification of his former views on ecclesiology. As he himself
  testified later: "As the writer's views had by this time materially
  changed as to the true nature of a Scriptural organization of
  churches, he adopted the apostolic plan, as taught in the New
  Testament, and established spiritual, free, and independent
  churches, consisting of believers or Christians only, without any
  human name or creed or ordinances or laws." The local church was
  the unit. It possessed perfect autonomy. It was wholly independent
  of every other unit. Each such unit "possesses in its organized
  state," as Winebrenner expressed it in 1829, "sufficient power to
  perform all acts of religious worship and everything relating to
  ecclesiastic government and discipline. Every individual church is
  strictly independent of all others as it respects religious worship
  and the general government of its own affairs." Fellowship between
  these "free and independent" units there would be, but no higher
  organization was then recognized by Winebrenner which could limit
  the powers of the local church. Each of these local organizations
  would accept no human name, creed, nor ordinances; but would adopt
  the divine name and creed and ordinances. In his broad platform he
  saw a basis of the union of all Christians and churches. And so
  the imperative duty of cultivating union between all believers was
  strongly urged. These views prepared the way for Winebrenner to
  fall in with the growing demand for local church organization. For
  the multitudes of converts had "conceived the idea of, and began to
  talk about, organizing themselves into churches founded on Bible
  doctrines and principles even before Winebrenner had determined in
  his own mind to do so."

Thus there were independent local churches organized in and around
Harrisburg, which Winebrenner denominated simply Churches of God.
Each assumed the name of "Church of God at ----." The members of
these churches had equal rights, and elected and licensed men to
preach.


ORGANIZATION OF ELDERSHIPS

There was as yet no common bonds, no general organization or
directing authority. In order to effect this and adopt a regular
system of cooperation, a meeting was held at Harrisburg in October,
1830, attended by six of the licensed ministers. Of this meeting
Winebrenner writes, "Thus originated the Church of God, properly so
called, in the United States of America, and thus also originated
the first Eldership." This organized body assumed no other name
than Eldership, though later the term General Eldership was used to
distinguish this body from the eldership of the local church. The
term General Eldership was, however, applied at first only to the
presbyteries or Elderships of sections or States, which held their
sessions annually. In October, 1844, Winebrenner proposed a General
Eldership for the transaction of all business of a general nature
affecting the various annual Elderships. It was provided that this
General Eldership should hold its meetings triennially for the first
twenty years and after that every five years. Thus we see that by
this time Winebrenner's views of church government were still further
modified.

The work continued to grow and spread to adjoining counties and to
Maryland, western Pennsylvania, and Ohio, where Elderships were
organized.

Each local church elects its own elders and deacons, who with the
pastor constitute the church council and are the governing power,
having charge of the admission of members and the general care of
the church work. The churches within a given district are associated
together for cooperation in general work. The pastors and other
ordained ministers within a district, together with an equal number
of lay members, constitute the Annual Eldership, which appoints the
ministers of the various charges. Each local church votes for a
pastor, but the Annual Eldership makes the appointments within its
own boundaries. These Annual Elderships elect an equal number of
ministerial and lay delegates, who constitute the General Eldership.

The Churches of God, as already stated, have no written creed but
assume to accept the Word of God as their only rule of faith and
practise. They hold the doctrine of the Trinity, believe in human
depravity, the atonement of Christ, justification by faith, the
resurrection, future punishment, and are, in general, orthodox.
Through these articles of their faith, and the fact that they took
the Scriptural name, Church of God, the followers of Winebrenner made
their appeal to D. S. Warner. But they were lacking in some very
important particulars, without which they could not possibly be, as
was claimed, identical with the New Testament church. Winebrenner
started out well, but on the subject of Holy Spirit organization and
government he was not sufficiently illumined to avoid more or less
of the human ecclesiastical authority which crept into the body of
his followers and constituted them a sect. When holiness came they
repudiated it, thereby revealing their position as outside the Holy
Spirit control of believers. However, their teaching on the church
question was correct as far as it went, and it took years of actual
practise of obeying the lead of the Spirit to discover to Brother
Warner and others the clash between the Holy Spirit rule and the rule
of human authority.

[Illustration: D. S. Warner and wife (Tamzen Kerr)]




V

FIRST YEARS IN MINISTRY


Brother Warner had the right view of ministerial qualification.
He realized that in order to succeed he must have the spiritual
anointing, and that since it was God's work it was needful that he be
in that divine relation by which it would be God in him accomplishing
the result. He held education to be very useful and it was his
endeavor throughout his life to add to his knowledge; but he regarded
the spiritual qualification as paramount. He soon proved to be gifted
as an evangelist and engaged much in evangelistic work.

Before proceeding far in active ministerial work he was married, on
the 5th of September, 1867, to Tamzen Ann Kerr. It is probable that
he became acquainted with this young woman while he was teaching
school in the vicinity of her home, which was near West Unity,
Williams County. She lived to enjoy his companionship and to share
his labors only about four and one half years. Early in 1872 she gave
birth to triplets, which lived only a few hours. Nor did the mother
long survive the ordeal, as she died on May 26, after a succession
of spasms. A family record in an old Bible shows also the birth of a
son, on Dec. 29, 1868, but fails to record his death. Brother Warner
refers to this son once in his diary.

He was granted a license by the West Ohio Eldership,[2] which met
in its eleventh annual session at Findlay in October, 1867. His
reference to this event in his diary is given in another part of
this book. In this chapter as well as in some of the succeeding
chapters, the copious extracts from Brother Warner's diary will give
the reader a better understanding of his character, his temperament,
his spirituality and devotion, and his work, than would description
by another. Unfortunately these journal records for the first five
years of his ministry (for it is assumed that he kept such records),
which no doubt would be very interesting, are not available. All the
information to be obtained covering this period is from those still
living who had personal knowledge of the events, and from references
to this period in his later records. In one of these he says he began
traveling in 1868. In another he refers to having labored the first
year in Hancock County, at Blanchard Bethel, in connection with
Findlay.

During the first six years of his ministry his activities covered
practically all of northwestern Ohio and a small portion of Indiana.
Persons now living who were present in some of his revivals during
this period state that they were remarkable for manifestations of
God's power. Hard-hearted sinners, some of whom had not attended
a meeting for years, would get under conviction and cry audibly
for mercy. He ranked high as an evangelist--above the average of
his day. In physical appearance he was slightly above average
in height, rather slender and frail in build. His temperament
was sanguine-nervous, eyes blue, hair brown--a fine sensitive
organization. He wore a full beard, which in later years he kept
shortly trimmed. He had the perfect bearing of a minister of the
gospel, and his speech and conduct were fully consistent. His
mentality was keen. His lungs were weak, but he wore well as a
speaker. His voice was musical and possessed good carrying quality.
One of his earliest revivals was held at New Washington, Crawford
County, the home of his boyhood. He refers to it under date of Nov.
24, 1872, as follows:

  This town had ever been abandoned to the mercies of Catholics,
  Old Lutherans, and saloons, all of which were equally destructive
  of all moral good. No protracted effort had ever been made in the
  place. No conversions had ever been heard of. In the fall of 1870
  I was put upon the Seneca circuit, of which New Washington was
  nearly in the center, and knowing the debauchery and ignorance of
  the people in general, I determined to lift up the standard of
  King Immanuel in that place. Accordingly I settled in the place
  and rented a vacant building that used to contain a drug store and
  saloon. The owner had speculative motives, having asked quite a
  dear rent for the room. But during the winter I and companion made
  special prayer to God for his conversion.

  The meeting was begun on the 17th of February, 1871. The night
  before the owner slept not for deep conviction. As soon as I arose
  in the morning he came to me in tears and confessed his sins and
  asked my prayers. I directed him to look to Christ for immediate
  pardon and deliverance. I gave him some of the great promises of
  Christ. And there, standing in his own stable, he looked to Christ
  and experienced a full pardon of all his sins. This settled the
  rent for the house. The third night six came to the altar. The
  meeting was attended with great power and produced a great stir
  among the people, many of whom had never seen the like. Fifty-six
  were converted, forty-six baptized, and forty-six fellowshiped into
  the organization.

Among these converts were a number of his school-mates, old
acquaintances, and neighbors. George Pratt, of Nappanee, Ind.,
an old schoolmate and a former resident of New Washington, makes
this statement concerning this meeting: "The meeting was held in
my father's drug-store building. Brother Warner held the meeting
unaided. He stood there alone and preached while others threatened.
There were bad elements that rose in opposition, the Lutheran being
the worst and the Catholic next. My father protected him. It was a
wonderful meeting and many were saved."

The earliest of his diary records so far available begin in November,
1872, as follows, when he was on the Seneca circuit and had his home
with a Brother Wright, in Crawford County, Ohio:

  =8.= Brother P. Wright brought me to Bucyrus. Staid all night
  with Bro. J. G. Wirt. The Methodists had a festival. I and a few
  members of the same church (who repudiated these follies and
  inconsistencies) met for prayer and the Lord was with us. These
  brethren were much dissatisfied with their church relation.

  =9.= Left Bucyrus at 7 A. M. Reached Lima at nine. Stopped at the
  Burnet House till 1:20 P. M. Wrote a letter to my brother and one
  to brother-in-law, L. W. Guiss.

  =10.= Sabbath. A. M., prayer-meeting at Brother Dague's, P. M.,
  heard a Lutheran minister in Milton. Evening, preached from Isa.
  28:16,17. I occupied the Presbyterian house. I preached here some
  in the schoolhouse in 1868, the first year I traveled.

  =11.= Took the train at 7:30 A. M. for Tontogany, with the design
  of finding where God wishes me to labor as a missionary. 0 Lord,
  guide thy servant to the place thou canst best use him! Walked
  from Tontogany to Brother Hardee's. Evening, went to Evangelical
  meeting. Brother W---- preached. Heard a great noise, but to
  the congregation it appeared as a tinkling cymbal and sounding
  brass, evidently having no effect. Nearly all blew loudly the horn
  of sanctification but manifested little of its fruits, such as
  travail of soul for the sinner and sympathy for the one soul at the
  altar, to whom none gave a word of encouragement, but each in turn
  arose and boasted of his holiness. Oh the delusions of Satan! How
  manifold they are!

In the entry just quoted the reader will notice his prejudice,
existing at that time, against the doctrine of holiness, or
sanctification. How strange it seems to those who knew him afterward
to be a whole-souled advocate of the doctrine of holiness, that
he should thus speak! It was altogether a matter of light and
understanding. His heart was consecrated and he certainly was not
unacquainted with the Holy Spirit during his early ministry. But as
a definite experience to be believed for and testified to, he knew
nothing about sanctification as yet. Also, it is possible that in its
advocates whom he had met thus far, the doctrine and experience had
not been rightly represented.

It will be observed also from these quotations from his journal
that he meant to stand, and believed he was standing, free from
sectarianism. He had considerable light on the church question and
spiritual Babylon.

The place referred to in the following entry was near Holland, Lucas
County.

  =13.= Visited Father and Brother John McNut and Brother Irvin.
  Eve, preached in the brick schoolhouse, on Jas. 1:27. Here the
  Church of God had long been slandered and persecuted, principally
  by the United Brethren Church. One of the epithets they had for
  years called us is, "Johnny Cake Church." Bro. Henry S. McNut
  lives here nearly alone. He and his wife and their ancestors for
  generations past belonged to the United Brethren, but in the fall
  of 1870, after a hard spell of sickness in which he feared that
  he should die and be lost for not obeying the truth, he came to
  the West Ohio Eldership and received a license and began to preach
  amidst a storm of persecution from the United Brethren Church. Even
  his own companion, though an amiable woman, had been so poisoned
  against the Church of God that she joined in to oppose him. But
  he was firm and now commands the position. Every foe had fled and
  all that truly fear God join in to encourage the truth. Some will
  doubtless soon cut loose from sectarian bondage. Those that were
  the bitterest enemies now confess that we are right and they are
  wrong.

The Church of God, as we have seen, repudiated sectarianism, and the
assumption by that church that it was the Scriptural one was a strong
underlying principle. In some respects it held the correct idea of
the Scriptural church. To some extent, therefore, Brother Warner's
membership in that denomination afforded him light that naturally
led to the full Scriptural standard which he afterward taught. His
affiliation with that denomination in the first place was, as we have
seen, because of a disposition to be Scripturally right on this point.

  =14.= Brother McNut and I went to Toledo to look for a place in
  which to open a mission in that city.

  =15.= Walked nearly all day in search of a place to open a mission.
  No success. May God soon open the way for the establishment of his
  church in this place.

In his diary Brother Warner recorded something for each day. Every
time he preached it was noted and numbered and the text was given.
The Eldership required each minister to give a report of his work. It
is not necessary to quote all the shorter entries and items from his
diary, which are much the same and generally speak of his visiting
some one, making some trip, reading, writing, preaching, praying,
fasting, baptizing, etc. Only the more interesting items, or such as
are the most representative, will be given.

  =22.= Returned to Auburn. Meeting at Basswood still in progress.
  The young men who made a start the last night I was there have
  all found Jesus their Savior. Preached from Mal. 3:8. A deep
  seriousness pervaded the minds of all. The feeling of that night
  shall not soon be forgotten. It was as solemn as the grave. A
  sensation of dark and fearful forebodings of some approaching
  calamity ran through every mind. Bro. H. Caldwell arose and said
  he had a matter revealed to him that he felt impressed to relate,
  and that was that before tomorrow's sun should set some one in this
  community would suddenly be killed. At his request we arose and
  pledged ourselves to offer one more fervent prayer that night in
  behalf of poor sinners.

  =23.= Spent the day at home in reading, meditation and prayer.
  Brother Jenner preached in the evening. I labored hard to bring
  penitents to the altar. Three came out, two of whom were old
  acquaintances of mine, for whom I had felt a deep interest. One
  found peace.

  After meeting was dismissed we heard that Ezekiel R----, an old
  man eighty-two or eighty-three years of age, who lived one mile
  and a quarter east of the schoolhouse, had that day been killed
  by the cars in crossing the track at Shelby. I knew the man from
  my boyhood; he bought out my father in that country in 1853. He
  was very wealthy. God had blessed him with long life, prosperity,
  and good health. But he had no thanks to offer to his divine
  Benefactor, having set his whole heart upon the god of this world.
  There was no place for Christ in his heart. He leaned toward
  Universalism, because congenial to the carnal mind. He was filled
  with skepticism and was always in the habit of speaking lightly
  of preachers and professors of religion. I visited him twice
  during the meeting at Auburn last winter and conversed with him
  on the subject of religion. He acknowledged that there is one
  thing in the Bible that caused him to study a good deal, and that
  is the new birth, which he said, was perfectly dark to him. He
  told of having once gone to hear one of the greatest champions of
  Universalism preach on the subject. "But," said he, "I received no
  light whatever." His case was a clear fulfilment of 1 John 2:11,
  "Darkness hath blinded his eyes," and 2 Cor. 4:4, "The God of
  this world hath blinded the minds of them which believe not." He
  had a very large development of brain, of which firmness was the
  largest developed organ. What a pity that the devil perverted these
  faculties!

  I was informed that he was going that day to close a mortgage and
  take a widow's farm from her. His last words to his wife, who
  cautioned him to beware of the cars at the crossing, were, "I was
  not made to be killed by the cars." This is like one who said to
  his soul, "Thou hast much laid up for many days; eat, drink, and
  be merry." But God said "Thou fool! this night shall thy soul be
  required of thee." He said "I was not made to be killed by the
  cars." But God said, "Thou fool! this day shalt thou be killed by
  the cars." His brains were dashed out and strewn along the road.
  His body was much mangled. But his poor soul has gone with all its
  guilt to where another rich man opened his eyes in torment.

The entry for the 24th, which was Sunday, records his preaching a
farewell sermon to the congregation at New Washington, and also his
reference to the revival held there in February, 1871. He had had the
care of the congregation there.

  =25.= I and Bro. S. Kline came to Conlay's, near Annapolis,
  Crawford County, Ohio, and began my first protracted effort in the
  name of Christ. Preached from Psa. 85:6,7. A good interest was
  manifested. Oh that God would visit the place in power, save many
  precious souls, and raise up a people for his name!

  =27.= Started early for Bucyrus on our way to the Standing
  Committee at Rock Run. Took train at 10 A. M., arrived there
  at noon. I was chosen to fill a vacancy on the committee. Upon
  us devolved the solemn and responsible duty of trying and
  dis-fellowshiping Elder L. E---- for immoral conduct. Oh, what a
  pity! May the Lord have mercy upon him and help him to repent
  and be restored to the confidence of the people. May he be saved
  in the day of wrath. Oh, how careful the man of God, especially
  the minister of the gospel, should conduct himself in this wicked
  world! Lord, deliver us from temptation.

The meetings referred to in the next few entries were a protracted
effort at the Conlay Bethel, near Annapolis, now called Sulphur
Springs, Crawford County, Ohio.

  =Dec. 4, 1872.= Visited a sick saint, J. McEntire, who has been
  afflicted for many years. He was near his last. Oh, what a happy
  soul. The night before he was almost gone. Said he, "I saw a convoy
  of angels around my bed waiting to carry my spirit home. I thought
  I was going home. Here I am yet lingering on the shores of time."
  Then a brother came in, to whom he remarked, "Sister Polly has gone
  home. I thought I would beat her, but I am left behind. All summer
  I and Cousin Patrick and Aunt Polly have had a hard race, but they
  have both crossed over and I am left to struggle on; but every gale
  wafts my little ship nearer the shining shore." "Oh!" said he, "It
  is all bright ahead, not a cloud do I see." After a little rest
  he remarked, "Oh! Brother, I know that my spirit will not go down
  into forgetfulness until the resurrection; but I am going to Jesus,
  which is far better. Oh, how sweet the name of Jesus!" I spent the
  day with this brother, sang and prayed with him. Eve, preached from
  Acts 3:19.

  =9.= Spent the day in fasting and in much wrestling and prayer for
  poor souls under the guilt of sin. Preached from Luke 13:6-9. One
  young lady came to the altar.

  =10.= Under much discouragement during the day. Evening, while
  singing the opening hymn I was greatly refreshed at the coming in
  of Bro. William Burchard, from Auburn, who was converted under my
  labors and baptized by me last winter. He was a very wild, wicked
  man, but has become a model of piety and earnest devotion. He has
  a brilliant intellect and has already made great proficiency in
  preaching. Thank God for such men of holy zeal. He being tired
  with the walk of eleven miles, I preached, from Ezek. 33:11. The
  penitent of the previous night came out and soon the good news went
  to heaven that another soul was saved by grace. It was a glorious
  meeting. One sister shouted. I got a great victory and was very
  happy. Likewise testified the convert and all the rest who spoke.

  =17.= Good day meeting. Rebuked a boy for trying to pollute the
  house of God by spitting tobacco juice and quids on the floor.
  I said nothing to him, knowing that I should be insulted in
  return. But being filled with the Spirit I tried to encourage the
  three little mourners (girls who had come to the altar) and then
  addressed the brethren upon the importance of laboring for the
  early conversion of children, stating that it is enough to make
  the angels in heaven weep to see how the devil is leading even the
  children to wallow in sin and "glory in their shame." "Now, look
  at that poor boy," said I, pointing to him. "Ever since he came in
  here he has been doing his best to defile the house of God with his
  filthy tobacco. It was once said that 'He that doeth evil cometh
  not to the light lest his deeds be reproved,' but the devil has so
  polluted poor souls that even children in broad day-light do not
  blush to do such evil and dirty work for the devil as that. Christ
  said, 'That which cometh out of the mouth defileth the heart.' How
  defiled that heart must be, all that stench having come out of his
  mouth! A few nights ago a dog was accidentally shut in here and
  remained until the next evening, but did not pollute the house one
  half as much as that boy has done in half an hour." At this he
  grabbed his hat and, "being convicted in his own conscience, went
  out." God pity that boy and help older people to take a hint.

  =18.= A. M., wrote most of the time. P. M., visited Brother
  McEntire. Found him much cast down and depressed, being overanxious
  to be absent from the body, in which 'tabernacle we groan, being
  burdened.' I told him that he ought to wait patiently till his
  "change cometh," knowing when he got home once he would have long
  time to stay there, even through all eternity; and the longer he
  should be tossed about upon the dark and tempestuous sea of this
  troublesome life the greater would be his joy when at last he
  should land in the peaceful harbor of the great city of God. After
  reading and singing and praying with him, he had great peace and
  perfect resignation to God.

  =25.= Another Christmas is here. O thou Child of Bethlehem, may we
  this day bring the offering of a grateful heart! May every tongue
  on earth and all the angels in heaven join together to spread the
  glory of Jesus' name! Dear Lord, we thank thee for the unspeakable
  gift of thy Son to man. Oh, may every heart prepare him room! Dear
  Savior, draw poor sinners to thee. Show them thy bleeding hands,
  temples, and side. Oh that the star of hope would this day guide
  many poor wandering souls to thee!

  =28.= Came to the place of meeting. Distance thirteen miles.
  Schoolhouse was full. Good attention. Went to Solomon B----'s, an
  infidel. Talked till twelve at night.

  =29.= Sabbath. Talked with Mr. B. until 10:30 A. M. He is a very
  smart man. Has his excellent memory stored with the writings of
  almost every wretch that ever dared to attack God and his holy
  religion. He is one of the best readers I ever met. What a pity
  that this noble intellect should be so basely employed! His horrid
  utterances are enough to chill the blood and heart of man and cause
  the angels of heaven to weep. He claims to be "a smarter man than
  Christ." "The devil is a gentleman compared with God." "Your God
  is not fit to be worshiped by a dog." "All professors are either
  hypocrites or fools." Oh, that God would pity that poor wretch who
  in the blindness of his depraved heart dares to rush with violence
  upon the Almighty!

  =30.= Spent the day in reading, writing, and prayer, at Brother
  Conlay's. Eve, preached from Rom. 2:4. Good congregation. Saw some
  omens of good.

  =31.= This is the last day of another year. How swift the years
  roll around and each brings us nearer eternity! Lord, help us to
  redeem the time and so "number our days, that we may apply our
  hearts unto wisdom," that at last it may not be said of us that
  "we spend our years as a tale that is told." Oh that each hour of
  my short life may bring some good account at last, when life's
  conflict is o'er! Great and many have been the changes of the last
  year. Yea,

    "What countless millions of mankind
      Have left this fleeting world!
    They're gone, but where? oh, pause and see,
      Gone to a long eternity!"

  One there was, the dearest of my earthly friends, who a year ago
  stood by my side, the joy of my life, the sweet, innocent object
  of my fervent love. But she is gone, that dear companion upon
  whose rosy cheek and harmless lips I used to impress the kiss of
  burning, never-dying love. O Tamzen! thy heart and life, as pure
  as the white and fleecy snow that this morning covers thy peaceful
  resting-place, has reared an everlasting monument in the hearts of
  all that knew thee on earth.

  I have now seen thirty years pass into eternity. Not quite eight
  years have been devoted to God. The year has been one of God's
  goodness to me, notwithstanding the loss of my blessed wife, which
  is her gain and God's glory, and therefore I am willing to travel
  on a lone pilgrim in search of souls for Jesus' sake.

  'Twas very stormy. Wrote and read. Preached from Psa. 90:9, "We
  spend our years as a tale that is told." Tried to show the folly of
  living in sin.

  =Jan, 1, 1873.= This is the first day of the year. O my soul, set
  out afresh for heaven! Lord help me to spend the year all to thy
  glory if we live to the end. But if it is said of me, "This year
  thou shall die," may I be ready to enter into rest.

  =7.= Preached from Rom. 6:1. Told my dream, the subject of which I
  thought was in the way of a score of souls.

  =8.= Fasted today. Very solemn meeting at Brother Crim's. All wept
  for poor sinners. O Lord, hear the prayers and groans and bottle up
  the tears of thy children and bring thy salvation nigh! Preached
  from Heb. 2:3. The meeting has received a great backset. I fear the
  whole work is killed. Before I came here I had a peculiar dream in
  which I saw a face that was strange to me. There was much confusion
  in those features, as in the midst of a council it stood out
  conspicuous, and there was something in the position of the person
  that pierced my heart. Last night I announced that I had recognized
  these features since I came here. Mr. B., the infidel, arose and
  asked whether he were the man. I said no. Tonight Esq. K., a poor
  blind Lutheran, came to meeting, and before I closed he arose and
  enquired if he were the man. While I was talking, I was powerfully
  baptized by the Spirit of God and replied, "Thou art the man." He
  was daunted, but stammered out a denial; but before I had time to
  ask a question he confessed that he had forbidden his family to
  come out to the altar. They are five young men and one daughter,
  three of them were under deep conviction and others serious. One
  of the boys is married and his wife and all their associates were
  serious and some anxious to come out, but all were prevented from
  coming to Christ by this poor wretch, whose form of religion fitted
  him to do this work for the devil.

  In this attack I realized the fulfilment of the promise of Christ.
  'In that same hour it shall be given you what ye shall answer, for
  it shall not be you but the Spirit that speaketh.' I warned him of
  the fearful account he would have to give at the judgment-bar of
  God.

  =9.= Meeting at Samuel Shell's. We were all cast down and felt the
  Spirit of God had been grieved out of the community. Eve, preached
  from Jer. 28:16. Gave a farewell address and closed the meeting
  because, first, the work was so stagnated that nothing could be
  expected to be accomplished without a longer effort than I could
  devote to the place and, second, because it was highly probable
  that as soon as the work should break out again Satan would stir
  up trouble again from some source. I gained many warm friends and
  sowed seed which I trust will bring fruit to God. Some of the young
  men that desired religion I think will not give up the struggle.
  They sent me some money and word that if I would hold a meeting
  somewhere in reach that they would attend and seek religion, but
  there they had not the heart to come out.

  =25.= Visited Brother and Sister Chapman. She is an excellent
  saint. Found her much afflicted. Brother C. had for many years been
  a skeptic and Universalist, but a year ago he came out at a meeting
  held by Bro. T. James and me. He is a faithful brother. A neighbor
  of his by name of L----, who was the means of breaking up the
  fore-mentioned meeting, dropped dead in his tracks a few months ago.

  =Feb. 28, 1873.= Good day meeting at Brother McClintock's. [near
  Larue, Marion County]. Eve, preached from Eph. 2:2. Four came
  to the altar and were blessed, one of whom had been an avowed
  Universalist. Others doubtless would have come out but the house
  was so densely filled that we could not crowd the people back to
  get more room for penitents.

  =Mar. 1, 1873.= Spent the day at Mother Melvin's. Wrote an article
  for the Advocate. Brother Burchard preached. Four at the altar. All
  were blessed, I think. House crowded and many outside.

  =2.= Sabbath. Speaking at ten. Preached on Church of God, Acts
  20:28. Eve, the house was packed and all the windows were crowded
  on the outside. Preached, Jer. 13:16. By hard work we got a little
  space at the altar and four presented themselves for prayer.

  =5.= Meeting at Brother Deen's. Fellowshiped twelve. P. M., because
  of the immense crowd that thronged the schoolhouse we divided the
  meeting. I preached at Windfall, from Job 22:15-17. Several rose
  for prayers. Brother Burchard preached at the Ellen Schoolhouse,
  one and one half miles north.

  =9.= Sabbath. Brother Small and I went to the Shertzer Schoolhouse,
  where he preached at 11 A. M. on church matters, after which we
  received in fellowship eleven members, most by letter from the
  Methodist Episcopal and Presbyterian Churches. After taking a hasty
  dinner we mounted our steeds and rode four miles, partly through a
  woods, in the midst of a rain and severe storm. Reached Windfall at
  2:30 P. M. Eve, preached on Acts 26:18. One at the altar.

  =10.= Prepared a dam to baptize. Eve, Num. 10:28.

  =11.= A. M., preached on sisters' right to speak and pray in
  meeting, after which we had a speaking-meeting. Fellowshiped
  fourteen members. House crowded and many on the outside. One
  brother who was always opposed to women's speaking arose and
  confessed his error. We then proceeded to the water, where I
  baptized twenty-two converts in eleven minutes. It was a glorious
  and beautiful baptismal service. All came out shouting and praising
  God. Eve, preached on Luke 13:6-9. Several rose for prayers, some
  of whom were old in sin. We had a speaking-meeting. All that had
  been immersed said that it had been a happy day for them and
  that they had turned a new and brighter page in the history of
  their pilgrimage. Oh how good it is to obey God! A good part of
  the number had been sprinkled, some after making a profession of
  religion in adult years. Great God, what a pity that the world is
  cursed by an unholy sectarian ministry "who teach for doctrine the
  commandments of men!"

  =12.= Eve, preached on barren fig-tree. Matt. 21:18-22. Four came
  to the altar, one blessed. Went home with Mr. William Riser, who
  brought a horse for me to ride. It was a beautiful light night, and
  a ride of some two miles winding through the woods was somewhat
  pleasant. Did not retire until twelve o'clock.

  =13.= This morning I spent an hour rambling far out in the dense,
  rolling forest to breath the pure air and to hold communion with
  my God. At ten William Riser's house was filled with brethren and
  sisters. We had a glorious meeting. All were happy, many shouted.
  It was something very strange to have a meeting in this house. All
  remarked that it was something they had never expected to see. Mr.
  R. is a man of nearly fifty years and a great sinner. His wife has
  been converted and I think the Lord is striving with his heart and
  his brother's, who is still older. Oh that God would raise them up
  as monuments of his mercy! Eve, Luke 19:10. Two at the altar.

  =14.= A. M., meeting at schoolhouse. P. M., just before preaching
  I met with a few brethren who had been at variance, and helped to
  form a reconciliation, which was a perfect success. Preached on
  Matt. 22:21.

  =16.= Sabbath. Preached one and three fourths hours on Ezek.
  43:10,11, after which we fellowshiped and then baptized three. Eve,
  Brother Crawford, Baptist minister preached. Closed the meeting.
  Result, thirty-five converted, twenty-five immersed, church formed
  of thirty-three members. Expect more additions soon.

  =20.= Eve, met the church at Windfall. Decided to build a
  meeting-house. Preached on church officers. Elders and deacons
  elected.

  =Apr. 3, 1873.= Came to New Haven [Huron County]. Eve, met a number
  of my dear spiritual children in prayer-meeting. Had a good time
  and they exhorted me to meet them in heaven.

  =4.= Beautiful day. How bright the sun shines! How the heart is
  gladdened at the return of warm and sunny days after such a long
  and hard winter as we have passed through! Oh, how I appreciate
  the Savior's beautiful metaphor in the Song of Solomon, where the
  present state of the church is represented by the winter with its
  dark clouds and howling winds, fierce with cold and hunger and
  hardship! But glory to God, the spring will come; already the
  fig-tree is putting forth her leaves, the turtle dove is heard
  in the land, and soon we shall hear the voice of the bridegroom
  calling, "Rise up, my beloved, my fair one, and come away; for the
  winter is past, and behold, thy beloved has come for thee." What a
  happy time that will be when, rising from the grave, we shall meet
  our dear friends and our Savior!

  I am writing these lines in the beautiful cemetery near New Haven,
  Ohio. Before me is the little mound which shows the resting-place
  of my three little infants who a little over a year ago passed in
  a few hours through this vale of tears, and their little spirits
  are forever at rest with Jesus; and in one little box their bodies
  await the Savior's coming. What a glorious morning when all these
  graves shall burst open and the bodies shall come forth! they that
  have done good to the resurrection of life and glory, and they that
  have done evil to the resurrection of shame. Oh, may I be among the
  former class! Lord, make me a good man and keep me pure in heart.
  Farewell, sacred spot. Farewell, little tomb, with thy three-fold
  treasure.

  =16.= Went to Bryan [Williams County] and ordered a tombstone for
  my wife's grave. The one selected cost fifty dollars, has a Bible
  lying on it, and I gave the following epitaph:

    How sweet and pure in social life,
    As daughter, sister, friend, and wife!
    Now done with cares below the sun,
    She shines before the snow-white throne.

  =18.= Came home. Found Father and Mother and Brother well.

  =23.= Commenced an editorial on Islamism.

  =24.= Wrote and studied phrenology alternately.

  =26.= Sent my article on Islamism. Brother Cassel and other
  preachers in Illinois send an urgent invitation for me to come to
  that State.

  =27.= Sabbath. Preached today from 2 Pet. 1:10 in the Cogswell
  Schoolhouse [near his father's home], where I made my first
  effort to preach the gospel, on Easter night, 1867. 'Twas in a
  Methodist Episcopal protracted meeting. The text was Acts 3:18.
  Never preached there since. In those six years I have preached
  all over northwest Ohio and some in two counties in Indiana, in
  all 1241 sermons. The number of converts 508, about the same
  number fellowshiped, some less baptized. Thanks be to God for his
  blessings and his presence! Though always of weak lungs, thought
  oft to be consumptive, yet my health has been better since in the
  ministry than ever before. Bless God for his goodness! I have never
  missed but one appointment on account of health. The years have
  swiftly passed, but, thank the Lord, I have enjoyed great peace and
  many rich blessings from the Lord.

  =May 13, 1873.= Visited Tamzen's grave. Disappointed in not finding
  the monument up. Visited D. W. Dustin, one of my scholars. Exhorted
  him to give his heart to Christ.

  =15.= Prepared a sermon on the evidence of the divine origin of the
  Bible.

  =16.= Argument with Mr. Butler on the soul.

He attended, from the 21st to the 23rd, the meeting of the Board of
Missions. He does not indicate where this meeting was held, but says
in connection that he "preached in the Smithville Bethel" and "had
very poor liberty, owing perhaps to the presence of many eastern
ministers." It was at this meeting of the Board of Missions that he
received his appointment to the mission in Nebraska, of which he thus
speaks:

  =23.= Beautiful day. Business finished up at 5 P. M. Brother Small
  was appointed to Chicago, I to Seward mission, Nebraska. Again I
  lay all upon the altar of God. It is very hard for me to leave my
  dearly beloved brethren of West Ohio. Thank God, for the great Head
  of the church is with them and his cause is greatly prospering
  here, and I must go help the cause in the far West. We parted with
  tears and many farewells.

  =24.= Brother Small and I took train at 7:14 A. M., he for Marion,
  I for Larue, which I reached at 12 M. Received a letter from my
  beloved brother Sol. Kline. All our dear spiritual children are
  yet doing well on Seneca circuit. Wrote two letters. Preached at
  Windfall, 2 Pet. 1:13. Great row after meeting.

  =28.= These days I have been low spirited and much cast down. It
  is the first anniversary of the death and burial of my blessed
  companion. How lonely I feel! My bereavement comes with all its
  weight upon me. Lord, be thou my comforter in all my loneliness.
  In eve, preached in Larue on the Church of God. Text, Eph. 1:10. I
  treated it as follows:

  1. Notice the purpose of God.
  2. "One" church.
  3. Extent--heaven and earth.
  4. Provisions for oneness:
      (a) One church typified.
      (b) One, bought, sanctified, made, built.
      (c) One faith.
      (d) One spirit to animate it.
      (e) One head, Christ.
      (f) One name, Church of God.
      (g) One law to govern it.
  5. Standard of oneness--"As I and the Father are one."
  6. Time of this oneness.
  7. To be visible, "That the world may believe," etc.
  8. Object of oneness.
  9. Apostasy and restoration of the church.
  10. Illustrations:
      (a) Paths, Jer. 6:16.
      (b) River.
      (c) House.
      (d) Corner stone.

  The Lord gave me great liberty and boldness. Thank his holy name!

  =29.= Staid last night with Bro. L. Orr. Sister O. is afflicted;
  prayed to the Lord for her recovery. Preached in Larue, eve, Ezek.
  43:10,11.

  =30.= It had been announced in the Larue Citizen that I would speak
  on the Church of God. This brought out quite a large congregation.
  Both nights I spoke plainly and boldly against the evil of
  sectarianism and other abominations. Many were ill at ease. Some
  preachers were present. The Lord gave me good liberty. Last night I
  diagramed my subject with chalk upon the blackboard. 2 P. M., took
  train for Pentecost meeting at Pleasant Hill.

Brother Warner became a strong exponent of the prophecies. Note his
reference to some reform near at hand. This meeting was held at West
Auburn, Crawford County, after his return from Pleasant Hill.

  =June 8, 1873.= Sabbath. Thank God for life and health and this
  beautiful day! Behold the throngs pressing toward the house of God!
  Speaking-meeting was to begin at half past nine. Ere the time the
  house was filled. Others kept coming in continually, much to the
  detriment of the interest of the meeting. After all were seated
  that could be and the aisles were filled, there were numbers yet
  without. The house had been purchased by the Church of God from the
  Methodist Episcopal Church and repaired in good style. At eleven,
  preaching began. Text, Haggai 2:9, "The glory of this latter house
  shall be greater than the former, saith the Lord of hosts."...

  I then took up the text used in the forenoon and showed that the
  destruction of the Temple and the Babylon captivity typified the
  dark age. The different attempts to rebuild typified the different
  reformations. Its final completion, i. e., all the so-called
  churches arising in and growing out of the Dark Age, including
  the sects, in which are many of God's people, who are, however,
  commanded of God to "come out of her." Further showed that
  according to the type and other Scriptures the church of God must
  arise to a glory excelling that of the first age, and that, owing
  to the fact that the world is near its end (of which we gave some
  Scripture evidence), some great revolution must be near at hand to
  bring about this prophesied glory of the church.

  Some remarks were made on the ordinances, after which we engaged
  in the ordinances. Had a glorious time. A great many brethren and
  sisters were present to engage in following the Lord. Oh how I love
  those dear people! What a host of true hearts! God bless them.

  =14.= Traveled by buggy to the grove-meeting at Windfall, four
  miles south of Larue. Brother Burchard preached an excellent sermon.

  =17.= Received letters from Brother Bolton requesting me to come
  soon to my mission [in Nebraska] and one from Brother Shoemaker
  requesting me to stop and preach over Sabbath in Chicago.

  =19.= Wrote out the record of the Church of God at New Washington.
  Eve, preached at Union. Here the church have a peculiar attachment
  to me. All wept much at my departure. A more true and faithful band
  is hard to find. God bless them. They are very dear to me. About
  half of the church are my converts.

  =20.= Visited Brother E---- and Sister P----. They embraced
  religion under my labors, and I joined them in marriage. Came home
  and packed for my journey.

  =21.= Finished matters up to start. Received a letter from a =kind
  friend=. Went to New Haven in the evening. Farewell meeting at New
  Haven.

  =22.= Sabbath. Thank God for a beautiful day. Many brethren came
  in from Union, New Washington, Auburn, and Liberty, and Brother
  Mitchell and others from east Ohio. We had a glorious meeting. I
  preached on Luke 13:29, "They shall come from the east, and from
  the west, and from the north, and from the south, and shall sit
  down in the kingdom of God."

  After preaching, Brother Jenner baptized four souls, two of
  whom had been converted here at New Haven, the other two were
  from elsewhere. Thus out of eight souls converted only two were
  baptized. This is the result of deferring to baptize for six
  months. Evening, preached on John 6:66-68. Had a good time in
  observing the ordinances. With many tears and farewell greetings,
  we gave each other the parting hand. Oh what friends are these! It
  tries the heart-strings to leave them. What a glorious thing that
  there is a meeting that knows no parting! What must it be to be
  there! May we all meet at last, when the storms of life are over.

Before leaving for the West, a correspondence was arranged with
Sarah A. Keller, of Upper Sandusky. She is doubtless the "kind
friend" just referred to with emphasis. Out of this correspondence
there soon sprang a glowing flame of love, the beginning of a
companionship that meant for him so much of both weal and woe.

FOOTNOTE:

[2] Dr. Forney, in the account of the Eleventh West Ohio Eldership in
his History of the Churches of God, refers to D. S. Warner as being
"later the leader in Ohio and westward of a body of people who gave
the brotherhood considerable trouble."




VI

A NEBRASKA MISSION


The denomination known as the Church of God, founded by John
Winebrenner in Pennsylvania in 1830, soon spread over western
Pennsylvania and Ohio and gradually extended its missionary effort
into the States farther west. Brother Warner's field of labor in
Nebraska covered more or less the counties of Seward, York, Polk,
Hamilton, and Fillmore. We shall again let him speak for himself.

  =June 25, 1873.= This is my birthday. Thirty-one years of my hasty
  life have passed away. They have gone to eternity. Their record has
  all been entered upon the book by the Scribe of heaven. O Lord,
  whatever has not been set down to thy glory, for Jesus' sake blot
  out in the blood of Christ! Only eight years have been devoted to
  God and they crowded with many imperfections. Great God, I thank
  thee that we have an advocate to plead our cause and secure our
  pardon. Wash me, Lord, and make me clean. Oh, keep me pure in
  heart, that the remainder of life may all be given to God!

  Took train at Upper Sandusky for Chicago. Ate dinner in Fort
  Wayne. Stopped off at Warsaw and went to New Paris to visit my
  brother-in-law. Found him and family well, thank the Lord. Eve,
  heard Dr. Everitt lecture on phrenology.

  =26.= Was examined by Everitt and received a chart of character
  and instruction. I heard him deliver a course of lectures in my
  schoolroom in Corunna, Ind. the fall of 1865. He lectured in the
  evening on temperaments. Took notes.

  =28.= Put in the day viewing the great city of Chicago. Nearly all
  the burnt district is built again with enormous buildings. It is
  wonderful to think that for miles we can walk streets built up on
  either side with magnificent buildings of brick, stone, and marble,
  from three to nine stories high, iron fronts, etc., all built
  since the fire. It inspires the heart with wonder and admiration
  to behold externally and internally the enormous hotels Sherman,
  Palmer, Tremont, and Pacific, of which the latter is the largest.
  It covers one half block and is nine stories high. Passed through
  under Chicago River. Chicago is one of the wonders of the world,
  a great city. Visited one of the parks. I was much interested with
  all we saw.

  =29.= Sabbath. I preached in the evening from these words: "What
  do ye more than others?" Matt. 5:47. The day was pleasantly spent.
  Brother Shoemaker has spent nine years in trying to build up a
  Church of God here. Though the membership is yet small, we have
  a good church property and some good brethren here. I had the
  pleasure of seeing the wife, two sons, and one daughter of Elder
  John Winebrenner, who are members of the church here.

  =30.= Took train at 10 A. M. on Chicago, Burlington, and Quincy
  Railroad to Nebraska City. Crossed the Mississippi River.

  =July 1, 1873.= In A. M. took train for Danville, distance thirteen
  miles. Stopped at Bro. R. H. Bolton's. Found all well.

  =2.= Enjoyed my visit very much with this lovely family. Received
  many useful hints from Brother B. concerning the West and the great
  missionary work.

  =3.= Daylight found us at Creston. From there to Red Oak the
  country is a beautiful rolling prairie. Very little is cultivated,
  all grass. At Red Oak took branch road southwest to Nebraska City
  through a beautiful prairie valley. Beautiful corn. At Hamburg,
  eleven miles from Nebraska City, we came to a peculiarly formed
  bluff, high and sharp, from which we can see the city. Crossed the
  Missouri River at Nebraska City on the steamer Lizzie Campbell. The
  river was high and ran swiftly.

  =4.= This is a proud day for Americans, the anniversary of
  American independence. There was quite an interesting celebration
  in Nebraska City. Free dinner, band, thirty-seven young ladies
  dressed in white with badges bearing the names of the thirty-seven
  states, also the goddess of liberty. Judge Kinney delivered a good
  speech on the occasion. A great crowd of people were in attendance.
  The whole matter displayed skill and ingenuity in its design and
  execution. Arrived at Seward at 9:30 P. M. Walked out through the
  prairie two miles to Bro. William Anderson's.

  =5.= Visited Brother James Anderson. Walked across the country. How
  sublime and beautiful the rolling prairie! There is a strong breeze
  here nearly all the time, which makes the summer pleasant and
  agreeable. The wind is from the east; a good part of the time it is
  from the southeast.

  =6.= Sabbath. At 4 P. M. I preached my first sermon in Nebraska, in
  the Anderson Schoolhouse. Text, Isa. 62:6.

Here we have to pass over a period of eight months. It is unfortunate
that we do not have all of the books, forming a continuous diary
account. His notes written during his first winter on the Western
plain would have been interesting. As it is, we have to pass over
the fall and winter of 1873 and begin again in March, 1874.[3] By
this time it seems that he had taken up a claim at Wayland, Polk
County. The Advocate he refers to was the church paper, published at
Harrisburg, of which he was a correspondent. This chapter includes
a temporary absence from the State, occasioned by his marriage and
visit in Ohio, after which he returns with his help-meet to his
Western field. His reference to Sarah, his bride-to-be, are, of
course, full of tenderness. We shall give but brevities from the
diary, omitting many of the details of sermons and texts, number
converted, etc. The meetings first mentioned were held near Seward.

  =Mar. 14, 1874.= This is a rainy day, the first of any account
  since the 22nd of November. Wrote two articles for the Advocate and
  some letters.

  =15.= Sabbath. Preached at eleven on the second advent of Christ,
  two hours. Eve. Brother Robotham preached. 'Twas dry and dead
  enough to take all the life out of a meeting. I tried to exhort the
  people. Jesse Horton found peace to his soul. Thank God for the
  salvation of the old gray-headed sinner. Sister Anderson left her
  husband who sat by her side, and came to the altar in much earnest,
  seeking the Lord. This is a noble example. God bless the woman. I
  think her husband will follow.

  =16.= The air was damp today. Read Nelson on Infidelity. Prayed and
  meditated. Eve, had some headache, but thank God it did not grow
  worse and prevent my preaching, as it sometimes does. The night
  was dark and damp. The congregation was much smaller than usual.
  Had good liberty. A number of young people were present, about all
  of whom were serious.

  =17.= Had prayer-meeting at schoolhouse. Came home and wrote a
  letter to my darling Sarah, then went to Seward. Received a letter
  from Brother Shuler, treasurer, with post-office order for fifty
  dollars.

  =19.= Day meeting at half past ten. P. M., mounted a horse and rode
  in company with Brother Figard to Mr. Pense's, two miles. Talked to
  them on the important subject of their souls' salvation. Returned
  with some headache. Was disappointed in not having some one else
  there to preach, as Brother Combs, of the Methodist Episcopal
  Church, had promised to be there for the last two nights. Thank
  God, my headache abated and I spake with liberty on the text, "My
  Spirit shall not always strive with man."

  =21.= Started for Fillmore County. Stopped a few minutes at a store
  at Nickleville. Heard some poor sinners swearing horrible oaths.
  Oh, how my heart was pained to hear them thus insult the Author
  and Giver of all their blessings! Came to Brother Witter's. Found
  all well and faithful to their Savior. They were much joyed at my
  coming. The church has grown in grace and influence.

  =22.= Sabbath. Beautiful morn. Met at 10:30 A. M., heard a number
  of the brethren and sisters speak. Went to Indian Creek, where I
  had the pleasure of immersing the following [names nine persons].
  It was a glorious time. All were happy. We felt that we were near
  heaven. At 3 P. M. started over to Brother Moffit's. Passed a pond
  of some ten acres on which were all of a thousand brants, a species
  of wild goose; they are white, except a black streak across their
  wings. Reached destination. Here are good prospects for gathering a
  church.

  =23.= Quite cold this morn; 1 have to drive about thirty-five miles
  against the wind. It was a hard day's ride. Came on to the meeting
  and found that the work had not progressed in my absence. I could
  not have remained, but now I have only two nights and we must if
  possible see some poor sinners saved before I leave. O God! in
  mercy hear us and bless our efforts.

  =27.= Had to go forty miles today to an appointment. Called on some
  of the brethren at Wayland. The day was cold.

  =30.= Last night I had a precious dream of meeting my angel love,
  Sarah. Oh, how happy I was to return to that kind family and my
  precious companion, from whom I have been so long separated, and
  with whom my soul longs to be! Now are only seven Sabbaths until
  I start. Oh, how our hearts yearn to be together! Lord, speed the
  time. Never did woman have purer and stronger love for man than
  that of my dearest Sarah for me--yes, even me. O Lord, what a
  blessing thou hast here bestowed on thy unworthy servant! What a
  bliss to me, that I should thus be loved, and that, too, by the
  very creature that I would rather have love me than any fair female
  in all the world! O Lord! this is thy doing and it is wonderful
  in our eyes. How happy I would be this morning were my beautiful,
  virtuous, and loving companion by my side! How hard it is to stay
  apart so long! God give grace and strength of mind to endure this
  torture of separation.

  =Apr. 3, 1874.= What a bright and beautiful morn! I am surrounded
  by beautiful scenery. The family live right on the bank of a
  stream, tributary to the Blue. The house sits on the edge of a bank
  about twenty feet on the north; on the south the stream making
  a loop comes around just far enough from the south side to make
  a nice little yard. To the east is a beautiful large yard. To
  the west is quite a picturesque scene; the stream, running very
  crooked, doubles around with but narrow, high banks between, and
  all covered with timber, some of the largest trees I have seen in
  the State, some oaks four feet across, yet not one of them enough
  to make a rail cut, branching out a few feet from the ground. The
  whole presents a romantic scene. Brother Querry settled here five
  years ago, when there were only a few families in the country.
  The settling up of the country has far surpassed in rapidity the
  wildest imagination. Bro. George Fellows and I went out on a hunt
  for prairie-chickens and wild geese. We went in the buggy, by which
  we can approach nearer to the chickens than otherwise. Had a few
  shots at wild geese but killed nothing.

  =5.= Sabbath. Easter. Bright, warm, and beautiful morning. Preached
  at eleven on the Church of God, diagramed on black-board. The truth
  was well received. There is a fine prospect for the Church of God.
  Dr. Stone who is no professor of religion but a thorough student of
  the Bible, and one whom I think will soon give himself to the Lord,
  is one with us in sentiment. Another good old Methodist Episcopal
  brother who preaches some sanctioned my sermon all through, even my
  strongest denunciation of creeds, sects, etc. Brother Stoner, a
  Disciple, was well pleased with the church but took exceptions to
  feet-washing, reception of the Spirit by faith before baptism, and
  the divine call to the ministry. He invited me home with him and
  we talked over the matter and he conceded my position on all these
  points. His companion before held with us on all these points.

  =7.= Came to Brother Hoffer's. Selected a place for my house and
  staked off a yard, etc.

  =10.= Wrote some letters. This was a warm and beautiful day. Oh,
  how lovely the spring after the long, cold winter; emblem of the
  time of the Lord's coming, the time of singing of birds! The
  turtle-dove is heard in the land, all to remind us of the Lord's
  coming.

  The approach of summer also gladdens my heart because it is
  bringing us near the happy time when I shall be joined in holy
  matrimony with the pure and warm-hearted Sarah, whose constant and
  ardent love is worth more to me than all the treasures and honor
  of earth. Could I hold converse with that bright luminary whose
  beams and gentle rays fall so graciously upon the earth today, I
  would ask if the revolving earth brought another creature under his
  shining light so pure, fair, and lovely as my own blessed Sarah.

  =13.= This morn is rainy. Drove to Wayland, fifteen miles, and then
  worked all day at my house. Bros. H. and M. Hoffer and Brother
  Berry had just got the lumber [hauled from Seward] on the ground
  and begun the work. We worked through the damp weather and got it
  finished, a stove up, and a bed by 10 P. M., when the brethren
  left, and I retired to sleep, the first night in my life in my own
  house and on my own land. Thank God for these blessings! May God
  help me to use it as not abusing it.

  =14.= Returned to my house and made a stand. P. M., went to
  Barber's, where I preached at night on the signs of the coming
  of Christ. Had a house full of very attentive hearers. Spoke two
  hours. All seemed highly interested.

  =15.= In the eve drove about seven miles over into York County and
  preached to a crowded house in the Parker Schoolhouse.

  =16.= Went to Mr. Mahaffey's and had a good visit. He is a lawyer,
  a smart man, well informed in the Bible. Agrees with me on
  doctrine. He promised that he would give his heart to Jesus. Wishes
  to borrow some of my books to inform himself for the service of
  God. I pray God that he may be soundly converted and become useful.
  I had left no appointment, but several came together and begged me
  to leave another appointment before going east. I never saw people
  more eager for the gospel than here. Many have fallen in love with
  the Church of God and desire me to form a church here. P. M., went
  home and worked some at my house.

  =28.= Drove to Bro. J. A. Mark's. The day passed off very
  pleasantly. Spent the time in meditation and singing praise to God.
  Drove about forty-five miles and reached destination about 6 P. M.
  There seemed to be no fatigue to me nor to my steed, Mattie Blaze.
  The roads were beautiful and the day delightful. How balmy the air!
  There perhaps never was another such delightful country to travel
  in. Found no one at home at Brother Mark's. Put up Mattie Blaze,
  compromised with the big dog, Watch, and took possession of the
  house. Ere long the family came home, having been at a neighbor's.
  They were well and glad to see me.

  =May 1, 1874.= Came to Grand Island, in Hall County, about fifteen
  miles northwest of Brother Mark's. Found Bro. John Kramer and
  family well. They are a very fine people, firm in the principles of
  the Church of God. They have a beautiful place one and one fourth
  miles from the city. All that is wanting is a Church of God here.
  I feel sorry that they can not be supplied. But this is a hard
  place to do anything unless we have a house of worship. Brother K.
  could find no place in the city to have an appointment, so he has
  an appointment in his own house for Lord's day. Sectarian bigotry
  abounds here in the West; each sect, fearing the rottenness of its
  own foundation, is not willing to have it tried by the gospel.

  =2.= Wrote, read, meditated, and prayed in a pleasant room at
  Brother K's. How pleasant it is to have a place of solitary
  retirement, so seldom enjoyed in the small sod houses of this
  frontier country! This afternoon there was a good deal of
  excitement in Grand Island on the occasion of breaking ground
  for a new railroad, the St. Joseph and Grand Island Railroad. It
  is now in operation from St. Joseph to Hastings. Grand Island is
  beautifully situated on the Union Pacific Railroad and on the north
  side of Platte River. It has a bright prospect for a large city and
  important railroad center.

  =3.= Sabbath. Rainy in A. M., hence no preaching. Spent the day
  pleasantly with the kind Kramer family singing and talking on
  Scripture.

  =5.= Started this beautiful morn to Fillmore County. Took my
  dinner and fed Mattie Blaze on Sec. 12, Twp. 9, Range 6 W. Two
  miles east is the nicest railroad section I ever saw. I crossed the
  South Blue River in a beautiful grove, which was quite green. The
  place was so beautiful that I could not resist the temptation to
  stop in the shade by the cool stream. I wondered if I should ever
  have the pleasure of crossing through this beautiful grove with my
  lovely Sadie, who of course is always brought to my mind when I
  meet anything that is lovely and beautiful, for she is the fairest
  and most lovely piece of God's creation.

  Two graceful ducks were swimming in the water. This as well as the
  cooing dove near by brought forcibly to my mind my beloved, who is
  far away. The dove's cooing was an index to my heart, that longed
  to be with her, so dear to me. Even the beautiful stream suggested
  to me our two beings that were soon to blend fully into one to
  follow on in everlasting love, like two streams of water that
  mingle together and flow on in the same channel.

  These lines are being penned in this beautiful grove while many
  feathered songsters are singing their sweet songs over my head.
  Thank God for the beauties of nature and all that they have brought
  to my mind.

  =6.= Received a letter from Bro. J. A. Shuler, treasurer, with an
  order in my favor for fifty dollars. Thank the kind Lord and all
  who gave to this fund.

  =8.= Came to Indian Creek. Found all well and anxious for my
  coming. All seemed faithful.

  =10.= Sabbath. Sabbath-school at ten. Preached on Gen. 28:12,13. A
  strange brother arose and said he would like to speak a few words.
  He remarked that for some time he had been searching for the truth
  and the old paths and that he precisely agreed with me that there
  is but one church, i. e., the church of God, so named by the mouth
  of the Lord, governed alone by the Word of God, including all who
  have the Spirit of Christ, by which they are baptized into the
  body, the church. The brother talks some to the people and accepted
  an invitation to preach in two weeks. Thank God for more laborers
  to contend for the truth.

  After this went to Indian Creek, where I had the great pleasure of
  immersing [names seven persons]. At last baptizing Brother Winters
  told me that he had been baptized by his parents when a child,
  and now they were dead and gone, and out of respect for them he
  would never be baptized again. I told him to read his Bible and
  see whether that satisfied the demands of God upon him. I further
  reminded him that religion was a personal matter. He acted upon
  these suggestions and the result was he was anxious to obey God.
  Oh how the commands of God are made void by the traditions of men!
  The baptizing was one of great interest. All were happy. Eve, had
  a good speaking-meeting. Some said it was the happiest day of
  their lives. Preached on the ordinances and had a heavenly time in
  observing them. Bade the brethren and sisters farewell.

  =13.= Was to have a breaking bee, but it rained all forenoon. P.
  M., worked on my claim. Eve, preached from Acts 20:32. We got lost
  going home with Brother Hoffer. Got home by eleven. It was raining
  and very dark.

  =18.= Went to Seward in the morning. Spent the day preparing for my
  journey. Eve, preached in Seward and returned home.

  =19.= The happy time has come at last that I start back to my
  beloved Sarah. May God's kind care be over me by the way. Took
  train at half-past nine at Seward. This is the morning I have been
  thinking about so long. The hard labor of another year is over.
  Since last July 4 preached one hundred and fifty-five sermons.

  =20.= Nebraska City. Visited a beautiful orchard of eighty acres.
  Am enjoying my visit much with Bro. John F. Kimmel and family. Took
  a pleasant ride.

  =21.= Today the Board of Missions meets in Chicago. Wish I could be
  there to report in person; but I sent out my report yesterday. At
  7:20 P. M. started on my journey. Came via Hamburg, St. Joseph, and
  Kansas City, where I arrived at early daylight.

  =22.= Took the Missouri Pacific through the State of Missouri.

  Train stopped for dinner at Jefferson City. Ran through tunnels,
  under rocks. Many places the rocks stood a perpendicular wall
  one hundred feet on one side of the cars and on the other the
  Missouri River. Missouri in some parts seems to be a beautiful
  State; but taking it altogether it falls far short of Nebraska as
  an agricultural state. It is rather rough. Had three fourths of an
  hour in St. Louis. Purchased a suit for thirty-five dollars, also
  a small present for my beloved Sarah, a collar, $1.50, and cravat,
  $1.50. Took train on Toledo, Wabash, and Western at 7 P. M. Crossed
  the Mississippi on a transfer boat near the great iron bridge,
  which is a wonderful structure. Took sleeping-car and lay down with
  a heart full of gratitude to God for his protection through the
  dangers of the day and humbly entreating his care through the night.

  =23.= Reached Fort Wayne at 7 A. M. Staid over till 12:30 P. M.
  Then came on with a light heart. Arrived at Upper Sandusky at 4:50
  P. M. Rode out to Brother Keller's with Brother Hoffman. And now
  the long contemplated time of meeting my beloved Sarah has come
  at last. Thank the kind Lord for his care and protection over us
  through these eleven long months that we have been so far, far
  apart.

  This eve went to see Father Shriner, who is nearing the other shore
  to dwell with the spirits made perfect. Had a season of prayer.
  Returned with Brother Keller.

  =25.= Father Shriner died at 4 A. M. yesterday, and at 11 A. M.
  today Brother Small preached the funeral, followed by Brother
  Updike and me. It was a very large funeral. Father S. was an
  upright and godly man, firmly devoted to truth and right. Well do
  I remember words that fell from his lips some four years ago when,
  during his report, he remarked: "Brethren, I have always tried to
  maintain a ministerial character." These words, backed up by his
  exemplary life, had a great meaning and made a deep impression on
  my mind. They inspired me with new determination to live out the
  same character by the grace of God.

  =26.= Spent the day pleasantly at Brother Keller's. Oh, how happy I
  am to have the blessed company of my dearly beloved Sadie! Surely I
  should be a happy and grateful man, having such a rich treasure.

  =28.= Took train for Crestline, where I am now writing these lines,
  waiting for the train to Shelby. But here it comes! Twelve o'clock,
  aboard the train. Oh, how convenient to the great cause of God is
  the railroad! Reached Daniel Baker's, at Shelby, at 1 P. M. We were
  happy to meet again.

  Nearly one year has passed since my last visit here in company with
  Bro. J. L. Jenner, who is now in eternity. Poor fellow, he became
  insane last April and on the 25th cut his throat and abdomen,
  from the effects of which he died some days later. From the best
  information I could get his mind was overcome by an unwillingness
  to preach the whole gospel of God, through a desire to gain the
  applause of man. As ministers of God we should take warning and
  fill our high calling in the fear of God.

  =29.= Came to W. Auburn, where I met many of the dear brethren
  beloved as children. Preached from Psa. 144:15. How happy and
  grateful I am to meet with these beloved people!

  =30.= This morn I went up into my old room at Bro. Peter Wright's
  and looked over all my mementos of my dear departed companion and
  sonny.

  =31.= Sabbath. Had a good speaking-meeting. Preached on the signs
  of the coming of Christ. The house was crowded. Eve, Brother
  Awkerman preached on the ordinances, after which we had a happy
  time in obeying them. Human language can not express my joy.

  =June 3, 1874.= Yesterday and today the women were busily engaged
  in preparations for our wedding.

  =4.= This is the happy day to which my mind has so often soared
  ahead of time to embrace in sweet anticipation. Thank God that the
  onward flight of time has brought the day in which my angel Sarah
  and I shall be joined in holy wedlock. I was out early to breathe
  the balmy air. At the rising of the sun there was a heavy fog which
  all disappeared in a very short time, leaving the morning bright
  and lovely. All nature seemed cheerful. Never have I heard the
  birds sing so sweet and melodious as this morn in the woods over
  the way from Father Keller's brick farmer's home. It seemed that
  the dear little feathered songsters were congratulating me for the
  rich fortune the day brings to me. Went to Upper Sandusky in the
  morning. Weather hot. [Here he mentions a list of the guests from
  Auburn, Tiffin, and elsewhere.] At four the ceremony was performed,
  Brother Burchard officiating. Brother and Sister Tomlinson
  groomsman and groomsmaid. All passed off pleasantly. Received many
  warm congratulations, after which we proceeded to partake of the
  rich preparations in the dining room.

  The evening was pleasantly spent sitting in the cool shade on the
  east of the house. Now a new leaf is turned, a new era begun, in
  the history of my life. O Lord, how can I thank thee enough for the
  great gift of my own pure, amiable, fair, and lovely Sarah! May God
  assist me to make her life happy as far as it is in the power of
  man to do so. God bless our union and make us together happy and
  useful.

  =5.= This morning still bright and clear. We started for Brother
  Wright's. Stopped at noon at Bucyrus. Reached my old home at
  W----'s about four. Our arrival was greeted with ringing bells
  and cheers from the boys. A rich infare supper was prepared. The
  evening was pleasantly spent singing and with music from two
  violins by Brothers Alvin Burch and Burchard.

  [Illustration: Sarah (Keller) Warner]

  =7.= Sabbath. Good speaking-meeting in the grove [near New
  Washington]. Preached on baptism. After speaking one hour a
  small storm arose, which threw the congregation into confusion. We
  dismissed the people to meet at three by the side of the Maumee
  River. There being a grove there I proceeded to finish my discourse
  and spake about an hour, after which I baptized the following ten
  [names omitted]. Eve, I spoke on the washing of the saints' feet,
  after which observed the same. This was a good meeting. About a
  thousand people were present.

  =8.= Took train for Bryan, where we were met by my brother, who
  conveyed us to my parents, in Bridgewater township, Williams Co.
  Thank God for a safe return to my parents once more.

  =11.= Visited Brother Joseph. Eve, we took a walk to a beautiful
  cemetery on my brother's place. A new grave was there that awoke a
  train of interesting thoughts to my mind. It was the resting-place
  of Frances Stocking. She was the object of my affections and
  attentions at the time I gave my heart to God (February, 1865).
  She was handsome and accomplished, having a very strong mind and
  good education. Her father was skeptical, and the dire disease
  was transmitted to Frank and I think the whole family. Having
  talked matrimony together and supposing she and I had the proper
  affections, I supposed it my duty to marry her notwithstanding her
  infidelity and her rapidly failing health. Out of sympathy for
  her suffering, which she claimed would be removed by marriage, I
  pledged her my heart and hand. But I asked to defer our marriage
  until I pursued my studies a few years. Ere many months had passed
  I began to doubt the existence of the proper elements of union in
  our case. I took the matter to the Lord and was soon confirmed
  in the belief that our marriage was not ordained of God. Our
  attachments grew weaker and soon correspondence ceased and she
  became married to a rough young man by the name of Baker. They
  moved to the West, ere long parted, and she came back a year ago.
  When at home I learned that she was a spiritualist and by spells
  was crazy, in which condition she was hurried to the grave, a poor
  wreck, morally, mentally, and physically.

  =17.= Passed once more the old schoolhouse where I gave my heart
  to God (February, 1865). Thank God for that step. Oh how glad I am
  that it was ever my lot to become a Christian! A beautiful house of
  worship stands near the place, belonging to the Church of God.

  =25.= This is my birthday. Thirty-two years have passed over my
  head. How the time has flown! Oh God! blot out of my past years
  all that is wrong and help me give all that remain to thee and thy
  cause.

  =July 8, 1874.= This is my dear Sarah's birthday. She is nineteen
  years of age.

  =24.= Bro. Lewis Williams took us and our goods to New Washington.
  Had a good talk at the depot with Brother A----. He seemed very
  much dissatisfied with my having organized a church in Upper
  Sandusky. Intimated that it would make me trouble. Oh that God
  would save his preachers from envy and vindictive cruelty in biting
  and devouring each other! Whatever the Eldership may do in my case,
  I am certain that I did what I have done through pure motives to
  the glory of God, for the good of his cause, and I believe with his
  approbation.

  =30.= This morn went to West Unity, thence to Father John Kerr's
  in Fulton County. Eve, went to prayer-meeting. Heard a good number
  of my scholars testify for Jesus, thank God. Meeting was led by
  Bro. G. W. Dustin, who is a noble young man. Since he attended my
  school, I have felt impressed that God desired to make a minister
  out of him. I pray that God may lead him into all truth.

  =August 11, 1874.= Father, Mother and Brother Joseph brought us
  to Bryan. Bade farewell to the friends once again. Reached Goshen
  about four. Found Mr. Guiss, my brother-in-law. Reached his home in
  New Paris about dusk. My sister's health is poor.

  =15.= Preached in New Paris from Matt. 24:3. Four young brethren
  and two sisters were there from Syracuse.

  =16.= Brother Keller came after us early this morning to convey
  us out to Syracuse, where I preached at 10:30 A. M.; Psa. 144:15.
  Went home with Charles Strombeck, whose companion is sick. Prayed
  for her. She seemed strengthened. Four brethren each put a dollar
  into my hand. Returned to town. Eve, preached on Ezek. 43:10,11.
  Diagramed on the board. House full. A collection was taken up for
  me. Never did I find such overabundant kind and benevolent people.
  They seem as near to me as though I had preached for years in their
  midst. God will surely bless them and greatly reward their kind
  liberality.

  =17.= Took train at 10:20 A. M., reached Elkhart at eleven, laid
  over until 4:13 P. M. Reached Chicago 8 P. M.; Brother Shoemaker
  met us at the train and conducted us to his house.

  =18.= In company with Brother S., visited the scene of the late
  fire. Visited the great water-works, also the exposition building,
  the largest building I was ever in. Walked through the tunnel and
  visited the Union, Michigan, and Jefferson Parks, where was much of
  interest. Traveled by street-car and on foot about ten miles. Took
  train on the Burlington at 10 P. M.

  =19.= Reached Red Oak, Iowa, 7 P. M. Put up at the Tremont House.
  A lady was shot in the place tonight by one whom she had opposed
  as a suitor for her daughter. Four balls were fired, some of which
  took effect in the neck. She may possibly recover. The assassin was
  arrested and confined.

  =20.= Took train for Nebraska City. Western Iowa is beautiful;
  Sarah much admires it. Reached the Missouri River at ten, and
  Brother Kimmel's in Nebraska City at eleven. Took train for
  Seward. The country looks beautiful. One thing strikes the mind as
  different from Iowa and Illinois, and that is the great abundance
  of wheat on this side of the Missouri River. Corn is raised in
  abundance in those States; but little proportionately is raised
  here, and will be almost an entire failure this year owing to the
  drought and grasshoppers. As soon as we crossed the Missouri we
  landed among swarms of those insects. Landed safely at Seward at 10
  P. M. Thank God for his kind care over us, permitting us safely to
  return to my field of labor.

  =21.= This morning Sarah and I walked over the prairie two miles to
  Bro. William Anderson's.

  =22.= P. M., we went out to visit a colony of prairie-dogs. Eve,
  preached from 2 Pet. 1:3.

  =24.= Went to Seward, Wife and I and Bro. J. W. K----. He leaves on
  the train this morn for Ohio to take a wife, a dear sister, Eliza
  T----, who was converted under my labors and is a special friend
  of mine. About a year ago I introduced them to each other, since
  which time they have corresponded and now have pledged themselves
  to live in unison for life. I pray God that their union may result
  in unbroken happiness and usefulness.

  =26.= Wife and I came to Polk County. Wife is pleased with the
  home, but fears we shall not be able to build. I pray God he may
  send help from some source.

  =29.= Drove about twenty-three miles, to Fillmore. Preached in the
  old sod schoolhouse. The brethren and sisters were glad to see
  me, as I also was to see them. Brother Grigg has been preaching
  for them during my absence. He does well and is sound in the
  Scriptures. I am glad that I found him out before I left.

  =31.= At 3 P. M. started for Seward County, thirty-eight miles. At
  sunset stopped and ate our supper by the way. Turned out Mattie
  Blaze to pick grass. Then came on. The curtains of night were
  soon thrown about us. It was cloudy, and not being able to see my
  guiding stars we lost our way. When I discovered the north star we
  traveled some distance by it with no road at all. We went several
  miles out of our way and landed at Bro. J. Anderson's after twelve.

  =Sept 4, 1874.= Drove twenty-six miles to Polk County.

  =5.= Went over to our house and found our goods; Brother Fox had
  brought them from Seward. Found everything all right. Read in the
  Testament. Finished it today. Had finished and re-commenced it
  last Thanksgiving Day. Oh, that I had more time, and would better
  improve in the future what I have, to read the precious Bible!

  =10.= Started to York Center. Rained. Turned in to Bro. Samuel
  Marble's. No one at home. Soon he came. Left us in search of his
  wife. Did not find her till between three and four. We spent the
  time pleasantly in his old dugout. Instead of being lonesome it
  was pleasant to be found alone--even in an old wet dugout and on a
  dreary day. It appeared like a small taste of the bliss that a home
  of our own would yield us. The greatest difficulty was something to
  eat. Plums were plentiful, else we could find nothing. When they
  returned they felt very bad that they happened to be away from
  home. They spared no pains to make us welcome and comfortable.
  Supper was served, after which the rain and darkening shades of
  night prevented our return.

  =12.= Sabbath. Started early for Polk County. Received some
  letters, one from Father and Mother Keller. All are well but
  seem to have no sympathy for us here on the frontier, not even a
  disposition to do justice by us. Lord, forgive them. We will suffer
  all things for thy sake. O God, my heart is bruised and crushed!
  We seem to meet with no sympathy from friends or brethren. Many
  have grown cold. Brothers H---- and O---- would not go to meeting.
  Went on to the Bense Schoolhouse. Preaching time, but no one there.
  Two neighbors came, no member of the Church of God. O Lord, the
  waves are rolling over me! All things against us. Some are offended
  because we will not recognize the devil's secret gods with which
  they have been polluted. Others are backslidden. Lord, the troubles
  of my heart are enlarged! It is more than I can bear. I can not
  restrain my grief for the desolation of Zion. The people are now
  gathering, but my tears prevent the reading of a hymn. Companion
  and a few brothers and sisters shed their tears with me.

  =14.= Wrote for Advocate.

  =15.= Sister Berry, Sarah, and I went to Lincoln Creek. Got tub of
  plums.

  =18.= Tried to get lumber on time, but could not. Felt very much
  cast down. No money yet from the Board. Friends in the East have
  no sympathy for us. Brethren here have no means. Winter is coming
  on soon and no home for my dear Sarah and me! With a heavy heart
  we started out to Bro. J. H. Anderson's. Heard he was not at home.
  Went on to Brother Green's. As soon as he found I could not build
  they kindly invited us to move into their north room, which is a
  pleasant room with bed-room above and cellar privileges. Thanks be
  unto God! Behind a frowning providence, he hides a smiling face.

  =19.= Sabbath. Eve, preached at the Osborne Schoolhouse, up Lincoln
  Creek, a new point. Stayed at Mr. O----'s, who is a Campbellite.
  Had some talk, but a few Scriptures silenced his doctrine.

  =20.= Gathered some grapes for Sarah. Came home to Brother Green's.

  =21.= Sarah and I went to Polk County.

  =22.= Spent in our house preparing to take things back to Brother
  Green's, Seward County. Sarah and I slept in our house all night.

  =23.= Staid all day again at house. Bro. J. W. Figard came to take
  our things.

  =27.= Came to Seward County, Brother Green's. Stopped at noon in
  the timber of the Blue River.

  =Oct. 1, 1874.= Eldership meets in West Ohio. May God bless their
  deliberations. Worked till noon. At 3:15 P. M. started for York
  County, twenty-six miles. Could not reach it. Stopped at Brother
  Everett's.

  =3.= About this time the West Ohio Eldership has passed through
  another session. I now begin another year's work.

  =5.= Drove home. Found my dear companion well. How happy we are to
  be alone this eve in our little home! How sweet the home where love
  reigns! Oh the love that unites our hearts! How pure and strong,
  and still increasing! How happy I am! How blessed and favored!

  =6.= Worked at cupboard and helped my dear wash.

  =7.= Provided and arranged things for wife. Dear creature wept this
  morn that I had to be away again so soon and long.

  =9.= Came to Brother Berry's [Polk County]. P. M., in my house.
  Wrote some letters. Preached in the Bense Schoolhouse, 2 Pet.
  2:11-14. Staid in my house tonight.

  =10.= Visited and talked with nearly all the members of the church.
  Many are cold and indifferent. Many have strife and bickerings. Oh
  shame! Great God, save this church, of whose piety and devotion I
  have so often boasted. Some are spiteful at me because I touched
  the god of this world. Brother Mc---- raved and foamed over at me.
  God pity and forgive the poor graceless man. Thank God for grace to
  endure unruffled his abuse. Staid all night in my house.

  =12.= Started for home, anxious to see my blessed wife. This is
  the longest we have been apart since our marriage--five days. How
  long the time seems to me, notwithstanding I have been very busy!
  How lonely she must be! God bless her. Came by way of Seward. Dear
  Sarah had been way out on the prairie waiting for me.

  =20.= Started for the Oliver Schoolhouse, about twelve and one half
  miles to the northwest. Dear wife felt so bad to see me leave. The
  dear creature wept bitterly. Oh, how it pained my heart to leave
  her feeling so sad! Green's folks were absent, which made it more
  lonely. O God, must I tear myself away from the dear wife bathed in
  tears? But 'tis the cause of Christ and I must go. O Lord, comfort
  her loving heart.

  =24.= Started for Fillmore County. Drove against a very heavy wind.

  =25.= Sabbath. At 11 A. M. preached, Psa. 48:14. The old sod was
  full of hearers.

  =26.= Drove to Brothers ... and gathered quite a good load of
  vegetables and feed that these good brethren gave us. Came to
  Brother Weeter's, where the donation was increased and Brother W.
  having business at Seward hauled it over for us. God bless these
  kind people. I fed and ate my dinner on the Blue River. Reached
  home 3 P. M., found dear wife well.

  =31.= Spent the day at Brothers M---- and B----'s. Busy studying
  sermon. Eve, preached on Isa. 9:6,7. Studied till twelve at night
  on sermon for Sabbath eve.

  =Nov. 1, 1874.= Sabbath. This morn arose early and prepared a
  sermon on the subject of the Sabbath.

  =2.= At three started home. Arrived at dark. Dear wife was very
  lonesome and almost despaired of my coming home that day. Thank
  God, we are blessed with a home and a thousand domestic comforts.
  Oh what a blessing is home when illuminated with the pure love of
  an affectionate companion!

  =3.= Went to Seward, where were two barrels of apples sent to me by
  a kind friend in Ohio. May the Lord bless his soul and reward him.
  He not only donated the apples but paid one dollar for the barrels
  and $1.25 freight to Chicago. The cost here was $4.20. Not having
  the money to lift them we let Brother Anderson have one barrel to
  lift them for us.

  =6.= At 11 A. M., started for Crete. Stopped in a deep draw at 1 P.
  M. to feed Mattie Blaze and eat our dinner. Sarah and I ate a whole
  chicken, some bread and butter, and finished off with an apple
  apiece. Went via Milford and Camden. Passed through a very large
  colony of prairie-dogs. Enjoyed a leisure visit among this brisk
  and numerous little folk.

  =7.= Was glad to meet our dear and esteemed old Brother Moore, of
  whom I had heard so much. He is a very intelligent old pilgrim,
  greatly in love with the doctrines of the Church of God. It was
  through his earnest appeals that missionaries were sent to this
  part of Nebraska. At 4 P. M. we met in the Bethel to take the
  preliminary steps to the formation of an Eldership in Nebraska.
  Organized by the election of Bro. K. A. Moore speaker and Brother
  McElwee and myself clerks.

  =9.= Met at 9 A. M. for business. The day was passed off very
  pleasantly. Love seasoned all our deliberations. According to
  committee on program, I delivered a discourse on church polity.
  Missionaries reported, and other business transacted. Closed by a
  touching speech from Brother Moore and prayer by me. The meeting
  was very edifying to us all and greatly strengthened the brotherly
  ties.

  =10.= Met early this morning in the Bethel for a social meeting.
  Good time. Brother Moore left us for home. God bless the old
  pilgrim and spare his life yet many years to bless his cause.
  Brother McE. and I spent the day in transcribing the minutes of the
  Eldership.

  I preached in the Bethel, 1 Chron. 29:5. God blessed my soul. This
  afternoon I had a special season of secret prayer and communion
  with my God. Oh how near he came to his poor servant! This eve I
  was unusually blessed in presenting the thoughts he had given me on
  the text, "And who then is willing to consecrate his service this
  day to the Lord?" A deep interest prevailed. A Mr. B---- living six
  miles from town went home with an arrow in his heart. I expect to
  hear of his early conversion.

  =13.= Made out program for Ministerial Association to be held next
  spring in Seward.

  =14.= Came home. Pretty cold. Captured a wild duck which had its
  wing broken that day by some hunter. Reached home at nearly dusk.

  =15.= ... This was an earnest day's work. I pray God that it may
  bring forth fruit to his glory.

  =Dec. 25, 1874.= This is Christmas. At eleven preached on the
  incarnation of Christ. Returned to Bro. M. Hoffer's, where the
  kindred, companion, and I partook of a good feast. Roasted fowls.
  All passed off pleasantly and in a Christian manner. I was solemn
  and meditative. We sang some. Eve, spoke on John 14:23. With
  solemn and feeling hearts and minds performed the ordinances of
  feet-washing and the Lord's Supper.

  =27.= Sabbath. I preached about two hours on the immortality of
  man. Read twenty-three Scriptures speaking of the Spirit and
  twelve of the soul, all positively declaring the spirituality of
  man's nature. Also several places proving that the soul came forth
  from the body at death and is as much more important than the
  body as the man is than the tent in which he lives. Proved also
  the conscious existence of a soul in an intermediate state. When
  through, Mr. K----, a poor silly Adventist, harangued some moments.
  How confused the wretched Adventist doctrine!

  =Jan. 1, 1875.= Another year has rolled into eternity. God is still
  favoring us with his kind care and preservation. Oh, how many
  souls are in eternity today who with light hearts enjoyed friendly
  greetings and sumptuous festivities a year ago today! Some, alas,
  we fear, have been "cut down out of time," who had no Christ in
  the soul. Oh, what a mockery are all the pleasures of the wicked!
  True and warm hearts wished them a happy New Year one year ago
  today; but alas, their sins have made it the year of their doom to
  eternal misery. O God! give us grace to enable us to spend our
  years to thy glory. Companion and I spent the day very pleasantly
  in Seward with.... The two ladies are sisters, and old friends and
  acquaintances of Ohio. They had a sumptuous feast. We sang a few
  hymns, read a chapter, and knelt in prayer to our Father in heaven.
  Then came home.

  =2.= Took Sarah to Brother Anderson's and started to visit the
  church in Fillmore County, a distance of about thirty miles.
  Stopped in Nickleville and fed Mattie Blaze. Warmed and ate my
  dinner in a store. Reached Brother Weeter's a little after dark.
  The brother was gone and I was so cold I could hardly put my pony
  away. Sister W. soon got me some supper, and after eating hastily
  I set out afoot one and one half miles to the schoolhouse. Found
  three brethren there. No light. Gave them a short discourse from
  Heb. 10:35.

  =3.= Sabbath. Some brethren tried for two hours to get the old
  sod schoolhouse warm, but the stove was so poor they failed. They
  then came up to Brother Horton's, where I spoke to a little band
  of brethren and sisters from Heb. 9:16,17. Started for Brother
  Moffitt's. Quite cold and stormy. Stopped at Bro. P. H. Griggs.
  Talked till a late hour on Scripture. The brother is troubled with
  the no-organization doctrine advocated by Johnson, editor of the
  Stumbling Stone. The brother confessed that elders and deacons are
  authorized in the New Testament as the completion of the local
  organizations, and in short the polity of the Church of God is
  Bible.

  =5.= Went to Seward. Got coal and a box sent by Father and Mother
  Keller.

  =7.= Helped Wife wash. Read Moral Philosophy.

  =8.= Made apple butter of the frozen apples in the box sent by
  father-in-law.

  =9.= Very stormy and cold. Improved the time in mental and
  religious improvement.

  =10.= Sabbath. Strange to find myself at home with no appointment.
  Meditated what to do. Having appointments here a week from today,
  I concluded not to go this week to York County, but hoping we
  would be favored with good weather I dispatched Brother Green
  to circulate appointments for tonight and during the week at
  Occidental. Eve, pretty good turnout.

  =18.= Helped Wife wash. Read and wrote. Devotion was sweet and
  precious this morn.

  =19.= At 12:45 P. M. started for York County, about twenty-six
  miles. Reached destination at 6 P. M. Small turnout.

  =21.= This morn realized a precious nearness of Christ in family
  worship. Spent two hours in private room reading Testament and in
  prayer and meditation. It was a precious season.

  =25.= Praise God for the great triumphs in his cause! I am spending
  many hours on my knees praising God and imploring mercy for
  sinners. What a glorious work!

  =27.= Started for home. Dear Wife was much cast down owing to my
  stay being longer than I had intended. Dear affectionate creature!
  My absence seems to rob her of all the happiness of life. It would
  be none the less the case with me were it not for the absorbing
  cause of God during my absence.

  =29.= Strong wind from the west, and not feeling well I did not go
  to York County. Read and wrote.

  =30.= Quite stormy. Can not go to the meeting today. Spent the day
  in reading and writing, prayer and meditation.

  =Feb. 12, 1875.= Wife, I and [names several others] went to visit
  about two hundred Omahas, camped on the Blue two miles from Seward.
  They were on their return from their winter's hunt. Were well-laden
  with robes and furs. It was an interesting visit. The squaws were
  busily engaged in dressing and tanning buffalo robes; the men stood
  and looked on. Poor creatures! They seemed to be but servants for
  the men. How wrong and cruel such a custom! We went into their
  wigwams; but few could, or at least would, speak English. The
  little papooses were amusing themselves by loading each other down
  with bundles of weeds, etc., in imitation of their pack-ponies.
  They also had a tent constructed out of blankets. One girl about
  twelve had a little papoose but a few weeks old tied on a board and
  hung on her back. Sometimes she would lay it down face up in the
  sun, other times she had it on her back engaged in play with other
  children. I could see a marked improvement in the rising generation
  in the moral and intellectual organs. Their more frequent contact
  with white people and a general tendency to improvement in the
  tribe renders the children far superior to their parents. Some I
  noticed were as well constituted as many white children. One boy of
  about thirteen could spell quite well. May the kind providence of
  God yet elevate this poor distressed people to a higher plane of
  intellectual, moral, and religious enjoyment. The Omahas are among
  our most honorable and refined tribes. Bought a fine robe for ten
  dollars. Cost in Ohio about nineteen.

  =16.= Brother Mc. and I came to the Oliver Schoolhouse. It was
  nearly enough to break my blessed wife's heart to have me leave
  her. Oh Lord, comfort her heart! Were it not that "necessity is
  laid upon me," I could not leave her. House nearly full. Psa.
  85:6-8. Came home with friend Mitchel. Turned cold.

  =17.= The house being a small shell, I suffered much last night
  with cold. Arose and got overcoat. Fared some better but ached much
  and slept little. Spent the day till 4 P. M. at Mr. M's. Talked
  much on religion. He acknowledged that he always read the Bible
  to condemn religion till I preached here last fall. He is not
  convicted. Hope he will soon yield to God.

  =18.= I find that I have taken a severe cold from my cold night's
  lodging. After dinner examined Brother Hibbard's head. A meeting
  two and one half miles south has been in progress some over two
  weeks and for a few nights there has been some interest, hence I
  must go there.

  =21.= Sabbath. Had good speaking-meeting. Preached on Jer. 6:16.
  Was sent for to visit a sin-sick soul one and one half miles south.
  Brother Oliver and I went, found him, Bro. John Cowan, scarcely
  able to be up, in great distress of mind. We read the Word, talked,
  sang, and prayed until God blessed his soul, and we all rejoiced.
  His mother shouted and anon praised God for "Winebrennerian
  religion," declaring it was the old kind and as good as Methodist
  Episcopal or any other. It was amusing to see them all come down
  from deep-rooted prejudices. The brother's feet and ankle-bones
  having received strength, and he having eaten some, came with us to
  meeting.

  =22.= Had family prayer-meeting at 11 A. M. Examined Brother
  Mitchell and gave him a phrenological chart.

  =23.= Stormy. A few of us met for prayer. Staid all day at Brother
  Hibbard's. No meeting. Oh how I longed to be with blessed companion
  this dreary day and night! Through the night I spent hours
  listening to the muttering storm. Recalled all the draws between
  there and home, wondered if any were filled so as to be impassable.
  Determined to go home the next day if the driving snow would allow
  me to see three rods.

  =24.= Morning came and the storm nearly subsided. Started for home.
  Mattie Blaze got into a snow drift in which she could not reach the
  ground. Could not go through. Had to get out and get her loose from
  the buggy. Took her to Brother Hafer's, nearby. Warmed myself,
  then drew the buggy back, hitched up, and drove out another way.
  Got home all right. Saw Sarah's smiling face. Thank God, the dear
  creature is well.

  =March. 2, 1875.= We had a glorious day meeting. How my heart
  leaped with joy to see my beloved Brother Anderson reclaimed again!
  He has been a special object of my prayers. He is a brother I
  dearly love.

  =5.= Good day meeting. Brother Briggs related how his little
  step-daughter was blessed here yesterday. "She told her mother that
  she felt the Spirit of God knocking at her heart. Then Brother
  Warner came and took her by the hand and said, 'Give your heart to
  Jesus,' and she said to Jesus, 'Take my heart.' Then she felt so
  happy. She got up and spoke like a little soldier." Sister Anderson
  also told of her little girl's singing Good News Gone to Canaan
  last eve and she got happy and clapped her hands for joy.

  =9.= Went home with Bro. James A----. Tried to show the domestic
  duties of religion. It is a delicate task, but the shepherd often
  finds families that need plain talk on duties to each other and to
  God in the family. Religion should find its most sacred altar in
  the family circle. There should its holy affections glow with the
  greatest warmth. If religion in all its tender affections and holy
  fruits does not burn on the family altar, the world will fail to
  see its light. God bless this family.

  =10.= Last night and today a terrible cloud rested on us all. We
  felt as though the devil had triumphed somewhere.

  =11.= Staid at home. Read and prayed. Felt much depressed.
  Something is wrong. Satan has a victory somewhere.

  =12.= The dark cloud, thank God, is passing. Find what the
  difficulty has been. Some of the young men who have been at the
  altar have been loafing and visiting saloons. Last night after
  meeting Sister Rebecca Anderson told them of their inconsistency,
  which I think has broken the devil's chain, hence we had a good
  meeting today.

  =14.= Sabbath. Preaching at 11:30 A. M. Eph. 3:14,15. Proved the
  oneness of Christians; the fact that this oneness is not manifest
  to the world; that it should be; and how. After preaching Brother
  S---- got up and harangued in favor of sects. He said I had doubt
  of my sincerity. He believed I was a true Christian if there was
  one in the world, but what I had preached got him down in the
  heels. He made no attempt to prove nor even assert that I had
  preached anything false. In fact, he never called up the question
  whether I had preached truth or not, only that my preaching made
  him and others feel bad. I told him that I had no doubt of it, for
  Paul had told us long ago that the time would come when men would
  not endure sound doctrine. Told him that I sympathized very much
  with him, that I had been in the same dread dilemma when I was not
  willing to accept the whole truth; it always hurt me to hear it.
  In answer to questions I made him acknowledge to the truth of all
  that I had preached before the congregation. After meeting, Brother
  B----, another poor sectarianized soul, pitched into me. The people
  crowded around. I made him confess that Paul forbade Christians at
  Corinth to divide into sects. Brother Riley, a fine man recently
  converted, seemed highly elated to hear the glorious doctrine of
  the Word defended. He will soon come into fellowship with the
  church.

  Bro. Lewis Anderson, who has enjoyed the meeting very much, staid
  away today and tonight. How fearful is a disturbed conscience!
  Brother Hafer, who is a good man filled with the Spirit, remarked
  a few days ago to Brother Houck that we were having a good meeting
  but he feared Brother Warner would spoil the good feeling by
  preaching on the church. Brother H. told him that he need have
  no fears. If Brother W. preached the truth, it should not hurt a
  Christian; if error, it is too weak to hurt anything. He advised
  him to come and hear for himself. He did so, sat with his head
  down, doubtless felt the force of truth but was too honest to
  trifle with it; confessed that I had preached nothing but Bible.
  Oh that the world were freed from the curse of human creeds, that
  men could be at liberty to obey God! We had a good and pleasant
  meeting. My heart flowed with peace.

  =18.= Dear Sarah very sick most of the afternoon. [Confinement]. I
  too felt nearly overcome at her suffering. Had a season of prayer
  and was much comforted. Had the assurance that she would get along
  well from this time. She was no more so sick. At 6 P. M. the Lord
  delivered her of a large daughter, 8 pounds. Thank God for his
  goodness!

  And now, O Lord! another sacred charge is committed to our trust.
  This day we acknowledge new responsibilities laid upon us. Thou
  hast committed to our care a pure and spotless soul. Give us grace
  and wisdom that we may bring up this dear child sound in body and
  mind, pure and innocent in heart and life, that thou, O God, its
  Maker, may be honored and glorified by its life and career on
  earth. O God! thou author of its being, this night I bow before
  thy throne and consecrate this precious household gem to thee. Thou
  hast given it to us, and we wait not for one sun to pass over its
  head until we lay it upon the altar of consecration to God, that
  all its days may be thine. O God! we solemnly vow to rear this
  child for thee. Shouldst thou see fit to leave it to grow up under
  our care, we shall bless thee for its angelic society; and shouldst
  thou rather choose to take it to thyself in the dewy time of youth,
  O Lord! we can not murmur; for thine it is and only entrusted to
  our care till it seemeth good for thee to commit it to wiser and
  more worthy care in a more congenial abode than this dreary, sinful
  earth. God bless the dear little creature!

  =19.= Took care of dear Wife.

  =20.= After taking care of Wife and child, went to Seward. When
  starting home Mattie Blaze stumbled, fell, and broke one of the
  shafts. Took buggy back to shop, left it, and rode home. Eve,
  preached at Occidental, returned at eleven greatly exhausted. Great
  weakness of back from stooping continually over the bed taking care
  of dear Wife and babe.

  =23.= Sarah feeling rather worse. P. M., went to Seward. Have taken
  a bad cold, being up so much of nights.

  =25.= Am constantly taking care of dear Wife and child. They are
  getting along fine, thank God. Quite warm. Birds are singing.
  Summer appears; nature is awakening from her long winter slumbers.

  =27.= For some days I have had a severe conflict in my mind
  concerning my leaving to fill appointments in Fillmore County.
  'Twas hard to think of leaving dear Wife yet confined to her bed,
  as our girl has made no attempts to take care of her or child
  because I preferred to do it and she had no experience. Hard as it
  seemed for dear Wife, duty seemed all along to say I should go. I
  determined to do so. Preparations were made to go, but when the
  moment was at hand Wife wept, and fearing a want of care and too
  much anxiety might bring on a relapse I felt it my solemn duty to
  stay and take care of her. P. M., went to Seward and tried to get
  a place to preach Sabbath eve, feeling that I dare not spend the
  Lord's day without doing something for Christ; but I failed to get
  a place to preach.

  =28.= This is Easter Day. Spent the day in solitude with dear Wife
  and daughter. Wife feeling pretty well; sat up much of the day for
  the first except a short time yesterday. Think this is the second
  Sabbath in eight years that I have not preached the Word of God.
  The day was mostly spent in reading and meditation. Felt ill at
  ease that I could not be preaching somewhere.

  =31.= Terrible storm all day. About five inches of snow fell.
  Drifted much.

  =Apr. 2, 1875.= Sister Sarah Anderson, our girl, became home-sick
  and would stay no longer. Could not leave to fill appointments in
  York and Polk Counties. Deeply regretted that I could not be with
  the dear brethren, but could get no one to take care of Wife and
  child; besides, the roads were almost impassable.

  =3.= Pitched into housework as usual. Did the cooking and washed
  dishes. Sarah quite sick this A. M.

  =4.= Sabbath. Did up the work this morn, and though late I started
  for prayer-meeting, thinking I could get there in time to have at
  least one prayer with the dear brethren. Found they had just closed
  their prayer-meeting. I read a chapter, talked some, and sang and
  prayed with them. My heart was full. Having been kept at home from
  public worship for some weeks, I felt as a bird set at liberty.
  Bless God for the privilege of appearing in his courts to offer
  our sacrifice of praise! Returned home. Found dear Wife and child
  asleep, both feeling very well. The little creature slept right
  on till night. Sarah and I spent the time pleasantly reading and
  talking of our blessed hope of glory. My heart was light and happy.
  Bro. David Figard today kindly invited me to move into his house.
  Thank God for this kindness. The brethren know that we have not a
  very pleasant place to live, yet I have no room for complaints, but
  much occasion for thanks.

  =7.= P. M., heavy rains. About a mile to the southeast of Seward
  there was a great waterspout extending from a black cloud to the
  earth. It was a grand and sublime sight. As it followed a high
  ridge on the opposite side of the Blue River valley from us we had
  a beautiful view of it. We could see the water strike the ground
  and a dense spray arise around it resembling smoke. I have learned
  that it tore one house and a wagon to pieces.

  =9.= Drove to Brother Figard's via Seward. Our ride of about seven
  miles was the first for our dear little Levilla Modest.

  =12.= About one last night I took quite sick with, I suppose,
  cholera morbus. Sick all day. Sorry I could not go to Polk County,
  but it is necessary that blessings disguised in affliction come at
  times as well as the almost constant blessing of health. Tonight, I
  think, is the third appointment in eight years that I have missed
  through my physical disability.

  =13.= Drove to York County. Called at Father Fenton's, a United
  Brethren preacher, who is poorly. Found also another aged pilgrim
  in the family, who desired me to bring him some good books to read.
  Being anxious to bestow some kindness on this good old Methodist
  father, I left a book with him that I was taking home, having
  had it lent for some time. Had a season of prayer and then some
  conversation on the hope of the saints.

  =14.= Found that my appointment which I had failed to reach had
  proved a blessing after all, for they had a good prayer-meeting.
  Appointed another for the following Sabbath eve, which was a
  success also and resulted in the organization of a Sabbath-school,
  which is under the officership of those who hold with the church of
  God. Prospects are good here. A railroad-station is expected close
  by. P. M., drove to Fillmore County. How beautiful and pleasing,
  yea, charming, even to making happy, the day and the landscape!

  =17.= Brothers Figard and J. H. Anderson moved us today to Brother
  F's.

  =20.= Drove to Polk County. Distance, twenty-eight miles. Found the
  brotherhood well and hungry for the gospel.

  =23.= Wife and I drove to Indian Creek, Fillmore County, distance,
  thirty-four miles.

  =26.= Wife and I went to Seward. Asked for the Presbyterian
  meeting-house for Ministerial Association in case we are refused
  the Methodist Episcopal house. Found the latter wished to reserve
  some of the time hence accepted the Presbyterian house. Had
  programs printed.

  =27.= Drove to Polk County and planted fruit trees.

  =28.= Planted trees, potatoes, and garden seeds until after 4 P.
  M. At five minutes past five started for Wilson schoolhouse, about
  fifteen and one half miles. Reached in time. 1 Pet. 1:13. This is
  a new point, with good prospects. 'Tis only a half mile from where
  it is said there will be a station on the Midland Pacific, which is
  now being extended to York Center.

  =May 2, 1875.= Sabbath. Stormy. Went home with Brother Price, it
  being handy and the weather bad. Several came there to spend the
  afternoon. The time passed off very pleasantly singing, and I
  lectured some on moral and mental culture. Examined some heads.

  =4.= A. M., wrote letters. P. M., went to Seward. Completed
  arrangements for Ministerial Association.

  =5.= Sarah and I drove over to the Blue. Had a pleasant time
  fishing. Caught a mess.

  =8.= Visited Brother Mitchell's. Left Wife there and drove over to
  visit Brother Lichty. He was one of our seekers when I closed the
  meeting last winter. I was anxious to see him; but he being from
  home, I was disappointed. Found them quite poor. Large family of
  children. Live in dugout. Mrs. Lichty quite unwell, which added
  to the distressful appearance of things. Talked to the woman and
  children about Jesus and heaven. Read, prayed, and sang with them.
  Distributed fifty cents among the children.

  =13.= Studied for Ministerial Association.

  =14.= Ministerial Association began. Went early to town. Glad to
  meet ..., but was very much disappointed to learn that ... could
  not be with us.

  =15.= I discoursed on the polity of the Church of God in lieu of
  Brother Howard.

  =16.= Sabbath. This is Pentecost day. Thank God for the beautiful
  weather. All nature seems to be waking from its long winter slumber
  to praise God. The beautiful prairie is green with grain and
  pastures. The valleys are dotted with herds of cattle, which, as
  well as they on a thousand hills, are the Lord's. The beautiful
  streams are lined with plum-bushes all in bloom. The groves are
  preparing to cheer the heart of the prairie inhabitants with their
  pleasant shady foliage.

  At eleven Brother Aller preached in the Methodist Episcopal house
  and I preached the Pentecostal sermon in the Presbyterian house.
  Acts 2:1-4. At 3 P. M. Brother Aller preached a glorious and
  lovely sermon on the brotherhood of the saints. Deep and lasting
  impressions were made. How powerfully this dear brother preached
  for the unity of the saints of God, with the eloquence of tears and
  overflowing love!

  We parted with brotherly greetings at a quite late hour to meet at
  Crete second Tuesday in September.

  =17.= Went to Brother Green's. While there Brother S---- came
  in. We were just ready to engage in prayer. The Lord wonderfully
  blessed me in prayer. I prayed fervently for him, though he has
  been acting the part of an open enemy to me and the cause I
  represent. Went to Seward. Received fifty dollars from the Board.
  Called on Bro. J. W. Figard, who is applying himself vigorously to
  the pursuit of an education. Hope the Lord will raise him up for an
  effectual minister of the gospel.

  =21.= Made out report to the General Eldership.

  =23.= Sabbath. This was a glorious and happy day's work in the
  vineyard of the Lord. The Master was very near me all day. Oh what
  liberty in speaking! what peace in my soul!

  =26.= Up at daylight. Brothers Figard and Anderson moved our things
  to homestead. We arrived about 1 P. M., they in the eve. Unloaded,
  took supper, and staid all night in our house.

Here the record of Brother Warner's labors in the Western field
must end abruptly, as the succeeding portion was in a separate book
that has not been found. We leave him with his little family just
moved into their own house in Polk County, having spent the winter
near Seward. Our next of the diary accounts begins in the following
December and finds him back in Ohio fields, whither, probably by
decision of the Board of Missions or Eldership he was called to labor
again. The daily accounts which have been omitted for want of space
show him always active--traveling, preaching, visiting, praying, etc.
The selections that are given from his diary are chosen in order to
display the various sides and aspects of his life and character. We
have noticed his great zeal for the work of preaching the gospel
and caring for those under his charge. The widely separated flocks
meant much traveling and exposure in that new country.[4] We note
his attitude and teaching on the church question. In a large measure
he had light on the true Bible church, and he supposed he was not a
member of any sect when, as a matter of fact, he was. The benefits
of his knowledge and teachings of the one church were directed in
the interest of the so-called church of God, which he was ignorantly
laboring to build up. It was not until he received the experience of
perfect holiness and began to teach the truth on the subject that
he was made to feel his limitations to human ecclesiasticism and
thus discover the pen he was in.[5] His teachings and applications
of the Scriptural church (there is but one) was possible only among
the followers of John Winebrenner or in some similar body supposing
themselves to be that one true church. It is an interesting fact
that upon the fulness of time for God's people to throw off all
human ecclesiastical bondage and sever themselves from spiritual
Babylon, the lead was taken principally by those who had belonged to
the Winebrennerian following. Thus this denominational body may be
regarded as a sort of preparatory medium, or half-way step, for the
reformation which is now an established thing. At any rate God had
in Brother Warner raised up a man particularly disposed to emphasize
the church question, and the denomination mentioned seemed to be the
only one he could affiliate with till more advanced light and truth
forbade his remaining longer with them.

FOOTNOTES:

[3] Dr. Forney, in his History of the Churches of God, says of D.
S. Warner's mission work in Nebraska, that in February, 1874, he
organized a church at Fairmount, Fillmore County, of twenty-four
members. Also one at Cropsey, one at Evergreen, one in the Anderson
community, Seward County, of sixteen members, and one other. He had
fourteen preaching places.

[4] Dr. Forney says that in June, 1875, Brother Warner organized a
church in York County of thirty-one members, and further says of
his work in Nebraska that "to such an extent were the ministers and
churches encouraged that, they conferred together on the advisability
of organizing an Eldership in Nebraska." Brother Warner notes in
his diary account for Nov. 7, 1874, that a Preliminary Eldership
was organized at Crete, in Saline County. Application was made to
the General Eldership, which assembled in Ohio in May, 1875, and an
Eldership of the Church of God in Nebraska was chartered. The first
meeting of the Nebraska Eldership was held at Cropsey, Oct. 1, 1875.
Among the fifteen names enrolled Brother Warner's does not appear,
hence we conclude that by that time he had left Nebraska.

[5] That his disposition to be freely led of God made him poor
material for a human ecclesiastical machine is evinced in the account
by Dr. Forney of the Eighteenth West Ohio Eldership, for the year
ending Sept. 30, 1874. He says: "The beginning of trouble between
D. S. Warner and the Eldership is foreshadowed in an action on
the adoption of his report, which stated that he had 'organized a
church in Upper Sandusky contrary to the Rules of Cooperation,' and
regarding this as a 'schismatic movement,' highly disapproved of his
course in organizing said church."




VII

BACK IN OHIO FIELDS


In his resumption of the work in Ohio we find Brother Warner
in charge, it seems, of the Ashland circuit, with his home at
Hayesville, Ashland County. Here, as was characteristic of him
everywhere, he was wholly absorbed in spiritual labor, the salvation
of sinners and the general spiritual welfare of people everywhere
within his reach. In his diary for Dec. 21, 1875, he says:

  Went out visiting and talking to the people. My soul was so happy
  all day that I could hardly refrain from shouting. Oh, how sweet it
  was to talk to sinners about Jesus and his love! Found in shops and
  houses a number of precious souls that were serious. I admonished
  them to repent. Some gave much hope of a start.

The closing moments of the year 1875 were devoted to a renewal of
consecration of himself and others.

  A few minutes before twelve we all bowed down and to the service
  of God consecrated ourselves and vowed fidelity. God accepted the
  offering and sealed our vows to him by the gift of his Spirit.
  After affectionate New Year greetings and congratulations, we went
  to our homes to rest.

Into his congregation at Shenandoah an Elder L---- had come and was
poisoning the minds of the converts by teaching the Campbellite
doctrine of baptism as an essential condition to the pardon of sin.
He afterward held a public discussion with this preacher.[6]

  =Feb. 19, 1876.= Drove to Shenandoah. Found Elder L---- having a
  good time deluding and baptizing sinners. Found the converts greatly
  strengthened by the wind of doctrine that had been assailing them.
  However, a few had been corrupted by the false doctrine and were
  inclined to go from the Church of God, being carried by the wind of
  doctrine. With a mean, sneaking look they applied for letters. I told
  them that I had not taken them into the Church of God and could not
  dismiss them from it, and there was only one way to get out and that
  was through sin. This they could not deny, nor could they give a
  reason for their course.

About this time he gradually came into the knowledge of the truth
respecting divine healing, and we find in his accounts an occasional
reference to his praying for the sick and of their recovery.

He was sent for by his father-in-law to come to Upper Sandusky, where
sectarians were making inroads among the converts.

  =April 2, 1876.= The sectarians are making a stampede this morning.
  They have been after about every convert to go to their church
  and now this morning they have their conclave outside and every
  convert is stopped and asked to join the Methodists. An excitement
  is raised and the people's minds are bewildered, and some who had
  said they would stick to the Church of God are now standing back.
  Before closing, an old bigot, belonging to the Methodists, took
  the liberty to get up and call for all to raise their hands who
  wanted to go to Methodism. Some responded. O Sectarianism! thou
  abomination of the earth, thou bane of the cause of God, when will
  thy corrupt and wicked walls fall to earth and cease to curse men
  to hell?

  =June 4, 1876.= This is the second anniversary of our marriage.
  Thank God for connubial and domestic happiness. May God continue to
  bless us with love, peace, and sacred union.

  =July 18, 1876.= Received the sad and startling news of the death
  of my dear mother. She died July 13. The days of her pilgrimage
  were seventy-one years, five months, and seven days. Hers was a
  life of trouble and care. But, thank God, she has gone to her
  sweet rest in heaven. Oh, how sacred the memory of thy pure and
  virtuous life! "patient in tribulation," constant and untiring in
  thy kindness and care for all under thy roof. Oh, what love like
  a mother's! What mother like my own dear, sainted mother? In all
  the ordeal of life thy calm and peaceful spirit has never known a
  ruffle. Thy love has never once failed. Thy sorely tried patience
  never was exhausted.

  Dearest mother, in childhood and youth thou wast my all. And when
  maturer years had launched my bark in the midst of awful breakers,
  dark clouds, and tempestuous seas of corrupt society, thy pure
  life was my only star of hope. Thank God, thou shalt be honored
  in heaven with the salvation of one poor, wayward son by thy holy
  influence. Praise the Lord for a good and holy mother!

  She was always strongly inclined to piety, the fear and reverence
  of God. In October, 1870, she was fellowshiped by the Church of God
  at South Bridgewater and the same day immersed by me in the St.
  Joseph River. Though she was feeble and the weather cold and the
  distance over three miles from home, she chose to go home before
  changing clothes. She was a happy soul, and the next day seemed
  quite improved in health. Now she is gone. One of the dearest
  ties that bound me to earth now attracts me to heaven. I can not
  lament her departure. I only grieve that I was not informed of
  her affliction that I could have been there to cheer her while
  approaching the river. Or, had I only been apprized of her death
  that I could have seen once more the face of my own dear mother
  before she was laid in the tomb! But I shall see her not again
  until the heavens are no more and the Son of God shall come to call
  the saints from the dust of the earth. Farewell, dear mother. We
  soon shall meet again.

  =July 29.= We visited the penitentiary [in Columbus]. Over 1,300
  prisoners. All at work manufacturing nearly everything in use. The
  extensive work was interesting, but the study of the heads and
  faces of the workmen was much more so. One striking characteristic
  was, almost invariably, great firmness. This being perverted
  enabled them to execute their dark crimes. Conscientiousness was
  low in every head. This left them without moral restraint. Some I
  observed were very deficient in the social group, especially was
  inhabitiveness almost entirely deficient. This gave a rambling
  disposition, hence irresponsible and exposed to bad society. A
  large majority exhibited a very good intellect, many even above
  mediocrity. These intellectual powers, which had they been
  sanctified to God would have been very useful, being perverted were
  used only to devise crime.

  =Oct. 1, 1876.= Eldership meeting at Findlay. I was much overcome
  with emotion as I tried to speak of my meeting with the Eldership
  for the first time in that house nine years ago. Never shall I
  forget the solemn feelings I experienced at that time. I had not
  expected a license; but how I trembled with fear and dread when
  I learned that a license and a field of labor were given me! I
  thought it all a mistake of the Eldership. I repaired to the stable
  of Brother F----, where I poured out my heart to God in prayer.
  Bless God, he heard me and comforted my agonizing heart. I then
  received the assurance that he was directing my way. My soul was
  unburdened and my peace flowed like a river. And now my laboring
  soul and inmost heart would give thanks to God who has upheld me in
  the arduous labors of the past nine years. Having begun an invalid,
  supposed by many to be a consumptive, my strength has gradually
  increased through God's blessings and mercies.

  =30.= Gathered some chestnuts this morning. Had a season of prayer
  in the woods.

  =Nov. 30, 1876.= This is Thanksgiving Day. Oh, that the whole
  nation would indeed thank God for his goodness and mercy! Brother
  Oliver and I each made a short discourse on the occasion. P. M.,
  read O. S. Fowler's Physiology, Animal and Mental. O God, forgive
  me of the sin this book has convicted me of. By the grace of God,
  from this day forth I will reform in quantity, etc., of food as
  much as my irregular mode of life will allow. How much I can
  improve the vigor of the mind and the fervor of devotion! Thank God
  for this volume! Oh, that every one had it who is suffering for
  want of its instruction!

  =Dec. 31, 1876.= Sabbath. Arose early to go to my appointments.
  Levilla ill. Mother Keller very sick with headache, unable to be
  up. Was compelled to stay at home. Oh, what distress of mind I was
  in this day through the fearful conflict of duty to family and duty
  to the cause! How wretched I felt all day! The day was pleasant and
  I know there were crowded houses to hear the gospel. How I longed
  to preach to them!

  =January 7, 1877.= Went to visit Mr. S----, who is suffering awful
  distress. Was met by a young man who was coming after us. We went
  with the hope that the poor, dying man was eager to hear of Christ
  and his salvation; but oh, horror of horrors! When we approached
  the house we heard the poor soul hollowing out in wild strains: "I
  can't die; I can't die." I asked him if we should pray for him. He
  hollowed out "No!" But I thought he was delirious and concluded to
  sing and pray with him, which I did with all my heart. After prayer
  I talked with the family and learned that he had said he was a lost
  sinner, that he could not be saved. I asked him if we should pray.
  He shook his head. I talked to him of how Christ died for sinners
  and how he loved and desired to save him; but there was a hideous
  look in his eyes. He looked frightful, yet he was conscious,
  answered every question we could ask him. I called for oil and said
  I would do as the New Testament directed. So I bowed down, anointed
  his forehead, and was about to anoint his breast when he seized his
  shirt and drew it together. I laid one hand on his head, the other
  on his body, and began to pray. He drew his head forward and tried
  to get it under the cover. He shoved my hand from under his head.
  I could pray but little. He told every one present that he did not
  want us to come back. He said he would die; was not prepared to
  die; did not believe that Christ died for him; did not love Christ
  and did not want to. He showed every appearance of being possessed
  by the devil. When we kept our distance he would turn and look
  at us with fiendish vengeance. When we approached he would turn
  his face to the wall. Poor soul! soon he will be in eternity, I
  presume, and yet raging mad against Christ and his people. I shall
  never forget the horrors of this day. When we entered the first
  room we met several women weeping. The old mother fainted away. He
  was crying loudly in the other room.

In 1877, while on the Ashland circuit Brother Warner arranged, in
connection with ministerial duties, to take some selective studies at
Vermillion College, located at Hayesville. This was a Presbyterian
school of some note at the time, enrolling three hundred to four
hundred students. It was founded in 1845. Dr. Sanders Diefendorf
became its head in 1849. Brother Warner and his wife were invited
to occupy rooms in the building, and they did so, as they found
they could live much cheaper there than in Mansfield and would enjoy
better privileges of study. They engaged five rooms for the summer
of 1877, which cost them six dollars a month. Among Brother Warner's
studies at this place were English Analysis, Greek, German, and
studies in the New Testament. He took an active part in the literary
society.

The year 1877 was a notable one in Brother Warner's life. Already
accomplished as he was in deep spirituality and devotion, it would
seem that these graces were multiplied or intensified tenfold by an
attainment that from this year became his permanent possession. That
attainment was the experience of entire sanctification as received
definitely by faith and subsequent to regeneration. _He embraced the
cause of holiness._

He had been for some years honestly prejudiced against the doctrine;
but he heard some truth by the holiness advocates that set him to
thinking. It was doubtless largely through the influence of his
father-in-law's family that he began to be won to the doctrine.
They had become friends of the holiness cause and had received the
experience. His wife also was sanctified, and the change in her was a
test that he had no words to gainsay. A holiness band had been formed
at Upper Sandusky, where his wife's people lived.

The one minister who perhaps more than any other led him into the
experience of holiness, was C. R. Dunbar, a Baptist who was laboring
in connection with the Holiness Alliance. Brother Warner says of him,
"He is a very able man intellectually, but still more potent in faith
and gospel, Holy Ghost power." He was the musical author of the song,
now so common:

    "I'll live for him who died for me,
    How happy then my life shall be!
    I'll live for him who died for me,
    My Savior and my God."

The great holiness movement was sweeping over the country at this
time. Brother Warner was too loyal to God and to the teaching of the
Bible ever to be classed among those who should reject holiness when
brought face to face with the issue. He and his wife gave their names
to the holiness band at Upper Sandusky, and he quoted the words of
the Psalmist: "I am a companion of all them that fear thee, and of
them that keep thy precepts." At this time his impulsiveness led him
to claim the blessing at once, but he soon found that it could not be
picked up so readily; that for him, as well as for others, there was
a consecration to make and self to be crucified.

A little anecdote in this connection is told by a brother who heard
Brother Warner relate it of himself. He (Brother Warner) had been
attending some meetings of the holiness people and had received some
light. On returning to his charge he preached a sermon on holiness
without having obtained the experience. Two sisters who had received
the experience knew that he did not yet have it and urged that he get
it before attempting to preach it. At the altar service that followed
he got down as if to pray for others, but first prayed privately for
his own sanctification. Then audibly he began, "Lord, sanctify us,"
whereupon one of the sisters said, "Brother Warner, do not pray,
'Lord, sanctify _us_'; but say, 'Lord, sanctify _me_.'" At this he
wilted and came right out with "Lord, sanctify _me_."

We shall quote freely from his diary, as his experience at this time
is best expressed by his own words.

  =April 13, 1877.= Had much talk with Brother Dunbar on
  sanctification. I have always believed in a full salvation, and
  agree that it is usually obtained after the justified state. This
  was my experience as well as that of all advocates of holiness; but
  I was inclined to attribute the deficiency of the justified state
  to infantile weakness, which through outward sinful influence, was
  not able to carry out the pure nature fully in practise. But he
  and all sanctificationists attribute it to the remaining depravity
  of nature.

  =16.= Since I arose this morning my constant prayer to God has
  been that he will lead me in all things. I pray God to take me
  like an old sack and shake me until entirely empty, and then fill
  me with the fulness of himself. O God! turn out every nook and
  corner of my heart and purge me, soul, body, spirit, and mind. I
  received a blessing about the time I entered the ministry that
  seemed to correspond with the experience of sanctified ones; but I
  have not always kept that state of perfect love, and my God knows
  that I need a fresh blessing of sanctification power.... Though I
  experienced sanctification ten years ago, when entering upon the
  work of the ministry, yet I want and need a renewal of God's power,
  that my testimony for God may be more effectual. Also, I know that
  I have not always lived in this glorious liberty. I have this day
  examined my heart carefully and feel assured that I accept the
  whole will of God and now stand by faith upon the promise of God. I
  leave myself and all my concerns in his hands. By faith I say, "I
  am the Lord's, and he is mine."

Here Brother Warner quotes the poem, "Farther On." How appropriate
this was to his life at this point! How much of his activity and
accomplishment were enveloped in the "farther on"!

    "A soft, sweet voice from Eden stealing,
      Such as but the angels sing;
    Hope's cheering song is ever thrilling,
      It is better farther on.

    "I hear Hope singing, sweetly singing
      Softly in an undertone,
    And singing as if God had taught her,
      It is better farther on.

    "By night and day she sings the same song,
      Sings it while I sit alone;
    And sings it so the heart may hear it,
      It is better farther on.

    "She sits upon the grave and sings it,
      Sings it when the heart would groan;
    And sings it when the shadows darken,
      It is better farther on.

    "Still farther on, oh, how much farther?
      Count the milestones one by one;
    No, no! no counting, only trusting--
      It is better farther on."

  =April 25, 1877.= I was dull today. Study was a drag. I prayed to
  God that if I am pursuing these studies for his glory he should
  quicken my mind. I was, as oft before, convinced that I ate too
  much, which stupefied my mind; hence resolved, as oft before, to
  quit gormandizing to gratify appetite. I resolved in God's name
  and in his strength to do this thing. I ate but a few spoonfuls of
  graham mush for supper. Felt cheered by God's presence in evening
  worship.

  =26.= My mind was active today. Lessons were easily learned,
  spirits cheerful, recitations more successful. O Lord, keep me
  in the possession of a clear, active, and retentive mind, a pure
  heart, and a consecrated life, devoted to God's service.

  =May 19, 1877.= Had a very interesting meeting in the Excelsior
  Society. M. J. Boyd and I conducted the main discussion on the
  following question: Do We Suffer More from Real Than Imaginary
  Evils? I affirmed.

  =27.= Sabbath. Beautiful day. Arose early and, taking a testament
  with me, I took a long walk, enjoying the precious pure air, the
  beauties of nature, and communion with God through his Word and
  Spirit. Read and meditated upon several chapters. Precious season
  in family worship. Just when we were through with breakfast the boy
  raised the cry that the house was on fire. We ran to the bedroom
  and found the curtains and clothing around the wall in a blaze.
  Great excitement prevailed. But soon by means of a few pails of
  water and by throwing some of the burning fabrics out, the fire
  was extinguished with the loss only of some clothing. The fire was
  started by a small child, who finding a match on the candlestick,
  struck it and then dropped it on the end of the curtain that
  reached to the floor.

  =June 1, 1877.= Prepared and delivered a lecture before the
  Excelsior Society on the Interrelation between Mind and Body, and
  their Mutual Dependence.

  =7.= Built steps over the fence to avoid having the gate left
  open, as much of my cabbage has already been destroyed. As a
  consideration, Professor agreed to give me more ground to garden.

  =8.= Worked on an essay for the Society tonight, also on a
  composition for the Board, to be criticized. Eve, met with the
  Excelsior Society and entered upon the duties of secretary. There
  being few present, all other exercises were dispensed with but
  a general discussion on the subject, Is Force More Effectual in
  Government than Persuasion. I took the negative. Mr. W. Diefendorf
  also spoke on the negative. The vote was almost unanimous for the
  negative.

  =15.= A. M., recitations as usual. P. M., prepared for Society.
  Rained all afternoon and evening. No Excelsior meeting. Visited the
  Philo Society. Participated in general discussion on the following
  question: Is the Fear of Punishment a Greater Incentive to Exertion
  than the Hope of Reward? Spoke on the negative. Large majority in
  our favor on the final vote.

  =July 5, 1877.= Met at half-past nine in the Bethel. After a
  profitable season of prayer, reading the Word, testifying, etc.,
  I presented myself at the altar to seek entire sanctification.
  I enjoyed that blessing ten years ago, but I had all this time
  repudiated the second work and accounted for the wonderful change
  that God had wrought in me at that time to my yielding to the call
  to preach the blessed gospel of Jesus, after being disobedient. I
  had often been disgusted, too, with the fanaticism I saw mixed with
  the professors of the second work; it had steeped me with prejudice
  through and through.

  Though I could not deny that the experience of these people was in
  perfect harmony with my own, yet I strongly opposed their views,
  claiming that God does not do his work by piecemeal, but that he
  makes a full and complete finish of it at once. I attributed the
  second experience to the fact that after conversion we are weak
  infants and not able to carry into action the pure nature that God
  has given us until we grow to that degree of strength that we can
  successfully cope with outer temptation, and that holy nature given
  to us in regeneration reaches a degree of development in strength
  that it will no more be under subjection to sin in the world around
  us.

  Thus, while I did not doubt the truthfulness of their testimony. I
  thought I comprehended the whole matter and saw the slight mistake,
  as I supposed, in the basis of their experience.

  But God having let Father and Mother Keller and the whole family
  into this glorious experience, with my dear companion, I began
  to search the Scriptures anew to see if I might not be mistaken
  myself. I carefully reviewed my conversion and recollected that I
  sought and asked of God only pardon of my past sins and relief from
  my past guilt. That in ten years labor, in which some seven hundred
  souls came to Christ, I never knew one to seek for anything else
  but pardon for actual transgression; and it is a fact that we do
  not ask of God that which we have not apprehended the need of, and
  God does not give until we ask for a thing.

  Moreover, it is claimed that justification is not a partial but
  complete work of itself, and sanctification, i. e., purification,
  another. Since seeing every day the change in my dear wife I
  thought I was beyond doubt of this second work. But, ah, the devil
  is rallying his forces against me. Am I making a fool of myself
  coming out here where I have invited and labored with sinners?
  My old arguments would come up and I had powerful temptations to
  settle back upon them and forever repudiate the second work. I
  obtained no light.

  P. M. We met at half-past two and held meeting till nearly five.
  I labored at the altar. At night after Brother Burlison read a
  Scripture lesson and talked for some time on holiness, we all bowed
  around the altar; but I could do nothing, all was dark. I came
  here fully believing in a second work of God in the soul; but now,
  as I attempt to seek it, how thick the temptations of Satan come
  up before me! how all my old arguments and objections gather like
  rubbish, obstructing the light! Sometimes I was about to conclude
  that this was all foolishness. I was ashamed to bow at the altar
  and seek sanctification of "soul, body, and spirit" after I had
  invited sinners to and labored with them at the same altar.

  =6.= Arose early this morning and searched the Scriptures and asked
  God for light. I noticed whenever I felt resigned to God and was
  willing to make any sacrifice to know the truth I was strongly
  impressed to seek sanctification.

  This morn I was directed to 1 Pet. 5:10 and Eph. 3:14-20. Light is
  becoming brighter in the Word. Thank God. Met at half-past nine.
  The foundation of faith was now becoming strong in me. I arose and
  read some portions of the Word and boldly declared my faith in
  the second work, and that I was resting in the promises of God to
  my entire sanctification. Met again, at 2:30 P. M., having spent
  most of the interval in searching my heart, and truly I found that
  it has not been as good as I before supposed. Oh how much self
  there has been in all my past labors! God of power, kill and
  cast out all of self. I reviewed my observations of the past ten
  years' labor. About seven hundred souls I have observed seeking
  salvation, and I can not recall any who did not definitely seek for
  justification from past sins. It appears that the condemned sinner
  can think of nothing else and does not possess a capacity to grasp
  the idea that God is able to destroy all evil in depraved humanity.
  "God, forgive my past sins and help me in the future to keep from
  sin," is about as great a blessing as the mind beclouded by guilt
  can conceive and ask for. With a still more deep and fervent
  consecration I again sought the blessing of perfect holiness.
  Glory to God, I was able to claim the blessing by faith, though
  yet without the anointing of power. After meeting I spent most of
  the time talking holiness to several brethren, which I felt was
  pleasing to God.

  Eve, Brother Burlison read 1 Corinthians 3, and talked a little;
  then, an invitation being given, a good many surrounded the
  altar, several of whom were seeking the blessing. Thank God, some
  professed to receive the blessing. I am still standing, yea,
  resting sweetly in the promise of God for entire and constant
  salvation through the blood of Jesus.

  =7.= Today we fasted all day. Met in the Bethel at 9 A. M. and held
  meeting until after 4 P. M. without intermission. This day I was
  the least conscious of a physical nature and my relations with a
  corporeal world of any day in all my life. I seemed to be entirely
  unconscious of passing time. Only the spirit seemed to live, stir,
  feel, and take cognizance. Glory to the God of wonders! Is this
  really but the foot-stool of God?

  Mother Keller, Sarah, and I went to Brother L----'s for supper. She
  (Mrs. L.) very soon began to pour out her bitter railing against
  holiness and holy ones; but praise God, he kept our souls in
  perfect peace. After my communing with God in secret for some time,
  the Lord told me to go immediately to see a poor sick girl near
  by. Mother accompanied me. Found her barely able to sit up, having
  been suffering for nearly one year. She had exhausted in vain all
  available medical aid. We spoke of the Great Physician. She said
  she believed that he was able to heal her. We called for oil,
  anointed her in the name of the Lord and laid hands on, and prayed
  for her present restoration to health. We entreated God with all
  the faith and earnestness of our inmost soul and then left her in
  the hands of God, with a comfortable degree of faith that God would
  raise her up again.

  Eve, met at a quarter to eight. Mighty power filled the house. The
  altar was filled from one side to the other. Several were seeking
  sanctification. Glory to God, this night he began to give me some
  of the evidences (besides my hitherto naked faith) that I had got
  out of the wilderness into Canaan. Jesus, my blessed Savior, just
  cut me off one bunch of the sweet grapes of this "land." Oh, glory
  to God, once more I was a little child! I felt the blood of Jesus
  flowing through my entire "soul, body, and spirit." Heaven on
  earth! Halleluiah, it is done!

  =8.= Sabbath. At five this morning a goodly number met in the
  Bethel for prayers. The Spirit was with us. Returned to Brother
  Bell's; ate a piece for breakfast, as we all felt that bodily wants
  were simple and few while the soul was so dearly fed with the bread
  of heaven. Met at half-past nine, and after many clear testimonies
  were given in for Jesus Brother Dunbar preached the word of life
  with great power and sweetness. Text, "For God hath not called us
  unto uncleanness, but unto holiness." He read much of the First
  Epistle to the Thessalonians, where this glorious second work is
  brought out so clear and forcibly. My soul was never before so
  wonderfully fed by the gospel in any sermon I ever heard. Oh, how
  sweet and glorious the word of life came to my renovated heart!

  Mother, Sarah, and I went to Brother Furman's for dinner. Returned
  to the two o'clock meeting. Among many clear witnesses I testified
  today to the blood that cleanses from all sin and also uncleanness
  of nature. The long altar was again crowded and several found
  sanctification in the blood. Some backsliders were restored. God is
  wonderfully at work. All glory to his name!

  At six we met again in the Bethel, after spending a long time in
  the closet with God. The Spirit impressed me to talk to the people
  on the commands of Jesus, and in simplicity I did so, using John
  14:15 as a text. I read the word of the Lord concerning the duty
  of washing the saints' feet. Then we proceeded to obey the Lord.
  God wonderfully blessed me in talking, but my soul leaped for joy
  as I saw the dear sanctified ones come promptly to the bench and
  joyfully obey Him whom they love. God wonderfully blessed them, as
  they all testified the next day. Many of them had never seen the
  holy ordinance of feet-washing observed before. The Church of God
  brethren had said that if these holiness people would obey these
  lowly commands then they would have confidence in them. Thank God,
  true holiness needs but to be tested to be proved genuine.

  =10.= This morn had to miss prayer-meeting in order to take Mother
  Keller and our dear Levilla to the train, as they go to Upper
  Sandusky this morn. We will go by buggy at the close of meeting.
  Sister Bell and Sarah went to the country today to get berries. I
  wrote and prayed most of the forenoon. Then, feeling very empty and
  destitute of the stirrings of the Spirit, I sought God earnestly
  in secret and then started out to work for him. Visited and prayed
  with two families, but still felt destitute of the Comforter. Met
  at 2:30 P. M. at the house of God. Several observed that I was
  being much tried. But I was eager to defeat the enemy of my soul
  by testifying to the sanctifying power of the blood of Jesus. I
  did so, declaring that the blood of Jesus had washed from all sin.
  While I was talking, the Lord showed me that I had now entered upon
  the path of perfect trust in Jesus, and that as faith was eternal
  and unchangeable, I had forever abandoned the up-and-down road of
  feeling. I also (in an absent-minded manner) made the remark that
  I had been cheated out of the morning prayer-meeting. But quick
  as thought I saw that it was wrong, for it was either complaining
  of or speaking lightly of God's providence. This remark furnished
  a subject of meditation through the afternoon. I see how entirely
  loyal to God's providence I now was. I felt that the above remark
  and all similar ones, so common and admissible in my past state,
  were not only wrong, but could not be true, as I have given myself,
  all I have, to God, surrendered all my ways, time, talents, means,
  influence, name, reputation, and everything with which I am
  connected--wife, child, friends, my destiny--all into the hands
  of God. I glorify in the blessed truth that no being in the whole
  universe can cheat me out of anything or do me the least harm.
  Glory to God forever! How happy I am in accepting all the will and
  providence of God! From the time of my testimony I realized the
  glorious river of life flowing through my entire being. What a
  sweet sense of perfect purity filled my mind and heart! Holiness
  was written everywhere. My very body seemed sacred and pure, a
  temple for the holy God. Glory to the cleansing power of the blood
  of Jesus!

    "Precious Jesus, thou hast saved me,
      Thine and only thine I am.
    Oh, the precious blood has reached me!
      Glory, glory to the Lamb!

    "Long my yearning heart was trying
      To enjoy this perfect rest;
    But I gave all trying over,
      Simply trusting I was blessed.

    "Glory to the blood that bought me,
      Glory to its cleansing power,
    Glory to the blood that keeps me,
      Glory, glory evermore!

    "Yes, I will stand up for Jesus;
      He has sweetly saved my soul,
    Cleansed me from inbred corruption,
      Sanctified and made me whole.

    "Oh, I can no longer doubt it,
      Halleluiah, I am free!
    Jesus saves me, soul and body,
      And he sweetly dwells in me."

FOOTNOTE:

[6] Brother Warner was one of the principal debaters of the Church
of God. Dr. Forney mentions his debates as follows: In August,
1871 with the Reverend Mr. Baker, of the Disciple Church, the
proposition being, "The Church of God of which I am a member is the
only church of divine origin." In June, 1872, with Leonard Parker,
Methodist Episcopal Church, on the old subject of baptism. On May
15, 1874, near Orton, Nebr., he defended the perpetuity and public
observance of feet-washing as an ordinance against E. Evans, of the
Disciple Church. At the Osborne Schoolhouse, near Seward, Nebr.,
with C. L. Boyd, Adventist. The proposition discussed was, "The
first day of the week has been set apart by divine authority as
Sabbath or Lord's day." The discussion was the outcome of a series
of addresses by Boyd on the seventh day Sabbath. So well did Warner
defend the proposition, says Forney, that at the close of the debate
the congregation present voted thirty-six to sixteen that he had
established it. The debate continued three evenings.




VIII

THE HOLINESS AWAKENING


The decades of the sixties, seventies, and eighties of the last
century witnessed a special revival of the doctrine of holiness, or
sanctification. Sanctification was held as being a work of God's
grace wrought in the heart subsequent to pardon, and accomplishing
for the individual, through consecration and faith in Christ, (1)
restoration of the soul from innate depravity and uncleanness, the
destruction of that carnal element which antagonizes the godly
purpose of the soul, and (2) the infilling and indwelling of the Holy
Spirit. In short, it was the doctrine of Christian perfection, the
state of loving God supremely and of living victorious over every
form of sin.

This doctrine was nothing more nor less than one of the great
Scriptural truths that had been obscured by the apostasy. It had been
taught by the Wesleys, but through the denomination-building zeal
of their followers it had become to a great extent a dead letter in
their articles of faith. The bright spiritual lights of the world
throughout the gospel dispensation were generally individual men and
women who believed in and possessed the experience of sanctification;
but now the time came, in the unfolding of God's plan, for holiness
to be given specific attention on a scale amounting to a general
awakening in religious circles. The various Protestant sects had
about reached the heyday of their deplorable rivalry, and it was
but natural that the unifying influence of holiness, appearing
in striking contrast to such rivalry, should appeal to all true
Christians. The movement did indeed, as a rule, enlist the most
spiritual members of the so-called churches.

This holiness awakening was a movement that should introduce a
prophetic day. It was of God. It was not planned by human agency.
Individuals here and there of the more earnest and spiritual class of
Christians were led into the deeper experience altogether independent
of each other. For some reason they felt impelled to give special
emphasis to the doctrine of holiness. These tiny flames were by some
unseen hand fanned into a great conflagration destined to sweep the
country.

A few paragraphs from M. L. Haney's Inheritance Restored, published
in 1880, are on this point.

  A number of Christian farmers feel strangely moved to aid in the
  salvation of the perishing, and they plan a laymen's camp-meeting,
  in which the fires of holiness break out. This leads to the
  organization of a Laymen's Holiness Association, and results
  in bringing many hundreds to the joys of pardoned sin and the
  experience of holiness. Three or four ministers are mutually
  impressed with the necessity of holding a holiness camp-meeting.
  The seal of God's approval of the service is so manifest that they
  are compelled to go farther. An association is formed for the
  purpose of holding a number of camp-meetings for the promotion of
  holiness. The work enlarges till many earnest inquirers look to
  them for specific instruction on the subject of holiness. To meet
  this demand, and remain true to God, they are compelled to furnish
  these thirsting thousands with specific holiness literature. Thus
  the unexpected springing up of a monthly magazine, with books and
  tracts, all teaching the way of Christ's cleansing blood.

  One minister, comparatively illiterate, stands alone for years. He
  preaches, and prays, and testifies, and sings, and shouts, as here
  and there a soul is bloodwashed through his ministry. He mourns the
  downward tendency, as the sympathy of his brethren seems ofttimes
  withdrawn; but at last God brings one of them to stand by his side.
  Another, and yet another is added, till God has bound three or
  four souls in bonds of perfect love. The obligation to disseminate
  the gospel of holiness among the people of God in all the churches
  leads them, after much prayer on the subject, to publish a paper
  which shall be the medium of instruction on the special doctrine of
  holiness. Without a dollar, or a subscription list, with nothing at
  the base but unshrinking faith in the God who leads, they launch a
  weekly paper. But God touches the heart of a wealthy layman, and
  gives him no peace till he pledges three thousand dollars for the
  support of that paper....

  "God works in a mysterious way, his wonders to perform." When God
  determined to break the chains of slavery he revealed to no man
  the time or methods of its accomplishment. In like manner, in
  the holiness movement, his faithful servants have gone "out, not
  knowing whither they went." The way has been so rugged at times
  that many have turned aside; but God has put two in the place of
  each faltering one, and the ranks of the holiness army are steadily
  increasing.

  We call attention to the remarkable fact that the holiness work has
  sprung up simultaneously in different parts of the earth; in the
  east, in the west, in the north, and the south; in the old world,
  and in the new; among Arminians, and among Calvinists; in cities,
  in towns, and in country places; indicating an unseen hand and
  guiding power.

  A mechanic, in Pennsylvania, receives a call from the chaplain
  of King William's court to come to Germany and teach the church
  of Martin Luther the way of holiness, and four hundred learned
  ministers sit at the feet of a Presbyterian layman to learn of
  holiness in the city of Berlin. A young minister, whom God hath
  baptized with the Holy Ghost and with fire, completely girds the
  earth with holy song, as he travels to regain his failing health.

  One of Wesley's mightiest sons, is sent to the other side of the
  globe to receive this blessed experience, under the instruction of
  a Presbyterian minister. Suddenly an organized army springs up in
  Europe to spread holiness, and the power of Satan is broken by its
  advancing legions.

  A number of holy men and women are compelled by their convictions
  to make the circuit of the earth, and are invited to preach, and
  sing, and testify to holiness in the shadow of the Vatican. Reader,
  who do you think has planned, and whose hand is guiding, this
  movement?

The truth is, the holiness movement was a movement prophetically
due at this time as the introduction to the great reformation
(restoration) that now succeeds it, in which God's people are not
only embracing holiness, but are taking their stand free and complete
in Christ, distinct from all humanly organized bodies called
churches. The reader of church history will observe that the progress
of Christianity has not been by gradual, steady increase of light and
truth, but by reformation after reformation in which some special
truth is emphasized and men's hearts are stirred.

Among the early leaders of the movement in this country were Dr.
W. C. and Phoebe Palmer, of New York. Mrs. Palmer, especially, was
prominent in this respect. She wrote a number of books on holiness
and with her husband held meetings in various openings in the East
and was otherwise very active in the cause. William Macdonald, John
S. Inskip, Daniel Steele, and J. A. Wood were others who, both
by preaching and the press, gave prominence to the doctrine of
entire sanctification as a second, distinct work of grace. Holiness
societies sprung up, books were written on the subject, periodicals
were started, and holiness bands began to canvass the country. Well
does the writer remember of seeing when a boy these holiness bands
travel about the country in covered wagons. They carried a spiritual
fire that caught in the hearts of the more fervent ones who, on the
barren plains of sect religion, were seeking for a higher and better
Christian experience. The activity on this line was not on the part
of the various denominations, as such, but on the part of earnest
Christians within the denominations.

[Illustration: Leaders, authors and editors, prominent in the
holiness movement forty to fifty years ago, contemporaries of D. S.
Warner. (1) W. C. Palmer; (2) J. S. Inskip; (3) Wm. Macdonald; (4)
Daniel Steele; (5) Geo. Hughes, of the Guide to Holiness; (6) Isaiah
Reid, of The Highway; (7) T. K. Doty, of the Christian Harvester; (8)
L. B. Kent, of the Banner of Holiness]

Holiness, it must be remembered, is Scriptural, a part of God's will
to his children, and the movement must not be regarded as being
something new, but as a revival of truth intended for man. Since the
attainment of this distinct higher experience requires a perfect
consecration, an entire abandonment, to God, it was but natural
that the doctrine should be opposed by the pleasure-loving church
members, those who were Christians only in name and did not care
for any advancement or improvement of their spiritual status. These,
of course, were greatly in the majority. The holiness advocates
were at once opposed and often persecuted; but silently and surely,
as leaven works in the meal, the holiness agitation increased and
spread throughout the country. It was a very unwelcome and disturbing
element among the cold professors. They said that sinlessness was
not to be attained in this life; that we could not be sanctified
till death; etc. But when shown by the Scriptures that it is indeed
God's will for Christians in this life, they would declare that it
is attained by growth, or perhaps would say they had received it
in conversion. They were opposed to having any further spiritual
obligation placed upon them.

But it was not alone the advocacy of an advanced Christian
attainment that might well make the holiness movement distasteful
to sect devotees. Holiness is unifying. It makes Christians one, in
accordance with our Savior's prayer: "That they all may be one; as
thou, Father, art in me, and I in thee, that they also may be one in
us: that the world may believe that thou hast sent me" (John 17:21).
True holiness is destructive of divisional elements. That is why the
advocates of holiness in the different denominations lost to a great
extent their sectarian bigotry and could join together in holiness
associations independent of their denominations. As a general thing
the holiness editors and teachers spoke against sectarian divisions.

This brings us to the critical point. Would those espousing holiness
dissolve their sect relations? Here is where many in the holiness
movement compromised and would not follow in the onward march of
truth out of all denominational confusion and into complete oneness
in Christ. Instead, holiness associations urged and even required
their members to maintain also a sect membership. They seemed to
believe sects were a necessary evil and they opposed the idea of
coming out of sects. This is as far as the majority in the holiness
movement would go. They deplored sects, but seemed to think that
to be outside of all sects would be to have no church relation at
all. Had they walked in the light they would have comprehended the
true body of Christ and been led out of sectarian entanglements; but
failing to follow the true leading of God, they receded, and their
holiness degenerated into what was mere sect holiness. To this day
they have their holiness associations and their conventions, but
fellowshiping as they do the sects and factions of almost every
description, they are left to grope in their own darkness and
confusion, still making an effort but accomplishing nothing toward
Christian unity.

Their confusion on the church question is illustrated by the
following quotation from the salutary address adopted by the General
Holiness Assembly held in Chicago in May, 1901:

  In respect to the matter of church fellowship we observe that the
  church is the institution of Christ, having many members in one
  body, himself being the living Head. He has redeemed it with his
  blood, and engraven it upon the palms of his hands. Membership
  therein is a precious privilege, and always to be highly esteemed.
  Wherever practical, every saved man and woman should be connected
  with some church.

The first two statements are clear in their reference to the true
Christian church as the one body of saved people everywhere, redeemed
by Christ's blood. But when in the next breath they urge that "every
saved man and woman should be connected with some church," as if
such were not already in the church through redemption by Christ's
blood, they are talking about something else, not the body of Christ.
They perhaps do not realize their own blindness; but to the one who
spiritually discerns the true church and its sufficiency for all the
people of God, their confusion is very apparent.

The writer had an interview not long since with one of the holiness
leaders who used to know D. S. Warner and who still labors to bring
about the unity of Christians through a holiness that respects
sectarian divisions. This man was asked about the prospects for unity
after so many years of effort. His reply, in which he complained
of the bigotry existing among the denominations, was anything but
encouraging. He seemed to have no knowledge of a way out of the
trouble, and regarded the present true church movement as only a
sect, or faction, saying that "a sect is any body of Christians
joined together in the same belief," etc. "But suppose a number
of persons come out from and leave the sects with which they
have been connected, and stand only on the Bible, independent of
sects--suppose they assemble together in a body; would they be a
sect?" he was asked. "Yes," was his reply. "Then what about the body
of Christ itself, the whole, of which sects are regarded as cut-off
factions--is that a sect?" "Yes," was his answer. And then, as if
he could know nothing but sects, he referred to Paul as calling the
Christians in his day a sect, and assumed to quote him thus: "For as
concerning this sect, we know that everywhere it is spoken against"
(Acts 28:22). He was told that these words were not spoken by Paul,
but by his opposers. "Well," said he, "I will look that up."

Thus his conception of the subject makes the true church impossible.
When men have been forty years in the ministry and in the holiness
movement, and are just as far from discerning the church as when they
started, and even suppose that Paul called the Christians a sect,
how blinding and confusing must be the darkness in which they grope!
Having failed to follow in God's way when came the call, "Come out of
her, my people," they have been building with wood, hay, and stubble
a structure that only awaits the consumption at the last day.

But not so all who were engaged in the holiness movement. God had a
remnant whom he was leading entirely out of spiritual Babylon, who
were returning to Zion over the highway of holiness, with singing and
everlasting joy in their hearts. Holiness led them to the threshold
of a brighter day, and they did not stop, but passed over. Keeping
in the light they retained true holiness and all that God had given
them. Thus, coming out of the holiness movement and embodying its
true elements, is a movement that not only upholds holiness, but
repudiates sectarianism and represents the true Christian unity that
Christ prayed for. It holds and knows Christ as the only head of the
body, and as complete, in all things, to the church.

It was through the workers in the holiness movement that Bro. D. S.
Warner was made to face squarely the issue of holiness. His rejection
of holiness in his earlier ministry may have been because of its poor
representation on the part of professors; or, in other words, because
his introduction to it was not such as would cause him to think
seriously of its claims. When he comprehended that it was the line
on which God was particularly working, he was not slow in being led
into the light and experience and becoming an ardent advocate of the
doctrine. Meeting with opposition from the so-called church of God,
to which he belonged, and finally being expelled from the West Ohio
Eldership, his associations were to a great extent with the holiness
bands and societies. Among these he stood prominent.

Of the holiness editors who were contemporary with Brother Warner
were John P. Brooks, of the Banner of Holiness, Bloomington, Ill.;
George Hughes, of the Guide to Holiness, New York; Isaiah Reid,
of the Highway, Nevada, Iowa; and T. K. Doty, of the Christian
Harvester, Cleveland. There were also a number of others. Brother
Warner himself came to be an editor and to have an acquaintance with
nearly all the editors and prominent workers of his day.

As a delegate from Rome City, Ind., he attended the Western Union
Holiness Convention, held at Jacksonville, Ill., Dec. 15-19, 1880.
George D. Watson, who was a prominent holiness leader and author,
was president of the convention. Brother Warner was appointed to the
committee on program, serving with four others. He was slated for
and delivered an address on the subject, The Kind of Power Needed to
Carry the Holiness Work.

At the close of the convention he was placed on a committee of seven
to confer and decide relative to the calling of a future convention
of holiness workers in the West, with authority to issue a call for
such a meeting, if they deemed it necessary. Thus he stood prominent
in the holiness movement.


[Music: I Ought to Love My Savior.

  D. S. WARNER.    J. C. FISHER.

  1. I ought to love my Sav-ior, He loved me long a-go,
  2. I ought to love my Sav-ior, He bore my sin and shame;
  3. I ought to love my Sav-ior, Up-on the cross he died;
  4. I ought to love my Sav-ior, He par-doned all my sin,

  Looked on my soul with fa-vor, When deep in guilt and woe;
  From glo-ry to the man-ger, On wings of love he came;
  Be-hold the world's Cre-a-tor, "My God! my God!" he cried.
  Then sanc-ti-fied my na-ture, And keeps me pure with-in;

  And though my sin had grieved him, His Father's law had crossed,
  He trod this earth in sor-row, En-dured the pains of hell,
  Oh, lis-ten to these ac-cents Of love di-vine so free;
  He fills me with his glo-ry, And bears my soul a-bove;

  Love drew him down from heav-en, To seek and save the lost;
  That I should not be ban-ished, But in his glo-ry dwell;
  "'Tis fin-ished"--my sal-va-tion; Thine shall the glo-ry be;
  This world, oh, won-drous sto-ry, 'Tis love, re-deem-ing love;

  Love drew him down from heav-en, To seek and save the lost.
  That I should not be ban-ished, But in his glo-ry dwell.
  "'Tis fin-ished"--my sal-va-tion; Thine shall the glo-ry be.
  This world, oh won-drous sto-ry, 'Tis love, re-deem-ing love.
]




IX

A PREACHER OF HOLINESS


The attainment of the experience of perfect holiness led Brother
Warner into a new and enlarged field of ministerial activity. Since
the time had come for a reformation along the line of holiness,
when it was the divine plan that the subject be made prominent, we
should expect Brother Warner, as one of God's ministers, to make
sanctification his principal theme and at once to begin preaching it.
He began writing articles on sanctification for the Church Advocate,
the denominational organ. Also he began writing with a view of
publishing a tract or booklet on the subject of sanctification. He
was thus placed in a new field, with a new issue to defend. New lines
were drawn in his ministerial relations, as there was opposition from
many along a line that had not existed before.[7]

As his diary covers the events of his life at this point we will let
him again speak for himself. The reader will remember, of course,
that these are but selections, as he wrote something for every day
and the accounts are too full to quote in their entirety. He was at
this time on the Ashland circuit, with his home in the Vermillion
College building, near Hayesville. He had been taking a special
course of study at the College, but as he beheld the need of the
evangelistic field in greater proportion than ever, he felt it his
duty thereafter to give less attention to study and more to his
ministerial calling.

  =July 14, 1877.= Wrote, meditated, and prayed most all day with
  only the Lord present. Commenced article for the Advocate on
  sanctification.

  =15.= Quite sick this morn. As the holiness meeting [near Upper
  Sandusky] was interrupted by an appointment by a Dunker preacher
  this A. M., we all went to Rock Run to hear Brother Smith, but
  he absolutely required of me that I preach for him. I was very
  weak; but thinking it was of the Lord I committed all to God and
  expected his aid. Text: "They shall not hurt nor destroy in all
  my holy mountain, saith the Lord" (Isaiah 65). The Lord helped me
  to show the dear people some of the Scripture and reasons for the
  second work of grace, and that as soon as we merged up into the
  holy mountain, love, union, and peace prevailed without alloy. May
  God bless the truth. There was great attention. Some questions were
  asked at the close of discourse, all pleasantly, however. Oh, that
  God would lead the dear people on to perfection!

  =20.= The Ohio State Holiness Convention met last night in Marion
  on the fair ground. Will continue several days. I should be happy
  to attend, but the Spirit seems to direct us to return and lift
  up the banner of holiness on our field of labor. Hence we started
  this morn for home, the weather pleasant. Having brought feed and
  dinner we stopped under a shade tree and ate our dinner and enjoyed
  a pleasant rest and communion with God.

  =25.= [At Hayesville.] School begins today. Busy at domestic duties.

  =26.= Wrote, read, and communed with the Lord.

  =27.= Still writing on sanctification. The Lord is giving me much
  light. Praise his name! Met with the Excelsior Society. Read a
  lecture on pneumatics.

  =28.= Finished my second article on sanctification.

  =29.= Sabbath. Arose as soon as daylight. Spent some time with the
  Lord. Started about seven for Mansfield. Met a few hungry souls.
  The Lord wonderfully baptized my soul from the time I entered his
  house. Glory! glory! glory! Oceans of love flow through my soul.
  Oh, how inexpressibly sweet and joyful! Read part of Acts 21. After
  giving myself anew into the hands of God I proceeded to talk from
  Acts 21:14. The Lord so greatly led me out on his work =in us= that
  I did not get to the last two points, namely, his will done =with
  us=, and his will done =by us=. Praise the Lord, he so abundantly
  fills my mouth with holiness that I can not get to anything else to
  say.

  Had a long talk with a sister of the Church of God who was
  mortified over my going to the altar to seek sanctification. She
  thought I must have been backslidden or something. I told her that
  something was wanting, but I knew very well what ailed me. I had
  been in need of the sanctifying power of God and, glory to Jesus,
  I have found it. She thought that she was fully sanctified when
  she was converted. I replied that if that were so her experience
  differed from that of the first converts to Christ, as well as that
  of the Corinthians, the Ephesians, the Thessalonians, etc. To this
  she could make no reply but that it was to be attained by growth,
  but I reminded her that God was to do the work.

  =Aug. 3, 1877.= This morn went into the Lord's camp. Dr. Steele,
  from New York, was reading his interesting Bible lessons, giving
  the benefit of the Greek and Dean Alford. Very instructive. Was
  happy to meet several brethren of my acquaintance from Crawford
  County and elsewhere. Thank God, they are on the holiness line.

  =4.= Went out to camp at 5:30 A. M. Prayer-meeting in the
  tabernacle. Stayed all day on the ground, or until afternoon
  preaching by Brother Rice, who (probably unknown to the Methodist
  Episcopal ministers) had his license taken from him two days before
  by the Northwest Ohio Conference for preaching holiness. He gave
  us a straight, close-hewing sermon on sanctification. He did not
  preach holiness for the glory of Methodism, as some others seemed
  somewhat inclined to do. Some were much displeased at his exposure
  of the opposition to holiness in the Methodist Episcopal Church.
  Came home this eve. Found dear Wife and child well.

  =8.= Sister Ella Snyder called on us. She was visiting at
  Brother McKey's, who, by the way, is a strong opposer of entire
  sanctification. Ella soon began talking on the subject and talking
  somewhat differently from what she did on last Sabbath. We think
  it probable that she had just been receiving the teaching of some
  one outside of the second work. She treated the subject with much
  lightness. Before she left we bowed in prayer, at the close of
  which she fell powerless on the floor. I raised her head, asked
  her if she was sick. She said not. Looked strange and confounded.
  Prayed some and confessed that the hand of God was upon her. Wife
  asked her if she was now sanctified. She replied that she knew not
  where she was. She grasped my hand very firmly. I raised her up,
  asked Sarah to support her; but she would not loosen her hold.
  As I endeavored to give her over to Wife, she gripped my hand the
  harder. We raised her up but she could not stand. We dropped her
  into a rocking-chair and soon kneeled again in prayer. She prayed
  constantly to God for a "clean heart," "sanctification," etc. Her
  full consciousness had hardly recovered when she said she had to
  go, as her party were waiting on her. Sarah accompanied her a piece
  and left her looking very solemn. I pray God to lead her to the
  cleansing fountain.

  =12.= Sabbath. Beautiful morn. Was up early and in counsel with
  the Lord. Soon received my text, 1 Thess. 5:24. Observed that this
  text forever took away all excuse of inability; that it laid down
  a principle which converted all the commands of God into promises;
  that every thing unto which the Lord called us he would work in us.
  Applying the subject, as the apostle did, to entire sanctification,
  I defended the distinct work by experience, reason, and "thus saith
  the Lord." The Lord powerfuly blessed the testimony of my dear wife
  before preaching, and I believe that seed of truth has been sown in
  the hearts of the people. Went home with Bro. Jacob Freed, Brother
  and Sister Long, and others. We talked some on holiness. Brother
  Long opposed it by denying inherited depravity, which he did after
  my discourse today in the pulpit. Much of the afternoon was spent
  in the closet and private walks with the Lord. Oh, how much I
  prefer the company of the Lord to any other!

  =16.= [At Eldership convention. Place not stated.] Met at half-past
  eight. Half hour devotion. Topic: Proper Home Influence; Duty of
  Parents to Their Children. The Spirit of the Lord deeply impressed
  this subject upon the minds of all. Hearts were melted. Tears
  flowed for unsaved children of ministers and members. Unconverted
  souls and backsliders were deeply affected. The Lord converted the
  convention wholly into an effort to save souls. Fervent prayers
  were offered, exhortations and tears, invitation hymns were sung
  (the organ was forgotten), and all the congregation was deeply
  stirred. A few souls arose and asked prayers. The unconverted
  children of Brothers ... were especially prayed for. Oh, how I
  praised God that the dear brethren were willing to let the Spirit
  lead the meeting! The whole forenoon was given to devotion.

  =18.= Spent the day in writing, reading, and prayer. P. M., long
  talk with Brother Mitchell and Sister Shriner on sanctification.
  Brother M. talks reasonably; Sister S. is hostile to the blessed
  truth, but of course it is through ignorance. She thought I should
  leave the Church of God at once and not destroy it by my doctrine
  of holiness, having actual fears of holiness. Oh, I hope and pray
  to God to lead my dear brethren on to this heart-perfection. Would
  to God they understood this blessed full salvation! Nothing but
  wrong notions of perfect holiness or an evil spirit can oppose
  entire sanctification, as it does not in the least disturb or
  conflict with any doctrine of the church. It allows all that
  the Bible or any man attributes to regeneration. Instead of
  depreciating, it has greatly magnified justification.

  =19.= Sabbath. At ten a funeral procession arrived from Rome,
  bringing a sweet little angel form, Bertha Estella Curtis, the only
  child of Z. H. Curtis, of Van Wert County. As their parents reside
  at Rome, they brought the child back there for burial. Brother
  Wilson preached an impressive discourse from Job: "Man that is born
  of woman is of few days and full of trouble." We laid the little
  form away and tried to comfort the young parents and friends.

  Came to Shenandoah. Brother Burchard preached from: "Christ has
  left us an example that we should follow his steps." With his usual
  earnestness he urged all to live a whole-hearted Christian life. I
  wish the dear brother would learn to bring dear souls to the blood
  that cleanses from all sin, instead of infusing strength and zeal
  to fight inbred corruption. Recently I talked with this brother on
  the subject of sanctification. I had a conviction of mind that he
  knew something about it. He confessed that after seeking for mercy
  for three days the load of guilt and condemnation fell from his
  heart and he testified to the pardon of his sins. (This I remember
  myself.) But soon he found himself wanting before God. Then began
  another struggle for deliverance from something (he knew not what,
  as he felt no more guilt) that greatly disturbed his peace and
  shut out the smiles of God's face. After one week's prayer, and
  dedication of self and all he had to God, he "sank down in all
  the depth of humility and nothingness that was possible for him
  to conceive of." God wonderfully blessed him with perfect light,
  peace, and love. What was this but entire sanctification? But for
  want of being better taught he calls this his conversion. Strange
  confused theology. The idea of pardon one week before conversion!
  I pray God to show this brother his mistake and renew him in the
  blessing of perfect holiness.

  =21.= Sent out about twenty-five cards of invitation in the mail.
  People began to come in to the reunion here at the College.

  =22.= College yard filled. Some good speakers, but about all chaff
  and vainglory, ministers and lawyers alike using their brains to
  evolve some trashy nonsense to tickle the ears of the foolish. I
  was quite unwell. Eve, much reduced, but went out to Vermillion,
  where I met a few precious souls and preached that men should
  "trust in the Lord," and in trying to do so myself I was blessed
  with strength to preach about forty minutes.

  =26.= Sabbath. The Lord helped me to set forth his great power
  to save from all sin in this life. Went home with Bro. David
  Donelson's. Conversed on holiness, spent much time in secret
  prayer. Was impressed to preach on holiness, yet felt sure that the
  church did not want to hear it; but I knew there was some hungry
  soul there that did want it.... The church here is quite strong
  numerically and there is much good material. Oh, that all these
  vessels of the Lord would be purged, sanctified, made fit for the
  Master's use, prepared unto every good work! Drove home, arriving
  at nearly one o'clock.

  =27.= Arose in good time, feeling greatly refreshed in the Lord.
  Helped to get ready to go to Shenandoah.

  =28.= Sister Shriner is boiling over with railing toward God's
  pure little ones. Glory to God! he has "saved me from the strife
  of tongues." Christ kept me, in imitation of his own example, from
  answering a word. It were folly indeed to try to talk holiness
  where there is no appetite but for carnal contention. Thank the
  Lord for this wisdom.

  =29.= Fasted and prayed today. Father N---- seems very cold and
  unsociable toward us. Probably the enemy has put something in his
  heart. I sank very deep down in the great ocean of God's love and
  goodness this morning. Had inexpressible conceptions of the wonders
  of salvation. Visited at Brother Kline's. I spent about all the
  time on my knees in prayer, which I love most to do.

  =30.= Sold my mare and colt to Mother Wolf for $130.

  =Sept. 1, 1877.= Elmer Wolf took me part of the way to Mansfield.
  I gave up the faithful Mattie and little Billy to him. Walked a
  few miles and was overtaken by a kind man who took me in his buggy
  to town. Called at a few places. Spent much of the time in prayer.
  Eve, preached the gospel of perfect salvation.

  =2.= Met in a holiness prayer-meeting at 5:30 A. M. Took some
  breakfast. Stayed much on my knees before God. At 10:30 A. M.
  met, and tried to talk to the people from Eph. 3:20. Then we went
  to a small stream at the west side of the city and had the happy
  privilege of immersing.... They all enjoy entire sanctification.
  Never before did I feel the solemnity of the ordinance as now. How
  unworthy I regarded myself to imitate my blessed Master, especially
  in immersing those whom he had led far out into the ocean of his
  perfect love! We sang a hymn, then knelt down upon the green sod
  and called upon the Lord, who was so very sensibly near to us.
  The day had been very dark and dreary, the sun not having shone
  through the clouds since early morn. But now the gentle hand of God
  brushed the clouds aside and sent down upon us the most glorious
  and brilliant streams of light that I ever witnessed. Sister F----
  was the last of the three. She has been walking with God upon the
  strait highway of holiness for some years and her whole life is
  swallowed up in God alone. Though the sun was shining brilliantly,
  yet as she arose from the water I was impressed that a light shone
  upon us "above the brightness of the sun." She stood calmly gazing
  upward for a moment, with the light of God beaming from her face.
  I gave way to the impression that the occasion and circumstances
  had made on my mind and spoke of the heavenly light, which I still
  supposed was natural; but she afterward informed me that it was
  more than sunshine--rays of glory. The whole assembly was awed into
  reverence, and a strange feeling of sacredness pervaded all our
  minds. How applicable the words of the prophet: "Arise, shine, for
  thy light has come and the glory of the Lord is risen upon thee"!

  =3.= Took train for Perryville to begin a holiness meeting at the
  Brubaker Bethel. A pretty good crowd assembled. I tried to teach
  them their rights in the gospel, taking special pains to admonish
  the brethren and sisters not to allow the enemy of their souls to
  stir up bitterness and hatred in their hearts against the way of
  perfect holiness, assuring them that this way was so hated by the
  devil that if possible he would overthrow the best of Christians
  and set them foaming and raging mad against the pure in heart and
  true holiness. I was surprized to learn that since my last visit
  here the enemy had already begun to work, fearing the destruction
  of his kingdom.

  =6.= Meeting nearly all day. Satan still angry. Small stones were
  thrown into the house from the door and windows. Two brethren
  ventured to speak. The first took occasion to unload his mind of
  many grievous objections and charges against the holiness work, and
  sat down much humiliated when he saw that his harsh speeches only
  elicited pleasant smiles and kind words from the sanctified. The
  second said he did not endorse what his brother had said, but still
  could not see this second work. Both asked for "thus saith the
  Lord."...

  =7.= Fasted and worshiped God all day. Met at 10 A. M. and
  continued until 4 P. M. Just before closing we engaged in prayer to
  God for my perfect healing. I was wonderfully strengthened both in
  body and faith. Walked about one mile over hills to find places for
  God's little ones, then drove to Loudonville and Brother L---- and
  I ate some refreshment, about 5 P. M., at the baker's, I not having
  eaten anything since the day before at noon. Glory to God, I felt
  no weakness.

  =8.= Drove back to the Ridge. Found God's little ones there at
  noon and no food, and no encouragement to go anywhere for dinner.
  We sent to Perryville and got some provisions, but before it came
  we had begun afternoon meeting, and cared but little for the bread
  that perisheth.

  =9.= Sabbath. In the saving strength of the Lord, Wife, child,
  and I walked to Vermillion. Went the two and one half miles with
  scarcely any fatigue. Now began the eruption of a volcano in the
  form of a preacher, even my beloved colleague [W. H. Oliver]. The
  red-hot lava of scorn, scoff, and persecution, yea, words of slang
  fit only for the worldly rabble, poured forth about two hours, all
  against those whom the blood had washed whiter than snow. Glory
  to God, I only added that I thanked my holy Savior I was counted
  worthy to suffer persecution and reproach for his name's sake.
  Praise God, he keeps me in a storm as well as in the calm. We came
  to Brother Ford's. Sister Ella Snyder came along, and after she
  and Sarah had a good talk, we had prayer together, and, praise the
  Lord, he sanctified her soul and body.

  I came to Hayesville, where an appointment had been announced
  for me at 3 P. M. By the help of the Lord I talked from 1 Thess.
  5:24. Glory to God, the truth went home to the heart. Rode most
  of the way back with Father McQ----. Poor old man tried to pick a
  quarrel with me on baptism. I finally calmed his nerves by singing
  The Precious Blood Has Reached Me. Shut myself up with God until
  meeting. Found the church mostly displeased with the harangue of
  the forenoon. Good speaking-meeting. Wife testified boldly to the
  second work and admonished the church. Sister Snyder, whom the Lord
  smote down in my room some time ago, and who entered into rest this
  day, also testified to her entire sanctification. I talked to the
  people about twenty minutes from Acts 5:28-39. Oh, how sweetly the
  Spirit led me and talked through me! Some shouting.

  =10.= My soul was very happy today. It appears that I only begin to
  realize the glorious work that God has done for me. I do thank God
  for the test of yesterday. O Lord, try me in every way and see if
  there is any evil way in me! I do praise the Lord that I can not
  feel the slightest ill will in my heart against the persecutor.
  May the Lord enlighten, humble, and save him. I suppose he really
  thinks like Paul, the persecutor, did, that he is doing God service.

  =13.= I walked over to Sister Smith's and called to invite her to
  the meeting. Had a season of prayer with her and family. As I was
  about to start she asked if I did not wish to sell my buggy. I
  told her I did. So she gave me a beast to ride to Shenandoah and
  bring the buggy back on my return. Thank the Lord, this is his kind
  dealing with me. Eve, abstained from supper, as I commonly do when
  I have services. Good full house. Delivered my farewell discourse
  to the people of Shenandoah. Acts 20. Brother Oliver was present,
  and was so much annoyed when I addressed the few little ones whom
  the Lord has perfected in love that he could not compose himself
  and sit in one position three seconds. God pity any one thus mad
  against the work of God.

  =14.= Met a Brother and Sister Daily, from Morrow County. I
  enquired of that country as a missionary field and heard of some
  destitute localities, where the Lord may send me to win souls for
  Jesus. Came to Shenandoah, thence to Brother M. Bell's, south of
  town. Visited until 5 P. M. Poor man thinks it impossible to get
  rid of the Adamic nature while we live. So "because of unbelief
  they entered not in." Had a season of prayer with the family and
  twice interviewed the Lord in the pleasant woods near by. Glory to
  Jesus, he is near, yea, reigning in me most preciously today. Came
  over to Paul's. Found that they had been in expectation of me all
  day. Prayed with and encouraged them to stedfastness.

  =15.= Ate some breakfast this morn with the design of fasting
  the rest of the day. Desired much to visit some, but felt the
  importance of shutting myself up with the Lord, so I did, and
  was greatly blessed. At 2 P. M. we met in the grove and had a
  profitable little meeting. Brother Oliver, by my request, again
  preached.

  =16.= Sabbath. Early this morn I went to the beautiful grove
  prepared for services. Spent a long time upon my knees there in
  prayer and reading His Word. At ten people convened. Had a good
  speaking-meeting. Then Brother Oliver preached on Eph. 3:14,15.
  Preached over an hour on Christian union. I am sick of hearing
  union thrown at the people with the sling of depravity. Might as
  well go into a drove of sheep and expect to get them all into a
  solid mass by pounding them around with a club. It can but scatter
  more.

  I took dinner with Brother and Sister Ferguson on the ground, then
  went off into the woods nearly a half mile and stayed with the Lord
  alone until 2:30 P. M., the time for preaching. The Spirit directed
  me to read and talk upon 1 Corinthians 13. Though I said scarcely
  anything but what every true Christian can endorse, yet Brother
  Oliver took occasion to put in about a half hour opposing holiness
  as a distinct work of God. Poor soul, he is greatly disturbed with
  the subject of perfect love. Went home with Brother and Sister
  Tomlinson and Brother and Sister Crum. They were anxious to learn
  of the way of holiness. Had prayer together and some supper. I
  walked to the Bethel, found it full and Brother Oliver preaching.

  Brother O. took me in hand on holiness; asked me many questions,
  made grievous charges, and wanted me to leave what he termed "my
  theory." Asked me if I was going to continue preaching as I have
  for the past months. I told him that I would continue to teach all
  the light I had received and as much more as the Lord would give. I
  patiently heard his long heckling and thanked him. As he finished
  he drew from his pocket a paper and handed it to me. My first
  impression was that it was a note that someone had sent to me, but
  as soon as I took it I felt the Spirit of God go through my whole
  being and I knew that it was something from which God would bring
  great good to my soul and his cause. I thanked him and put it in
  my pocket. Came to Brother Stoner's and got my beast and buggy and
  drove to Brother Wolfe's. Stopping for some things there I took
  a moment to read the portentous paper I had received. I read as
  follows:

  September 15, 1877.

  The following charges are preferred against Elder D. S. Warner:

  First. For inviting a sect of fanatics calling themselves the Holy
  Alliance Band to hold meetings in the local Churches of God without
  consulting the elders or trustees or myself.

  Second. For joining in with these said band and bidding them God
  speed and thereby bringing schism and division among those churches.

  Third. For the accommodation of this professed holy band that he
  invited to hold a meeting of ten days in the Church of God chapel
  in Mansfield. Elder D. S. Warner did on the evening of the 8th
  of July in less than one hour hold the ordinances of washing the
  saints' feet and the Lord's Supper attended to.

  Fourth. For stating publicly in Shenandoah, about the 26th of
  August, that he had been preaching his own doctrine prior to
  seeking his so called holiness.

  W. H. Oliver.

  I thanked God and put the paper away without saying a word. Bid
  all farewell, including Della Oliver, whom I invited to come and
  visit us. I drove to Sister Smith's, twelve miles. The night was
  beautiful and light, and my soul was happy. I praised God all the
  way and was too happy to sleep when I retired about 12 o'clock. Of
  these charges I feel as Joseph told his brethren: "Ye thought evil
  in your hearts, but God meant it all for good, for you see how much
  people he hath saved from death by the famine."

  To the first charge I say: Thank God that calling people hard
  names does not make them such, but only shows the depravity of the
  accuser. No band was invited, but simply persons from different
  localities who enjoyed holiness.

  Second. The charge of schism is without the least shadow of
  foundation. Through the mercy of God a few souls have been
  sanctified from their pride, etc., and qualified to be useful in
  the church.

  [The answer to the third charge is omitted from the journal.
  Perhaps an oversight.]

  Fourth. This is a mistake. I simply said that on sanctification I
  used to preach what I believed, but now I am able to testify that I
  know.

  =21.= [At Canton camp-meeting.] A. M., Brother Oliver tried to
  preach, being very hoarse. After preaching a brother presented a
  call for money for Brother Oliver's horse. I joyfully took a paper
  and solicited for him with his paper of charges in my pocket.
  Thank God for entire sanctification. P. M., I addressed the people
  from 1 Thess. 4:1. By the help of God a portion of the discourse
  was given to testifying and teaching entire sanctification. Brother
  Petra followed in German with a cross-fire. Brother James followed
  him with his mixed talk, part of the time seeming to endorse me
  and the other Brother P. Oh, how much waste of time for the want
  of seeking a definite experience and then being able to "give the
  trumpet a certain sound!" Brother James announced that in the
  evening he would preach from, "This is the will of God, even your
  sanctification." I prayed God to keep him from opposing the truth
  and, thank His name, he talked only to sinners and said little on
  the text.

  =24.= [Canton camp-meeting.] I thank God that I came to
  this meeting. I have never in all my life met so much good,
  old-fashioned, plain, humble, Holy Ghost religion. What a
  kind-hearted people! God bless them. After long time was spent in
  sobs and farewell greetings around a large assembly of people who
  were solemnly touched by the deepness of the feeling, we marched
  around in single file again singing, "We are traveling to the New
  Jerusalem." Then we gathered in front of the stand, and as we stood
  singing, the Holy Spirit came upon us and there was wonderful
  shouting in the camp by sisters, about all young, single ones, who
  were carried entirely off in the Spirit. We did not get away from
  the sacred altar until about 2 o'clock at night, so greatly did the
  Spirit rest on the camp of the dear saints.

  =25.= Arose greatly refreshed. Went to the camp for breakfast once
  more, after we all bowed in the tent to worship God. Had a precious
  stroll and season of prayer out on the camp-ground. Returning,
  met Bro. Milton S----, a very faithful young man. I read in his
  face some very unfortunate misgivings, and told him the same, to
  his surprize. I gave him nearly an hour's lecture on the evils of
  violating and perverting physical laws, also on self-culture and
  mental improvement. The dear brother was lost for language to thank
  me for the favor. He was wonderfully teachable, and urged me never
  to miss an opportunity to instruct and admonish persons in his
  condition.

  Brother James and I started for Middle Branch, where I had an
  appointment. We stopped with Sister Lucy, ate a dish of peaches
  and cream, and had a season of prayer. Rather small congregation,
  and they rather sleepy from having been up so late last night at
  camp-meeting.

On the 27th Brother Warner went to attend the Eldership meeting at
Smithville. He says that on account of insufficient pure air in the
house he did not remain in much of the time. He also says, on the
28th, that "Brother James was taken into the ecclesiastical mill
today." On the third day of the session Brother Warner was called
upon for his report of the year's work. He reported 203 sermons,
68 converts, 66 accessions, 40 immersed. There were 164 members in
good standing, whereas there were 75 when he took charge two years
previous. Proceeding in his journal, for the 29th he says:

  Reported that God had fully saved and sanctified me, and that I
  was under the necessity to preach that precious truth to the glory
  of Jesus; that I desired to cooperate with the Church of God;
  could not exchange truth for truth but must walk in all the light
  of God. The Holy Spirit rested on me in power, and tears flowed
  freely all over the congregation. Praise God for his power and
  presence! Brother Oliver then arose and made known to the body that
  he had charges against me. The speaker appointed ... a committee
  to investigate my case. Brother O. subpenæd a large number of
  witnesses, many of whom knew absolutely nothing about the case. I
  told the body that I had never informed but three persons about the
  charges against me, had asked no witnesses but had committed my
  whole case to God; however, if anyone felt directed by the Spirit
  to appear in defense of the cause of God and holiness they should
  meet with us. We went at once to Brother Z----'s office and began
  the investigation.

  I felt greatly impressed with the need of prayer and hoped these
  dear old saints would not begin such a solemn work without invoking
  the Holy Spirit's guidance. But I was disappointed, as they opened
  the business at once. Even after investigation began I felt that I
  must go to God on my knees; but I did not, as I had no control of
  business. Yet I did wrong in not demanding the right of prayer. I
  also lost power to conduct myself with that calmness and sweetness
  that I had been so ardently wishing from the Lord, though I felt
  no such thing as a roiled temper for one second for all the hard
  aspersions and carnal accusations thrown at me. Yet I did sometimes
  speak when I should have kept silent, as my blessed Master did.

  What was my astonishment when Elder O. read letters from Vermillion
  and Brubaker's signed by about all the church, charging me with
  insanity whenever I touched on sanctification, also with causing
  division and schism in the churches and every evil work imaginable!
  As I heard the names of the dear brethren read over that were
  appended to those letters I had strange feelings. I truly felt
  myself in a queer world. Never in my life did my reasoning powers
  receive such a dreadful shock. I felt myself sinking, then looked
  to Jesus and all was calm and peaceful again. I asked Brother O.
  who had got up those letters. "They are headed respectively from
  the Vermillion and Brubaker churches to the Eldership, Please tell
  the Committee whether the elders have written them or who." Brother
  O. looked very much confused and refused to answer. I demanded an
  answer. The Committee sustained me. Then with shame and confusion
  he confessed that they were both written by him. I told him that it
  was all right and thanked him for his trouble.

  Brother Roller, elder from Vermillion, who confessed to me that at
  the ordinance-meeting he was ashamed of Elder O's two-hour harangue
  of abuse against the work of "perfecting the saints," being
  present, was then called to the witness-stand. After he stated in
  direct examination that I was insane on sanctification, I asked
  him to inform the Committee what the manifestations of my insanity
  were. He gave the following three points, which I record to his
  shame:

  First. "You hesitated to proceed to preach once at Vermillion,
  stating that you wished to be led by the Spirit in the selection
  of a subject and that if the Spirit wished you not to preach you
  would read the Word, talk experience, or be silent, as the Spirit
  directed."

  Second. "You do not act as you used to. At our ordinance-meeting
  you sat back, and I believe Brother Oliver had to invite you
  forward." Brother O. concurred in this remark. But I then appealed
  to them if it was not a fact that I came down from the pulpit
  immediately after closing my remarks and led In the preparation and
  observance of feet-washing. Then he remarked that it was at the
  Brick, on Brother Lynn's charge, and Brother O. was not there at
  all, and that it was after feet-washing Brother Lynn stepped to me
  and asked me to assist in the Lord's Supper (which was perfectly
  proper for me--to wait for an invitation).

  Third. "You do not preach as loud on sanctification as you used to
  preach, but you are more low and calm."

  These were his only reasons for the assertion of my insanity.

  Brother Mitchell only stated that some young people asked him "what
  ails Brother Warner, he does not preach as heretofore," hence
  concluded that I was partly insane. Brother O. said all he could to
  taint the character of the holiness workers. Many of his aspersions
  were never answered. It is of no use to give particulars, only
  this, that I was grateful to God for these fiery ordeals, and
  though the Lord kept me from an evil thought, yet I was conscious
  of great weakness and must say to my shame that I did not keep
  that perfect calmness and sweetness in the midst of the storm of
  unexpected accusation. However, I came out with another perfect
  evidence that 'the very God of peace had sanctified me wholly.' I
  was entirely free from the least hard feelings against any of my
  brethren. Glory to God, I felt good toward them all. Looked upon
  their efforts to condemn me and the holiness cause as springing
  entirely from ignorance, sin within, and a blind zeal to protect
  the church. I went to my room a happy soul. Related a few points
  of the many wonderful things developed before the committee and
  then we concluded that it did not minister grace to talk about
  them, hence we had a sweet season of worship and lay down and slept
  sweetly until morn.

  =30.= Sabbath. Arose early and sought the Lord. Spent about all
  my time with God and my Bible until 10 A. M., then went up to the
  Bethel to speaking-meeting, and heard Elder T. Hickernel make a
  long speech of caution to brethren who seemed to have been flinging
  at sanctified ones. He made this sensible remark: "You who claim
  to have been fully sanctified at conversion, be careful that you
  do not prove your claims false by picking and persecuting those
  who have the second experience." At half-past ten went to the
  Methodist Episcopal house of worship, where a large congregation
  had assembled to hear me speak on perfect holiness. I felt more
  like keeping quiet in some small corner. A number of the brethren
  were present, some to sit back and try to criticize. Yea, these
  were preachers, and about all of them left before the sermon
  closed. But there were several others who came to learn and who
  gave close attention and were compelled to sanction the truth. The
  Lord wonderfully baptized my soul and all the lovers of truth
  and holiness. I believe I never before spoke with such power and
  liberty. Glory to God, he so freely poured his Spirit upon us
  that it filled the whole house. After services. Brother Oliver's
  daughter came forward and told us that she enjoyed the blessing of
  entire sanctification. She said she was wonderfully strengthened
  and wished that her father were fully saved.

  We went to Brother Baker's for dinner. Brother Torbet, the
  Methodist minister, was also with us. We enjoyed a good season
  in reading some good holiness works, such as Dr. Steele's Love
  Enthroned, and prayer, then came to meet at the Bethel at 2:30 P.
  M. Went to the home of Brother Oliver's daughter. Her father was to
  come also, but seeing us go there, or for some other cause, went
  elsewhere. The poor woman is very unfortunately married, but Christ
  is her only true companion. Eve, Brother Updike preached with all
  his might (his usual style) on Christ a teacher. We then observed
  the ordinances.

  =Oct. 1, 1877.= Committee on my case reported "charges sustained,"
  but recommended me favorably to the body for license with this
  restriction only, that I do not bring holiness workers or any
  outside elements to hold a meeting anywhere in the Churches of
  God without their consent. This I readily consented to, as a
  meeting thus appointed could do no good, or but little. I also,
  unsolicited, apologized for the appointment of some meetings in the
  past which to my surprize proved offensive to the churches.

  The report was adopted and my license renewed. Thank the Lord!
  However, I had perfect peace on the whole matter, and had my
  license been withheld I would equally have given God thanks. Glory
  to Jesus!

  Was out much of the day talking with brethren on perfect love,
  etc. The brethren from Stark circuit again called me out and
  consulted me about taking their circuit. I told them if they could
  stand perfect holiness and all the counsel of God preached, they
  might apply for me, and I would leave it all with the Lord and
  the Eldership. This eve I gave a concise account of my experience
  of justification and sanctification. At a late hour the Eldership
  closed with a report of the Stationing Committee. I was assigned
  to the Stark circuit, consisting of Canton, New Berlin, Middle
  Creek, and Stump's Bethel. Thank the Lord! His ways are not our
  ways. I had built much on free missionary work, but he knows best.
  I committed it all to him, besought him to prevent my appointment
  to a circuit if he did not wish me to take one, even by cutting
  off my license if no other way; and now I receive this appointment
  of the Lord, and by his blessing and power I hope he will make his
  Word to run and be glorified in the salvation of hundreds of souls.

Following this decision of the Stationing Committee, Brother and
Sister Warner had the task of changing their place of abode, which
in their work they had so many times to do. Their belongings were
certainly not many, nevertheless the work of packing and the
obtaining of some means of conveying their goods to the station was
left generally for them to attend to. His literary society about this
time gave an entertainment at the College, but he with Sister Warner
preferred to attend a holiness meeting about four miles distant. Of
this meeting he thus speaks:

  =3.= Met Brother Ackers, from Bucyrus, whom I had not met before.
  He is a wonderful specimen of God's great salvation, raised from
  the delirium tremens to perfect holiness and mighty faith.

  =7.= Brother Ackers testified for God that the happiest moment he
  ever saw was when he found he had lost all his property and had not
  a dollar left, though he had been a wealthy merchant in Bucyrus. I
  was led to testify how the Lord had taken me through some storms in
  great calmness. Eve, the church and the large schoolhouse on the
  same corners were both filled. I delivered a short sermon in the
  former on perfection, then went over to the other house and gave an
  exhortation to sinners.

Before leaving for Canton, Brother and Sister Warner decided to visit
the latter's former home near Upper Sandusky. From that place he went
to visit his father, at Bridgewater, Williams County.

  =11.= This morning arose before daylight, started quite early to
  Loudonville. Brother Eyer came to the station and brought a quilt
  for us and a small one for Levilla, which the sisters of the
  Brubaker Church had got up for us. I spent some hours in packing
  things more securely to ship. Took train at 2:16 P. M. for Upper
  Sandusky. Reached there after seven. Walked out to Father Keller's.
  They had about given me up and were engaged in family worship.
  With reverence and admiration I stood at the window and looked in
  at that dear, affectionate family, all "made perfect through the
  blood of the everlasting covenant," while bowed together in evening
  devotion. Father was praying with a beaming face toward me. It
  appeared that the whole house was illuminated with the presence
  of God. My heart was made to burn with love and the Holy Ghost.
  When through with prayer, I entered, and then we had a moment of
  joyful greeting in the name of the Lord Jesus. My full heart then
  suggested that we bow again in praise and thanksgiving to God,
  which we all did. Oh how my poor heart tried to find utterance for
  its weight of gratitude to our God of wondrous love and salvation!
  Until quite late we talked of the kind dealings of God to our
  souls. I praise thee, O my God and Father, that thou hast ever
  connected me with this family. Through thy blessings, we have been
  wonderful helps to each other.

  =13.= I took train at about half-past five for my father's in
  Williams County. Lay over about an hour at Toledo. Reached Bryan
  about half-past one. Went up in the town and soon found a man by
  the name of Faith, who could take me within one and three fourths
  miles from Father's. Talked with the poor man about his soul; but
  he had taken an oath to stick to the Lutheran Church as long as he
  lived, and that oath must be kept if he violates every obligation
  to Christ and loses his soul. Called at Brother Dean's. Found the
  poor man much cast down over the death of his dear wife. He wept as
  I alluded to her. Came on home. Found Father pretty well and happy
  to see me.

  As I came from Brother Dean's, I passed the old schoolhouse where
  I surrendered to Jesus. It is no more used. I revered the sacred
  spot. Approached the door and found that it was not locked. I
  entered and kneeled as near as I could where I bowed at the altar
  a penitent sinner twelve years ago last February. I poured out my
  full heart of gratitude to the Father of mercies that he ever sent
  his spirit to convict me of my sins and show me my awful doom if I
  continued in sin. I truly thanked God that he had there prevailed
  upon me to repent of all my sin. I praised the great Shepherd of my
  soul that his grace had kept me those years from the power of an
  enraged foe. My thanks ascended to God for all the good he had done
  through this lump of unworthy clay. There I reconsecrated to God,
  after a careful examination of myself before him.

  After some talk with Father, we bowed down together and I
  earnestly prayed God to save my poor father from the dreadful end
  of the wicked. For some time I have been unusually burdened in
  heart for my poor old father. I trust God in his infinite mercy
  will yet save him ere he goes to his long home. Before retiring, in
  my bedchamber I continued long in prayer with my blessed Savior.

  =14.= Sabbath. Bro. Joseph Neil and I went to Madison Bethel,
  where Brother Coblen (recently from the German Baptists) had an
  appointment to preach. Brother C. spoke about thirty minutes on
  Heb. 2:2. Did well. I then talked over thirty minutes, mostly on
  the perfect escape from sin.

  The church here are living in a high state of justification and
  spirituality. They all sanctioned entire sanctification. We then
  had a good speaking-meeting, when some of them acknowledged their
  need of full salvation. Oh, what a pity this church could not
  be led into the blessed land of perfect rest! But perhaps the
  next preacher that comes along will try to turn them against the
  truth. What a dreadful thing is an unsanctified minister! O Lord!
  make haste to "purge the sons of Levi." Took dinner with Brother
  Troxel. As soon as we arrived, Brother Neil began to entertain
  some young people on the porch with stories, while the disgraceful
  pipe protruded from his unsanctified lips. I withdrew at once to
  the room, read a few chapters, then to the bedroom and communed
  with my God until dinner was about ready. After eating, the pipe
  presented itself again. The Lord led me to rebuke such filthiness
  of the flesh. I told them that the use of tobacco was positively
  a sin: First, because it was the gratification of an unnatural
  and unholy appetite; second, it was offensive to all who were
  not therewith corrupted; third, it was a sinful appropriation of
  the Lord's means; fourth, it disqualified for refined and pure
  society by its extreme filthiness. Brother Neil then hitched up
  his beast, drove to the front, and called for me. I told him
  to come in. I read a portion of God's Word and then engaged in
  prayer. The Spirit led me into some very solemn requests for my
  brethren, and I trust they will hereafter have a more sacred
  conception of what it is to be holy in life, heart, and "all manner
  of conversation." Came to Father's. Had a long season of prayer
  in the chamber where I dwelt so much with God at the beginning of
  my ministration of the Word. Then for exercise and meditation I
  chose to walk to the meeting-house, about one and one half miles.
  The house was densely crowded. I was astonished that the word had
  spread so rapidly to such a great distance in every direction.
  The Lord gave me glorious liberty and power. 1 Thess. 4:1. Touched
  on sanctification, and I saw in a moment that I had some hearers
  who were in the land and others seeking the crossing, all members
  of the Church of God. The Lord gave me a very solemn appeal to the
  sinner. Many wept. My father was greatly melted down.

  =15.= Father and I drove to Brother Joseph's. I walked to the
  cemetery and communed with God beside the grave of my beloved and
  revered mother. I knelt down there and thanked God for having been
  brought into the world by such a pure and beloved mother; for her
  tender and never-failing care for me when in sickly childhood and
  youth; for the hallowed influence of her constant life of love
  and patience and humble trust in God in the midst of constant
  wickedness in this world; for her triumphant death and the hope of
  meeting her in heaven. Though I began in secret I soon forgot my
  surroundings and called loudly upon my blessed Jesus, not only in
  thanksgiving, but for the salvation of Father, Brother and friends.

  =16.= Arose early. Communed with the Lord. Bathed, as my custom is
  each alternate morning. Read a little tract on Joshua's stopping
  the sun and moon, written by D. M. Bennett. While reading the
  little bit of corruption the Lord gave me wonderful light to expose
  it to my father. These facts flashed across my mind: 1. The world
  was lost in ignorance of God and debased in sin. 2. The first thing
  necessary in human salvation was for God to make man sensible of
  His existence and power. 3. He had to take mankind in the condition
  sin had placed him. 4. Man, possessing very little mental and less
  moral elevation and energy, would not have been impressed with
  awe and reverence before God had he manifested his perfections of
  wisdom and holiness, any more than a base society would entertain
  peculiar respect for a man who appeared among them with superior
  intellect and morals. 5. As man's chief ideal of greatness
  consisted in valor, heroism, and physical achievements, it is a
  fact that on this low plane only could man be led to recognize the
  true greatness and actual existence of God, by the manifestations
  of his power in the manner he used in destroying those idolatrous
  nations.

  P. M., Father and I drove to Montpelier on a little business.
  Father gave me five dollars, and one dollar in silver for Levilla.
  He also gave me a small package of some of my revered mother's
  clothes. How blessed her memory! Eve, Mr. Frisby (married to
  my niece), my brother, and a large wagon-load accompanied me to
  Madison, where I spoke to a full house. About the whole church
  received the light of holiness.

On the 19th he took train on his journey toward Canton. He stopped at
Loudonville and visited the church. Arrived at Canton on the 20th and
proceeded immediately to visit congregations on the circuit. Sister
Warner and child arrived on the 23d. The search for a house in which
to live extended over a period of several days. There were good,
faithful brethren who assisted them with provisions, but yet to a
considerable extent they were left to provide the necessaries of life
themselves. Of his effort to procure wood and hay we observe, for
November 6:

  Cold. Snowed some last night for the first. Went to hunt wood and
  hay. Found no wood or hay to spare. It seems hard that a poor
  messenger of God must expose himself to drive about sixteen miles
  through mud and very raw air to hunt those necessaries. It seems a
  light thing nowadays to sow to the people spiritual things, but a
  heavy thing to reap a few temporal things, even when we try to live
  more simple and cheap than our poor. Oh, how good it would have
  been for me to have had this day in the warm with the Lord in my
  library! But glory to Jesus, we still joy in sustaining sacrifice
  for his sake and feel content with our lot. Only, dear Lord, give
  us a good supply of the spirit of love, zeal, wisdom, and power.

Meetings in town were held from house to house until a permanent
place of worship could be opened. It was not long, however, until
they both felt the Lord leading them to resign the circuit. Brother
Warner had accepted with submission and good grace the charge given
him (which, after all, was of man's appointment), but as a preacher
of holiness with an ever increasing interest in a wider field, he
doubtless felt that God wanted him to be free to go and do as the
Spirit directed. The following is his entry for November 23:

  This morn before daylight, when having morning devotion, the Spirit
  of God spoke to both Sarah and me to fast today. Thank God for such
  a precious Leader. Who would not obey such a wise Counselor? Spent
  most of the day in reading the Word, singing, and prayer. At ten
  A. M. we were both before the Lord in silent prayer when we were
  both directed by the Spirit to resign this circuit. Still on our
  knees, we made known the orders received. We could but say amen,
  and the refreshings from the presence of the Lord came upon our
  hungry souls. We engaged in prayer and praise, when I was directed
  to proceed at once to write my resignation.

  This tried me, as I had never before been thrown among such very
  kind brethren and sisters. It seemed hard that I must throw up
  the circuit without as much as consulting them. But we dared not
  disobey God, as some hesitancy to obey in the past had cost me
  much power and sweet rest in God. Praise God, our hearts were much
  lightened and we felt that we had now got back at the beginning of
  the highway of holiness, which we had to some extent missed. We
  could now sing, "He leadeth us." Eve, went up to the office and
  received a card earnestly calling for our services at Columbiana.
  Of this call I had an impression before I went to the office, and
  believe it of the Lord. Glory to God! My way has been hedged up
  ever since we came on the circuit.

At Columbiana he found a number whose hearts were open to
sanctification. His work there resulted in ten persons receiving the
experience and one sinner being converted. Returning to his house in
Canton on December 6, he became impressed with the idea of writing
out in somewhat itemized form the solemn covenant that constituted
his consecration to God.

  =8.= I fasted today. Remained up with the Lord until after
  11 o'clock at night. I was led by the Spirit to a deep
  self-examination. I found myself utterly nothing in the sight of
  God. I read with great interest the experience of Bro. R. Yeakel,
  in the Living Epistles of 1873. As I read over the solemn written
  covenant that this holy man entered into with God, I was much
  impressed to do likewise, but feared that my impressions came from
  a wish to imitate one of God's holy men rather than to follow the
  Spirit.

  Went to the office this eve and received a letter from Brother
  Chambers, chairman of the Ohio Holiness Alliance. As soon as I saw
  his name on the envelope the conviction of last Sabbath that I
  should give myself up to be a holiness evangelist came strongly to
  my mind, and as I walked home I promised God that I would not lie
  down until I had reported myself to Brother Chambers for this work.
  The Lord helped me to do so, and as I wrote down my convictions and
  surrendered to the Lord, the Holy Ghost graciously fell upon my
  soul.

  =13.= The day was mild and fair. Took a walk in the woods to
  commune with God. Thought much of the words of God, "I will make a
  new covenant with the house of Israel" (Jer. 31:31). In Hebrews 8
  and 10 I read that this covenant related to the new dispensation,
  and the apostle, in Hebrews 10, actually connects it with
  sanctification. I felt like entering more personally and formally
  into this covenant with the Almighty. But I thought, Can such a
  worm enter into an everlasting covenant with the Holy God of the
  universe? God makes the proposition, and with solemn reverence I
  venture to step out upon it. And this I do in the name of the Lord
  Jesus, my only righteousness.

  A covenant is an agreement of two parties in which both voluntarily
  bind themselves to fill certain conditions and receive certain
  benefits. God is the party of the first part of the contract, and
  has bound himself.

  1. "I will put my laws into their minds and write them in their
  hearts."

  2. "And I will be their God."

  3. They "shall know me from the least to the greatest."

  4. "I will be merciful to their unrighteousness."

  5. "Their sins and their iniquities will I remember no more."

  O thou Most High God, thou hast left this covenant in thy Holy
  Book, saying, "If any man will take hold of my covenant."

  Now, therefore, in holy fear and reverence I present myself as the
  party of the second part and subscribe my name to the holy article
  of agreement, and following thy example will here and now write
  down the conditions on my part.

  "They shall be my people." Jer. 31:33. Amen, Lord, =I am forever
  thine=.

    The vow is passed beyond repeal,
    Now will I set the solemn seal.

  Lord, thou hast been true to thy covenant, though I have been most
  unfaithful and am now altogether unworthy to take hold of thy most
  gracious covenant. But knowing that thou hast bound thyself in thy
  own free offer to "be merciful to their unrighteousness," I take
  courage to approach thee and would most earnestly beseech thee to
  fulfil thy wonderful offer to BE MY GOD; and I do most joyfully
  yield myself entirely TO BE THINE.

  Therefore this soul which thou hast made in thine own image is
  placed wholly in thy hands to do with it as seemeth good.

  This mind shall think only for thy glory and the promotion of thy
  cause.

  This will is thy will, O God!

  The spirit within this body is now thine; do with it as thou wilt,
  in life and death.

  This body is thy temple forevermore.

  These hands shall work only for thee.

  These eyes to see thy adorable works and thy holy law.

  This tongue and these lips to speak only holiness unto the Lord.

  These ears to hear thy voice alone.

  These feet to walk only in thy ways.

  And all my being is now and forever thine.

  In signing my name to this solemn covenant I am aware that I bind
  myself to live, act, speak, think, move, sit, stand up, lie down,
  eat, drink, hear, see, feel, and whatsoever I do all the days and
  nights of my life to do all continually and exclusively to the
  glory of God. I must henceforth wear nothing but what honors God. I
  must have nothing in my possession or under my control but such as
  I can consistently write upon, "Holiness unto the Lord." The place
  where I live must be wholly dedicated to God. Every item of goods
  or property that is under my control is hereby conveyed fully over
  into the hands of God to be used by him as he will and to be taken
  from my stewardship whenever the great Owner wishes, and it is not
  my business at all.

  She whom I call my wife belongs forevermore to God. Use her as thou
  wilt and where thou wilt, and leave her with me, or take her from
  me, just as seemeth good to thee and to thy glory. Amen.

  Levilla Modest, whom we love as a dear child bestowed upon us
  by thy infinite goodness, is hereby returned to thee. If thou
  wilt leave us to care for her and teach her of her true Father
  and Owner, we will do the best we can by thy aid to make her
  profitable unto thee. But if thou deemest us unfit to properly rear
  her or wouldst have her in thy more immediate presence, behold, she
  is thine, take her. Amen and amen.

  And now, great and merciful Father, thou to whom I belong, with all
  that pertains to me, and thou who art mine with all that pertains
  to thy fulness and richness, all this offering which I have made
  would be but foolishness and waste of time were it not for what
  I have in thee obtained to confirm the solemn contract. For were
  it not that thou art my God, my promises would be but idle words.
  I could fulfil nothing which my mouth has uttered and my pen has
  written. But since thou, Almighty, Omniscient, Omnipresent, and
  Eternal God, art mine, I have a thousandfold assurance that all
  shall be fulfilled through thy fulness.

  My ignorance is fully supplied by thy own infinite wisdom. My utter
  weakness and inability to preserve myself from sin is abundantly
  supplied by thy omnipotence, to thy everlasting praise.

  Glory to thy holy name! Though I have solemnly pledged all things
  to thee, yet, as thou art my "all and in all," I have nothing to
  fear. Now, O Father! my God and Savior, I humbly pray thee so to
  keep me that all my powers of soul, body, and spirit, my time,
  talents, will, influence, words, and works, shall continually,
  exclusively, and eternally glorify thy holy name through Jesus
  Christ, my Lord and Savior. Amen and amen.

  In covenant with the God of all grace and mercy, who has become my
  salvation, my all, and whose I am forever, to the praise of his
  glory. Amen.

  Entered into by the direction of the Holy Spirit and signed this
  Thirteenth day of December, in the year of our Lord Eighteen
  Hundred and Seventy-Seven.

            DANIEL SIDNEY WARNER.


  I realized much strength by obeying the impressions of the Spirit
  in writing out the foregoing covenant. God seemed present as though
  I was making an agreement with a person whom I could see by my side.

  Eve, Romans 12. The Lord was there to make truth effectual, and
  after preaching succeeded in getting about all the members in the
  altar, and we had a solemn, heart-searching time. Then we had
  speaking meeting. I urged the brethren and sisters to confess what
  they felt to be their true condition and their wants. About all
  confessed: "I have an evil nature within me which I would like to
  get rid of if that can be." "I confess I have sin in me." "Have
  carnality yet in me." Glory to God, this brought the Lord very
  near. My soul seemed in heaven. Everything seemed melting down
  before God and yielding to his constraining love and sinners were
  serious.

  =16.= Sabbath. Preached on Hebrews. Had a talk with Bro. William
  Fuller on sanctification. He was critical and talked for argument.
  The Spirit bade me leave him, but I did not obey for some time,
  wishing to show my regards for the young brother. I have learned,
  however, never again to disobey God out of deference to man. When
  God says cease an argument, the cause of holiness can only suffer
  by disobedience. I finally withdrew to the closet and confessed my
  disobedience to the Spirit. After coming out, Mr. W----, a poor
  sinner, attacked me, using some insulting language. I read a little
  Scripture and left him.

  Eve, read 1 Thessalonians and 1 John on perfect love. The Lord's
  Spirit was there to melt hearts. Opposition began to give way.
  Brother Fuller, after meeting, confessed that his eyes were being
  opened to the truth; hoped I would return. Bro. Abraham Whitmire
  confessed his convictions that unless this community accepted
  holiness the cause of religion would greatly suffer here. Others
  with tears asked our prayers. Glory to God, good seed is sown here
  which will bring forth in the future.

On the 19th Brother and Sister Warner began packing their goods to
move to Upper Sandusky, the home of the latter's parents. They had
received word that a holiness revival was desired in Findlay, where
the seed had already been sown. On arriving at Upper Sandusky they
found that they were already engaged for Findlay and were to go there
the following Monday. Of their work in Findlay, in which they were
assisted by Father and Mother Keller, a few selected notes from the
diary will give a sufficient account.

  =24.= Reached the Bethel in Findlay before preaching. Found that
  God was wondrously at work here. Twenty-three sanctified. Some of
  the old members fighting the work. The Lord blessed me in preaching
  full salvation. His power rested on the people and some came to the
  altar. Father and I went home with Father Sherick. He had been
  opposed to holiness but, thank God, he is now yielding and begins
  to confess his need of full salvation. He is eighty years old
  and probably fifty years a Christian--but has never grown out of
  depravity.

  =25.= Today we celebrate the birth of Christ. Arose before
  daylight, as usual, and after my daily bath Father and I had a
  precious season of prayer and praises. Met at ten at the Bethel.
  Had a prayer- and general experience-meeting. The "little ones"
  testified straight and strong. Eve, house full. Was asked to
  preach again. Felt much straightened. The elders were to let us
  know about our having the Bethel for a holiness meeting, and it
  was expected that tonight the meeting should be conducted for
  sinners; but last night God showed me after preaching that this
  must be a holiness meeting. So I was hedged up by the church on one
  side and God on the other. Tried to preach some time to sinners,
  but was absolutely abandoned to myself. Oh, how empty and hollow
  all I said! I saw that this would not do, so I proceeded to full
  salvation for believers. Glory to God, I had some unction then, but
  felt the displeasure of some of the church. Two mourners and three
  believers presented themselves at the altar. One soul sanctified.
  After meeting a very intelligent and pleasant sister came forward
  and said, "God gave me the wonderful Christmas gift of entire
  sanctification while you were preaching." Glory to God forever! We
  announced meetings in the future on the holiness line.

  =26.= Up before the family, bathed and prayed. A. M., wrote,
  occasionally talked holiness to persons coming in seeking light.
  All the city is in an uproar on holiness. Halleluiah! At half-past
  two met at the Bethel. Brother Linsey led the meeting. Satan made
  a dreadful rally today. All the old cold members got in the back
  part of the house. Bro. Samuel Ferguson acted as spokesman for the
  devil. He set out in a raging storm. Called this work the judgment
  of the whore, the abomination that maketh desolate. Called God to
  rebuke it, to smite it in the mouth until the blood should fly out.
  He hollowed and stamped and foamed like a madman. Glory to God, who
  kept his little ones in perfect peace. God gave me great peace,
  and I could but say thank God for the trial of his holy cause.
  I proceeded in a calm spirit to show the people some of God's
  sacred truth that they were rejecting. Brother Wilson arose on the
  opposition side and asked some questions, threatening a call of the
  Standing Committee. May the Lord help him to seek the cleansing
  blood.

  A young man, member of the church, by the name of Teams stepped out
  in the aisle and began to yell and stamp and walk to-and-fro. He
  consumed about fifteen minutes in silly harangue against perfect
  holiness by the blood of Christ. There was no reason, sense, Bible,
  or even apparent civilization in his aspersions. All the little
  ones were kept in perfect peace. Eve, Brother Updike preached his
  farewell sermon to the church. He felt so directed because of the
  recent abuses of his wife by some of the church and because of
  the wicked opposition of the leaders of the church to holiness.
  He declared his withdrawal from this charge. The old and formal
  part of the church were aroused most furiously. I followed by some
  remarks. A few came out to seek purity.

  =27.= Had meeting at 2 P. M. in the court-house, whither we have
  moved because of the constant disturbance in the Bethel. Eve, tried
  to preach to a good congregation at the court-house. The Lord
  was with us in sweet peace and power. We felt we were in a purer
  spiritual atmosphere.

  =30.= Sabbath. Met at ten. Heb. 13:20,21. The Lord helped me to
  show the people that perfection is commanded and attained =now=;
  what it is and is not; that it is not attained in conversion,
  but by a second work. At 2:30 P. M. met in the court-house in a
  temperance meeting. Brothers Linsey and Ackers both glorified God
  by testifying to their wonderful salvation from drink and tobacco,
  both having had delirium tremens several times. Brother A. called
  the tobacco habit a twin sister to strong drink and claimed that
  it was the cause of his becoming a drunkard. After they spoke, a
  Lutheran minister arose and deprecated the springing of tobacco
  in the meeting and palliated this abomination as consistent with
  perfect consecration to God and piety. Shame! Shame!

  A brother asked concerning our holiness. So we bowed together
  and had a season of prayer, and as we afterward began to talk he
  constantly interrupted me, would not let me finish a point or
  connect the Scripture proofs of the two works. We bowed again in
  prayer and he led. He asked God to purify his heart and take all
  the evil nature out of him. After arising I remarked that as he
  would interrupt all my efforts to give him instruction I would now
  ask him some questions and learn. I asked him what things we were
  allowed of God. Answer, "Such things as he promises." Do you always
  pray for such only? "Yes." Do you receive them? "Yes." Then you
  have just now been sanctified, made pure, is it not so? "Yes."
  Then you should hereafter not ask God to do what he has done! But
  he contended that he should keep on making the same prayer. Brother
  Larcomb suggested the equal propriety of continuing to pray to God
  to convert him. Oh what confusion and ignorance! Still they thought
  we had gone astray.

  =31.= A. M., wrote. Eve, met at seven and continued the meeting
  until after twelve. The house was crowded, the isles standing full
  of people to the close of the meeting. Pretty good order for the
  throng. Brother Updike preached. After some altar work, we had
  good testimony-meeting. I then preached a short discourse on Eph.
  4:22-24. A few minutes before twelve the altar was again filled
  with seekers and little ones. I read the Christian consecration,
  and all said amen. The power of God came upon us. Many shouts. A
  Mother Goodwin, of the M. E. Church, was the subject of a wonderful
  work of grace tonight. For eighteen years she had sought for this
  experience. She had a dreadful death, turned perfectly white and
  shook like a leaf. She hesitated to believe through the temptation
  of unworthiness. I asked her if Christ was not worthy. Told her
  to believe for the glory of his name. Then she took hold. She
  soon fully overcame by the blood of the Lamb and the word of her
  testimony. It was a wonderful work wrought by the power of God in
  one of the most intelligent and pious ladies of Findlay, of about
  fifty years of age. She was filled with wonder at the great change
  and testified with a halo of glory beaming from her countenance.
  How can such a marked work be doubted? What a reproach upon the
  ministry that this dear saint should be kept eighteen years in the
  wilderness longing for some Joshua to lead her over to the land of
  perfect rest of soul from all sin!

  =Jan. 1, 1878.= Praise God for the mercies of the past year. I am
  so thankful that the old year witnessed the final death of the old
  man in me, and now for the first time I enter upon the New Year all
  renewed in the image of God. Glory to his name in the highest! I
  am redeemed and washed in the blood of the Lamb. O Canaan, sweet
  Canaan, surely here flows milk and honey! God is my everlasting
  all, my satisfying portion. Oh, wonders of redeeming love! Can
  it be that through the precious blood of Christ I have "entered
  into the holiest" and am forever shut in with God, and dead to
  the world! O God, I feel that I can stand in thy holy presence! I
  tremble with awe and reverence. O my God and Redeemer! keep me on
  thine altar and in spotless purity lest I offend thy Holiness and
  die. I shall forever dwell with thee, and through the riches of
  thy boundless grace my whole being, every thought, word, feeling,
  emotion, appetite, desire, wish, purpose, and action, yea my whole
  life, shall be a continual offering to God, in the flames of his
  love. Amen. Almighty, All-wise, and ever present God, fulfil this
  thy pleasure in me. I am in thy hands. Amen and amen.

  =A. M.=, wrote some. Met at 10 A. M. and held meetings until 4
  P. M.; the power of God rested upon us. Four, I believe, were
  sanctified. The Lord gave me much light on the sanctuary as setting
  forth the different degrees of grace (Heb. 10:19,22). In chapter 8
  the apostle compares the sanctuary and the temple service with the
  present spiritual house or church. 9:9 shows that the former temple
  service was typical of the church, also 10:11. Now, as the temple
  all through the Bible typifies the church, so also the tabernacle.
  We must make some application of its departments. This the apostle
  does for us. The court represents penitence or approach to the
  church, the sanctuary or "holy." From this we have access into the
  "holiest." In the sanctuary they are "brethren" and (v. 22) have
  "their hearts sprinkled from an evil conscience." Were justified
  when they came into the holy, and now are invited into the holiest,
  not into heaven but into a state of purity through the blood of
  Christ.

  =2.= Wrote some. Brother Doty came today. Thank the Lord. Eve.
  Brother Doty preached on the difference between justification and
  entire sanctification. (1) Inbred sin is not cognizable to our
  consciousness when actual sin and guilt crowd the conscience. (2)
  We need not lack wisdom, for such is Christ to us; but may greatly
  lack knowledge. (3) Entire sanctification takes away all vain
  curiosity. (4) Makes us simple in giving, etc. (5) Leaves natural
  appetites the same, but removes unnatural.

  Two were most gloriously sanctified, one an old mother over eighty
  years of age. Oh, how wonderfully God blessed her! She ran around
  as spritely as a young girl. The house, as usual, was greatly
  crowded, the space on the floor about all occupied by standers.
  The whole city is stirred. All the protracted efforts in the
  place are without interest. All the elements are attracted here.
  Sinners want this kind of religion that saves from all sin. Glory
  to God forever! Some of the county officials, I presume, are
  getting uneasy, hence concluded that we could no longer have the
  court-house. Received the promise of the Reform house, at least for
  the next evening.

  =3.= God's power was with us. Three souls were sweetly sanctified,
  one of whom, a sister Miller, was converted to God from Catholicism
  last winter. They say her conversion was among the most bright
  of the 150 converts and her life has been true. Oh how calm and
  clearly she came out! Her testimony was sublime and more than
  human. It was spoken by the Spirit. Praise God! Another meeting
  was held in East Findlay. The Lord was also there in power. A
  brother in the Church of God who had rashly denounced holiness was
  sanctified at this meeting.

  Eve, the promised house was not opened. The little ones were
  scattered each not knowing where to meet the rest, and yet we felt
  a great desire to be together. One company gathered and we went to
  a United Brethren Church. As we passed along, crowds gathered after
  us and asked where we were going to have meeting. The people were
  much disappointed. Brother Engle, the pastor, preached an earnest
  sermon to sinners from, "The way of the transgressor is hard."
  I felt that the church was an iceberg between this sanctified
  preacher and the sinners. We all prayed fervently for the efficacy
  of the word. Some twelve arose for prayer, among the number was
  Sister Wert's son, a very intelligent young man with whom I called
  today. When I asked him concerning his soul's interests, he said
  that he did not "go much on religion." I calmly replied that
  I presumed he had none to go on. I added that I did not go on
  religion either before I had any to go on. This was God-sent, and
  he knew not how to express himself again. I waited a few seconds
  then proposed prayer. We all kneeled and I presented him to the
  mercy of God. After holding his hand and giving him a few words I
  left him, praying to God to bring him down to the cross. Praise
  God, I saw him rise in the congregation.

  Brother Linsey and I stayed up all night in prayer to God for
  Findlay. God rolled upon our hearts a dreadful agony for souls and
  gave us an awful sight of the wicked apostasy of the churches. Like
  the old prophets, we groaned and cried to God for salvation to come
  out of Zion.

  =27.= Sabbath. Met at the United Brethren Church. Good
  testimony-meeting. One sister said, "I do not believe in a second
  work; would as leave you would hit me in the face as to speak of
  it; it is like a dart to my heart to hear it." Just so the "pure
  testimony put forth in the Spirit cuts," etc. Brother Engle read
  a very interesting chapter of United Brethren history showing the
  holiness revival in that church. Otterbein, Bishop Edwards, Wilson,
  and many others of the most eminent ministers professed and taught
  holiness as a distinct work.

At this point in his diary Brother Warner tells of his expulsion from
the West Ohio Eldership, and gives the subject a special heading.

  =TRIAL AND EXPULSION FROM THE WEST OHIO ELDERSHIP OF THE CHURCH OF
  GOD FOR PREACHING FULL SALVATION; FOR FOLLOWING THE HOLY SPIRIT;
  FOR HELPING TO SAVE OVER 150 SOULS IN THIS PLACE=

  =30.= Standing Committee met in Findlay today. Principal business
  to attend to was charges prefered by Bro. G. W. Wilson against
  Bro. J. V. Updike and me--against him for maladministration of the
  church here, deserting it, and turning church interests over to
  the Holiness Alliance, etc.; against me for (1) transcending the
  restrictions of the Eldership, (2) violating rules of cooperation,
  (3) participating in dividing the church.

  As to the first, it relates to an action of the body last Eldership
  in which I was prohibited from springing the holiness meeting
  on any church where they did not wish it. This charge was not
  sustained by a single proof. The facts are as follows: Father
  Keller was led by the Spirit to go to Findlay to procure a place
  for a holiness meeting. He found a meeting in progress in the
  Church of God, tried to get the house to begin as soon as they were
  through, but they refused. He then engaged the Reformed house, but
  left an offer still with the Church of God to occupy their house
  if they concluded to let us have it. When we received word that
  the meeting was about to close we went up and found it still in
  progress, and as the holiness workers were there, we wished to
  begin a meeting on the holiness line. We gave the church the first
  offer to use their house, and they consented to our using the
  house. However, this I think they did because they knew that if we
  went to another house we would carry all the interests from their
  house. And when the whole counsel of God was presented they could
  not stand it, but gathered in the back end of the house with wicked
  men and fought the work of God, so that we soon saw that nothing
  could be done there, hence we removed to the court-house. I had
  nothing at all to do with the appointment of the meeting there and
  only did some of the preaching after Father Keller and Brothers
  Ackers and Linsey had got the use of the house from the elders and
  trustees, or a majority of them.

  Second charge, "Violation of rules of cooperation." The rule cited
  was like this: No person shall go upon another's field of labor to
  hold meetings, etc, without the consent of preacher and church.
  When we announced meeting at the court-house, one of the elders
  announced preaching there at the Bethel the next night. Brother
  Wilson filled the pulpit and continued some four or five nights
  with no success and small congregations. Now, because I assisted
  in the meeting at the court-house while these church services were
  continued in the same town, I am thus charged, when these meetings
  were really appointed after and in opposition to the real work of
  the Lord, where souls were daily being saved.

  Third charge, "Dividing the church." I showed that the only results
  of the holiness meeting were fifty-three sinners converted and 118
  believers sanctified, and that all the division and confusion was
  caused by the carnal and wicked opposition on the part of the rest
  of the church, just like the envious Jews stirred up the people
  at Thessalonica and Berea (Acts 17) and interrupted the apostles
  in their peaceable work of leading souls to Jesus, as well as
  disturbed the peace of the city. The apostles, of course, had to
  bear the blame, and like everywhere else they went, bonds and
  prisons awaited them; and I, too, was ready to suffer affliction
  with the people of God for the sake of Christ. All Adam became
  aroused, so that I was stopped from reading other Scriptures. [He
  had been reading and speaking from Isa. 32:15.] When for the sake
  of the dear people calling themselves the Church of God I was
  studying how to compromise the two elements in the church here,
  the Lord gave me this text, and the Spirit led me to preach it
  straight, although it conflicted with what I had cherished, that
  is, a hope of fraternizing the sanctified and the unsanctified.

  Eve, Brother Updike's case was adjusted by the Committee, the
  elders, and himself. They tried hard to bind him down to abandon
  holiness as a definite work and to have no communion with holiness
  workers. He agreed to some restrictions about preaching holiness
  where it was not wanted. Received his license and was placed on
  McComb circuit. Evidently they have some hopes of leading him to a
  recantation. May the mercy and grace of God keep him from coming
  down from the highway! Brother Chambers was at our meeting in North
  Findlay this eve.

  =31.= Was brought to the depot this morn in sled. Heavy snow
  falling. After I had been riding some time in the train with him in
  conversation, Brother Cassel, one of the Committee, seeing that I
  was not enough concerned to ask him what disposition they had made
  of my case, informed me that the Committee had decided that the
  charges were sustained, and that they had withheld my license.[8]
  I thanked him for their decision and assured him that if I were to
  look upon the matter from the mere human standpoint and consider my
  attachment to the Church of God and her principles, I should regard
  their action a dreadful calamity and intolerable to bear; but that
  I had now that charity which "believeth all things" and "endureth
  all things," and therefore I calmly rested in the promise of God
  that "all things work together for good" to me, and the sweet
  assurance that my dear Father, to whom I belonged, would turn this
  and everything else (as long as I stay on the altar) to my good and
  his glory. Praise his holy name! Reached home about 2 P. M.

  Up to the time of leaving Findlay there were 53 converted, 118
  believers sanctified, including about all the 53 converts. Many of
  them were sanctified at the next meeting after converted, and a few
  the same meeting. Glory to God for full salvation!

Following the effort at Findlay, a series of holiness meetings was
held at Upper Sandusky in the early part of February. Brother Dunbar
and others assisted. On the 9th, Brother Warner was called to spend
Sunday at Dunkirk, and was kept there for several days. While at
Dunkirk he was impressed by the Spirit to announce that if any sick
in the town would send for him he would go in faith to pray for them
to recover. A sister who had been afflicted for years with catarrh
in the head, which had spread to the throat and lungs so that she
was consumptive, thought much about being healed. She had strong
faith and came to meeting the next day, and in answer to prayer was
gloriously healed, perfectly sound. Another, a blacksmith in Dunkirk,
was impressed to go and pray for the healing of a young colored
sister on the verge of death from consumption. She was wonderfully
benefited, as for six weeks she had to be lifted from her bed but now
was able to arise and, assisted by the hand of a sister, walk across
the floor. She had been able only to whisper, but now could sing
praises to God.

Brother Warner felt that he should return to Upper Sandusky to assist
in the meetings that were being held there. In a day or two after
returning he was called back to Dunkirk to preach the funeral of
the young colored sister. The brother who had prayed for her and
a sister who had strong faith believed that God would raise the
departed sister from the dead in answer to their prayers. Brother
Warner announced the funeral for 10 A. M., if the Lord did not direct
matters otherwise. He prayed and examined the scriptures relative
to miracles and found that (1) Christ aroused and inspired faith
and admiration in the people by miracles, (2) the final commission
teaches miracles, (3) they were the means of the success of the
apostles, (4) the gift is set in the church. Hence, he concluded that
miracles were to be a permanent factor in the system of salvation. He
does not say that he was particularly impressed that God was going
to work a miracle in this case. He rather fell in with the idea as
urged by the sister who felt so impressed. At her home she and her
husband and Brother Warner waited in prayer for some time, then went
to the house where the corpse lay. The two brethren kneeled in prayer
while the sister uncovered the body and commanded the departed to
arise in the name of Jesus. Their faith for some time was wonderfully
strong and they confidently expected to see her arise. They held on
with unwavering faith for half an hour, when they all felt relieved
and that the will of the Lord had been done. Brother Warner preached
the funeral the next day. He writes that this incident seemed only to
increase their faith and that he believed that God was well pleased
with the effort to exert this faith; that if not through them, God
would through some one else revive this element of apostolic power.

There was a report, intended to ridicule, and published by some who
opposed Brother Warner, that he with others tried to bring a dead
body to life by standing it on its feet and commanding it to walk,
etc. This of course was untrue.

Remaining in Dunkirk for a few days, he held meetings which resulted
in about twenty conversions. He found himself much attached to the
brethren and sisters here. They had come out of the United Brethren
and Methodist Episcopal denominations and had formed themselves into
a Wesleyan body. Many of them, however, were not satisfied with a
human church and creed and there was a strong tendency to come to
the apostolic faith. Returning to Upper Sandusky he assisted in the
meetings there. In company with Father and Mother Keller he visited
the jail and prayed with the convicts. One of those, by name, John
Bristol, was gloriously converted. Bristol said he did not care a
cent to get out of jail so long as Jesus stayed with him. He had been
badly abandoned and had followed shows, drinking, balloon ascensions,
etc. He once fell sixty feet from a balloon, breaking an arm, a leg,
splitting a hip socket, etc. The sparing of his life was only by the
mercy of God.

For the 7th of March 1878 we quote the following:

  Fellowshiped some fourteen souls in the Church of God formed on a
  congregational basis, with holiness the principal foundation-stone.
  On the 31st of last January the Lord showed me that holiness could
  never prosper upon sectarian soil encumbered by human creeds and
  party names, and he gave me a new commission to join holiness and
  all truth together and build up the apostolic church of the living
  God. Praise his name! I will obey him.

In March an evangelistic effort was made in Tiffin, but with
difficulty. The denominational houses seemed to be closed to
holiness. A few meetings were held in a private house and in a rented
room. He states that at this place Sister Warner was called to go to
Mansfield to assist in a holiness meeting. This was a peculiar test
and he thus speaks of it:

  =23.= Sarah left today. The Lord tested our loyalty by requiring
  us to labor apart. At first I disbelieved that it was the order
  of God and was decidedly opposed to her going. So were Father and
  Mother Keller. I thought it would give place to the devil and
  hurt the sacred cause and endanger our domestic happiness. But
  this morn I arose early and consulted the Lord. I laid down all
  my understanding and the many seemingly plain reasons for her not
  going and besought God to direct the matter, and to my astonishment
  the Holy Spirit confirmed Sarah's call by reminding me of my solemn
  covenant with God, that there I had laid her on the altar and given
  her back to God to use her where and as he saw fit. At the same
  time all unwillingness vanished from my mind. In fact, a desire was
  at once created within me for her to go.

  O God, thy ways are not our ways, but we will walk in thy ways all
  the days of our life. Season sad. Here she is greatly needed; there
  is a strong old band. How would it look for me to work for God here
  and she whom the Lord had joined to me go elsewhere? Were I at
  home, not at all in a meeting, then there could be no appearance
  of evil in her going. But ah! I now see there would then be no
  test, which is just the thing God intended. Abraham's faith would
  not have been half so much tried and proved had not Isaac been the
  heir of the promise. Father and Mother still strongly opposed her
  going, so that doubtless she would have shrunk with a burdened
  heart from the call had not God raised help in me.

On the 4th of April he received a letter from her stating that
the meeting at Mansfield was excellent for the establishing and
strengthening of God's little ones, and that she had gone home.

During this time Brother Warner was getting much light on the
Scriptures concerning holiness and was writing with the view of
publishing a tract on the subject. The matter he was accumulating,
however, proved to be enough for a book, which, as we shall see, was
published two years later. Also, he speaks of an effort at this time
to obtain more of the manifestation of God in his soul.

  =25.= I set out this day to seek a more full and conscious
  manifestation of the Father, Son, and the Holy Ghost in my heart.
  Spent much time in the closet. Visited and prayed with a few
  families.

  =30.= Prayed much for a more perfect, full, constant, and conscious
  manifestation of God in my soul. Had a glorious victory. Yesterday
  Brother Lee was about to start to walk home to Nevada, twenty-two
  miles. I thought it was too hard a task with such muddy roads. How
  I wished for the means to send him home by railroad! Recently,
  being without means to send a letter, I took it to the Lord, and
  before I had the letter written a kind sister gave me fifty cents.
  I had a quarter left and I thought of giving it to Brother Lee if
  others would make up the remainder. But then the tempter said, "You
  are dependent yourself and should not give to others that which
  the Lord has sent to meet your wants." I took it to the Lord and
  the Spirit said, "Give and it shall be given." I gave the quarter
  to Brother Lee. The dollar needed by him was soon made, and he was
  able to stay until this morn. Praise God, this morn a kind sister
  called and said the Lord had sent her to give me a dollar. The
  Spirit kept his promise and gave four-fold.

  =Apr. 3, 1878.= God is daily giving me more of his great fulness
  and conforming me more and more to his glorious image. This is
  because I am earnestly endeavoring to consecrate more perfectly
  every moment of my time to him and because I spend more time with
  God alone in the closet. I have on several occasions besought
  God to conform me more perfectly to his nature, and without any
  particular emotions that might indicate the answer I claimed the
  desire of my heart and by faith thanked Father that he had granted
  my petitions. To the glory of God I can say that as I went on my
  way I found from hour to hour that as my faith was so was it meted
  out to me. Oh, how sweet it is to go to our heavenly Father for
  all our heart's and soul's need, and in the name of Jesus ask for
  it rejoicing that we know we have the desire of our heart! Surely
  "happy are the people that are in such a case; yea, happy are the
  people whose God is the Lord."

On his return to Upper Sandusky on April 9 he found some urgent calls
to go to Indiana, and he felt that the Lord was in it. On Sunday the
14th, he conducted the services in Upper Sandusky. The theme in the
evening was, Salvation from Church, using 1 Pet. 1:18,19 and 2 Pet.
1:3,4--deliverance from all that is human and the reception of all
that is of divine origin.

  The Lord blessed me and greatly awakened my own mind and I think
  opened the eyes of others to the importance of abandoning all human
  and party creeds, party names, party spirit, and party interests
  in order to maintain a life of perfect holiness, as well as to the
  duty of returning to the "faith once delivered to the saints" in
  its entirety.

It is interesting to note that at this time, coincident to his
receiving the call to Indiana, there came to his mind the idea of
using the printing-press as a means of publishing the gospel truth he
was so burdened to promulgate.

  Recently I asked my heavenly Father to send means to meet our
  wants, pay debts, and as soon as I was ready to print my work on
  holiness, to furnish the means. I received gracious answers by
  the Spirit, and the following night while lying in meditation how
  I could better honor God in publishing full salvation, the Lord
  opened a new field for me. The Spirit suggested that my heavenly
  Father would provide me with a small hand printing-press by means
  of which I could print my book myself and scatter many holiness
  tracts as leaves of salvation.

  Praise God, today I received a most cheering letter from Eld. W. W.
  Roberts, of Missouri. He is in the land of Canaan, and having seen
  my articles and the Standing Committee's action in the Advocate
  he writes to encourage me in the good work; and though he knows
  nothing of my circumstances he offers to furnish me some money if
  I need it. Praise God, who is faithful and always heareth his poor
  and needy little ones that cry unto him.

Returning to Tiffin with his father-in-law, Keller, he found the
little ones in good spirits. All testified definitely and boldly. He
held three services there on the following Sunday. He found there had
come to be a wonderful awakening in Tiffin among the denominational
churches on the subject of perfect holiness.

On the 22nd he took train for New Washington, the place of his
childhood home. Here seven years previous he labored alone in a
revival that resulted in the salvation of about fifty souls. For
one year they did well. A good house of worship was built and twice
a week it was filled at prayer-meetings that were very lively and
interesting. But adversity came and there now remained but a small
force of faithful ones to tell the story of salvation. Elder Oliver,
who had preferred charges against him for the preaching of holiness,
was in charge of the work here and of course had greatly prejudiced
the people against holiness. Two of the flock, however, had received
the experience.

At this place, through his brother Lewis, who lived in the vicinity,
he learned that his father was very poorly and he at once became much
burdened for his father's soul.

  =May 5, 1878.= Sabbath. Met about 10 A. M. All the little ones
  testified boldly in the Spirit to sanctification. Brother Oliver
  and wife were much annoyed at the same. Brother O. preached from
  Rev. 21:27. A good text to enforce holiness, but alas, the time and
  opportunity were wasted in attacks upon the Lord's work of full
  salvation. How my heart was grieved that the dear brother was not
  led by the Spirit of God! What a favorable opportunity and text to
  set forth the necessity of holiness and the all-cleansing blood!
  But alas, how few unsanctified preachers know what spirit they are
  of! Oh, how little they value the worth of souls! How indifferent
  to the solemn responsibilities of the ministry!

  =16.= [At Upper Sandusky.] Preached the funeral of a poor sinner
  who was accidentally shot dead with a revolver. He died in fifteen
  minutes, calling upon God for mercy. He was married one week ago
  today. Life is but a vapor.

On the 16th he left for Indiana. He reached Silver Lake, Kosciusko
County, the next day and was met by Bro. F. Krause and conveyed seven
miles through a heavy rain to Beaver Dam. In spite of bad weather a
fair congregation assembled that evening to hear him preach. About
all manifested their desire for sanctification by rising to their
feet. In his sermon on Sunday he identified the inheritance in
sanctification with the promise made to Abraham. At the afternoon
service about fifteen were at the altar seeking full salvation.

In this section of the country Brother Warner found many warm hearts.
They had read his articles on holiness in the Church Advocate, and
had doubtless heard of his rejection by the Ohio Eldership. He held
meetings at Beaver Dam, Yellow Lake, and Silver Lake. His diary gives
the following account for Sunday, May 26, at Yellow Lake.

  Sabbath. This day was put in for God. From my waking moments this
  morn I began to plead with God for the salvation of the people.
  Had gracious answers to prayer. Was sure God would save a number
  of souls. We had announced a fast all day, and meeting to begin
  at 10 A. M. and continue until 4 P. M. The house was filled. Had
  a lively testimony-meeting. Preached on the tabernacle (Hebrews).
  Several at the altar. But there seemed to be a dulness. None
  grasped the blessings. We had speaking-meeting, but the interest
  seemed to be moderate. I was impressed that the dear little ones
  were hungry, and Satan said we had better close. But, glory to God,
  I knew that God would yet come and save souls, as he impressed me
  in the morning, hence I held on to him. Preached a short discourse
  on faith and gave another invitation. Several came to the altar
  for sanctification and soon the holy fire fell on us from heaven,
  and all were sanctified. Some that were not at the altar received
  the blessing. The Holy Ghost filled the house, and there was great
  rejoicing. A fellowship-meeting resulted from following the Spirit;
  and as the dear ones went about shaking hands many, yea, about
  all in the house, were melted to tears. I gave another invitation
  and then friend Yocum came out, also Brother Bear's daughter, and
  another young lady for sanctification. She soon received a glorious
  baptism, and Sister Bear was converted. Came home with Brother
  Bear. We did not get to close until nearly five o'clock. Spent much
  of the time until eve on my knees.

  Eve, house crowded. People were there from a distance of six and
  eight miles. I preached mainly to sinners. I had announced a few
  nights ago that I had an impression to preach to the unconverted,
  but I now see my mistake. I should have made no such announcement.
  The Spirit seemed to be baffled in giving me a subject. I did more
  preaching myself tonight than I have for a long time, was conscious
  that Christ Jesus was not preaching as much as usual. Thank the
  Lord for the lesson learned. Three at the altar. Brother Yocum
  was greatly smitten down by the Spirit; all physical strength was
  gone. About 9:30 P. M. we dismissed the congregation, but Brother
  Y. would not leave the altar. Several of us stayed until after
  eleven. He was measurably blessed. He has been a very good moral,
  benevolent, and honorable man, and thought heretofore that he had
  but little sin and could easily get salvation when he once came for
  it; but he found himself a great sinner under the searching light
  of the Spirit.

  Glory to God for this day's work! It was a high day for my soul.
  Among the fourteen sanctified were two very fine young men by the
  name of Smith. They are brothers, both school-teachers, and I pray
  that God will make them both very useful.

He found a wide-spread awakening for holiness in this part of
Indiana. The time for the annual Eldership Meeting of the Church was
at hand, and he asked the Lord whether he might not stay and attend
the meetings instead of going to the Eldership. As there were others
who could continue the meetings the Spirit seemed to relieve his mind
of all burden for that place, and he felt it his duty to attend the
Eldership.

  =June 1, 1878.= Came home today. Found family well. At the General
  Eldership I found that the leaven of full salvation was working.
  Had many private talks. Found some in the experience, but rather
  mute. Strengthened them. Many spoke of my articles in the Advocate
  and said they were seeking light. But the Eldership possesses
  little of the power of godliness. The first night it made me mourn
  for Jerusalem. Here were assembled the best elements of the whole
  church, and yet I could feel no God in her. There was no spirit
  of devotion, no communion with God. Pride and nearly every other
  manifestation of carnality were manifest. God save the Church.
  Thank God for the blessing of home and family. Dear Wife met me at
  the train.

  =9.= Sabbath [at Findlay]. Awoke before day. Was much pressed in
  spirit for Brother Burchard. Arose early and had a gracious season
  of prayer. Was led out much for Brother B. At 10:30 A. M. heard him
  preach. A dreadful death reigned over the congregation. He spoke
  with a good deal of energy, according to his pathetic temperament,
  but he surely had not help by the Spirit. But I think he is honest,
  and if he had the cloud of prejudice removed from his mind he would
  want full salvation and would be useful. Oh, that God would lead
  him into the light!

Feeling that he should visit his father, in Williams County, he
took train for Bryan, Ohio, on the 10th, arriving there late in the
evening. The account of the death of his father and of the events
that followed are here given.

  =June 11.= Arose early. After devotion and my usual morning bath,
  I paid for lodging, went to the baker's and got a loaf of graham
  bread, and started on my way. Got to ride about five miles and
  footed the rest. Reached Father's about half-past ten. Found him
  very weak, and failing. He was overcome by emotion when I came
  in. His breathing is difficult. I soon sought a private room and
  poured out my heart for his salvation. Brother Joseph is staying
  with him all the time. Father can not last long. Oh that God would
  be pleased to have mercy upon his poor soul!

  =14.= Father still failing.

  =15.= Brother Lewis reached here about 5 P. M. Eve, went to the
  Cogswell Schoolhouse to hear Bro. Henry Barckley, but he having
  gone from home did not appear. I was asked to improve the time.
  After prayer I began to look to the Lord for a message, but
  nothing came to hand. Soon young Brother Wallace came in. He came
  by request to fill the appointment. He had only once before tried
  to preach. He was indisposed to go ahead; but I told him that
  I thought it was the order of the Lord. He consented. Did well
  enough, but needs the special unction of the Holy Ghost. I talked
  some.

  =16.= Sabbath. L. W. Guiss came at four o'clock this morning.
  Father failing very fast this morning. At 10:30 A. M. met a
  congregation at the Cogswell Schoolhouse. Heb. 7:25. God blessed
  his precious word. Mr. Guiss, my brother-in-law, who has become a
  bold infidel, was much affected by God's truth. Some wept for clean
  hearts. I asked all who knew they were children of God to hold up
  their hands. A good number responded. I then asked all who could
  testify to perfect salvation from all sin to hold up their hands,
  but there was no response. But when I asked all who wished to be
  wholly the Lord's to hold up their hands, a number responded, some
  with tears. Time would not permit altar exercise.

  Took dinner at Brother Joseph's and came back. Found Father
  declining very fast. Poor man, he is near his end, yet unsaved.
  O my God, must my poor father go into eternity bearing all the
  sins of his past life! Oh the death of an immortal soul! Since
  God has converted my soul and called me into the ministry, I
  have often seen Father's heart touched by divine truth and the
  Holy Spirit. Tears flowed freely, but he would not yield. When I
  began to preach, twelve years ago, I spent a summer at home, and
  he afterward told Mrs. Rang that my constant praying gave him
  much trouble and that he was glad I was gone. I marked the deep
  convictions that followed him all that summer and hoped he would
  soon be brought to God, but he wore them away. Two years ago this
  coming July my beloved mother passed away gloriously saved. She
  held his hand and exhorted him until he trembled. Not long after,
  I came home and spoke in the Dean Church, when he was greatly
  melted down. I gave an invitation to come to God, but again he
  refused Christ. Since his last illness, I have daily implored the
  mercy of God upon his poor soul. Since I have been with him I have
  talked to him about his soul, but do not see that he was awakened
  to his condition. I felt that all depended upon the blessed Holy
  Ghost to discover to him his sin and awful danger. He asked my
  prayers and songs of salvation. He shed tears over the wicked
  infidelity of G., my brother-in-law; but when he made any reference
  to his hope he based it all upon his principles of honesty and
  doing right and that he had favored a good many persons in his
  life, etc. He confessed some misgivings of conscience for not
  having been confirmed in the Lutheran Church as he had promised his
  parents he would when married; but said he, "I always felt some way
  that I could not get religion." When conscious of much distress he
  would wish he might die. Once he feared that he might have to lie a
  long time, and when on a certain occasion his throat seemed to be
  closed against food, he said, "I just believe that it is my doom to
  lie here and waste away; that there is nothing grown for me to eat
  any more." Frequently he expressed a strong desire to get well; but
  I never heard him say that if he did he would live a different life.

  I went alone into the woods where so often I sought God and his
  grace when a young convert. I had a long and precious communion
  with God. Returned. Father is very rapidly approaching his end. He
  can not live through another night. Once while I was wetting his
  lips he looked very pitifully at me and said, "If you could only
  give me something that would make me well!"

  O my God, how hard it is to close a life that was not given to
  thee! But it is appointed unto man once to die, and after this the
  judgment. Joseph feels this stroke very much. I thought it best not
  to go to the schoolhouse this eve.

  9:30 P. M. Father is gone. He passed off with no struggles or
  convulsions. His spirit has left the body. Probation is ended,
  and a lifeless corpse only remains. I sensibly feel the cords of
  love that bind my heart to my last earthly parent, but the gentle
  breathings of the Spirit of God seemed so graciously to sustain me
  that all was calm within. I felt a perfect loyalty to God and all
  his providence that so sweetly over all prevailed and gave me such
  perfect peace that I could not even weep. Oh, how tranquilizing to
  my soul was the deep assurance that God doeth all things well!

  =17.= Brother Joseph is almost down sick with sorrow and loss of
  rest. Poor father lies a corpse. Two brothers, L. W. Guiss, and I
  wore away the long melancholy day as best we could.

  =18.= Last night at twelve o'clock Mr. Double awoke me and said
  there were some gentlemen without that had a telegram for me. I
  arose and dressed, feeling a very calm peace keeping me. The Holy
  Spirit brought these words to me: "He shall not be afraid of evil
  tidings." The following was the dispatch: "Come home, your child
  is very sick. L. W. Keller." I came in, examined the papers and my
  railroad guide. Found that a train left Bryan at 8 A. M. that made
  connection at Toledo, bringing me to Upper Sandusky at 1 P. M., but
  if I waited for a later train I should not reach home until late
  at night. What shall I do? Here lay my father cold in death, to
  be buried this A. M., and should I stay or not? I had a season of
  communion with the Lord, and the Spirit seemed to say go. I took
  my usual morning bath, packed my valise, and started to my brother
  Joseph's, bidding adieu to my brother Lewis and my lifeless father,
  the latter of course to see no more until the heavens cease to be
  and the earth shall flee away before the approach of the great
  Judge of the human family.

  I was conveyed to Bryan by David Warner, my nephew. Improved the
  time in meditation and prayer. I recalled the feeling that had
  rested upon me for some days, a deep solicitude for my family. Both
  on Sabbath and yesterday I went out into the woods where I used to
  seek the Lord when a convert and besought God to preserve my dear
  family. I also felt led to ask God to try us in any way he wished
  to. I felt the need of some trial of our faith and loyalty to God.

  In my deep meditation and fervent prayer to God the time passed
  off swiftly with the fast gliding train, and at 1 P. M. we
  reached Upper Sandusky. Leaving my valise, I walked out at once
  and found the dear child very sick, having first taken down with
  a sick stomach and then with the affliction developing in the
  brain. The precious creature recognized me and made an effort to
  embrace me with her loving little arms. Her sweet little lips
  could responsively receive a father's kiss, but they were silent
  for want of sufficient strength to articulate, A good number of
  kind neighbors were in attendance, and I at once saw what was
  threatening the very life of the poor little sufferer. She was
  exquisitely fine in the texture of brain and her head measured
  nineteen inches in circumference around her forehead, and she
  had a very sensitive nervous temperament. Hence it was extremely
  important that the most perfect silence should be maintained in her
  presence, and with this strong nervous action, with any sickness or
  weakness, much talk and noise would necessarily draw the disease to
  the brain. I had her removed from the room where the family mostly
  stayed and everybody came in, to a more retired room; demanded
  silence and forbade more than two at a time to be in the room.
  Sarah had seen the necessity of such regulations, but many dear
  good old sisters, not knowing their importance, were much inclined
  to sit around the lounge and talk, and not being in her own house
  she had not been able to enforce them.

  =19.= Dear Levilla still low, but I had good hopes of her recovery.
  Spent as much time as I could with the Lord. Left all with him.

  =20.= Dear child still dangerous, but we trust some better.

  =21.= The doctor could see no improvement.

  =22.= Wife and I thought Levilla better and still clung to the Lord
  for her life if it be his will to restore her; but all others had
  given up hope. We thought it impossible that we should do without
  the company of this sweet little creature.

  =23.= Sabbath. The doctor did not come as usual this morning. I
  presume from the report last eve he supposed she was dead; but
  all day she seemed better. P. M., sent for doctor. He thought she
  had some symptoms for the better, which raised our hopes. Eve, a
  number came in and despite our efforts to keep them away they would
  crowd around the dear child. She grew worse. She had had very light
  spasms all day but they did not seem to hurt her; but now she began
  to fail fast. Phlegm began to accumulate in her little throat,
  making it difficult to breathe.

  =24.= Toward morning the poor little sufferer was compelled to
  struggle hard to get her breath, and it became apparent that unless
  God miraculously interposed, her suffering must soon end in death.
  While we sorrowed for her suffering, we felt a calm and sweet
  resignation to the will of God, to whom the dear child belonged.
  We could say in truth, "Thy will be done." At five o'clock in the
  morning her redeemed spirit was freed from its earthly abode and
  taken away to be with Jesus and holy angels.

  Now remained only the poor little emaciated body. As we recalled
  the large, active, plump, and rosy-cheeked Levilla, we could
  scarcely help but exclaim as we looked upon the reduced and
  colorless form, "Is this Levilla? Can it be that this is our
  child?" Since my return I had anxiously cherished a hope that ere
  long I should hear those sweet lips utter words again; but they
  are now silent in death, or rather the sweet and dreamless sleep
  that shall pass off when the Lord comes to call us forth from our
  earthly repose.

  =25.= ... Brother Leay conducted services. We looked for the last
  time upon our beloved child, whose sweet and innocent little form
  was robed in its little white dress and skirts, with a beautiful
  little bouquet of flowers protruding from her little hands folded
  upon her heart. As my dear wife was deeply afflicted with her
  departure, her sweet little face seemed to speak forth from its
  little white coffin and say, "Weep not, dear mother, for though
  your loss seems to be great, my gain is infinitely greater. I have
  gone to the better land, where sickness, sorrow, pain, and death
  never, never come."

  We laid the dear and only child in the Mission Cemetery at Upper
  Sandusky, near the road at the west side, between two evergreens.
  There with sad, yet resigned, hearts we left her to sleep beneath
  the angels' care until called forth at the last day.

  Levilla Modest was born Mar. 18, 1875, near Seward, Nebr. She
  passed from suffering to the society of angels June 24, 1878, and
  was therefore three years, three months, and six days of age. She
  was a child of more than ordinary mental ability. Her organic
  quality was the very finest. Her temperaments were sanguine and
  mental. Her brain measured nineteen inches. Though of such great
  nervous activity, we had by careful diet imparted to her a good,
  large physical structure. She measured three feet five inches.
  She was very knowing about all kinds of work, and ever eager to
  assist. For some months past she would stand upon a chair beside
  her mother and wipe knives, forks, spoons, saucers, etc., with the
  utmost care and perfection. She would do the most of her dressing
  and undressing, and never failed to hang up or put away every
  garment and everything she handled. She seemed to have very fine
  taste and perfect order. Her causality was wonderfully developed
  for a child.... She daily astonished us with questions concerning
  everything she saw, and her remarkable ability to anticipate what
  next was wanted, and with what eagerness those little feet ran
  errands for mother and father, and grandmother and grandfather.
  Since eighteen months old she would sing parts of familiar tunes
  and hymns. I believe her first was Happy Day. For some time past
  she would tread the organ with one foot, place her little fingers
  upon the keys, and sing loudly, "Halleluiah, 'tis done," "I am
  washed in the blood of the Lamb," etc. She had a remarkable
  tendency to imitate all that was pure and religious. She often
  had her little prayer-meetings by herself, and would teach older
  children to engage with her in her childish prayers and songs.
  After attending an ordinance where she paid marked attention to
  the saints' washing feet, the next day she called for a washbowl
  of water and washed her feet, then took off her mother's shoes
  and stockings and washed and wiped her feet and gave her a kiss.
  Every evening she kneeled at her mother's knee and said her little
  prayer. At the sight of the picture with raised hands she was sure
  to say, "Man lift up hands and praise the Lord." In her sickness
  she would sometimes sigh out, "O, praise the Lord!"... She excelled
  all other peculiarities in the wonderful depth and fervency of her
  affections. Her love seemed to possess the purity and strength
  of one fully renewed in the image of God and yet the innocence
  and simplicity of a child. As she placed those precious little
  arms around our necks and gave the warm kiss, we could not help
  but feel that this was real and not mere child's play; and those
  embraces were free for all who sought them.... This is my birthday;
  a sad one: but still in the midst of all the Lord supports me and
  comforts. Though we can not understand this bereavement, yet God
  knows all about it and will doubtless bring our highest good and
  his own glory out of it. The Lord giveth and the Lord taketh away.
  Blessed is the name of the Lord.

  =26, 27.= Spent the time largely in communing with God. Wrote some
  letters.

  =29.= Wife and I drove to Tiffin. When about one mile from the
  city our beast, that we thought very safe and quiet, began to make
  efforts to run off. I held her, when she began to kick desperately.
  I turned her to the side of the way and got her stopped. Before
  this I was out. I told Sarah to get out behind if she could. We had
  a top-buggy. The curtain was rolled up, but she could not get out.
  The beast was loose from the buggy all but the holdbacks. Sarah
  got out and stood a moment, when she found that she was hurt.
  Some friends came up just then. I gave the mare to one to hold and
  I helped Sarah to the fence, where she sat upon a stone. We found
  that she had been hit upon both limbs. On one the mare's hoof (she
  had no shoes) cut through linen duster, dress, skirt, and stocking,
  and cut a small wound to the bone. She had much pain. Three or
  four men kindly tendered all the help they could. They took us in
  a one-horse wagon to Tiffin, having fastened our buggy behind, and
  one led the mare. We came to Sister Lewis'. A small congregation
  gathered and I preached a short discourse, of course on holiness.

  =July 2, 1878.= Got a crutch for Sarah. She concluded that she
  could go home by railroad. Took her to the train and committed her
  to the care of the Lord. I drove the mare and buggy, trusting in
  God for his protection from all harm by the way. The Lord preserved
  me from harm. Found dear Wife had safely made the trip.

  =4.= Spent much of the day picking berries all alone with the Lord.
  Meditated upon the goodness of God in continuing our national
  blessings.

  =6.= Spent the day in prayer, meditation, and reading. Impressed
  with the duty of preaching against the enormous sin and galling
  yoke of sectarianism.

  =7.= Sabbath. God helped me and blessed me in exposing the yokes of
  Satan by which God's children are brought under bondage.

On the 12th of July, 1878, Brother Warner, accompanied by his wife,
made a second trip to Indiana. He stopped in Goshen with Mr. Guiss,
his brother-in-law, on the 18th. As the latter was a bold and
reckless infidel, he did not enjoy his visit there. He felt that
he was staying where the Savior was excluded and that he could be
admitted only apart from him.

He reached Yellow Lake on the 20th, and found that the meetings had
been carried on for a few evenings after he left in May. Several had
been saved. On the 23rd his wife returned home to Ohio, while he went
on to Auburn, to Brother Lowman's, whom he found firmly established
in holiness. When he and Brother Lowman began to open their minds
to each other he found that both had been impressed with the idea of
together printing a holiness and church paper, Brother Warner to edit
the former and Brother Lowman the latter department.

After discussing the publishing project with Lowman he returned to
Ohio, to Wood County, where he held a number of meetings and assisted
in a camp-meeting near Rising Sun, and also attended a United
Brethren camp-meeting at Portage. He speaks thus of a manifestation
in his meetings at Rising Sun:

  =Aug. 22, 1878.= Mr. Gay, a spiritualist, or rather a mesmerist
  who possesses a superior mind and is believed to be possessed by
  evil spirits, was present. He has attended for some time and has at
  different times attempted to mesmerize me while preaching. At a few
  of the last meetings his wife has been seeking sanctification, and
  he has made some good speeches in favor of the gospel. Today from
  the beginning of the meeting he began to maneuver his spiritism.
  He made many strange motions; walked the floor once and tried to
  dance. It is probable that this was all involuntary on his part.
  But we all kept our minds on Jesus and God through the Holy Spirit
  to take care of him. He began to show signs of distress, got upon
  the floor, wept and cried out. A stronger power than the indwelling
  one had taken hold of him. His suffering became more intense. His
  wife brought him water and he drank some. She fanned him for a long
  time, and he became speechless and seemed nearly suffocated.

In September, Brother Warner attended the Ohio Holiness Camp-meeting
held on the fair-ground at Marion. Of his experience there he records
the following:

  =Sept. 8, 1878.= Sabbath. I began to fast on Friday. Ate but little
  yesterday and nothing this forenoon. The Lord came very near to
  me. Oh, how he let me down to nothingness! I saw and felt ashamed
  of the trouble the Lord has had with me. I sank down into the dust
  before him, and instead of wondering why God did not give the
  greater measure of power that the Spirit impressed me I should have
  I was led to wonder that he had intrusted me as much as he had. Oh,
  what shameful weakness and many errors were disclosed by the more
  perfect light that God has flashed into my soul! O God, let me be
  buried deeper and more perfectly hid away with thee.

  =12.= Came home. An incident in this camp-meeting should be
  recorded to the glory of God. Brother Rudic took sick not long
  after he came here. After lying in camp a few days he was taken to
  Brother Kennedy's. Prayers were being offered for him, still he
  grew worse. Last Saturday night he sent word to camp that after
  meeting a few believers should get together and ask God in faith
  for his recovery. They did so, and great power and strong assurance
  came upon them. They claimed the answer to their prayer, and some
  of the number were able to praise God for the brother's restoration
  just as if he had been raised up before their eyes. Sister Lea, who
  had taken violently sick that eve, was also taken to the Lord with
  much assurance. The next morn both were in camp perfectly healed.
  Brother R. suffered so much during the night and was so reduced
  that he thought he surely must die, and made some arrangements for
  his departure. But early in the morning he began to look to God
  once more, when his faith joined that of the party in the camp at
  eleven in the night, and he arose, instantly made whole. All glory
  to God!

Following the part just quoted there is a gap in his diary until
October 2, the entry for which will explain. In this, one observes
his humility, his deep self-examination and his desire to exalt God
alone.

  =Oct. 2, 1878.= Today I resume my pen again, with an earnest
  endeavor to record some of the mercies and blessings of God upon
  my poor soul. After I returned from camp-meeting, the Lord saw
  fit in his tender love to suffer affliction to befall me. Yea, "I
  was brought very low, but he helped me." I had bilious remittent
  fever and an attack of hemorrhage of the lungs. Friends and even a
  physician were much alarmed and felt my work was done. As soon as
  taken down, I ordered cards sent to the "little ones" at different
  places to pray for me. I put my case in the hands of the Lord and
  wished only his will. Dear Wife was kept in great tranquility of
  mind through an unwavering faith in God that he would raise me up
  again. My rest in God was so deep and perfect that I hardly knew
  anything of my physical condition. I thought myself but slightly
  ill, when others despaired of my life. For a few days I talked only
  in a whisper, and when I began to recover I was astonished to find
  myself reduced to a mere frame and unable to stand.

  During my afflictions, the Lord not only kept my mind in perfect
  peace, but also taught me many precious lessons of my littleness
  and his exalted greatness. Oh! let us praise and magnify the name
  of the Lord. I saw myself but a speck of dust resting upon an
  invisible grain of sand. Oh, how the eye of God scrutinized my past
  life and showed me yet more than at the camp-meeting my weakness
  and unworthiness! Oh, how vile I had been in the sight of God! How
  many times Satan had succeeded in resurrecting some self in me! The
  Spirit has plainly shown me that I should never speak of having
  prayed for certain persons in connection with their conversion,
  etc. Oh! I am so ashamed of my folly and weakness in often relating
  such things. I thought I was doing it all to the glory of God,
  but now I can see that there was some self in it. O Lord! save
  me in the future from such presumption and sin. I thank thee for
  this affliction, for I know it is all for the good of my soul.
  Thou hast also shown me that I have boasted too much of my health
  and ascribed it too generally to my knowledge of and prudence in
  observing natural laws. O God forgive me of this offense. I thank
  thee that thou hast such a constant supervision over all thy works
  that every good must be ascribed to thee and thanks be given to
  thee just the same as if no means were used at all to convey them
  to us. Blessed God, let me sink down forever out of self. I cried
  unto thee and thou hast healed me. Thou hast brought up my soul
  from the grave. Thou hast kept me alive that I should not go down
  to the pit. Sing unto the Lord, O ye saints of his, and give thanks
  at the remembrance of his holiness!

  =3.= I have had a desire to attend the Northern Indiana Eldership,
  which convenes tomorrow eve. But Wife and friends all intreated
  that I should not venture from home in my present weak condition,
  so this morning I went to my study to write a letter to that body;
  but before doing so I consulted the Lord, when he gave me a strong
  baptism of the Spirit to go and a strong assurance that he would
  abundantly support me and strengthen me. I said: Lord, I will go in
  thy name. I firmly declared my intentions. Wife began to take the
  matter to the Lord and soon felt resigned. Oft through the day as I
  thought of going the Spirit would come upon me, and I increased in
  strength with wonderful rapidity.

On the morning of the 4th he was conveyed to town to take the train.
The weather was unfavorable and there was some rain, but he felt he
was carrying out the Lord's purpose and the Lord sustained him. From
Ada, Ohio, to Fort Wayne, Ind., he had the company of Bros. S. Rice
and C. E. Rowley, two prominent holiness evangelists. He reached
Silver Lake in the evening and was conveyed to Beaver Dam, the place
of the Eldership meeting.

FOOTNOTES:

[7] His profession of holiness soon brought him to conflict with
the leaders in the church. Speaking of the period of 1875-80, Dr.
Forney says in his History of the Church of God: "During several of
these years the Eldership was contending against inroads of heresies
advocated by D. S. Warner. It had finally to resort to the old remedy
of excision in order to prevent the spread of the disease and restore
the body to good health."

[8] This trouble came up at the Eldership meeting the following
September. "The Warner case was indirectly revived when the Committee
on Resolutions adopted the following: 'That any minister of this
body that may presume to preach the dogma of a second work for
sanctification shall be deemed unsound in the theology of the Church
of God, and should not hold an ecclesiastical relation as a minister
in this Eldership.'"--From Dr. Forney's History of the Church of God.




X

NORTHERN INDIANA ELDERSHIP


The pagan system of Freemasonry began to make inroads in the body of
Christians known as the Indiana Eldership of the Church of God. A
storm of opposition arose from some who were of the more spiritual
element of the Church when a number of the members became affiliated
with the Masonic Lodge. It appears that the main body of the
Eldership did not object to secret societies, and the result of the
agitation was that a number of ministers who stood for the opposition
and refused to fellowship Freemasons were expelled from the Eldership
and were denied a renewal of their licenses. Others left the body of
their own accord. In consequence a new Eldership was formed called
the Northern Indiana Eldership.

Among those who constituted the original members of the new Eldership
were Elders J. Martin, J. S. Shock, C. Clem, E. B. Bell, B. F. Bear,
I. W. Lowman, and J. W. Ray. The new body came into possession of
most of the church property and the best churches. They appointed
a Board of Publication, which took steps to begin publishing a
paper devoted to the interests of the cause for which they stood.
Accordingly there appeared in January, 1878, the first number
of the Herald of Gospel Freedom, a monthly periodical published
from Wolcottville, Ind., at fifty cents a year. It stood for the
promotion of gospel truth and freedom, opposition to all oathbound
secret societies, Freemasonry in particular, and loyalty to God and
conformity to his Word. I. W. Lowman was editor.

At the Eldership meeting which convened at Beaver Dam on Oct. 5,
1878, and which was the third annual session, Brother Warner was
voted a member. In his diary for October 5 appears this account of
the proceedings:

  =5.= A good deal of time was given to prayer during the day. Much
  unnecessary business usually gone through within the various
  Elderships was dispensed with. All went off smoothly and with
  love. Not a grating word or discordant note in all that was said
  and done. No one was called to order; no one was materially out of
  order. The manner in which business was done and the good degree
  of devotional spirit with which it was pervaded was a great stride
  from the carnal and formal wranglings of Elderships of the present
  to the simplicity and spirituality of an apostolic Eldership.
  Praise God, he is leading his children out into the glorious
  freedom of the gospel.

  The most of the time was devoted to the publishing interests. A
  very important measure was enacted--that of enlarging the Herald,
  issuing it semi-monthly and devoting a part of it to the promotion
  of Bible holiness. Praise God for this glorious movement. It is
  wonderful how he is controlling things for his glory. Probably
  a large majority of the Eldership are not in the experience of
  full salvation, and of course some are disbelievers in it, among
  whom are some of the preachers. Brother Shock, one of the number,
  the present speaker, is probably our most talented man. But all
  glory to the name of God, he controlled all these elements so
  that Satan could not move one to open his mouth against this work
  of God, and this Eldership voted to support holiness as a second
  experience. Trusting in God, I can see glorious results from this
  project. It is bringing about what the Lord showed me last winter;
  that is, a people straight before God in holiness and truth. By
  this blessed little organ God is going to bring the true church
  foundation and Bible truth into the hands of holiness people, and
  holiness doctrine into the hands of Church of God members, which
  must result in a divine union of truth and holiness. And this is
  just what is wanted to save the world. Holiness, the great lever of
  power, has since the Reformation been weakened and encumbered by
  party names and creeds and human traditions; whereas the Church of
  God, though established upon eternal truth, has nevertheless been
  without strength to accomplish her mission for the want of perfect
  holiness, the divinely appointed power to bring the world to God.

At this session of the Eldership, as Brother Warner says, special
attention was given to the Eldership's paper, the Herald of Gospel
Freedom. During its first year it had been a 10 by 15 four-column
folio. It was now increased in size to a five-column 13 by 20. It
was made a semi-monthly and its subscription price advanced to
seventy-five cents. Lowman was reelected editor and publisher and
Brother Warner was elected associate editor to conduct a new holiness
department. A number of special contributors were chosen. A music
department, already established and conducted by Professor J. F.
Kinsey, of Cincinnati, was to be continued. The best exchanges were
secured, and with this prospect the paper started on its second year,
1879. A portion of the prospectus for that year is here given.


PROSPECTUS OF THE HERALD FOR 1879

  This paper was started one year ago as the organ of the Northern
  Indiana Eldership of the Church of God, a body of Christian workers
  who were raised up through the following circumstances:

  Several ministers of the Church of God in Indiana through a
  scrupulous regard for truth and righteousness refused to fellowship
  men who were yoked together in the dark leagues of secrecy. For
  thus reproving the works of darkness their licenses were withheld.
  Accordingly through the providence of God and the force of
  circumstances they formed themselves together as an independent
  body, recognizing God as the founder of his own Church and all true
  Christians as her real membership.

  The Bible is their only creed, and Christian character their only
  test of fellowship.

  The labors of this little band have been signally blessed of God,
  and their members increased.

  The Herald, all things considered, has been a decided success. At
  the recent session of the Eldership Eld. I. W. Lowman was reelected
  Editor and Elder Warner was elected Associate Editor.

  As heretofore, it shall be the aim of the Herald to "contend
  earnestly for the faith once delivered to the saints," not a part,
  but the whole faith of the gospel, ignoring the traditions of men,
  reproving the works of darkness and enforcing all the will of God.

  It believes in raising men to the Bible standard of holy living by
  leading them into the Bible measure of grace.

  It advocates a salvation that lifts men above the regions of mere
  duty and places them in such sweet and perfect harmony with God
  that they delight to do his will; a salvation that constrains to
  every good work by the infinite power of perfect love, and not by
  the lash of the law.

  Viewed from a human standpoint the Herald may appear to possess
  two separate features; namely, that of an organ of the Church of
  God and an advocate of holiness. But viewed from a pure Bible
  standpoint these distinct features naturally blend into one effort
  to restore and propagate the pure religion of the Bible.

  Church signifies "called out." The divinely given title, Church of
  God, therefore denotes the called out of God or separated unto God.
  Holiness means the same thing; that is, to be separated from all
  sin and wholly given up to God.

  The editors of the Herald firmly believe that apostolic truths and
  Bible holiness can not be separated.

  The work of holiness has been too long encumbered by human creeds
  and disintegrated parties among its friends.

  Though holiness as a distinct experience is the most precious and
  important truth of the gospel, its wonderful triumphs have been
  much limited and rendered comparatively unstable for the want of
  being identified with all other Bible truths and divested of human
  systems.

  Upon the other hand, the Church, ever accepting the only infallible
  and divinely authorized standard of discipline and wearing the only
  church title that was "given by the mouth of the Lord," is utterly
  disqualified to perform her appointed mission in bringing the world
  to God unless she be girded with the invincible power of perfect
  holiness and the full and distinct baptism of the Holy Ghost.

  Truth is mighty; but holiness, being the fulness of God in man, is
  almighty. The union of these divine forces, we believe, will make a
  complete conquest of this world for God.

  To restore the divine plan in the harmonious action and the spread
  of these elements of salvation is the primary object of the Herald.

  A part of the paper will therefore be devoted especially to that
  doctrine and experience of entire sanctification, to be conducted
  by the Associate Editor, the Editor-in-Chief being also fully in
  line with holiness definitely through the blood.

  With an unshaken trust in God, and confiding in the integrity of
  our cause and the support of all lovers of truth and Christian
  purity, we begin Vol. II of the Herald in the name of the Lord
  Jesus.

            I. W. Lowman,
              Editor and Publisher.

            D. S. Warner,
              Associate Editor.

An entry from the diary, dated October 7, contains an interesting
item and will close this chapter.

  As I arose this morning and approached the Lord I was led to ask
  my heavenly Father for some means, as I was entirely destitute,
  having been just able to pay my ticket fare here by the addition
  of a postage-stamp which through the kind providence of God I
  happened to have and the agent was kind enough to take. I came
  down, washed, and took my little morning walk for exercise and
  meditation, returned, and as soon as seated Father M. said, "I feel
  impressed that I should give this brother some money and I believe
  we all ought." He handed me a half dollar and the several brethren
  all followed with half dollars and quarters. Glory, honor, thanks,
  and praises be unto God our Savior forever and ever! Oh, bless the
  Lord, my soul, who supplieth all my needs according to his riches
  in glory in Christ Jesus!




XI

EDITOR AND AUTHOR


The difficulties and privations incident to Brother Warner's years
of faithfulness in the ministry, his persecutions on account of
holiness culminating in his expulsion from the Ohio Eldership, his
bereavements of some of his nearest relatives--all were serving
to draw him only closer to the Divine and thereby fitting him for
greater responsibilities and usefulness. As we become acquainted with
his career and the mission to which God had chosen him, we discern
the hand of Providence leading him to his appointed field.

On his return to Upper Sandusky from Tiffin on Apr. 9, 1878, he found
some urgent calls to go to Indiana, and he said, "I think the Lord
is in it; expect to go next week." At this time he became more fully
awakened to the importance of abandoning all party names and creeds
and returning to the "faith once delivered to the saints" in its
entirety. At this time, also, he began to have some conception of the
printing-press as an aid in publishing the truth. The manuscript for
a tract on the subject of holiness, which he was writing, was growing
to the proportions of a book, and he began to pray for means to have
it published. He "received gracious answers by the Spirit," as he
says, and the following night while he was lying awake in meditation,
the Lord opened up to him the new field of publishing holiness by
means of the printing-press.

Over the State line, in Wolcottville, Ind., the Lord had prepared
the opportunity. The little paper Herald of Gospel Freedom, was
in its first year, and its editor, I. W. Lowman, was favorable to
holiness and had been impressed that Brother Warner should conduct a
holiness department in the paper. The appointment was made at the
Eldership meeting, as stated in our previous chapter. As usual when
undertaking any responsibility, Brother Warner placed himself in
entire dependence upon God. He thus speaks of the project:

  Oh, that God may endue us both with grace and wisdom to discharge
  this solemn and important calling! O my God, I cry unto thee for
  help! I am sure thou hast put me under this solemn and responsible
  charge. Now thou must qualify thy poor tool for the work. Be
  pleased, O Lord, to touch my heart and all my intellect and
  religious powers afresh with the Holy Ghost. Be thou thyself my
  qualification. I am so glad thou hast promised to be my wisdom. Oh,
  give me also thy mind. Be thou the fountain of all knowledge and
  goodness in me. Lord, I accept thee for my ALL.

His holiness articles contributed to the Church Advocate, the regular
Church paper, had been effective and had won for him openings and
warm hearts in various places. He possessed excellent gifts for
writing as well as for speaking. His discourse was entertaining and
instructive. He began his editorial duties in much physical weakness,
as, it will be remembered, he was just recovering from a severe
illness that laid low his naturally weak frame.

  =Oct. 16, 1878.= Feeling bad. Much fever. Called upon the Lord.
  Fasted most of the day. Applied water frequently to my head and
  back of my neck. Was compelled to do some writing in order to be in
  time with my continued article. This greatly increased my fever and
  pain in the head.

  =17.= Gathered some apples for myself. Feeling better. Praise the
  Lord!

  =18.= At twelve Brother Lowman and I started to Wolcottville.
  Undertook to me the enormous task of walking to Waterloo, a
  distance of three and one half miles. The roads were muddy. I soon
  felt that it was impossible for me to go through on my strength
  and began to look to God. I took him for my strength. All glory
  to God and the Lamb, when we reached the station I felt stronger
  than when we started. Lay over some time in Kendallville. Visited
  printing-offices, as we are contemplating the purchase of press and
  type to run the Herald.

  =19.= The Lord is opening the way for us to buy a whole
  printing-office here very cheap. Praise his name!

On the 24th he visited Rome City in view of finding a suitable place
to reside. He felt directed to locate here, and wrote his wife to
come. On the 26th of November they moved to their new location. He
bought the south half of lots 103 and 104 for $213.

The entry for the new year, Jan. 1, 1879, is of interest.

  Since the last account my time has been closely devoted to writing
  for the Herald and on my little book. This seems to have been
  the order of the Lord, and he has most wonderfully blessed me in
  the work. The Spirit is continually taking the things of Christ
  and showing them to me. Glory to God for the new beauties and
  blessed unfoldings of divine truth under the clear light of the
  "anointing that abideth and teacheth of all things." The luminous
  heavens of revelation seen through the all-searching telescope
  of the Holy Ghost raise many texts that were but dim and of
  doubtful application to the definite purifying grace, to their
  true magnitude of absolute authority; while one beautiful, blazing
  constellation of Bible truth after another is brought to view until
  the adoring soul sees no end to the divine evidences of the "second
  grace" save the end of revelation itself; and even there the Spirit
  takes up the eternal theme and writes it all over the soul, on the
  tablet of the heart and upon every fiber of our conscious being;
  yea, writes it upon the "merchandise" of the saints all over the
  entire universe of God's creation, on every surrounding object.
  Even "upon the bells of the horses shall there be HOLINESS UNTO THE
  LORD."

  We can begin to see the effects under God of "praising the beauty
  of holiness" in this place in our prayer- and class-meetings. Many
  express a hunger for full salvation, and as we frequently present
  our dear neighbors to God in prayer, the Spirit seems to indicate
  a glorious harvest of souls in this place in the near future. All
  glory to God!

  And now, my soul, another year of thy earthly career and time to
  work has passed away. Thank God, it was the first whole year of
  my life that I have dwelt in the Canaan of perfect love and sinless
  glory. All its events through God have indeed worked together for
  good to my soul.

[Illustration: Rome City, Ind., in 1878. Birthplace of the Gospel
Trumpet]

  =11.= Since last writing we have constantly shared the goodness of
  God. The time has been closely devoted to writing on my book and
  for the Herald. The Holy Spirit has greatly assisted. The weather
  has been very cold, as much as twenty-four degrees below zero. The
  first week of the new year was observed as a week of prayer. The
  weather being severe, but few attended our union prayer-meeting.
  Last night in the name of Jesus we began a meeting here in the
  Methodist church-house on the line of holiness.

The book he speaks of was the Bible Proofs of the Second Work of
Grace. It was printed and bound the next year, 1880, at the E. U.
Mennonite publishing house in Goshen. Two thousand copies were
printed. It contained 493 pages and was, it would seem, an almost
exhaustive treatise on sanctification as a second work of grace as
shown by the Scriptures. It was counted an excellent book by the
holiness people and leaders, and doubtless accomplished much good.
Copies of the book may yet be found in individual libraries. This was
the first book of which Brother Warner was the author. He became the
author of a number of publications afterward.

  =27.= Closed meeting tonight. A few souls have found Christ a
  perfect Savior. The leading elements in the M. E. Church did not
  come near during the meeting. Some did all they could against it.
  The preacher in charge a week ago made a very brave defense of
  sin in the flesh, justifying rather than condemning it. Oh, the
  shameful clamor for sin! the dead and godless condition of the
  Church! Surely her glory has departed. Some who were longing for
  full salvation, when they saw the united influence of an apostate
  church arrayed against this very fundamental doctrine of their
  creed, were scared away from the good purposes of their heart and
  away from the meeting. Poor souls! Having lost a good conscience
  they can not look me in the face; and vainly they talk of growing
  the remaining sin out of the heart. Oh, that God would appoint
  salvation for this people!

  =Feb. 2, 1879.= Have been very busy writing during the past week.
  Brother Lowman moved the press here last Thursday. Praise the Lord!
  He showed me by the Spirit that I should locate here, and that the
  press would be located in this place, when nothing had been thought
  or said about it. Oh, I am so glad the Lord does lead his little
  ones! I can do much more for the paper now. Oh, that God would
  keep Brother Lowman and me straight on the line of holiness and
  continue to make the Herald a =real= herald of gospel freedom! Our
  circulation is increasing, thank the Lord!

  =10.= It is wonderful how God takes care of his dependent little
  ones. When we came here, kind friends bade us farewell with some
  sadness, fearing that the holiness evangelistic work would not
  support us here, where we had no friends and acquaintances. But
  what a lesson our heavenly Father has taught us! He has abundantly
  provided for us, even at home. I must record some of his kindness.

  Fuel is rather scarce here, wood quite high, and the weather
  being quite severe I could not well see from whence we should be
  supplied. But as we do not walk by sight I trusted all in the hands
  of the Lord. We have a neighbor who is a very wicked man, but no
  loving children of God could be more kind and benevolent to us than
  the whole family are. They tell us by word and action that we shall
  not want for any good thing while they have it. Another very wicked
  young man had bought twelve acres of timber about three miles from
  town. The best timber and most of the nicest cord-wood timber had
  been taken off. My kind neighbor asked him how much he would take
  for all that remained, and to his utter astonishment he said, "I
  will give it to =you= for five dollars." Neighbor and I had talked
  the matter over before and he agreed to take me in partnership if
  we could get the wood reasonable. He was true to this agreement,
  and we both have wood enough to do us for two or three years.

  This is nothing else than the dealing of God. Oh, who would not
  trust thee, blessed Father of mercies! Thou art all love and
  boundless goodness. But thou art also perfect wisdom, therefore
  will we trust thee when thy providence =seems= to be against our
  wishes and inimical to our happiness; for we know that such can
  only be in appearance, because of our ignorance. Oh, we thank thee
  that we can rejoice in all thy righteous will; for as thou art
  thyself love, nothing but love can proceed from thee.

  =11.= Bro. L. Spencer and Brother Kimmel brought me home, each
  bringing me a load of wood from my place of procuring fuel. When
  arriving home, I found wife well as usual. Arrived at one o'clock,
  and at two I was to preach the funeral of Miss Sigler. Poor girl,
  I visited and prayed with her last Saturday before leaving home.
  The family are not religious, the father is quite wicked and
  intemperate; but Mary gave me satisfactory evidence that God had
  forgiven her sins. However, when about to die she was left in great
  distress of mind. Brother Newton, residing near by, was sent for;
  he prayed for her. She obtained the victory and closed life in
  peace.

  The temperance meeting that was in progress when I left continued
  with success until tonight. Over three hundred signed the pledge,
  and a permanent organization was effected.

  =23.= Sabbath. A. M., preached in Albion on faith. P. M., led
  the holiness meeting and organized a holiness band of sixty-six
  members. Praise the Lord, they expect to work for the Master in
  spreading holiness.

On the 11th of March he and Elder Lowman drew up articles of
agreement by which they were to be joint editors and publishers of
the Herald and all other papers, books, etc., issued from their
office. Brother Warner was to pay Lowman $250 for a half interest
in the paper and office. Both were to bear half the expense of
publishing the Herald and any other publications. Both were to share
equally in all the income of the office except the job-work, which
Lowman was to do with his own press and stock, and receive the
proceeds. Brother Warner, however, was to realize fifteen per cent
from all the job-work he should procure. All manuscripts written by
or donated to either party after the date of their agreement were to
be jointly published and owned, and all manuscripts written by or
donated to either party before the date of agreement were to yield to
the owner ten per cent more than one half the proceeds.

From this time the diary entries are rather scattered, until finally
they cease altogether. This is owing to the fact, doubtless,
that the events of his life were associated with evangelistic and
editorial effort and went largely into the paper as news items.

  =May 4, 1879.= Sabbath. Went to hear Brother Allison, United
  Brethren minister. He requested me to talk. I did so, with great
  liberty and power of the Spirit. Brother A., who had hitherto
  been an opposer of distinct holiness, was overwhelmed by the
  power of God and truth, and confessed that it was Bible doctrine.
  Another man, whose carnality was greatly stirred, turned pale,
  grew nervous, and finally interrupted me with questions and
  contradictions. Just then God sent an increased volume of sweet
  love to my heart. Glory to God! Burning coals were freely heaped
  upon his head, and soft words soon turned wrath away, and after
  meeting he humbly apologized.

  =17.= Brother and Sister Shock brought me to Syracuse. Being late,
  Brothers Martin and Bell had left just a few moments before.
  Brother and Sister S. began to lament their disappointment. I began
  to praise God, for the Spirit seemed to say, "I want thee with me
  alone today." I said I expected a glorious time by the way. They
  looked astonished that I was so free from complaint and regrets.
  They suggested that I should go by the cars. I remarked that the
  conductor would probably put me off, as I had no money. I praised
  the Lord that he would be my strength to walk. They looked the more
  strangely as I started off with praises to the Lord. I hope that
  God may convince them of the blessedness of the rest of faith.
  Walked about sixteen miles to Warsaw, and God did most wonderfully
  bless my soul by the way. Reached Warsaw about 3 P. M., without
  fatigue or hunger. Called at Brother Barber's a few moments. Looked
  for a team that was going out south, but had to take the train, the
  Lord having told Brother Barber to give me fifty cents to pay fare.
  Brother Lowman was on the train. After reaching Silver Lake we had
  three miles more to walk to Gospel Hill. Praise God, he was my
  strength this day, even without food from early morning till late
  in the eve.

  =18.= Sabbath. Brother Bear and many dear holy ones came from
  Yellow Lake and elsewhere. Glorious time in the Lord.

  P. M., met at half-past two. I was urged again to lead the meeting.
  The Spirit of the Lord was wonderfully upon me; anointed me to
  preach the acceptable year of the Lord. Halleluiah! The deep
  prejudices began to give way; opposition ceased; God was triumphing.

  Eve, Brother Lowman having the sore throat, Brother Martin not
  being well, and Brother Bear having left, I was much humbled before
  God in talking again to the people. I was brought low in the dust
  at the thought of being too prominent among the brethren in thus
  leading the meeting so much.

  =June 4, 1879.= This is the fifth anniversary of our marriage. Took
  early train for home. Found dear Sarah quite ill; may the Lord
  bless the precious object of my strongest earthly love.

  =July 4, 1879.= Sarah and I got a horse and buggy and went out
  three miles and picked a fine lot of raspberries, and thus escaped
  the throng and rabble that filled our little picturesque city. Oh,
  how much more sweet and comfortable to get away with the Lord alone!

  =6.= Sabbath. At home. Unwell. The Lord sent a young man here
  today, that I might have something to do for Him. Some weeks ago I
  found the poor wayfarer at the lake, fishing. Having learned that
  he was a stranger and without money I brought him home for the
  night. He seems very teachable. I tried hard to get him to call
  upon the Lord and be saved. This is the second time he has been to
  see us, not having found us at home the former time. He is a very
  intelligent Swede. Has had some practise in type-setting, and has
  corresponded some for papers.

  =Aug. 6, 1879.= Came to Warsaw camp-meeting. The Lord was at work,
  many being saved. About forty tents occupied. Bishops Weaver,
  William Taylor and a host of preachers present. Rejoiced to form
  the acquaintance of Brothers Lambert, Krupp, and Low, of the New
  Mennonite Church. They are gloriously saved and definite for Jesus.
  We found a wonderful affinity in our hearts. If the Lord will, I
  shall attend their conference. I pray God we may become one fold.

  The Lord did not have his way fully in this meeting. Too much
  looking to men.

  =Sept. 3, 1879.= Took train for Upper Sandusky. Found Wife and
  friends and many of the holiness workers already on the camp-ground.

  =10.= Meeting closed tonight. A mob of two or three hundred of
  the baser sort were let loose by Satan upon us. They threatened
  everything to Bro. W. T. Ellis, against whom they were incensed by
  what appears to have been imprudent conduct of his own. We finally
  succeeded in escorting him through the surging, raging rabble to
  our quarters. Some eggs were fired upon us. This Brother E. is
  indeed to me a mystery. His conduct is very rough. He is truly a
  "new sharp threshing-instrument having teeth." Notwithstanding
  he provokes malice from the world and forfeits confidence of
  believers, he brings souls to God.

  On Tuesday we had a faith meeting. Special faith and gifts of
  healing were considered. All who had infirmities which they
  believed the Lord desired them to be healed from presented
  themselves before the Lord, and several remarkable healings were
  performed. Sister Monnett, from Bucyrus, who walked upon crutches,
  was made whole, and used them no more. Another sister was healed by
  the Great Physician of a spinal affliction which she had had from
  her youth. The next day she was surprized to find that even the
  deformity had disappeared. Praise God!

  =22.= Came home via the Baltimore and Ohio.

  =24.= Went out to the Mennonite conference in the Hawpatch, about
  nine miles from here.

  =26.= Bade these beloved brethren farewell, feeling that our hearts
  are wonderfully knit together in love. They appointed a delegate to
  our Eldership.

  =27.= Met beloved companion this eve at our Eldership at Yellow
  Lake Bethel, she having come directly from Ohio.

  =29.= Sessions very pleasant, even spiritual. After leaving the
  house, very strange feelings came over me. I felt sure that the
  powers of darkness were about to make a desperate rally. We stayed
  up at Brother Bear's and prayed until one o'clock. I then lay down
  and took a short sleep, when the Spirit bade me arise and go out
  in the woods. Oh, what wrestling and agony of soul! What burden of
  heart and cries unto God for the salvation of his cause in that
  lone place from about 4:30 till 6 A. M.! Received some relief and
  victory. An evil spirit seemed to be upon the session from the
  opening this morning. The foreseen darkness was there. Business
  did not pass off so pleasantly. At noon I spent all the time shut
  up with God, and received great relief from the mountain that
  seemed to crush my heart. This was a new and strange experience to
  my soul. Closed business at a late hour at night. The Eldership
  purchased the office from Brother Lowman and me.

  =Oct. 1, 1879.= Sarah started home this morning. I felt led to go
  to see the brethren in the Cook neighborhood and Warsaw concerning
  the formation of a State Holiness Alliance.

  =14.= Received an urgent call to go to Wakarusa. Was led to go.
  Asked God for the means, and in less than one hour a gentleman came
  and summoned me to affirm a small matter before the court, which
  any of my neighbors could have done as well.

  =21.= [At Palestine.] Quite a good turn-out. Two quite zealous
  Christians who disbelieved the second work of grace--a father and
  son--both spoke. The first believed in sanctification as a gradual
  work after pardon and consummated at death. The latter testified
  that he received it in conversion. What incongruity in the two, but
  harmony in all who have the fulness!

  Eve, read prophecies of the present holiness movement. Exhorted
  the many holy ones present to fill the Bible description of God's
  holy army, moving out in every direction, setting the wilderness
  on fire, invading every city, casting down every wall, staying and
  burying Gog, beating the mountains fine, and blowing the mass of
  chaff from the Lord's threshing-floor (Ezek. 38, 39).

  =23.= Came home. Among the mail awaiting me was a card stating
  that obligations to the amount of $45 must be paid at once in
  Wolcottville. Blessed be the Lord, another letter contained the
  precise amount of $45, that had been due me nearly a year from
  Nebraska. Glory to God, he supplies all our needs. How perfectly he
  meets all our wants!

  =Nov. 16, 1879.= Sabbath. A glorious meeting was in progress at
  Churubusko. Brother Wood, the leader, had taken sick and the little
  ones were praying to the Lord to send some one to proclaim the word
  of the Lord. We heard of the meeting and at once were moved to go.
  We found the Methodist Episcopal house crowded. A good band of
  holiness witnesses and singers all had their eyes on the Lord to
  send a man to lead the host. Praise his name, he anointed me for
  the work and a glorious meeting ensued. Four or five fully saved.

  =17.= This morning we found Brother Wood still quite sick. The
  doctor anticipated a severe attack of bilious pneumonia fever. We
  anointed him with oil and the Lord heard prayer in his behalf and
  raised him up at once.

  =18.= Brother Wood quite well and able to work in the meetings.
  Held a special faith-meeting today. Prayed for the restoration of
  the boy who is perfectly deaf. We were not at all discouraged, but
  felt it our duty to continue in prayer from day to day just as we
  often have to do with those seeking pardon and purification.

  =19.= After our day meeting a brother and sister and I formed one
  of the visiting committees. When nearly sundown we found a poor
  suffering "woman who was a sinner," and blind for some time, and
  afflicted with much pain. We told her that Jesus could wash away
  her sins and heal and open her eyes. The Spirit soon brought on
  conviction and new-birth labors. She was gloriously converted, and
  giving a shout she sat down, and after a few seconds composure
  said, "Glory to God, I can see! My eyes are healed!" She then
  embraced her child and husband, whom she had not seen for about
  two weeks. She had lost all power to move her eyes, and they were
  both turned upward in her head. She was very weak, having eaten
  but little for days, and she sat with her hands over her eyes to
  exclude the light. Now she had the lamp lit and proceeded at once
  to get supper. All glory to the Great Physician! Twenty-seven
  sanctified souls arose to join into a holiness band. Hallelujah!
  God is mustering his host to the battle.

The accounts immediately following, in which he speaks of
consolidating the Eldership with the Mennonites, show that he had not
as yet gotten away from the idea of an external union in addition to
that which the bonds of salvation alone can afford. He had already
made a trip to Goshen, and had met Brother Lambert and others of the
Mennonite faith.

  =Dec. 5, 1879.= Am pushing my book to completion. Today Sarah and
  I started for the joint meeting of our Standing Committee and the
  Mennonite Quarterly Conference at Hawpatch.

  =6.= Drove eight miles this morning to the place of meeting. Was
  happy to meet with those beloved brethren once more. Had a joint
  convention. The subject of consolidation was warmly advocated from
  both sides, while our hearts glowed with the unifying glory of
  Jesus Christ. The following preamble and resolutions were adopted:

  Whereas, the God of all grace has most emphatically taught us in
  his Word that his church is one as the Father and Son are one, and
  that a manifestation of this unity is to be the world-saving salt
  of the church.

  Therefore, we, as the professed sons of God and members of the
  United Mennonite Church and the Church of God assembled in the
  name of Jesus Christ in a joint meeting, do confess it our duty
  to put away from us every accursed thing that might in the least
  distract, divide, and alienate us in heart, or cause divergency
  in practise; and for the sake of securing an answer to the prayer
  of the adorable Savior, we do solemnly agree to abandon anything
  not warranted by the Word of God and accept any and everything it
  teaches. Therefore--

  I. Resolved, That we joyfully consent to the will of our Lord and
  Savior Jesus Christ and agree to unite in one body as soon as in
  the providence of God the consolidation can be consummated, and

  II. Resolved, That we recognize the Word of God as the only true
  basis of Christian union. Furthermore,

  III. Resolved, That we believe that the truth as it is in Christ
  Jesus is within our reach, hence, can be ascertained on all points
  of difference, and that we are therefore morally bound to learn and
  abide its decision.

  =14.= [At home.] Preached at the Wesleyan house at 1 P. M. on faith
  in relation to gifts of the Spirit. In the evening at the United
  Brethren house on the philosophy of faith.

  =16.= Though very stormy, quite a company of dear brethren and
  young men turned out to chop and haul me wood. Oh, the goodness of
  God!

  =Jan. 1, 1880.= Last night after a very successful and powerful
  meeting at Chambers' Schoolhouse we came to the watch-meeting at
  Albion. The Spirit greatly moved us to come. On reaching the house
  I dropped on my knees, when the Spirit gave me a searching message
  for the people. We kept up until after twelve. The old year passed
  away while we were on our knees in solemn consecration to God.

This is the last quotation which we make from his diary. By the first
of the year he was given full charge of the Herald, and any further
record of his life-events must be found in the papers which he was
editing. Unfortunately, from Jan. 4, 1880, the date of the last entry
in his diary, until the issue of the Herald for Nov. 7, 1880, is a
gap over which we must bridge with silence, as I have no access to
any copy of the Herald for that year other than the one mentioned,
nor have I been supplied with information from any other source
covering that period. In it is also announced that the following
resolution was passed. "Resolved, That we are willing to consolidate
the Herald with any other paper that advocates the same gospel
principles."

In the number of the Herald referred to is printed the decision of
the Board of Publication to make the following announcement: "Edited
in the name of the Lord Jesus Christ, by D. S. Warner, Rome City,
Ind. Dedicated to the God of the Bible and to the service of all
saints who desire to love God with a pure heart fervently, and the
holy Church he has established over eighteen hundred years ago."

From his book Bible Proofs we have drawn material for our next
chapter.




XII

A SPIRITUAL SHAKING


In his book Bible Proofs of the Second Work of Grace, Brother Warner
devotes three chapters to the prophetic description of the great
work of restoration in the latter times, when, through the preaching
of holiness and the upholding of the full Scriptural standard of
truth, God should bring his people into unity again. This chapter is
intended as an abridgement of the three chapters referred to.

I wish to say by way of introduction that many of the events in the
history of ancient Israel are figures of and have their counterpart
in things occurring in the Christian dispensation. And many of the
utterances of the prophets, associated primarily with the events of
those times, have their fulfilment as well in connection with the
things foreshadowed. To regard these prophetic writings as referring
only and finally to the literal affairs of the people of the Old
Testament is to stop far short of their intention and use. The old
dispensation was preparatory of the new. It was full of types and
figures of things to be realized in the latter. Everything pointed
forward in anticipation of the fulness of times when God should
establish his new and better covenant with his people. Shall we say
then that the prophecies did not share this anticipation; that they
had to do only with the literal figures? Nay, it was the spirit of
prophesy more than anything else that foretold of the times of the
gospel dispensation, not only by direct reference, but also in many
of those passages which touched first those immediate affairs in
Israel's career and through them those greater things farther on.
We note how the New Testament writers picked up the Old Testament
prophecies and applied them, with such reference as "that it
might be fulfilled which was spoken by the prophet," or, "as it is
written," etc.

But let us not suppose that the applications of prophecy were to be
confined to the days of Christ and the apostles. Many things were
said of David and other Old Testament objects that had their extended
and more important fulfilment in Christ or in the establishment of
the church, but there were other utterances that had their final
import in the later affairs of the New Testament kingdom. Those
that cluster about the captivity of Israel in Babylon and their
reestablishment in their own land and the rebuilding of Jerusalem are
especially rich in secondary application to the corresponding crises
in the history of the church.

It is thus that many of the prophecies have a two-fold application,
not that they mean two different things, but that they apply to both
the literal and spiritual phases of the same thing. A sufficient
proof of this lies in the fact that in the Revelation, where their
spiritual meaning is assumed, we find the same Old Testament figures.
There is unity of purpose in God's system of types and figures and in
his plan throughout, and hence many of the prophecies that pertained
in the first place to events in the history of Israel are used by the
Spirit today in connection with the antitypes of those events.

Great epochal events or changes in which God by some particular
institution unfolds his plan, or in which there is involved the
divine approach to man, whether for approval or for judgment, are
attended more or less by violent manifestations in the earth or the
elements. Thus on the occasion of the giving of the law at Mount
Sinai the mountain shook and smoked and there were thunders and
lightnings, and the people trembled. At the crucifixion of Christ,
the central event in all history, the sun hid his face and the earth
shook, the rocks were rent and graves were opened. The Pentecostal
outpouring of the Holy Spirit was with the sound of "a rushing mighty
wind." When the apostolic church prayed for the special endowment
of divine power, "the place was shaken where they were assembled
together, and they were all filled with the Holy Ghost." When the
imprisoned Paul and Silas prayed and sang praises to God, the divine
response came with a great earthquake which shook the foundations of
the prison, opened all doors, and loosed every one's bands. On the
day of final judgment the very earth will be moved out of her place
and the elements will manifest the awful day of God.

The shaking of things, as accompanying the divine visitation, is
also taken in the spiritual, or figurative, phase, and it is this
application of the idea of shaking as used in the Scripture that
Brother Warner employs in reference to the great spiritual movement
of these latter times. As a key to the prophecies on this subject he
uses Heb. 12:25-29, which reads as follows:

  "See that ye refuse not him that speaketh. For if they escaped
  not who refused him that spake on earth, much more shall not we
  escape, if we turn away from him that speaketh from heaven: whose
  voice then shook the earth: but now he hath promised, saying, Yet
  once more I shake not the earth only, but also heaven. And this
  word, Yet once more, signifieth the removing of those things that
  are shaken, as of things that are made, that those things which
  can not be shaken may remain. Wherefore we receiving a kingdom
  which can not be moved, let us have grace, whereby we may serve
  God acceptably with reverence and godly fear: for our God is a
  consuming fire."

We have here two distinct shakings. The first one, according to
the apostle's words beginning with verse 18, plainly refers to
the manifestation at Sinai when the first covenant was given to
Israel (Exod. 19). The second shaking attends the voice which in
this dispensation speaks from heaven. The former was a literal
shaking, while the latter is of course spiritual, and attends the
establishment of the new covenant. "See that ye refuse not him that
speaketh" is in the present tense to this dispensation and is an
injunction for _us_.

Now, the new covenant involves the very highest standard of relation
between God and his people, a standard much superior to that of the
old Sinaitic covenant. It is distinguished by the laws of God being
written in our hearts and comprehends our perfect obedience to them.
In this relation we become his people and he our God in the very
closest sense (see Heb. 8:10, and 10:16). This relation is none other
than entire sanctification, which to attain requires the complete
crucifixion of the self-life, the destruction of every idol, and
entire abandonment to God. It is a close-girding covenant and admits
of no sin either in practise or in the heart. The words "yet once
more" refer to the shaking as final and to the standard of truth as
being perfect, _ne plus ultra_, and as therefore consisting only of
things unshakable.

It is the voice calling to this holiness standard of the new covenant
that produces the mighty shaking, causing both earth and heaven to
tremble. Whenever this voice is heard, whether in the beginning of
Christianity or in a movement that effects the reestablishment of the
new covenant in the hearts of God's people today, the shaking occurs.
Both sinners and professors are made to tremble at God's mighty truth
and he who would obey the divine appeal must suffer the shaking
loose and consequent loss of all things contrary to the divine will,
however dear they may be in the selfish affections. God has through
grace made it possible for one and all to measure to this standard,
so that for him who refuses the voice that speaks thus from high
heaven there is positively no escape.

Our quotation from Hebrews leads us back to the prophet Haggai, whose
words in chapter 2, verse 6, are what the apostle doubtless refers
to. This introduces us to that field of prophecies relating to the
captivity and the return, so typical of the apostasy and of the
final restoration of the true church in these last days. It should
not be a thing incredible that the great spiritual events of these
epoch-making times should be in accordance with prophetic utterance,
nor that the Holy Spirit should lead Brother Warner, as he testifies
to having been led, into these things as prophetic truth. Indeed the
reader, if he be a seeker after truth, should not be surprized to
find the Holy Spirit confirming to his own mind that these things
have a prophetic illumination. Brother Warner's reference to these
prophecies, and his comments, are here given. Of Heb. 12:25-29 he
thus speaks:

  On the 30th of August, 1879, the Holy Spirit in a special manner
  gave me the foregoing scripture. I had never clearly comprehended
  its meaning and I felt impressed that the Lord was about to lead me
  into a new vein of truth. I shut myself up with God and the Bible,
  when "the Comforter, which is the Holy Ghost," took most of the
  things that are contained in what follows and showed them to me.
  Being fully assured that my mind had been led into the pure light
  of truth, we published it from the pulpit, much to the edification
  of the holy brethren. We feel confident that the following chain of
  Scriptures, correlative with our text, will conduct every meek and
  candid reader into the same light it has your humble servant. We
  shall find the foregoing words of the inspired apostle a key to the
  prophetic description of the great work of holiness....

  Let us examine the same declaration elsewhere in the Holy Book.
  Haggai 2:5-7: "According to the word that I covenanted with you
  when ye came out of Egypt, so my spirit remaineth among you:
  fear ye not. For thus saith the Lord of hosts; Yet once, it is a
  little while, and I will shake the heavens, and the earth, and
  the sea, and the dry land; and I will shake all nations, and the
  desire of all nations shall come: and I will fill this house with
  glory, saith the Lord of hosts." The rebuilding of the temple is
  the subject under consideration. This ancient abode of the great
  Shekinah was such a marked figure of the church of God that it is
  seldom spoken of by the holy seers but what the spirit of prophecy
  flashes forth in interspersed references to the "spiritual house."
  Says the prophet, "The glory of this latter house shall be greater
  than of the former, saith the Lord of hosts: and in this place will
  I give peace, saith the Lord of hosts" (v. 9). Is it not in the
  midst of his church where God speaks peace to thousands who seek
  his face? Let us also thank God for the gracious intimation that
  the glory of the restored, latter-day church shall exceed that
  which preceded the dark-age captivity.

  It is quite evident that the words in verses 5-7 were in the mind
  of the apostle when he wrote the words of our text. And we find
  here additional evidence that the "once more shaking" relates to
  the triumphs of the gospel, because it is associated with the
  coming of Christ, not as Judge, but the "Desire [or Savior] of all
  nations."...

  God never designed that we should

    "Roam through weary years
    Of inbred sin and doubts and fears,
      A bleak and toilsome wilderness."

  If you have not passed through the Jordan, the death-convulsions of
  the "old man" of sin, to the Canaan rest, it is because you have
  either ignorantly or wilfully "refused him that speaketh," and
  "entered not in because of unbelief."...

  "I will fill this house with glory." Here is the glory that Christ
  gives: "The Spirit of glory and of God," that fills and rests upon
  the church when inbred sin and all weights are shaken out. What
  is here associated with the "once more" shaking corresponds with
  entire sanctification.

  The prophet Ezekiel gives us a very interesting chain of concurring
  prophesy. Who with his spiritual eyes open can fail to see the
  application of the 34th chapter of Ezekiel to the ministry,
  in general, of this age? They "eat up the good pasture"--fare
  sumptuously on fat salaries. 'Ye tread down the residue of your
  pastures' and 'foul the waters with your feet.' They are the real
  cause of spiritual famine instead of the means of refreshing the
  flock. "Ye eat the fat, and ye clothe you with the wool." Make
  a lucrative merchandise of your Christless sermons, instead of
  administering the free gospel of salvation. "Ye kill them that are
  fed: but ye feed not the flock." When any find their way to the
  true Shepherd and receive food, life, and holy fire in their souls,
  they annoy the dead and sleeping, who proceed at once to kill them.
  This is no idle fancy. It is an undeniable fact that in most of our
  present-day churches a real convert can scarcely maintain spiritual
  life. The few that are not killed are usually driven or thrown out.
  O ye shepherds, a crisis from the Almighty is coming upon you. As
  the Lord liveth, the fires from heaven shall sweep away your craft.
  "Howl, ye shepherds, and cry; and wallow yourselves in the ashes,
  ye principal of the flock: for the days of your slaughter and of
  your dispersions are accomplished" (Jer. 25:34). Their time of
  feasting upon and dispersing the Lord's flock will come to an end.

  "I will deliver my flock from their mouth," and "they shall no more
  be a prey" (Ezek. 34:10,22). "I will seek out my sheep, and will
  deliver them out of all places [sectarian divisions] where they
  have been scattered [into several hundred parties] in the cloudy
  and dark day" (v. 12). We talk of the dark age as in the past; but
  the seer of God declares that we are yet under its lingering fogs,
  and shall be until holy fire from heaven shall sweep away every
  partition-wall, human creed, and party name, and purge out that
  infamous god, the sectarian spirit; the vile "image of jealousy"
  which sits in all the thresholds of Babylon.

  "And I will bring them out from the people, and gather them from
  the countries, and will bring them to their own land, and feed
  them" (v. 13). Yea, "I will feed them in a good pasture, and upon
  the high mountains of Israel shall their fold be" (v. 14). "And I
  will set up one shepherd over them, and he shall feed them, even my
  servant David [Christ--David was already dead four hundred years];
  he shall feed them, and shall be their shepherd" (v. 23).

  The perfect reign of the Messiah, and his love in the soul, is to
  succeed the dark day of party confusion. The two are not compatible
  with each other. "And I will make with them a covenant of peace"
  (v. 25). Their own land, and this covenant-union with God, is
  simply entire sanctification. See Jer. 23....

  In Ezekiel 35 we have the judgment of mount Seir. Seir--=rough=,
  =shaggy=--we presume is used [in the typical sense] to denote the
  Catholic power.

  It was inhabited by the Edomites, the descendants of Esau, who
  were therefore brothers with Israel, the descendants of Jacob;
  but the Edomites had a deep-rooted and perpetual enmity against
  Israel, they harassed and distressed them by all possible means,
  (See A. Clark.) "Behold, O mount Seir, I am against thee, and I
  will stretch out mine hand against thee, and I will make thee most
  desolate ... because thou hast had a perpetual hatred, and hast
  shed the blood of the children of Israel by the force of the sword
  in the time of their calamity, in the time that their iniquity
  had an end." (vs. 3-5). Does not this look like the record of the
  "beast that sits upon the seven hills"? Martyrdom, it appears, is
  confined to such times when God's people have reached an "end of
  sin."

  As the spirit of prophesy uses mount Seir to represent Catholicism
  in chapter 35, and the Caucasian mountains [Gog and Magog, see
  Bible dictionary] to represent sectism in chapters 38 and 39, so
  in chapter 36:1 the "mountains of Israel" are used to represent
  the true conscientious Christians. The Lord says, "Set thy face
  against mount Seir," "against Gog," and "prophesy against him;"
  but in reference to the mountains of Israel, the order is changed
  to "prophesy unto," showing that the former were rejected, but the
  latter accepted of the Lord; to these very precious promises are
  made. In the latter part of the chapter we have associated together
  salvation "from all uncleanness," the gift of the Holy Spirit, and
  "bringing into the land," i. e., the land of perfect holiness....

  The spirit of prophesy now takes up another figure to set forth the
  holiness crisis and the glorious effect in those "that abide the
  day" of the Refiner's coming. "Moreover, thou son of man, take thee
  one stick, and write upon it, For Judah, and for the children of
  Israel, his companions: then take another stick, and write upon it,
  For Joseph, the stick of Ephraim, and for all the house of Israel
  his companions: and join them one to another into one stick; and
  they shall become one in thine hand. And when the children of thy
  people shall speak unto thee, saying, Wilt thou not shew us what
  thou meanest by these? Say unto them, Thus saith the Lord God;
  Behold, I will take the stick of Joseph, which is in the hand of
  Ephraim, and the tribes of Israel his fellows, and will put them
  with him, even with the stick of Judah, and make them one stick,
  and they shall be one in mine hand" (Ezek. 37:16-19).

  Who does not know that this never was really fulfilled in the
  alienated sects of Jacob's literal seed? While it may apply to the
  formation of the church in the beginning of the reign of Christ,
  it was specially designed to typify the return of the church
  to God and the mount of holy union after the "falling away" or
  "cloudy and dark day." The figure does not properly suggest the
  formation of a new church state, but the gathering again of a
  divided and starved-out church under the pastorate of corrupt and
  self-aggrandizing shepherds. "I ... will gather them on every side,
  and bring them into their own land ... I will save them out of all
  their dwelling-places, wherein they have sinned, and will cleanse
  them, so shall they be my people and I will be their God. And David
  [Christ, "the root and offspring of David"] my servant shall be
  king over them; and they all shall have one shepherd" (vs. 21-24).
  Nothing but entire sanctification can unite the saints under the
  direct control, and headship of Christ, through the Comforter.

  "And they shall dwell in the land that I have given unto Jacob my
  servant, wherein your fathers [in the day of the church's purity]
  have dwelt; and they shall dwell therein, even they, and their
  children, and their children's children forever: and my servant
  David shall be their prince [even Christ, for him hath God exalted
  to be a Prince and a Savior] forever. Moreover I will make a
  covenant of peace with them; ... and the heathen shall know that
  I the Lord do sanctify Israel, when my sanctuary shall be in the
  midst of them forevermore" (vs. 25-28). Here is the solution of
  the whole matter. The reception of the Spirit, uniting into one,
  placing in the land, cleansing, and the "covenant of peace" under
  the glorious reign of the "Prince of peace," is all summed up
  and consummated in the sanctification of the church through the
  indwelling of the Holy Trinity.

  Instead of exterminating the idols and "Canaanites in the house
  of the Lord of hosts," the "shepherds of Israel" have catered to
  their unholy lusts. They have so long truckled to the world in
  the church, so long fawned and pampered sin under the cloak of
  religion, that a terrible conflict ensues whenever it is attacked
  by the sword of the Spirit. This crisis is described in the two
  following chapters, namely, Ezekiel 38, 39.

  "Son of man, set thy face against Gog, the land of Magog, the
  chief prince of Meshech and Tubal, and prophesy against him, and
  say, Thus saith the Lord God; Behold, I am against thee, O Gog"
  (38:2,3). The Bible dictionary applies Gog and Magog to the
  Caucasian mountains, a chain that extends from the Black Sea to the
  Caspian. The Scythians of those regions were a fierce and warlike
  people. For many years they had made their name a terror to the
  whole Eastern world. They were finally conquered and driven out, B.
  C. 596, a few years before the time of Ezekiel's prophesy. These
  events being fresh in the mind of the ancient seer, the prophetic
  spirit employs Gog and Magog to represent the acrid and intolerable
  spirit of sectarianism and its final overthrow.

  Meshech and Tubal, allies of Gog, are noticed in history as "the
  remotest and rudest nations of the world." David, it is probable,
  spoke prophetically of the same contentious, unsanctified zeal:
  "Woe is me, that I sojourn in Meshech.... My soul hath long dwelt
  with him that hateth peace. I am for peace, but when I speak, they
  are for war" (Psa. 120:5-7).

  In applying the army of Gog and Magog to the false, deceived,
  and sectarian forces, the enemies of the Lord's true and holy
  church, I am clearly sustained in Revelation 20:8-10, where they
  are declared to have been deceived by the devil, therefore have a
  spurious religion--are professors. "They compass the saints on the
  breadth of the earth;" hence are diffused throughout all nations
  and everywhere arrayed against the holy; but shall be finally
  destroyed by fire from heaven. This vast army Ezekiel represents as
  'coming from their place out of the north parts' (38:6,15; 39:2),
  indicative of a cold and heartless religion. The attack upon the
  "land" by Gog, shall be in the "latter years," "the latter days,"
  (38:8,11). This language all through the prophets points to the
  last, or present, dispensation.

  "In the latter years thou shall come into the land [the sanctified]
  that is brought back from the sword [saved from the carnal,
  sectarian "strife of tongues"], and is gathered out of many people,
  against the mountains of Israel, which have been always waste;" i.
  e., more or less destitute of the apostolic faith and power.

  God sets the testimony of his anointed against the worldly
  churches. Gog in return makes war upon them. But being dead to sin,
  and having a resurrected life, they are an invulnerable army. "They
  shall dwell safely all of them" (v. 8).

  "And it shall come to pass at the same time when Gog shall come
  against the land of Israel, saith the Lord God, that my fury shall
  come up in my face. For in my jealousy and in the fire of my wrath
  have I spoken. Surely in that day there shall be a great shaking in
  the land of Israel" (vs. 18, 19). When the sword of the Almighty
  is unsheathed against self-righteous orthodox sinners, there is
  soon war in the camp, and a general commotion in the heavens and
  the earth. The two-edged sword of definite testimony is now wielded
  in every church, which has never been the case in any of the past
  holiness reforms.... Amen! Let the battle rage, though the heavens
  and the earth be moved. Send down the fire, O Lord, send fire from
  heaven, and burn every Gog-schism out of the church! Yea, saith
  the Lord, "I will send a fire on Magog, and among them that dwell
  carelessly in the isles: and they shall know that I am the Lord."

  The burning of the weapons and burying of Gog is described as the
  cleansing of the land--the church. Therefore it is the special work
  of sanctification, and the heavens and the earth are now shaken by
  the tread of God's holy army, who are 'severed out to continual
  employment, passing through the land to cleanse it.'

  Let us now begin with 1 Pet. 4:17,18. "For the time is come that
  judgment must begin at the house of God: and if it first begin at
  us, what shall the end be of them that obey not the gospel of God?
  And if the righteous scarcely be saved, where shall the ungodly
  and the sinner appear?" Here is a trying ordeal, a judgmental
  shaking of the church parallel with that described in Hebrews. It
  is the execution of Christ's verdict of death to sin in the flesh.
  "The time is come." Scriptures thus introduced almost invariably
  refer to some previous prediction. In the prophecies of Isaiah we
  find what is doubtless the antecedent of Peter's words: "I will
  turn my hand upon thee, and purely purge away thy dross, and take
  away all thy tin: ... afterwards thou shalt be called, The city
  of righteousness, the faithful city. Zion shall be redeemed with
  judgment, and her converts with righteousness" (Isa. 1:25-27).

  The judgment of Zion, the house of God, is her full redemption.
  It is the hand of the Almighty 'purely purging away the dross and
  all the tin' from his church, that it might be called the "city of
  righteousness." This experience is not for the sinner, nor is it
  confined to the aged and dying; but the "converts" in Zion, saith
  the Lord, shall be redeemed from sin, by the spirit of judgment and
  the spirit of burning. This purging is parallel with the removing
  of those things that are shaken.

  "In that day shall the branch of the Lord be beautiful and
  glorious [i. e., 'sanctified and cleansed, a glorious church'
  (Eph. 5:26,27)], and the fruit of the earth shall be excellent
  and comely for them that are escaped of Israel [have 'escaped the
  corruption that is in the world']. And it shall come to pass, that
  he that is left in Zion, and he that remaineth in Jerusalem, shall
  be called holy, even every one that is written among the living in
  Jerusalem: when the Lord shall have washed away the filth of the
  daughters of Zion, and shall have purged the blood of Jerusalem
  from the midst thereof by the spirit of judgment, and by the spirit
  of burning" (Isa. 4:2-4). This explains the words of Peter very
  clearly; the judgment of the house of God is a divine washing and
  purging. The church, having passed through the spirit of judgment
  and of burning, all that are left therein "shall be called holy."
  Therefore, we understand the words of Peter as having reference to
  the sin-consuming flames of the Sanctifier, the baptism of the Holy
  Ghost, which corresponds with the shaking of the church, of which
  Paul speaks in Hebrews; for he concludes by saying, "Our God is a
  consuming fire."

  If ever there was a time when Peter's words were pertinent, it
  is now. The hand of the Almighty is upon his church, and he will
  smite and humble it with his judgments; shake it with his voice
  from heaven, and consume it with the flames of his Spirit until
  every foul spirit is driven out and all the "works of the devil"
  destroyed; that nothing may remain but the pure, unalloyed elements
  of the divine "kingdom, which can not be shaken." No wonder the
  churches so often fear and dread the coming of God's holy bands;
  yea, "a fire burns before them," which quite frequently closes
  all meeting-houses and every other place where the sects can
  defeat their access. It is because they know that they are but
  a collection of ecclesiastical stubble, which can not abide the
  fire which accompanies the Lord's army of definite witnesses.
  Here we also see that the charge that insisting upon the definite
  experience of entire sanctification destroys the churches is true
  only so far as they are composed of "wood, hay, and stubble." Fire
  never destroys gold and silver....

  In Joel we have the declaration: "The Lord also shall roar out of
  Zion, and utter his voice from Jerusalem [the holy church]; and
  the heavens and the earth shall shake" (3:16). A church that has
  no voice to shake sinners and professors, no voice that "turns
  the world upside down," that makes not the wicked flee, the devil
  howl, and persecution rage--that church may have "gods many," but
  has not the true God dwelling in her; for, following the foregoing
  the prophet says: "So shall ye know that I am the Lord your God
  dwelling in Zion, my holy mountain: then shall Jerusalem be holy,
  and there shall no strangers pass through her any more" (v. 17).
  The Lord wants his church so holy that no stranger to God will pass
  through her, much less dwell and carry on business in her....

  Let us now trace the heaven- and earth-shaking hosts of the
  Almighty in the prophet Isaiah. "Cry out and shout, thou inhabitant
  of Zion: for great is the Holy One of Israel in the midst of thee"
  (Isa. 12:6). Here is the power that does the shaking. A church that
  has the great and Holy One in her midst always produces a commotion
  in the world....

  But who are required to do these things? Thus saith the Lord, "I
  have commanded my sanctified ones, I have also called my mighty
  ones for mine anger, even them that rejoice in my highness" (chap.
  13:3). The sanctified soul rejoices only in the exaltation and
  glory of God; there is no principle left in the heart that seeks
  self-aggrandizement. They even glory in being abased, if God is
  thereby honored. Glory to his name!

  Now observe the effect of lifting high the banner of holiness: "The
  noise of a multitude in the mountains, like as of a great people; a
  tumultuous noise of the kingdoms of nations gathered together: the
  Lord of Hosts mustereth the host of the battle" (v. 4). A commotion
  soon follows the definite testimony and "lifting up of holy hands
  in the sanctuary" of the Lord: an army springs into existence; God
  himself mustereth the host. Halleluiah!

  "Howl ye; for the day of the Lord is at hand; it shall come as a
  destruction from the Almighty. Therefore shall all hands be faint,
  and every man's heart shall melt.... Behold, the day of the Lord
  cometh, cruel both with wrath and fierce anger, to lay the land
  desolate: and he shall destroy the sinners thereof out of it."
  (vs. 6, 7, 9). This conflagration from the Almighty sweeps, with a
  besom of destruction, all sinners from the land--out of the church.
  If, therefore, the holiness movement lays waste some churches in
  its course, it is simply because they are composed, in general, of
  sinners. This fact also proves that it is the very crisis we are
  here tracing in the Bible. It does not destroy true Christians
  nor spiritual churches; but, saith the Lord, "I will cause the
  arrogancy of the proud to cease, and will lay low the haughtiness
  of the terrible" (v. 11)....


  SEPARATION OF THE WHEAT AND CHAFF

  The great war for the extermination of sin out of the heart, or
  sinners out of the church is destined to sweep over all the nations
  of the earth. "The isles saw it, and feared; the ends of the earth
  were afraid, drew near, and came" (Isa. 41:5).

  Thus saith the Lord: "Fear not, thou worm Jacob, and ye men of
  Israel; I will help thee, saith the Lord, and thy redeemer, the
  Holy One of Israel" (Isa. 41:14). When sin and self are all
  destroyed there is barely enough left of Jacob to constitute a
  small worm. But by thus reducing her to "naught," God has prepared
  the church to exhibit his power in shaking the heavens and the
  earth and bringing "to naught the things that are"--the great
  things of the world.

  "Behold, I will make thee a new sharp threshing-instrument having
  teeth: thou shall thresh the mountains, and beat them small, and
  shall make the hills as chaff. Thou shall fan them, and the wind
  shall carry them away, and the whirlwind shall scatter them: and
  thou shalt rejoice in the Lord, and shalt glory in the Holy One
  of Israel" (Isa. 41:15,16). The characteristic of God's church
  here portrayed is nearly lost sight of at present. People think
  it is the business of the church to stand like a beggar at the
  door of the devil's kingdom and politely coax his subjects over;
  saying much about the duty and advantage of belonging to church and
  little about their sin and the duty of repentance, as though God
  were dependent, and the devil proprietor of the universe. Satan,
  having thus stolen the spikes out of the church--her power of
  execution--has distinguished himself in helping to run the empty
  machinery. But he that sitteth in the heavens will arise and bring
  to naught Satan's devices.

    "The time is soon coming, by the prophets foretold,
    When Zion in purity the world shall behold;
    When Jesus' pure testimony will gain the day--
    Denomination selfishness vanish away."

  Already the Lord has begun to make Jacob new again; a sharp
  instrument, reset with the spikes of its primitive power, the
  "weapons of his indignation."

  A church or ministry that is destitute of these teeth will hurt
  no flesh, awake no persecution, thresh out no wheat, please the
  devil, and give no glory to God. But spikes are not the only
  essential to a first-class thresher. Anciently grain was threshed
  with flails or trodden out by cattle and horses. Then a great
  improvement was secured by the invention of what is called the
  "old open machine." But, oh, the heaps of chaff that piled up, and
  filled the entire floor! Then came the dreadful task of cleaning
  up--of separating and removing the worthless heap.

  Such have been the crafty open machines that have for years imposed
  heaps of trash upon the Lord's threshing-floor. They have not
  taken "forth the precious from the vile" (Jer 15:19). "Her priests
  have violated my law, and have profaned mine holy things: they
  have put no difference between the holy and profane, neither have
  they showed difference between the unclean and the clean" (Ezek.
  22:26). "Ye have wearied the Lord with your words ... when ye say,
  Every one that doeth evil is good in the sight of the Lord, and he
  delighteth in them" (Mal. 2:17).

  Is not this perfectly fulfilled at present by preachers who invite
  sinners into their folds without requiring a particle of saving
  grace, and who even flatter them that they are already pretty good,
  and need but to come and join the church? And how many of their
  poor, deluded victims remain in the church for years and never
  hear the gospel preached straight enough to convict them of their
  unregenerated hearts! The policy of these teachers has been to
  "gather of all kinds," but the next thing in order--to separate
  and "cast the bad away"--has been wholly omitted. But as the Lord
  liveth, he is going to clear away this ecclesiastical rubbish.

  "Whose fan is in his hand, and he will thoroughly purge his floor,
  and gather his wheat into the garner; but he will burn up the chaff
  with unquenchable fire" (Matt. 3:12). Who would accept as a gift a
  few bushels of wheat scattered through a great heap of chaff and
  dirt? And think you that God will accept the church in her present
  condition? No, indeed; the gold must first be separated from the
  dross. The bride must dissolve her unholy friendship with the
  world, in which she is guilty of spiritual adultery in the sight
  of God (Jas. 4:4). She must put away all her rival gods, and adorn
  herself in robes of spotless white, before prepared as a bride
  for her husband. The Bible most assuredly teaches that God will
  separate the chaff from the wheat before he comes to garner home
  his church. To accomplish this he is converting Jacob from an open
  machine to a separator....

  When the "rushing mighty wind" from heaven strikes the gathered
  heaps of stubble and chaff and begins to "scatter them," people
  think the church is being ruined; but this fan is in the hand of
  the Lord Jesus, and it will not carry a grain of wheat off his
  floor, and why fret about that which is not meet for the Master's
  use? "What is the chaff to the wheat? saith the Lord." Let the wind
  from heaven drive it, and the fire consume it, "and thou [even in
  this scatterment] shalt rejoice in the Lord, and shalt glory in the
  Holy One of Israel."

  In the prophet Micah, chapter 4, and verses 1, 2, we have the
  mountain of the house of the Lord (the church) established, and the
  law going "forth of Zion, and the word of the Lord from Jerusalem."
  In the 10th verse we have recorded the captivity, or "falling away"
  of the church--"Thou shalt go even to Babylon." And, in order to
  restore her purity, the Lord commands the following severe measures
  in verse thirteen: "Arise and thresh, O daughter of Zion: for I
  will make thine horn iron, and I will make thy hoofs brass: and
  thou shalt beat in pieces many people: and I will consecrate their
  gain unto the Lord, and their substance unto the Lord of the whole
  earth."

  Threshing and separating, purging and consuming is the order of
  God, in the day of the Refiner. Many think we must so temper the
  gospel as to preserve peace in the church, notwithstanding her sin
  and idols. But, "Suppose ye that I am come to give peace on earth
  [peace with sin]? I tell you, Nay; but rather division." So answers
  the Lord. His "fan is in his hand," and he would rather blow the
  church to atoms and secure a little clean wheat by itself than see
  it prosper in peace and multitudes and under mortgage to Satan, and
  bearing his brand mark, i. e., spots of sin. For this purpose, says
  Jesus, "I am come to send fire on the earth; and what will I, if it
  be already kindled? But I have a baptism to be baptized with; and
  how am I straightened till it be accomplished!" (Luke 12:49,50).
  Jesus intimates that the work of refining the church with the Holy
  Ghost fire could not begin until he himself had passed through the
  ordeal of suffering and death.

  "For, behold, the Lord will come with fire, and with his chariots
  like a whirlwind, to render his anger with fury, and his rebuke
  with flames of fire. For by fire and by his sword will the Lord
  plead with all flesh: and the slain of the Lord shall be many"
  (Isa. 66:15,16). Here is the fire, sword, and division that Christ
  came to send on earth. Its shaking and purifying power was first
  manifest on the day of Pentecost. This light makes Israel see her
  condition and cry out, "My leanness, my leanness, woe unto me!"
  "Wherefore glorify ye the Lord in the fires, even the name of the
  Lord God of Israel in the isles of the sea." "When thus it shall
  be in the midst of the land among the people, there shall be as
  a shaking of an olive-tree, and as the gleaning grapes when the
  vintage is done" (Isa. 24:15,13). "And it shall come to pass, that
  he who fleeth from the noise of the fear shall fall into the pit"
  (v. 18). There is no escape from the sweeping fire of holiness but
  into the pit of sin; and all that can not "abide his coming" are
  "like chaff, which the wind driveth away."

  But nowhere in the Bible is the line more clearly drawn between
  the wheat and the chaff, the gold and the dross, than in our
  key-note text to this entire subject. What shall remain after
  the "once more" shaking? Nothing but the divine elements of the
  "kingdom, which can not be moved," and which Paul represents as
  "righteousness, and peace, and joy in the Holy Ghost" (Rom. 14:17).
  These only remain in the heart that has passed through the crisis.
  Halleluiah! But what is thereby removed? Answer: All "things that
  are shaken" and that "are made." By the first class we understand
  everything that flinches and shakes before the searching light
  and sin-exterminating gospel of Christ; every vein of our nature,
  every motion "flesh and spirit," every temper of the mind and habit
  in life that does not perfectly harmonize with the "righteousness
  of God revealed" in the Bible, will naturally shake beneath the
  voice of the Holy One, and must, therefore, be removed. The second
  class--all "things that are made"--denotes every thing that is not
  original: every phase of our moral being that is not implanted by
  the hand of God. Or, in other words, everything adhering to us that
  was produced by Satan, sin, or the perversion of our moral being.
  As the Lord says, "Every plant that my Father has not planted,
  shall be rooted up." This includes inbred sin. We have all along
  assumed the existence of this besetting foe. Yet we are aware that
  a very few deny the fact. But we think David settles this matter
  in the 51st Psalm, where he declares that, as fallen creatures,
  our very being is "conceived" and "shapen" in the mold of sin and
  iniquity. Paul also avers that we are "by nature the children
  of wrath" (Eph. 2:3); and that we are "cut out of the olive-tree
  [Adamic root] which is wild by nature" (Rom. 11:24).

  But why multiply texts? Observation must necessarily teach
  everybody that children are possessed with a perverse nature long
  before the knowledge of right and wrong is developed. Justified
  Christians almost uniformly confess this same inward trouble.
  The remaining question is, Can we get rid of it in this life? To
  decide this, we have but to ascertain whether it is original, or
  the result of the fall. That it formed no part of the likeness of
  God in the soul, is very certain. It is therefore the "works of the
  devil," and just what Christ "came to destroy." It shakes, flashes
  out and roils up when pierced by the sword of the Lord, and must,
  therefore, be removed from the soul.

  But the words of Paul apply to the church, as well as to the
  individual. It is designed to assay and remove the dross of the
  whole body of Christ. Before the great holiness reform had shed
  its benign influence upon the Christian world, and to some extent
  raised the church out of the narrow rut of churchism into a deeper
  and broader loyalty to God and unselfish love for humanity, the
  idea of getting saved from "your church" would have been regarded
  as blasphemy. But, thanks to the Lord! a purer light and higher
  standard of truth now compel the trumpeters of God all along the
  line of holiness to insist on salvation from all "our churches."
  But it may be asked, What is it that we must be saved from in "our
  churches"? Surely there must be some way to discriminate between
  that which is pernicious and that which is of God. Now, I know of
  no corner from which to run off this line but the one that Paul
  points out: "Other foundation can no man lay than that is laid,"
  and, "This word, Yet once more, signifieth the removing of those
  things that are shaken, as of things that are made." God has
  founded one body--one church, fold, or kingdom. In it he has placed
  every element that is essential to its work, its prosperity, and
  its perpetuity. His wisdom has adapted it to all ages of time and
  conditions of men. Its faith was delivered to the saints once for
  all. Its principles and precepts are the last testament, the final
  and immutable will of the eternal God. This divine organization is
  invested with such absolute symmetry and perfection that to attempt
  the slightest modification of its divine unity or polity is wicked
  presumption in the sight of its divine Founder, and incurs the
  curses and forfeits all the blessings of God's Holy Book. Now,
  since the work of entire sanctification is designed to elevate the
  church to her normal and perfect condition in the sight of God, it
  must shake out and purge away every existing element that was not
  originally implanted by the hand of the Lord. This test, I think,
  is one in which all true Christians agree. Indeed, if we were to
  untie from this moorage we should soon be driven to sea without
  compass or chart; we should virtually open the door for every
  tradition of Rome and invention of error.

  Starting, then, from this corner-stone of divine truth, established
  at Jerusalem nearly nineteen hundred years ago, and with the Bible
  as our compass and field notes, let us run off a line.

  1. Between the true and false spirits in the church--let us "try
  the spirits whether they are of God." "Now if any man have not the
  Spirit of Christ, he is none of his." But the party spirit, so
  prevalent in the churches, is not of Christ, hence must be removed,
  purged out of the heart. A zeal that springs from anything but
  pure, unmixed love for God and humanity, a spirit that would even
  promote holiness, or the conversion of sinners, partly to build up
  "our church," is badly mixed, is soon shaken and can not survive
  the Refiner's fire. It is only when the "eye is single" that the
  "whole body is full of light"--wholly sanctified.

  A spirit which, out of deference to its own creed, wilfully
  disobeys the divine word, is not of God, and can not coexist
  with a pure heart. All these secondary motives, these mixed and
  unclean spirits, "shake" at the voice of the "mighty God," and are
  "removed" in the thorough work of entire sanctification.

  2. The next thing I am compelled in the fear of God to speak of, as
  included in the catalog of the devil's shaky works, the foul smut
  and chaff of error, is the evil of sectarianism. This is the most
  destructive bane that God has ever suffered the devil to sow in his
  kingdom. It is the very mildew of hell, that spreads its blasting
  curse over nearly all the precious fruit of the Lord's vineyard.
  Here the words of Paul are an all-sweeping besom.

  Oft the enlightened Christian's conscience inquires whether it is
  right for the church to be divided thus into a plurality of sects
  or denominations, with their respective human creeds and party
  names. In the light of truth we are compelled to answer, No. And
  for the simple reason that these parties are not of divine origin.
  Christ is the source of all true union among his disciples, and
  all divisions between them and the world; while the devil is the
  instigation of divisions in the church, and of all union between it
  and the world.

  I quote the following from an editorial in the Christian Harvester.

  "1. God has a church on earth. It is one and indivisible. It is
  made up of all and singular who are born of the Spirit.

  "2. Individual (local) churches, or congregations, are as
  Scriptural as they are necessary.

  "3. There is not one word in the Bible favorable to denominations
  or sects. The only sect among Christians that is spoken of in
  terms--the Nicolaitan--is severely condemned. There are indications
  of sectish belief, against which John is supposed to labor in the
  first chapter of his Gospel, and Paul withstood in the Judaizing
  tendencies, even in a brother apostle. Denominations are directly
  or indirectly the result of sin remaining in the great body of
  professors. Thorough and wide-spread holiness would soon destroy
  denominations.

  "4. But the evangelical denominations of today contain the mass
  of true Christians, with a multitude of mere professors. Because
  of differences sects can not yet be abolished; and an effort at
  abolition would result in a new one. Therefore sects are a present
  necessity, until holiness more generally prevails.

  "5. The possessor of perfect love of necessity overleaps
  denominations in spirit, and so regards all the sanctified as
  perfectly his brethren."

  We are personally acquainted with the editor of the Harvester, and
  believe him a holy man of God. We admire the frankness with which
  he acknowledges that "there is not one word in the Bible favorable
  to denominations or sects," and that "denominations are directly
  or indirectly the result of sin remaining in the great body of
  professors."

  Such must be the honest verdict of every intelligent, God-fearing
  man. It is no pleasant thing, we know, to look upon and admit this
  monster evil, this fell destroyer of the purity, love, and power
  of the Lord's Zion. Says Wm. Starr, "My heart has groaned as, pen
  in hand, I have looked at this subject, arranged my thoughts to
  present them to you." But for the love of truth I am constrained
  to differ with the position that sects are a present necessity.
  They originated from sin in the church; and shall we admit that the
  fruit of sin is a necessity under any circumstances? "Shall we do
  evil that good may come? God forbid." Where the cause--sin in the
  church--is removed by full salvation, should not its effects also
  disappear? But it is thought that "because of differences sects
  can not yet be abolished." We might say, with equal propriety,
  because of sects differences can not be removed. They coexist and
  mutually support each other. These divergent views, and party
  shibboleths, may have had their root in carnality, but they are
  stereotyped and perpetuated by sectarian parties and their man-made
  creeds. Therefore we have no more right to palliate the sin of
  sects because of differences, than to excuse the latter because
  of the former. One of the great evils of sectarian divisions is,
  they prevent the return of the church to the "faith once delivered
  to the saints"; and shall we let the baneful tree stand until it
  ceases to bear its legitimate fruit?

  Again, it is thought that "sects are a necessity until holiness
  more generally prevails." "Thorough and wide-spread holiness would
  soon destroy denominations." Sects and holiness are antagonistic to
  each other. This truth is clearly implied in the above remarks. The
  fire of true holiness burns up all the fences that Satan has placed
  between the saints. And shall we defeat this its real mission, by
  not lifting up the sword of the Lord against sects, and attempt
  to abolish the evil, until holiness prevails more extensively?
  That is the same as saying that we should make no attack on
  unholiness until holiness gains a certain degree of ascendancy.
  Yea, it provides that we should give place to the devil in the
  church to destroy holiness, until the church becomes more holy.
  These are no trifling words. It is a solemn fact that adherence in
  different denominations is the devil's wedge, whereby the unity of
  the Spirit, so perfectly procured in the grace of prefect love,
  is again destroyed. Party names, party creeds, and party spirits
  almost of necessity go together; and the natural return of this
  spirit, because of membership in a fragmentary church, takes more
  souls off of God's altar than do everything else together.

  Let sects alone until holiness prevails! What a device of the
  enemy! How can we expect to bring forth permanent fruits into
  holiness, if we allow the plowshare of God's truth to slip over
  this fallow ground of sin? Sects are the devil's "high places" in
  the land, the groves of his own planting, and gods that he has set
  up to corrupt Israel, and "provoke God." How many of the kings
  Jehovah complains of because they did not, like Josiah, "purge
  Judah and Jerusalem from the high places and the groves" (2 Chron.
  34:3)! Beware that we partake not of their sins. Of Azariah it is
  said that "he did that which was right in the sight of the Lord
  ... save that the high places were not removed.... And the Lord
  smote the king [Azariah] so that he was a leper unto the day of his
  death" (2 Kings 15:3-5).

  Says W. H. Starr (a conscientious Presbyterian minister) after
  quoting 1 Cor. 1:10-13 in his Discourses on Sectarianism: "It would
  seem as if no man could read these words of the great apostle
  without vividly seeing that party divisions among the people of
  Christ were, in his view, a most astounding evil. 'Is Christ
  divided,' he says, that ye who are all his, and who have been
  'baptized by one Spirit' should be sundered one from the other by
  party names?

  "And he adjures them in the most solemn manner, he beseeches them
  by an appeal the most sacred that words could utter, even by the
  name of Christ, as it were for his sake, and for his bleeding
  cause, to forsake these pernicious ways, and to be perfectly joined
  together in the same mind."

  Hear what this author thinks of promoting holiness over these "high
  places," or sect walls.

  "The divisions of the Christian church, as they now exist, are a
  prominent cause of the low state of piety among believers; the
  greatest single obstacle which now exists to the spread and triumph
  of our religion in the world." "The moment you separate the church
  of Christ into distinct divisions, you set up the idol of party.
  Success or adversity will no longer affect the mind simply as
  they touch the cause of Christ, but they will be felt, also, as
  affecting 'our side' or 'our church.' It is not Christ and his
  cause to which their whole thoughts and desires are now turned; the
  idol of party has now been set up, and it claims, and receives,
  part of their regard. The man, I think, is almost more than human
  that can wholly avoid this influence, at least after he has been
  long identified with any branch of the church. It is an influence
  which is all the time at work. The idol has been set up to divide
  the heart from the blessed Savior and his holy service; and its
  influence is as ceaseless as the existence of the cause. And this
  party feeling is, as we have seen, the essence of all sin, so that
  sinful desire is blended continually in the heart with its love to
  Christ, and pollutes the worship which it offers him."

  This is an honest and faithful description of this monster evil.
  The party feeling is very sin. Yea, says this God-fearing man,
  "It casts a millstone round the neck of those who are struggling
  upwards to the image of their Redeemer. It mingles poison with the
  streams of salvation that flow to the soul through the church, and
  casts a blight upon its budding fruit."

  Again, "Sectarianism is the greatest foe to the exhibition of love
  which God has ever suffered Satan to beget. It hinders brotherly
  love among Christians, and regard for the souls of men. It is
  vain for brethren in Christ to talk about the duty of loving one
  another, and to try to feel love for one another, while they refuse
  to act as love dictates [by separating into parties]. Their actions
  will control their hearts, as men's acts always do in the end. The
  fences which they set up between them in fact will become fences in
  =feeling=. And that is now even so, every Christian knows.... The
  divisions of Christ's people beget and stimulate continually that
  opposite spirit of rivalry and contention, which is the spirit of
  the world.... Yes, I charge all this mischief, the existence of
  which you all know, upon the sectarian divisions of the people of
  Christ; and let him deny it who can. It is in fact their legitimate
  fruit."

  The division of the church into parties not only destroys the
  power and holiness thereof, but is the greatest impediment to
  the conversion of the world to God. Again we will hear Brother
  Starr, and the blessed Redeemer himself. "Would that the church of
  Christ might pause long enough from its sectarian strife to hear
  the voice of its Redeemer and Lord pleading with God in prayer
  on that sorrowful night ere the traitor came--'Holy Father, keep
  through thine own name those whom thou hast given me, =that they
  may be one=, as we are.... Neither pray I for these alone, but
  for them also which shall believe on me through their word; that
  they all may be one; as thou, Father, art in me, and I in thee,
  that they also may be one in us; that the world may believe that
  thou hast sent me.' The prayers of Christ were not offered for a
  light matter, least of all that memorable petition which the pen of
  inspiration has recorded for the church in all ages to wonder and
  weep over, the prayer of its dying Lord. The desirableness of that
  visible union of his people for which Christ prayed as the means of
  impressing his truth on the world, and the evils of those divisions
  against which the apostle so earnestly exhorts, need to be better
  understood by the church.... May God grant you a disposition to
  look the evil fairly in the face."

  Oh, the thousands of souls that are being lost to all eternity
  through the selfish, wicked, and carnal spirit of our churchism!
  God is dishonored, yea, robbed of the purchase of his Son's death,
  and infidelity stalks abroad; the result of a divided house.

  It is said that "the possessor of perfect love of necessity
  overleaps denominations in spirit." Does not this love prove that
  they are in the way of the Spirit of Christ? And shall we compel
  the Lord to drag his children together over these cursed walls,
  only to have walls rise up again, and grieve away the Holy Spirit?

  If it be true that "thorough holiness destroys denominations,"
  then it follows that where they yet exist this genuine degree of
  holiness has not been attained by the people. But I have not quoted
  correctly: it is "thorough and wide-spread holiness." Ah! here is
  the sticking-point--a condition put in by the enemy of souls. It
  implies the following: "Though entire sanctification removes all
  sectarianism out of my heart, I will still adhere to my sect until
  people generally abandon their schismatic parties and creeds." The
  devil is perfectly easy over these principles. Now, if this evil
  is to be done away by popular sentiment, then it is not through
  holiness; but if by the latter it does not depend upon any foreign
  influence. The condition of the church in one State does not rob
  the Word and Spirit of God of their virtue in another. The power
  of holiness to destroy denominations in one community does not
  depend in the least upon another. Judah can burn down his groves
  and destroy his idols, whether Samaria and Ephraim do it or not.
  Therefore, we repeat, where the professed followers of Christ
  are divided into a plurality of sects, they have not yet become
  thoroughly sanctified to God.

  Can it be said of professors of holiness that they have "one heart"
  and "one mind," while some have a mind to be Presbyterian, others
  Baptists, others United Brethren, and others have a mind to adhere
  to the several different sects of Methodism? Have they "one heart
  and one way" when they rise from the solemn altar in the holiness
  meeting and go, each one in his own way, to the synagog of his own
  sect?

  Now, I must confess that I can not see the necessity of this,
  unless it be to please the devil, break the unity of the Spirit and
  grieve away the heavenly Dove, bring to naught the divided house
  of the Lord, and destroy the work of holiness as fast as it can be
  built up; to this end alone it is necessary.

  But let us come still closer home. I would lay the responsibility
  of this enormous evil just where God places it and all other sin.
  We shall not be judged by sects, States, nor even by neighborhoods
  and towns, but "every one of us shall give account of himself to
  God."

  A revival of holiness in a community is the result of personal
  consecration and faith; and its relapse will be in proportion
  to the number of individuals that remove the sacrifice from the
  sanctifying altar. There is no such thing as thorough holiness,
  except as wrought by the Sanctifier in individual hearts; and
  if, as has been said, and as I verily believe, thorough and
  widespread holiness destroys denominations--burns up sectarian
  distinctions--it must do it in your heart as an individual. And if
  this work is done, the fruits must exhibit the fact; you will be
  'saved by the precious blood of Christ from all vain conversation,
  received by tradition from your fathers'; such as "Your church,"
  "Our church," "Our preacher opened the doors of the church," "What
  branch of the church do you belong to?" "You ought to join some
  branch," "and if there be any other thing that is contrary to sound
  doctrine"--that grew out of a "perversion of the right ways of
  the Lord" and the gospel of Christ (Acts 13:10; Gal. 1:7). If the
  bitter root of sectism is entirely destroyed out of your heart,
  you will ignore all sectional lines and party fences, the dreadful
  curse of which Brother Starr has so honestly pointed out. If you
  are a true, intelligent Bible Christian, a holy, God-fearing man,
  you must cast off every human yoke, withdraw fellowship from and
  renounce every schismatic and humanly constituted party in the
  professed body of Christ. Instead of belonging to some branch you
  will simply belong to Christ and be a branch yourself in him,
  the true vine. Instead of remaining identified with any sect, i.
  e., cut-off party, "directly or indirectly the result of sin,"
  you will claim membership in and fellowship with the "one and
  indivisible church that God has on earth, and that is made up of
  all and singular who are born of the Spirit." On this broad and
  divinely-established platform, and here only, can you stand clear
  of the sin of sectarianism and the blood of immortal souls that
  perish through its pernicious influence. Are you strictly loyal to
  God while you persist in adhering to a sect, notwithstanding he
  says "there should be no schism [sects] in the body" (1 Cor. 12:25)?

  I am not advocating the no-church theory that we hear of in the
  West, but the one, holy church of the Bible, not bound together by
  rigid articles of faith, but perfectly united in love under the
  primitive glory of the Sanctifier, "continuing stedfastly in the
  apostle's doctrine and fellowship," and taking captive the world
  for Jesus.

  But it is thought that we should not fight against sects nor
  attempt to abolish the evil at present, lest we thereby form
  another sect. This is virtually saying we should go on sinning,
  "lest a worse thing come upon us!"

  An attempt to rally Israel under any of the many party names and
  creeds might indeed result in a new sect. But this is not what we
  contend for. Nay, but let us rather burn to ashes these high places
  of Israel's corruption, and, returning to Jerusalem, let us build
  "upon the foundation of the apostles and prophets, Jesus Christ
  himself being the chief corner-stone." Let us abandon the nonsense
  of ecclesiastical succession; cease to inflate our pride and vanity
  by parading the good and long-since departed, who innocently wore
  our party badges--the piety of our fathers will not atone for the
  worldliness of the church at present. Let us also quit flourishing
  our church creeds as though their excellency were an essential
  supplement to the wisdom of inspiration. Let us, we pray you, in
  the name of Jesus Christ, for the sake of our holy and divine
  religion and a world that is lost in sin--oh, let us put away these
  childish things, and return to Jerusalem, not to form a new sect,
  but as the 'servants of the God of heaven and earth let us build
  the house that was builded these many years ago, which a great King
  of Israel [Jesus Christ] builded and set up' (see Ezra 5:11).

  Many say we need more union of hearts, but think a visible organic
  union unnecessary; but remember that it was a visible union that
  Jesus prayed for, such as the world could see and be thereby
  convinced and saved. We quote once more from W. H. Starr.

  "They will say to me: Can not we have union of feeling without
  external union [that is, with external disunion]? I answer No, you
  can not, except in rare instances, and in an imperfect degree.
  It is vain to be beating off the leaves of the tree while you
  continually nourish its roots. And sectarianism is the "root of
  bitterness," whose acrid and legitimate fruit of divided hearts,
  and jealousy, and strife, doth continually grieve away the Spirit
  of our God and Savior, and leave our churches in a comparative
  poverty of grace and growth that methinks must make the very
  heavens groan with sorrow as they look down upon our dying world.
  Up, up! my brother, my sister in Christ, inquire of the Lord
  concerning this thing! Why slumber ye here while Satan has entered
  the fold of Christ, a wolf in sheep's clothing, and is rending the
  flock? Oh, cry to God that he will direct you and all the children
  of his grace, till the church of his holy Son shall be purified and
  saved. Alas! it is now 'a house divided against itself.' Oh, pray
  that the Lord would unite and build it up in the truth; and that
  he would show you your duty in the matter. The wants of the world
  require a holy and united Church."

  From what has been said, and the uniform teaching of the Bible, the
  following facts are very evident:

  1. The division of the church into sects is one of Satan's most
  effectual, if not the very greatest, means of destroying human
  souls.

  2. Its enormous sin must be answered for by individual adherents
  to, and supporters of, sects.

  3. The only remedy for this dreadful plague is thorough
  sanctification, and this is wrought only by a personal, individual
  contact with the blood of Christ through faith.

  4. The union required by the Word of God is both a spiritual and
  visible union.

  5. The divisions of the church are caused by elements that are
  foreign to it as a divinely constituted body, by deposits of the
  enemy, which exist in the hearts and practises of individual
  members, involving their responsibility and requiring their
  personal purgation.

  These facts make your duty plain. What you and I want, dear reader,
  is "thorough and wide-spread holiness" in our individual souls to
  destroy denominationalism there. Holiness, ever so thorough and
  wide-spread around you, will not cleanse your heart; neither can
  the sin of division in the hearts and lives of others attach to
  you, unless you drink in their spirit and also become a partisan.
  You need not waste time in planning general union movements, or
  praying the Lord to restore the unity of his church, until you go
  down under the blood and have every bone of contention and cause of
  division purged out of your own heart; then you may do something
  to influence others to do the same.

  You are praying and longing for the happy time when God's children
  shall all be one, but are you willing that the "once more"
  shaking shall have its designed effect =in your own case=? Do
  you, indeed, suffer the Holy Ghost fire to consume out of your
  own life, heart, religion, and conversation, all the shaky chaff
  and stubble the devil has made to divide the children of God? Do
  you, indeed, withdraw from and ignore all churches, so called, but
  the one Christ purchased "with his own blood" and founded nearly
  nineteen hundred years ago, and to which the "Lord added" you by
  regeneration (Acts 2:47)? Do you discard every church title but
  that "which the mouth of the Lord hath named" (Isa. 62:2), even
  the name of the Father, in which Christ and the apostles kept the
  church (John 17:6,11,12; Acts. 20:28; 1 Cor. 1:2; 1 Tim. 3:15)? Do
  you honor the divine head of the church by rejecting every creed
  but the one that "is given by inspiration of God;" every door that
  is opened and shut by men; and every spirit but the Sanctifier;
  and every motive but the love of God and humanity? If you, by
  the grace of God, die to all these prime causes of sectism and
  their concomitant sins, then, and not until then, will the Lord
  have "thoroughly purged" so much of "his threshing floor" as you
  will have to answer for in the day of judgment. Where this is not
  accomplished, the grace of God is frustrated; holiness is not
  permitted to reach the Bible standard of thoroughness, nor spread
  its healing virtue to every part of the soul.

  It may look foolish to many thus to blow the trumpet of the Lord
  around the high and massy walls of sectarian glory and selfishness,
  but the power of God with the faith and shouts of the "holy
  people" will surely bring them down. Though the heaps of sectarian
  chaff have reached the magnitude of mountains, God has some wheat
  scattered through them, and he will have it separated for his
  garner. Therefore he says to Jacob, "Fear not ... thou shalt thresh
  the mountains, and beat them small, and thou shalt make the hills
  as chaff. Thou shalt fan them, and the wind shall carry them away,
  and the whirlwind shall scatter them."

  The pure elements of God's church possess a wonderful inherent
  attraction and cohesion; but the devil neutralizes the divine
  cement by mixing in his chaffy and sloughy trash, thereby effecting
  divisions; therefore, the Lord restores union by the "removing of
  those things that are shaken, as of things that are made" by the
  enemy, thus removing discord and schism. Glory to God! Little Jacob
  has barely commenced threshing and separating. Soon we shall see
  clouds of chaff driven by the "mighty rushing wind from heaven."

  Says Bro. I. Reed, in his paper, The Highway: "The great holiness
  movement is shaking harder than ever. It is to be a real moral
  earthquake yet. We have nothing to fear in that direction. We
  have allied ourselves to the Power that does the shaking, and
  feel a kind of holy joy at the falling walls, reeling Babels and
  ecclesiastical fortifications that can not stand the grand holiness
  shock. In anticipation we enjoy the grand smash-up of things
  semi-religious--this half and half, linsey-woolsey type of 'Good
  God, Dear Mammon,' kind of fashionable moral froth, too often
  called 'religion'--that is coming some of these days. It is coming.
  We hear the tread of the mighty army."

  Amen. Let the conflict come. God will have a pure church. He will
  shake the chaffy works of the devil out of his kingdom, though all
  hell be moved in rage; though Gog and Magog surround the camp of
  the saints on the breadth of the whole earth.

  Dear reader, I am aware that I have here written things that will
  be unwelcome to many, truths that will assail and stir up many
  prejudices; but in doing so I have determined to cast from me the
  fear of man, and clear my conscience in the sight of God.

  It is, indeed, my honest conviction that the great holiness reform
  can not go forward with the sweeping power and permanent triumph
  that God designs it should until the gospel be so preached and
  consecration become so thorough that the blood of Christ may
  reach and wash away every vestige of denominational distinction,
  and "perfect into one"--yea, one indeed and in truth--all the
  sanctified.

  I am aware that this will elicit storms of persecution, but in the
  name of the Lord it must come. God will be glorified in the escape
  of his holy children from all human enclosures into the "one" and
  identical "fold of Jesus Christ." Oh! let us be honest before God
  in this matter.


[Music: Prophetic Truth.

  D. S. WARNER.       (EZEK. 34:12-14; ISA. 51:11.)       B. F. BEAR.

  1. 'Twas sung by the po-ets, fore-seen in the Spir-it, A time of re-
  2.  We stand in the glo-ry that Je-sus has giv-en, The moon, as the
  3.  Now filled with the Spir-it and clad in the ar-mor Of light, and om-
  4.  The proph-et's keen vi-sion, trans-pierc-ing the a-ges, Be-held us to
  5.  The fig-tree is bud-ding, the "eve-ning" is shin-ing, We wel-come the

  fresh-ing is near; When creeds and di-vi-sions would fall to de-mer-it,
  day-spring doth shine; The light of the sun is now e-qual to sev-en,
  nip-o-tent truth; We'll tes-ti-fy ev-er, and Je-sus we'll hon-or,
  Zi-on re-turn; We'll sing of our free-dom, tho' Ba-by-lon ra-ges,
  won-der-ful light! We look for the Sav-ior, for time is de-clin-ing,

  And saints in sweet un-ion ap-pear.
  So bright is the glo-ry di-vine.
  And stand from sin Ba-bel a-loof.
  We'll shout as her cit-y doth burn.
  E-ter-ni-ty's loom-ing in sight!

  CHORUS.

  Oh, glo-ry to Je-sus! we

  hail the bright day, And high on our ban-ner sal-va-tion dis-play,

  The mists of con-fu-sion are pass-ing a-way.
]




XIII

A PROPHETIC TIME


That many events of the world are foreshadowed in the prophecies
of the Bible is something which perhaps the average reader does
not pause much to reflect upon. He rather inclines to regard the
prophecies as a difficult portion of the Sacred Writings, and in
consequence of their being passed by, ignorance generally prevails
concerning them. There is nothing inconsistent in the idea that
events in the world occur in accordance with prophetic utterance. It
does not necessarily give credence to the doctrine of fatalism--that
everything which happens must happen. The affairs in man's life are
largely subject to his control. He has a scope of freedom all his
own. He can make his own choices and govern his own career. He may
do an act or he may not do it. An accident occurs which may have
been avoided had more care been exercised. Nevertheless, from this
free volitionary scope which belongs to man we may not exclude God's
design; for he does exercise a controlling hand in the affairs of man.

It may be said, however, of the greater things that occur in the
world, the trend of public thought, the drift of conditions, the
great political upheavals, things which are rather beyond man's
individual control, and which involve mankind as a body and their
destiny as a race--these more particularly belong to God and are
made the subject of prophetic forecast. God did not create the world
and then abandon its processes. He created all things according to
design, and we may be assured that he has design in the progress of
things as well as in their first creation. Nor will the grand play of
the world's events reach its conclusion without the decree of him
whose prerogative it is to say, "It is enough; time shall no longer
be."

Christ's coming into the world was freely prophesied hundreds of
years in advance of that event. This is so plain that no student of
the Bible, unless he means purposely to be infidelic, will dispute
the fact. Likewise, the fulfilment of prophecies that went before
concerning the Jews and their city Jerusalem is much in evidence.

The events of the world naturally group themselves into periods, or
epochs. They are like panoramic scenes that unfold in the theater
of the universe. Thus we have the two dispensations separated by
the incarnation of Christ, the grandest event in all history. And
thus we have, as divisions of the latter dispensation, the event of
paganism giving place to the papacy and ushering in a dark day of
apostasy, known in history as the Dark Ages; and the Renaissance and
the Reformation of the sixteenth century, ushering in a period of
Protestantism, which is also an age of letters and invention.

In the interests of his church and the progress of his truth God has
shown in advance in prophetic vision the periods and epochal events
covering not only the Christian dispensation, but also a considerable
time previous to it. These are for the Bible-student, the minister of
God, and for all Christians, to know and understand.

There is a prophecy in the 7th chapter of Daniel fore-shadowing the
four successive world empires--the Babylonian, Medo Persian, Grecian,
and Roman--and the papal power, that grew out of the Roman. The book
of Revelation is but a series of panoramic displays of the events of
the entire Christian dispensation and the end of the world.

And so we may expect that, inasmuch as the prophecies served
primarily the interests of the church, or the New Testament kingdom,
any marked advance for the church, such as the deliverance of the
saints from spiritual Babylon, should have its foregleam in the
utterance of the seer. In our preceding chapter, Brother Warner has
already given quotations from the prophets relating to bringing out
a pure church through the preaching of holiness. We wish to show by
several other lines of prophecy that this state of the church, as
being free from the bondage of human ecclesiasticism and enjoying her
primitive glory, marks a distinct prophetic time or period in this
evening of the dispensation.

Referring again to the 7th chapter of Daniel, where four successive
world kingdoms are represented by the four beasts, we note that
special attention is given to the description of the fourth beast,
which is the Roman power in its pagan phase. It was a beast "dreadful
and terrible, and strong exceedingly; and it had great iron teeth: it
devoured and brake in pieces, and stamped the residue with the feet
of it: and it was diverse from all the beasts that were before it;
and it had ten horns. I considered the horns, and, behold, there came
up among them another little horn, before whom there were three of
the first horns plucked up by the roots: and, behold, in this horn
were eyes like the eyes of man, and a mouth speaking great things"
(vs. 7, 8).

Daniel wished to know the truth respecting the little horn that had
eyes like the eyes of a man, and a mouth speaking great things. He
beheld that the "same horn made war with the saints, and prevailed
against them; until the Ancient of days came, and judgment was given
to the saints of the Most High; and the time came that the saints
possessed the kingdom" (vs. 21, 22). Now this horn that came up from
among the other ten horns was nothing other than the elements of
Roman Catholicism, developing into popery. It was the "man of sin,"
the product of the substitution of man rule for the Holy Spirit rule,
the date for which change historians have fixed at about the year 270
A. D. This horn was to "speak great words against the Most High," and
to "wear out the saints of the Most High, and think to change times
and laws: and they shall be given into his hand until a time and
times and the dividing of time. But the judgment shall sit, and they
shall take away his dominion, to consume and to destroy it unto the
end. And the kingdom and dominion, and the greatness of the kingdom
under the whole heaven, shall be given to the people of the saints
of the Most High, whose kingdom is an everlasting kingdom, and all
dominions shall serve and obey him" (vs. 25-27).

The "time and times and the dividing of time," marking the period
during which the elements of the papacy should have full sway and
should wear out the saints of the Most High, etc., are interpreted
as three and one half years; a time in prophetic reckoning being one
year, times two years, and the dividing of time one half year. Three
and one half years would be forty-two months, or, if reduced to days
according to the Jewish reckoning of thirty days to the month, twelve
hundred and sixty days. Taking each day for a year, which is proper
prophetic counting, we have twelve hundred and sixty years, and this
added to the year 270 brings us to the year 1530, the date of the
beginning of organized Protestantism, and the end of the universal
sway of the papacy. Following this, "the judgment shall sit, and
they shall take away his dominion, to consume and to destroy it unto
the end" (v. 26). Since her universal spiritual supremacy ended,
the judgment against Roman Catholicism has gradually proceeded and
her political power has waned. "And the time came when the saints
possessed the kingdom" (v. 22). The saints' possessing the kingdom
is the culminating point in this line of prophecy, and means nothing
other than the victory over human ecclesiasticism which the saints
now possess.

In the 11th chapter of Revelation we have the wearing out of
the saints expressed as treading under foot the holy city, and
the time-period of "a time and times and the dividing of time"
expressed as forty-two months (v. 2). In v. 3 the same time-period
is expressed as twelve hundred and sixty days. During this time the
two witnesses--the Word and the Spirit--prophesy in sackcloth, which
represents the low estate to which they were relegated during the
dark age of popery. It will be remembered that the twelve hundred and
sixty days (years) end with the year 1530. Following this comes three
days and a half (three centuries and a half) of Protestantism during
which the two witnesses (Word and Spirit) are, in the governmental
sense, operatively dead, the organized systems of man rule having
usurped the place of divine government and authority which these
witnesses originally held. At the end of the three days and a half,
three hundred and fifty years (which, added to 1530, brings us to the
year 1880) "the Spirit of life from God entered into them, and they
stood upon their feet" (v. 11). They ascended to their place in the
ecclesiastical heaven, to the true church, and were thus victorious.
This brings us to the present reformation. This is soon followed by
the sounding of the seventh angel, which represents the end of time
when the 'kingdoms of this world shall become the kingdoms of our
Lord and his Christ; and he shall reign forever and ever' (v. 15).
The curtain drops.

Another scene is presented in the 13th chapter, where the rise of
the papacy, or Roman Catholic power, is represented by a leopard
beast having the same "mouth speaking great things" that appeared in
the "little horn" of Daniel seven. "And power was given unto him to
continue forty and two months" (v. 5), which is the same time-period,
again, of twelve hundred and sixty years. Following this the period
of Protestantism is represented by a beast "coming up out of the
earth; and he had two horns like a lamb, and he spake as a dragon"
(v. 11). The length of the time-period of this second beast is here
omitted, but the sphere of its activity is succeeded (in chap. 14) by
a victorious church, the fall of Babylon, and the present reformation
work in which the everlasting gospel, the gospel that really saves,
is once more preached "unto them that dwell on the earth." In
connection with this also is the judgment which Daniel says is "given
to the saints of the Most High;" that is, the judgment against the
false religions of spiritual Babylon.

In the 18th chapter, in connection with Babylon's fall, we have God's
people called out of her. "And I heard another voice from heaven,
saying, Come out of her, my people, that ye be not partakers of her
sins, and that ye receive not of her plagues. For her sins have
reached unto heaven, and God hath remembered her iniquities. Reward
her even as she rewarded you, and double unto her double according to
her works: in the cup which she hath filled fill to her double" (vs.
4-6). Thus the time is come that 'judgment is given to the saints'
and the 'saints possess the kingdom.'

Spiritual Babylon represents Rome first, and Protestantism second.
In the Critical Commentary by Jamieson, Fausset, and Brown, in the
comments on Rev. 18:4, we have the following quoted from Hahn in
Auberlen: "The harlot is not Rome alone (though she is preeminently
so), but every Church that has not Christ's mind and spirit. False
Christendom, divided into very many sects, is truly Babylon, i.
e., confusion." The literal Babylon was an ancient city situated on
the Euphrates River. In it God's people Israel were held captive
for seventy years, or until liberated by the Persian king Cyrus.
This is used as a figure of the captivity of God's spiritual Israel
in spiritual Babylon. The word Babylon means confusion, and it is
fittingly applied to the confused religion as represented by the
whole picture of Roman Catholicism and the Protestant sects.

In the 34th chapter of Ezekiel the gathering of God's people and
their deliverance from false relations is represented by a shepherd
seeking out his flock and delivering them. "As a shepherd seeketh out
his flock in the day that he is among his sheep that are scattered;
so will I seek out my sheep, and will deliver them out of all places
where they have been scattered in the cloudy and dark day. And I will
bring them out from the people, and gather them from the countries,
and will bring them to their own land, and feed them upon the
mountains of Israel by the rivers, and in all the inhabited places of
the country. I will feed them in a good pasture, and upon the high
mountains of Israel shall their fold be: there shall they lie in a
good fold, and in a fat pasture shall they feed upon the mountains of
Israel" (vs. 12-14).

The cloudy and dark day of Protestantism, when the light of truth
shines, not in its entire brightness, nor yet as entirely obscured,
is also referred to in the 14th chapter of Zechariah. "And it shall
come to pass in that day, that the light shall not be clear, nor
dark: but it shall be one day which shall be known to the Lord, not
day, nor night: but it shall come to pass, that at evening time it
shall be light" (vs. 6, 7). Thank God, the day of mingled light is
past, and we are in the full light of the evening, when the whole
truth is once more preached in its fullness, without hypocrisy and
without reserve.

Thus we see that the present movement among God's people toward
holiness and unity, out of denominationalism, is prophetically
represented as a new epoch for the church.


[Music: Louder, Louder.

  D. S. WARNER.       ALLIE R. FISHER.

  1. On-ward moves the great E-ter-nal In the or-der of his plan;
  2. Since by sin this earth was blighted, God has whis-pered of his love,
  3. Loud-er speaks his love in Je-sus, Heav-en sweet-ly chants his fame;
  4. Yet the world is wrapped in slumber, Loud-er raise the trumpet's
         blast;
  5. In the cag-es of de-cep-tion Souls are pin-ing to be free;

  Loud-er, near-er rolls the thun-der Of his aw-ful word to man.
  Dreams and vi-sions by his proph-ets Breathed of mer-cy from a-bove.
  Earth re-ceives its glo-rious Sav-ior, Hal-le-lu-jah to his name!
  Oh, in mer-cy let it thun-der, Ere the day of mer-cy's past.
  Quick-ly sound the proc-la-ma-tion Of the glo-rious ju-bi-lee.

  CHORUS.

  Loud-er, loud-er, hal-le-lu-jah! See the glo-rious foun-tain flow;

  From the midst of heav'n pro-claim it, Oh, it makes me white as snow.
]




XIV

THE GOSPEL TRUMPET


After the Board of Publication of the Northern Indiana Eldership had
passed the resolution in November, 1880, that they were willing to
consolidate the Herald of Gospel Freedom with any other paper that
advocated the same gospel principles, a consolidation was effected
with a small paper called The Pilgrim, published in Indianapolis,
by G. Haines. The Pilgrim was a monthly and had been issued but
about eight times. The Herald equipment, it should be remarked,
had been donated to Brothers Warner and Haines by the Churches of
God in Indiana for the new paper.[9] The decision to effect this
consolidation was made in a joint meeting of the Board of Publication
and the Standing Committee held in Yellow Lake Bethel, Kosciusko
County, Ind., Dec. 23, 1880. In an old memorandum tablet of Brother
Warner's is recorded what is apparently a report of this meeting, in
his own handwriting. One paragraph, which reads as follows, is of
special interest:

"On motion it was agreed to consolidate the Herald of Gospel Freedom
with the Pilgrim, at Indianapolis, Ind., and call the new the Gospel
Trumpet."

Though he modestly does not say so, it was Brother Warner himself
who suggested the name Gospel Trumpet. He felt impressed that the new
paper should be called by that name, the idea being associated with
such scriptures as the following:

"The great _trumpet_ shall be blown, and they shall come ... and
shall worship the Lord in the holy mount" (from Isa. 27:13). "The
Lord God shall blow the _trumpet_, and shall go with whirlwinds"
(from Zech. 9:14).

A scripture containing the word "trumpet" always appeared in the
heading of the paper. After a few years the heading contained the
design of a flying angel blowing a trumpet from which was suspended a
scroll containing this inscription, taken from Zech. 5:2-4: "He said
unto me. What seest thou? And I answered, I see a flying roll....
Then said he unto me.... Every one that stealeth shall be cut off as
on this side according to it; and everyone that sweareth shall be cut
off as on that side according to it. I will bring it forth, saith the
Lord of hosts."

At a later date the design was changed, the angel was reversed, and
the following was substituted as an inscription on the scroll: "All
ye inhabitants of the world, and dwellers on the earth, see ye,
when he lifteth up an ensign on the mountains; and when he bloweth
a trumpet, hear ye" (Isa. 18:3). For many years the heading design
contained one or more angels blowing the trumpet.

Brother Warner was a man wonderfully anointed of God for a special
work. Since he had received the experience of sanctification, in
1877, the Lord had been gradually revealing to him that the true
and divinely intended state of the people of God was not that of
being scattered in a multiplicity of sectarian divisions but of
being perfectly one in Christ, not only in spirit, but in name and
in visible aspect. He felt that the teaching of genuine holiness
would, in connection with the light of the prophecies bearing on the
subject, bring the church out into her pure, undivided state. For
such a reformation he was indeed a chosen instrument of the Lord.
It was God's truth he was preaching. It led, of course, to a crisis
in which he received much persecution and was deserted by many. The
Trumpet, he realized, was a very effectual instrument God had placed
in his hands for accomplishing the great reformation-work in this
evening time of the Christian era. The time was ripe. True saints
of God in various places, in whom was the Spirit of the Lord, were
desiring and anticipating a oneness for God's people, and when the
Trumpet appeared it was just what they were wanting. The fact that it
was considered insignificant and ignored in popular religious circles
proved its mission none the less divine. God's work is frequently
accomplished by insignificant instruments. The Trumpet shared Brother
Warner's difficulties and deprivations. The description of these in
the spiritual phase will be reserved for the next chapter. What we
shall note here are some of the mere facts of its history.

[Illustration: Fascimile of a copy of the Gospel Trumpet dated Mar.
1, 1881, the oldest in the Company's files. A paragraph from Brother
Warner's notes.]

The oldest copy of the Gospel Trumpet now in the files of the
Publishing Office is of the issue of March 1, 1881. The paper began
with January 1 of that year, at Rome City, Ind. Two issues were
printed there, then the equipment was moved to Indianapolis. The
removal occasioned some delay, so that there was no paper printed
during the month of February. The new location was over N. 70 North
Illinois St. The paper started as a semimonthly, at a subscription
price of seventy-five cents a year. Agents were allowed a commission
of fifteen cents on each subscription in clubs of five or upwards.
Its object was stated as being, "The glory of God in the salvation
of men from all sin, and the union of all saints upon the Bible." It
was a four-page, five-column paper of about 13 by 19 inches in size.
It at first contained considerable matter on prohibition; but the
thing that brought it persecution and isolated it from the fellowship
and sympathy of nominal professors was its teaching against sectarian
divisions.

Financial privation was one of the handicaps that had to be contended
with from the start. On the moving of the equipment to Indianapolis,
new type to the amount of $147 had to be purchased. At this time also
a new Prouty power-press costing $590 was contemplated, the old press
being a Washington hand-press. It was some years, however, until a
power-press was installed. In the issue of May 15, 1881, appears the
following editorial:

  We are experiencing that it takes a man wonderfully burned out
  for God to publish a paper that is simply true to Jesus and up to
  the Bible standard of salvation from all sin. A thousand points
  of expediency and policy must be disregarded, and the eye fixed
  on God alone. O reader, you that love God and the truth, do not
  forget to pray for us. We are here in the city with a family to
  support, and publishing expenses to meet, and many are withdrawing
  from us because we will not sanction their idols; but God is always
  present, and we fear no evil. Thus far, since the paper is all on
  God's altar, he has supplied our needs. Glory to his name!

Another difficulty that had to be contended with almost from the
start was the unfaithfulness of some of those associated with him. He
was scarcely settled in Indianapolis when the partnership with Haines
had to be dissolved, and the latter then started an opposition paper.
The following editorial from the June 1 number will explain:

  THE OPPOSITION PAPER

  No person that has the real cause of God at heart can fail to
  deplore the fact that in this city two papers are now being
  published, both claiming to be holiness papers, having of course
  conflicting interests.

  That this state of affairs must weaken and wound this sacred cause,
  and hedge up its way by destroying the confidence of the people
  in the great truth of holiness, is very apparent to all thinking
  minds. This being true, fearful responsibilities rest somewhere,
  and the people have a right to know where.

  It is a painful task to refer to the reproach that is brought
  upon the pure cause of holiness; but it is largely known, and can
  be remedied only by a statement of the causes and terms of the
  dissolution of the Trumpet firm. Two papers in the same place with
  rival interests can not both be of God--there is no use trying to
  smuggle the fact.

  The blame must be located, and though its location exposes personal
  character, it must be done. Paul wrote even with tears of some whom
  he pronounced enemies of the cross of Christ. Alas, how often the
  blessed Son of God is sacrificed at the shrine of selfishness, and
  sold for a few pieces of money!

  The office having been donated by the Church of God in northern
  Indiana, for the use of the Trumpet, we entered into a
  consolidation and partnership, agreeing that "each should do one
  half of the labor, pay one half of the expenses, and receive one
  half of the income."

  We went to work in good earnest, published two papers at Rome City,
  and then shipped the office to this city.

  But before it arrived we found ourself bound to a chilling iceberg,
  an austere, worldly, complaining, and mere money policy. Though
  rather incongenial to our feelings, we thought it probably all for
  the better and were willing to go ahead; but ere long the Spirit of
  God clearly indicated to us that we should not work with this man.
  We gave the matter all into the hands of God, and told the Lord
  that if he wished a dissolution, he should bring it about in his
  own time and his own way.

  We had made no note of labors at Rome City, but thought when we set
  up here we should be under the necessity of doing so; but wishing
  to avoid every shadow of blame for the separation that we knew
  was coming, we continued to waive our right in the agreement, and
  went on working for the Lord, while partner gave his time to the
  Cincinnati Times-Star, with the exception of an occasional call of
  a few minutes at the office.

  It pleased God to withhold a competent income from the paper.
  This soon wrought a divine purpose, and partner proposed to
  dissolve--offered to give or take one hundred dollars, and the
  party taking the office pay all the debts on the firm. Having
  the will of God clearly revealed to us, we could not, without
  disloyalty to God and infidelity to the brethren who donated the
  office, abandon it. We also had one hundred and seventy dollars
  in the office that partner did not, having released notes to that
  amount against those churches when they kindly donated the office.

  We remarked, however, that as the office had been given for the use
  of the Trumpet, it was not right that, withdrawing from the paper,
  he should ask that amount of money. But the answer was that the
  Pilgrim field which had been merged into the Trumpet was worth that
  to him. We therefore consented to pay the one hundred dollars to
  satisfy him for the field. But when we remarked that he of course
  would feel himself under obligations not to start another paper
  here, both because of the amount received for the field, and for
  shame's sake, as it could only expose the cause to reproach, we
  were surprized that he would not make a fair promise. We insisted
  upon it as our right, and he remarked finally that he did not think
  he would start another. Just then the Spirit said, "Trust it in the
  hands of the Lord, God will himself manage the matter." From that
  time we said no more about it....

  We feel that our skirts are clear from the harm that holiness must
  suffer from this bad example to the world. And if God can bless the
  little opposition sheet (for such is the spirit of its first issue)
  we shall be thankful.

  Bless the Lord! We have nothing to fear, because we have nothing
  to lose. The Trumpet is indeed all burned up for God; but out
  of its ashes shall continue to rise honest, holy, God-fearing
  pilgrims, instead of "happy pilgrims" who rejoice in unrighteous
  gain. God is now on trial. He is our only resource. On the other
  hand, a crafty policy slyly gets up a little paper, changes the
  association meeting from =home= to Terre Haute, presents it to
  the congregation, gets =four votes= in its favor, then himself
  pronounces it adopted; is elated that he was "sharp" enough to get
  the one hundred dollars and the field also, and now boasts that he
  will take away the Trumpet subscribers. O Lord, pity and save such
  a one for Christ's sake!

  Just now we feel a deeper concern for his salvation than for all we
  may suffer through his competition. Though doubtless we shall lose
  some readers through this assumed organ of the State association,
  a thing that lives only in name, and whose head, professing to be
  called to labor in the vineyard of the Lord as a gospel minister,
  prefers the vineyard of the worldly paper as more lucrative, we are
  thankful that the Gospel Trumpet rests only upon God and its own
  merits.

  Our Father in heaven still owns the universe. Truth has not lost
  its power, neither have the =four votes= cast at Terre Haute
  dethroned the Almighty. Halleluiah! Jesus reigns.

After dissolution of partnership with Haines, Brother Warner was
supplied with a colaborer in J. C. Fisher, who took a half interest,
and was very effectual in starting the work in Michigan, where he
resided.[10]

Illustrative of the poverty of the Trumpet in its infancy as well as
the construction of the first publishing office, is another editorial
from the June 1 number here given. The location of this new office
was on Brother Warner's lot at 625 West Vermont St., adjoining his
residence.

  AN OFFICE FOR THE TRUMPET

  As we have over a mile to walk to our office and have to pay $5 a
  month for rent, we felt led of the Lord to build an office on our
  lot. We had a small stable that would afford some material, and,
  trusting that God would send help, we began to tear it down in
  the name of the Lord. So the other day a dear old saint who is a
  carpenter came to inquire what we had to build with. We told him,
  when he said he had some lumber to add, also door and plenty of
  windows, which he would give very cheap, and give work also.

  We are now looking to God for some means, perhaps thirty dollars,
  to buy shingles and some other material. Now, dearly beloved
  reader, as both our family duties and the necessity of curtailing
  expenses, as well as saving time, require us to build this office,
  it may be that on account thereof we shall not be able to issue
  a paper for the 15th of June. Please remember this and do not be
  disappointed if no paper reaches you. There are two other reasons
  why it will be somewhat difficult to issue the next number. First,
  we have a tabernacle in operation and we desire to work all we
  can in these direct efforts to save souls. And, second, we think
  of taking charge of the office and doing most of the work on the
  paper ourself hereafter; and having but a slight experience in
  compository work, we shall need to have more time on the first
  paper. But withal we shall issue a paper if possible. If the Lord
  has given you a few dollars for the office, send it on. Amen.

In explanation of why he was not able to issue the paper regularly he
writes as follows for August 15 of that same year:

  The announcement that the paper would be on time would have been
  carried out so far as the work on the paper is concerned, but
  it did not please the Lord to send us the means to purchase the
  paper, hence the delay. Well, we are willing that God should stop
  the Trumpet altogether if he will. It belongs wholly to him, and
  so do we, and, bless God, we have nothing to say about it. Oh,
  how perfectly dead to all self in the matter! We will say to our
  readers that the Trumpet shall only be issued as the Lord furnishes
  the means; every two weeks if possible, if not, let all know that
  it was not in our power to do so, and that all our subscribers
  shall have the worth of the money paid. Owing to the past delays
  and the fact that we are led to attend some camp-meetings, we skip
  one number with the present issue.

In the November 1 number we notice more privation.

  We did not move, neither were we able to plaster our office.
  How then do you think we managed to get out this paper? We will
  tell you. Dear Wife tendered her kitchen to the Lord for the use
  of publishing salvation. Praise the Lord! By thus crowding in a
  sufficient amount of the office to get along for the winter we
  shall save fuel, and the expense of finishing the office until
  next fall. Thank God, we are willing to get along any way for
  Christ's sake, so that we may fulfil our mission and publish truth
  and righteousness. We are not at all mortified at these humble
  facilities from which the Trumpet goes forth to its readers. Christ
  started his earthly mission from a manger. Oh no, we are not
  ashamed to let all men know that the Trumpet is published in the
  rear of a small cottage. God's presence makes the whole domicil
  sacred. Oh, how wonderfully he pours out his glory on our souls in
  this work!

On the other hand, there were others in whom God had planted a love
for the truth. Among these was Brother Warner's faithful printer.
God had preserved a few who should contribute sufficient to the paper
to keep it going.

  HOW IT LOOKS TO OTHERS

  We know that many think it big to be an editor, hence before and
  ever since we entered upon this work we have feared and dreaded
  being actuated by such motives. When we go out to work in the field
  and we just tell God to let the Trumpet stop if it is his will and
  we will keep right on evangelizing, the Spirit's voice soon compels
  us to return to this sacred charge.

  Once when we had the office up in the city, God tried us
  thoroughly. We had no money to pay the printer, and he was out of
  meal-tickets, which must be paid in advance. We were sent for to
  come to a meeting in Terre Haute. A brother wrote that he would
  pay our fare, so we borrowed the money and went down on Saturday
  morning. We told the Lord that if he did not want the paper to
  continue, to let the printer leave and get work somewhere else. As
  we walked from the depot to the office on our return, Monday eve,
  we said, If that young man is in the office it is the wonderful
  dealing of God. We entered and found him cheerfully working away.
  On Saturday he ran the press all day without a bite to eat. As he
  told us this our heart was melted. We entered our little sanctum
  and poured out our soul to God, and he sent the Spirit as the dews
  of heaven upon our heart.

  When we started for the Camargo camp-meeting, we had a few dimes.
  Having been provided with a free pass, through the kindness of
  Brother ----, who wrote that for months he had not thought of the
  camp-meeting without seeing us on the program and that we must
  be there without fail, we left with Wife all our change but two
  nickels. Told our printer that as we had no money to give him he
  might quit if he saw fit and hunt a position where he could get
  his pay. We remarked that as the Trumpet was not ours we had no
  choice whether it lived or died. Well, it cost us five cents to
  reach the depot by street-car, and the other nickel to carry us
  and baggage from the train to camp-ground, so we just had enough.
  Praise God from whom all blessings flow! Though we were brought
  there by the direction of God's Spirit through Brother ----, the
  high priest in charge, probably out of self-interest, gave us no
  place in the pulpit. But God gave us a field to work in, and the
  hearts of the "people who do know their God," and, blessed be his
  name, in that meeting he gave us over sixty-one dollars. So the
  Trumpet still sends out the certain sound. Here is a sample of many
  letters received the last few months. It will show how others see
  the Trumpet in relation to God's will and Satan's dread:

  "Ah yes, Brother Warner, it is the Trumpet the devil wants stopped.
  You may evangelize all you please, so the Trumpet goes under, and
  the devil doesn't care. Do stand by the Trumpet at all hazards."

  Of course we know that all such expressions relate to the awful and
  offensive truth of God that we give place to in the Trumpet, and
  not to any ability we possess to write or conduct a paper. We are
  too sorely and constantly pinched by a sense of our own ignorance
  to think anything else.

In the November 15 number, under the heading, The Trumpet Will Go On,
we have the following:

  God has blessed us with excellent health and strength. Praise his
  holy name! We can work without apparent fatigue from 5 A. M. to
  11 P. M., and we propose doing so, by the continued help of God.
  We feel that the gates of hell can not stop the truth. And if we
  can not issue the paper regularly every two weeks, we will issue
  as often as we can, and give everybody his or her full number of
  papers. The Lord holds us to this work, and he can not forsake us
  in the work whereunto he has called us. Let all the readers of the
  Trumpet obey the voice of the Spirit of God, and there will be
  means both to enlarge and carry on the paper for the glory of God.
  Oh, if the God of salvation could but reach some who are blessed
  with means and draw out about two hundred dollars it would pay all
  the Trumpet debts, get the necessities to enlarge the paper, and
  provide a good little stock of paper to start with. We will work,
  and pray, and trust, and God and the dear people will provide the
  means.

At the beginning of the second year the price of the Trumpet was
raised to one dollar.

  For some time before the Trumpet raised to one dollar, nearly
  everybody sent us one dollar instead of seventy-five cents.
  Thus the Lord has fixed the price, and he will provide for its
  enlargement.

The enlargement came with the first issue in February. It was made a
six-column, four pages--15 by 22. In the first issue of the new size
we find the following editorial:

  We printed two thousand papers this issue. It is quite a task on
  our hand-press; but, praise God, he gives us blessed health and
  strength, and we are perfectly satisfied to work on with the means
  the Lord has furnished, until he sees proper to give us others.

Early in the autumn of 1882 the publishing office was moved to
Cardington, Ohio. Here was a congregation of saints among whom the
publishing work could be better supported. A very pleasant office,
warm and well lighted, was rented for thirty dollars a year. Brother
Warner acknowledges his enjoyment of the great kindness, love, and
cooperation of the true saints there. It seems, however, that even
there the work did not make much progress. The old press had by this
time become very unsatisfactory. Brother Warner sought to hire his
printing work done elsewhere, but his effort resulted in his having
to print the first issue of 1883 on a job-press, with the paper
reduced in size to a four-column 11 by 15. The price was dropped to
seventy-five cents, then to fifty cents. The following editorial will
give an insight to his situation:

  THIS LITTLE TRUMPET

  Having had our last issue printed on our neighbor's steam-press, we
  concluded it would pay us to trade our old press on a jobber and
  have them print the paper regularly.

  Our chief reason for so doing was this: in the time that it would
  take us to print them on the slow old press, we could make more
  on job-work than would pay the printing. But, behold, when our
  neighbors learned that we were getting a job-press, they seemed
  to think we were intruding on their territory, and not having the
  utmost confidence in their typographical ability they thought
  to make us pay a sort of royalty for the privilege of doing
  job-work here, by raising the price of printing the trumpet from
  four dollars to eight dollars an issue; and while we conceded
  the perfect right to charge that price, we were happy for the
  privilege of saving that amount and printing on our job-press.

  Of course, we can print but one page at a time, which makes four
  impressions for a folio; and if we print as large as the Trumpet
  has been, it will take eight times running through the press,
  which, after all, can be done in about the same time it took to
  print it in two impressions on the old press, and takes one to run
  instead of three.

  When the paper comes to you only half the old size we will call it
  but a half number, so we will not defraud our subscribers in the
  least. But we desire to send you eight pages every two weeks if we
  possibly can. When we can not, please bear with us until the kind
  providence of God and the liberality of the saints help us to get a
  paper-press.

The eight-page proposition did not then materialize. About this time
was adopted the motto, which was carried for many years: "First
pure, then valiant for the truth." The home of the Gospel Trumpet
was not long at Cardington. Brother Warner was desirous of having
a permanent home for the Trumpet, where he would not have to pay
rent. When he moved to Cardington, he did not feel that that would
be the permanent place for the paper. Kind brethren in Michigan made
very liberal offers and asked him to come there; but a place was
opening at Bucyrus, twenty miles distant, in Crawford County. While
he was in prayer pleading earnestly for God's direction, three teams
drove up. It was the brethren from Bucyrus, who had come to move the
office to that place and also help it out of financial difficulties.
There was great joy in Brother Warner's heart as he realized that
God had answered prayer and sent help. One of these brethren, D. D.
Johnston, assisted in the matter of finances. He purchased a lot and
furnished material with which to erect a building. His name appeared
as publisher in August, 1883.

Brother Warner proceeded to build a small office on the lot at
Bucyrus. In the last number printed at Cardington he writes as
follows:

  While you read this paper, the editor will be personally at work
  erecting a house in which to carry on the work of the Lord. If we
  were building a house for ourself we should want to count the cost
  before commencing; but we are building this house unto the Lord,
  and the earth and the fulness thereof are his, hence, we need not
  stop to count since he says go forward. The undertaking is wholly
  by faith. While at work with our hands we shall pray without
  ceasing to our heavenly Father to send us the means.

       *       *       *       *       *

  We have had experience enough in our business to know that we
  never can carry on the paper and pay rent. It is claimed that a
  paper is not self-supporting with most any number of subscribers
  without receiving advertisements. Just yesterday in the office
  of a temperance paper we were told by an editor and publisher
  that we ought to take in one thousand dollars every year for
  advertisements, and he could not see how the paper could be
  carried otherwise. But, beloved, it must be carried otherwise or
  not at all. Neither do we wish to do any secular job-work if we
  can help it. We shall dispose of our job-press and material as
  soon as possible. Now, beloved, when we shall have obtained a good
  paper-press (and it is already bought, thank God) and a place free
  of rent, with much self-denial and care we shall be able to send
  you a paper 22 by 32 every two weeks.

  Some of our dear brethren have in love censured us occasionally.
  We find generally these two points, sometimes in the same letter,
  namely, "Why do you not send your paper out more frequently and
  more regularly?" the other, "I think you have not been on your
  guard enough to keep out of debt." Well, there it is. We could have
  kept entirely out of debt if we had issued fewer papers, and we
  might have issued every two weeks had we gone more in debt. But no
  one of our experience could possibly have issued more frequently,
  with our income and slow facilities. Our dear brethren are without
  a knowledge of what they are talking about. But now, beloved, as we
  are in this desperate effort to get entirely out of debt and to get
  situated so as to cut off much of our past expense, we hope that
  all will send us the help they can.

The move to Bucyrus was made in May, 1883. About that time the
first good press was purchased. It was a rebuilt Country Campbell,
allowing either belt- or hand-power to be used, and costing perhaps
six hundred dollars.

The trying times through which the Trumpet had to pass in its early
years are known only to God. It was perhaps his design that it should
be tried as gold is tried. There were always a few consecrated hearts
who contributed of their means. Some put everything they had into
the work. Thus the work was kept alive. Little did Brother Warner
realize, when he was located at Bucyrus and the prospects looked
good, that there he should go through the bitterest trial of his
life. The light of the Trumpet came very near being snuffed out
entirely. Bucyrus was the narrows in the Trumpet's voyage, through
which it barely passed. This will be described in our next chapter.

The office of the Trumpet remained at Bucyrus nearly a year. Some
brethren in Michigan were desirous of having it moved to their
locality. Progress had been made at Bucyrus, but it was through
the furnace of trial rather than any extension of influence. But
doubtless all this experience was necessary as an equipment for
greater usefulness.

The move to Williamston, Ingham County, Mich., was made in April,
1884. A Mr. Horton, a business man of Williamston, in whom the
Lord had planted a love for the truth, went to Bucyrus and had the
office equipment shipped. The saints in Michigan had in the meantime
obtained possession of a two-story building 28 x 84, and they had
it partitioned, or remodeled, to suit the need, the upper story to
be used for a hall or assembly-room, the rear of the lower floor
to be used for living rooms and the front for an office. Brother
Warner rejoiced with tears when the work got started in its new and
enlarged quarters in Williamston. The first number of the paper
published there was dated April 15. From its columns we quote the
following greetings:

  We are happy to greet your ears once more, beloved, with the sound
  of the trump of God. The devil has spent all his infernal powers
  in vain to crush this work of God. We have thoroughly learned
  his attitude toward us. In his hellish clamor about us for many
  days, saying, 'You must give up the Trumpet,' he has clearly
  committed himself against this cause, and all who are against this
  dissemination of the light of God we know are on the devil's side,
  either wilfully or ignorantly. Oh, how hell has poured forth upon
  us! Night after night we had to leave our bed at two, three, and
  four o'clock, and go to the office and cry unto God to drive away
  the hosts of hell that had encamped against us. And every time the
  power of God dispersed these infernal spirits of darkness, the Lord
  recommissioned us to blow the Trumpet in Zion, and sound an alarm
  on his holy mountain, and we were made joyfully conscious of his
  approving smile for not having backed down before the legions of
  hell. But the devil having drawn to his side the best agents he
  could ever expect to use against us, was fierce and determined to
  hush the trumpet-sound of freedom from all sin and Babylon yokes.
  Oh, halleluiah!

  During this terrible combat with the powers of darkness, we had
  to do more fighting than working, hence the work went on slowly.
  We were ready to print about the first of February, then the
  Lord called us by telegram to Kalamazoo, Mich. The next day our
  printer accidentally spoiled the rollers, so that he could not
  print. So the work lay until our return. After looking to the
  Lord until he assured us that the office would be cleared from
  the mortgage, we ordered new rollers, and went to work again in
  the name of the Lord. About the time we were ready to print, God
  sent Bro. Thomas Horton, from Williamston, Mich., who paid off the
  five hundred-dollar mortgage, some other debts, chartered a car,
  loaded us up, and moved office, household goods, Master Willie, and
  ourself to this place. Wife and child having remained behind to
  visit with friends. Moving just at the time caused a few days delay
  in this issue, but now we expect to greet you regularly. Praise
  the Lord! "The Lord giveth, and the Lord taketh away, blessed
  be the name of the Lord!" So said Job. If it was the devil that
  took it away, he had to get a permit from God before he could
  do it, therefore it was of the Lord, and "blessed be the name of
  the Lord"; for when he permits the devil to take anything away he
  has given to his children, he always returns fourfold. We have
  understood this principle long ago, and have thrown it in the face
  of the devil every time he has shown his teeth at us. Blessed be
  God forever and ever! And thus hath God done unto us again. We left
  an office where we were hampered up in 14 × 26 feet, and here has
  God furnished a building two stories high, 28 × 84 feet, all of
  which is dedicated to the Lord. It contains a large meeting-hall,
  and plenty of room for office and all families connected with it.
  It is, however, under repairs, and we have taken temporary quarters
  for a few weeks.

Every change that was made gave occasion for new hopes for the
advancement of the publishing work. Accordingly we read in the first
issue at Williamston: "After one more issue we expect steam-power,
and there is no telling what God will yet do for the Trumpet if the
devil doesn't quit his hellish opposition." An engine was purchased
during the first year at Williamston. It was of three horse-power and
cost two hundred dollars. Thus, after the trying times of the first
four years of its life, the Trumpet work began to make substantial
progress and the reformation cause to expand and become permanent.

The next move for the Gospel Trumpet was in the summer of 1886. Near
Bangor, in Van Buren County, was a yearly camp-meeting. There were
many saints in the vicinity and near Grand Junction, seven miles
north. At the Bangor camp-meeting in June, 1886, the subject of
moving the Trumpet Office to that part of the State was considered.
It seemed to be the mind of the Spirit and of all the saints that
the removal should be made. A commodious and substantial building in
the town of Grand Junction was offered for eight hundred dollars, or
about half its worth. The saints agreed to purchase the property,
and money was raised to pay moving-expenses. An encumbrance of five
hundred dollars on the machinery was also paid off. Accordingly it
was decided to move. One freight-car held the entire outfit of office
material, machinery, and household goods.

Grand Junction, "where two lightning tracks lay crossing," was a
small town of a few hundred inhabitants, the junction of the Chicago
and West Michigan (now the Pere Marquette) and a branch of the
Michigan Central Railways, ten miles from South Haven on the lake and
thirty miles west of Kalamazoo. This became the permanent home of the
Gospel Trumpet during twelve years of its history.

Before the move to Grand Junction, Bro. S. Michels, of South Haven,
assumed with his means a portion of the financial responsibility.
Being thus directly connected with the publishing work, his name
appeared as publisher, which position he held till relieved by N. H.
Byrum, in 1895.

About a year after the publishing office was located at Grand
Junction, the publishing work, and the church as well, suffered the
defection of J. C. Fisher, who had been on the editorial staff and
had been useful in the ministry.[11] He was succeeded as assistant
editor by E. E. Byrum, who remained on the staff for many years, and
after Brother Warner's death became editor.

The Gospel Trumpet was a mighty factor in the reformation work, a
very effectual means of spreading the truth. At Grand Junction the
Office grew to a substantial printing-plant, sending out tons of
literature. Books were printed, a children's paper was started, and
the Trumpet became a weekly. It was here that Brother Warner's death
occurred, in 1895. We close this chapter with the publishing work
located at Grand Junction. Brief reference to its present status will
be made in another chapter. [Illustration: Office and Home of the
Gospel Trumpet. Grand Junction, Mich., 1889]

FOOTNOTES:

[9] It seems the idea prevailed within the Eldership that "every
member should be under the control of Christ alone in the performance
of work appointed him." They said, "We believe that the Lord wishes
not his church burthened and perplexed with financial cares.
Therefore, Resolved That it is not good that she should own and
control a printing-office." They said further, "We are willing to
assist and support these two brethren in the joint publication of the
Gospel Trumpet provided they are permitted to have full control of
the same and so long as they keep themselves and the paper wholly in
the Lord's hands and to his glory."

They, of course, did not understand that by means of a corporation,
board of trustees, or other legalized body, the church could control
its printing business and yet not be "burthened and perplexed with
financial cares."

[10] See next chapter.

[11] See Chapter XV for further mention of this.




XV

THE CRISIS[12]


True to prophetic fulfilment, the time was at hand for the
restoration of the church to her normal state of unity and holiness.
The scattered condition of God's people in the various sectarian
denominations was not always to continue, for such could not be the
ideal state of the church; it could not be her final state in which
Christ could expect to receive her as his bride. For her there was a
better day at hand. From Romish night to the light of justification
by faith, possessed among Protestant sects generally since the
sixteenth century reformation, had been a great step upward. Also the
Wesleyan reformation, bringing in the light of perfect holiness as a
Christian attainment subsequent to regeneration, marked an advance
for the truth in its progress by stages unto the end of time. There
needed to be yet another step, another reformation, which should
bring the church to her fulness of glory, and visualize her unity and
solidarity.

It would seem that the holiness movement that arose in the sixties
and seventies should have accomplished this, but it served only
as an approach to it. True holiness indeed destroys the elements
of sectarianism, and forbids a continued state of division among
Christians. But the holiness movement, as such, came to have holiness
only nominally for its object. It undertook no antagonism to
sectarian divisions, though it deplored them. It stood for nothing
more than holiness as a subject to be taught and experienced, and
satisfied itself as best it could to remain within the denominations.
It drew back when the real issue came, and in consequence it has long
been dissipated in the sects, having for forty years accomplished
little or nothing toward bringing God's people into unity.

Christian unity can never be brought about within the sects nor in
connection with any recognition of allegiance to them. It absolutely
can be effected only out of and away from the sects, by obedience to
God and a severance of sectarian ties. Since true Christian unity is
incompatible with sects, and since coming out of sects is opposed
by the sect spirit and invites persecution by the sects, the only
course for the people of God to take who have received the light on
the true church is to cut loose from human institutions and abide in
Christ alone, even though it places them in a relation hostile to
the so-called churches. For those first leaving the sects there was
no body of saints already called out to which they could be added.
What could it mean to them but a crisis? And what would it constitute
in the progress of events but a reformation? But the Spirit of the
Lord was thus leading. Since sects are hostile to the movement out of
sects, the Spirit of the Lord becomes necessarily hostile to them;
for he indeed leads his people out of sects. But the time had come.
God's spiritual ones were looking and longing for some development or
other by which they would cease to be divided in sectarian bodies.
No one had put it into their minds; their anticipation of it was
prompted by the Spirit of God, which was in them. There needed some
one to sound the trumpet of the Lord, some one to take the lead and
make a positive declaration against the sin of division, some one
through whom God could voice the call, "Come out of her, my people,
that ye be not partakers of her sins, and that ye receive not of her
plagues" (Rev. 18:4).

God had in Brother Warner prepared just such an instrument. His was
the spirit of a reformer. He shunned not to declare God's judgments.
His ministry had a definite message, and represented the burden of
God for the purity and unity of his church. Looking back upon Brother
Warner's career it would seem, as the writer has already intimated,
that his connection with the Church of God (Winebrennerian), which
assumed to have no creed but the Bible and to be indeed the true
church of God, had doubtless served to emphasize to him the true
church ideal and to shape his course along right lines. And his
rejection by the Ohio Eldership for the preaching of holiness
awakened him to see that that body was not what it claimed to be,
but was, after all, only a humanly ruled institution, only one sect
among the many. The light he already had on the church was sufficient
to forbid his reuniting with them. Thus the so-called Church of God
had contributed to him the right idea of the church, and the holiness
movement had brought to his understanding the line on which God would
bring out a pure church, namely, the line of holiness; and thus was
the divine Hand leading him and fitting him for the work to which he
was called.

We can only imagine what it meant to step out on God alone and preach
the divine judgments against the apostate religions of the day, to
decry the evils of denominationalism, and to undertake on that same
line the publication of a paper. That his work was despised and that
Satan undertook to crush it in its very beginning can not be wondered
at. Its humbleness and apparent insignificance looked uninviting
to the worldly-minded; but the deep spirituality and divine
manifestations that characterized it were a sufficient vindication
to those who were capable of spiritually discerning the truth. There
was something that said, "This work is of God." There was a sense of
spiritual freedom and of love and Christian fellowship that bore
convincing testimony to those who would but listen to the dictation
of the Spirit that this is indeed the truth.

But Brother Warner was not alone. God had reserved his thousands
who no longer were bowing the knee to Baal. From them he received
encouragement and support, though for a few years it seemed his work
had to go through the crucible of trial. Accordingly we trace his
difficulties and sorrows, as well as his victories, until the cause
becomes fully established in the earth.

From what we learn of Brother Warner's earlier views and attitude,
he never had a party spirit; he never was a sectarian. Even from
his early ministry the love and fellowship that exists among the
people of God he recognized as the paramount bond of Christian union.
After his conversion, when dealing with the question of what church
he should join, he is found casting about to determine which one
represented the real church of God. As the followers of Winebrenner
had the right name, and seemed to him to be correct in doctrine, he
was led into that denomination. With the insufficient light he then
possessed he probably failed to see the man rule that prevailed,
instead of the Holy Spirit rule that characterizes the divine,
theocratic government in the true church of God. He discovered,
of course, the clash of this man rule with the free, independent
inclination of the Holy Spirit, by which he preferred to be led. But
he bore with it patiently, believing that he was in the true church;
and it took years to discover to him that the body to which he
belonged was but a sect.

It was through the attainment of the Bible standard of holiness that
he was gradually led into the truth respecting the church and sects.
Early in 1878 he wrote: "The Lord showed me that holiness could never
prosper upon sectarian soil encumbered by human creeds and party
names, and he gave me a new commission to join holiness and all truth
together and build up the apostolic church of the living God." He
soon began to receive light on the Scriptures, which revealed to him
that the church was to be restored to her primitive glory in the
evening of the dispensation. The chapter on a Spiritual Shaking,
taken from his book, clearly shows that when the chapter was written
(1879) he understood that God was going to bring out a pure church.
He published this in 1880, which became the date from which the
present epoch of the church may be reckoned.

It should be remembered that during this time he was connected with
the Northern Indiana Eldership; but as this was a body already
separated from the old Eldership because of their purpose to keep on
the Scriptural basis, he really believed that this body was the true
church, for that was its claim. Thus he was really out of sectism in
heart and was associated with a body claiming to be the church of
God. During the last year (1880) of the Herald of Gospel Freedom,
when it was fully under his editorial charge, its columns, while
teaching holiness, breathed the principles of the one true church.
One of its stated objects was "the union of all true believers in the
Spirit of God and upon the inspired Word." Because of insufficient
light on the governmental aspect of the true church, he was slow to
discover that even the new Eldership was only a body ruled by men. As
light came on the Holy Spirit government, he looked upon the man rule
elements in the Eldership as inconsistencies that needed removal. It
was human machinery that he thought needed to be dispensed with. We
must concede, therefore, that in the meantime he was, to all intents
and purposes, out of sects.

We speak of this period as the crisis because he took such a bold,
uncompromising stand against sects and taught holiness and the
principles of the church with such thoroughness that it seemed to
awaken every satanic element that had been slumbering under the guise
of false profession. People had either to accept the truth or go into
darkness. To him it meant the break-up of old relations, the drawing
of new lines of fellowship, exposure to persecution, and everything
that might befall the career of a reformer. As the teaching of the
resurrection and the repudiation of circumcision constituted the
offence of the cross in Paul's day, so the preaching of the Bible
standard of holiness and the renouncement of all sects became the
offence of the cross at this time. We shall give several selections
from the earlier issues of the Trumpet that are representative of its
teaching. In the issue of Mar. 1, 1881, we have the following:

  BRANCHES

  Where in the Bible do we find the idea of sects being branches, as
  people talk about? "What branch of the church do you belong to?" is
  a common expression in these times of antiscriptural language and
  practise. Why do not people read their Bibles better and learn that
  every individual believer is a branch in Christ--John 15?

  If a whole sect is a branch, then the individual must be a
  sub-branch; but this would make each one dependent upon the
  sect for his union with, and life from, Christ. This would be
  second-hand salvation. We should not like to risk the coupling--I
  prefer a direct union with Christ.

  Taking Christ's parable of the Vine and Branches, there is but
  one way to represent branch sects; that is, imagine the branches
  adhering directly to the vine but pressed together and tightly
  bound into several bunches. Thus drawn together each bundle would
  have the appearance of a branch; but upon closer examination it
  would be found to consist of many branches each adhering to the
  vine, except a good many dead sticks, that had been killed by the
  unnatural confinement, and had rotted loose from the trunk.

  We think it is the great business of the pure gospel sword of
  holiness to cut those soul-killing chords, that the Father may
  purge the several branches, and that they may all straighten out in
  natural position--live, grow, and bear fruit unto holiness.

His account of how he was led to sever his connection with the
holiness association, which he began to see was but a milder form of
sectism, is given in an editorial for June 1, 1881.

  THAT YE BREAK EVERY YOKE

  Saturday, April 22, the hand of the Lord was heavily upon our soul,
  had no relish to converse with any one but God. Finally in company
  with two brethren we went into the house of God at Hardinsburg,
  Ind., and placed ourselves under the searching eye of God, when
  the Spirit of the Lord showed me the inconsistency of repudiating
  sects and yet belonging to an association that is based upon sect
  recognition. We promised God to withdraw from all such compacts.
  But being dearly attached to the holiness work, we attended the
  Association at Terre Haute, and tried to have the sect-endorsing
  clause removed from the constitution. Its substance is as follows,
  speaking of local associations:

  "It shall consist of members of various Christian organizations and
  seek to work in harmony with all these societies."

  We offered the following substitute: "It shall consist of, and seek
  to cooperate with, all true Christians everywhere."

  We had supposed that fellowship and cooperation should not exclude
  any person or truth that is in Christ Jesus, and that we should not
  be compelled to bow down to anything not in, nor of, Christ Jesus.

  We were positively denied membership on the ground of not adhering
  to any sect. And now we wish to announce to all that we wish to
  cooperate with all Christians, as such, in saving souls--but
  =forever withdraw= from all organisms that uphold and endorse sects
  and denominations in the body of Christ.

In the same issue (June 1) he reviews a position taken by T. K. Doty,
the editor of the Christian Harvester. We present this article, and
also two others, in order to show his argument on the question of the
church and sects.

  SQUARE COME-OUTISM

  "Probably this means the doctrine of coming out of all
  the sects, and giving the church of Christ no visible
  organization."--Christian Harvester.

  I wish to ask the editor of the Harvester if human sects are
  essential to the visible organization of Christ? The above language
  so implies.

  Then, according to this statement, the church of Christ was without
  a visible organization hundreds of years, until the present-day
  sects arose. And if the visible organization thus provided is a
  necessary adjunct to the church, then the apostle Peter made a
  mistake when he said that God had already "given unto us all things
  that pertain unto life and godliness."

  Again, if the formation of sects gives the church of Christ a
  visible organization, will the Harvester please point out the time,
  in the history of the church, when that important event occurred?

  Was it when the first sect was formed, namely, the Roman Catholic
  sect, in the beginning of the apostasy? Did she give the church
  of Christ a visible organization? If so, what need of subsequent
  efforts at organization?

  We presume that the Harvester does not admit that this corrupt
  hierarchy is the church of Christ. So there was one sect formed,
  and Christ's church still not visibly organized.

  Out of her came the Church of England. She claims to be the
  identical church of Christ. Does the Harvester admit the
  assumption? If not, then he must admit that a second sect failed to
  organize and represent the Church of Christ.

  Again, from the old mother of sects came forth the Lutheran sect
  and her daughters--granddaughters of Rome. Did any of them organize
  the visible church of Christ? If so, which one?

  Or was it left for John Wesley to organize the church of Christ
  in the formation of the Methodist Episcopal sect? If that sect
  is really the identical church of Christ, then the editor of the
  Harvester is in a hopeless condition, since severed from that body;
  but we presume that he still felt that he was in the church of
  Christ after dismembered from that great sect, therefore it is not
  identical with the church of Christ, and her organization was not
  the organization of Christ's church at all.

  Having now followed two branches of Rome to the second generation
  without finding in any of these sister denominations the identical
  church of Christ, we must pass on to the third generation.

  Is any of the sects that have branched out from the Methodist
  Episcopal sect the church of Christ? If so, will the Harvester
  point out the one? Will he assume that the one he represents is the
  church of Christ? If so, then he has been without Christ's church
  until recently. If not, then the founding of the Wesleyan Methodist
  sect was not the organization of the body of Christ. It is a fact
  which no man of intelligence will deny, that no one sect on earth
  is the identical church of God.

  But it may be claimed by some that all the sects taken together
  constitute the true church in her visible organization. This is
  also a great mistake. How can all these bodies sum up the one
  organic visible church of God, when they have no organic relation
  to each other? In what a disgraceful light sectism presents the
  church! Does that look like a divine and heaven-born family,
  that is composed of numerous, rival, jealous, independent, and
  conflicting organisms? Oh, I beseech you for Christ's sake, do not
  dishonor God by confounding his church with Babylon confusion!

  Instead of sects giving the church of Christ a visible organization
  they mar and destroy the visible organization and unity of the
  church of Christ. A striking want of identity in the membership of
  God's church and human sects also proves conclusively that no sect,
  nor yet all sects together, constitutes the divine fold. Their
  walls are not the walls of God's house at all, neither are "their
  thresholds" his threshold. Many are in them who never entered God's
  church, and, thank God, many have entered by Christ the door who
  have never attached themselves to any of the factions that are not
  of God, but the result of sin. If, then, the constituent elements
  of sects are not identical with the elements of God's church, sects
  themselves are not identical with her, and consequently their
  organization is not her organization.


  QUESTIONS ANSWERED

  (Aug. 15, 1881.)

  First: "Does the come-out element constitute the true church of
  God?"

  Answer: All true Christians in heaven and earth constitute the true
  church of God. Eph. 3:15.

  Second: "In what particular is the separationist, or come-out
  church, better than the Wesleyan Methodist Church?"

  Answer: This language places antisect Christians in a false light.
  They never teach such a thing as a new sect, whose distinguishing
  characteristic is simply the coming out of all other sects; such
  is the impression made by the question, and it is a false one. The
  Christians branded "come-outers" have founded no church or sect,
  nor do they intend to; but, on the contrary, they have abandoned
  all sects to live in the one church that Christ founded, and into
  which we were inducted by regeneration. This fact is known by
  hundreds who nevertheless misrepresent them continually: this goes
  with them. God's church is composed altogether of "come-outers."
  The word "church" (=ecclesia=) means the "called out," they are
  called out of the world, out of heathen religions, and all corrupt
  and bogus Christianity. But while the come-out element is embodied
  in the very word "church," she is not to be called "Come-out"
  church. She embodies water baptism, but is not a Baptist church.
  She teaches the Sabbath, and the second advent, but is not a
  Sabbatarian nor Adventist church. Her members are all brethren, and
  united, but she is not the United Brethren church. The sin of all
  this is in making one of the subordinate elements of the system
  the center, and not God in Christ Jesus. But to the question. The
  Wesleyan Methodist sect is an organized party in Christendom, a
  schismatic, or cut-off party, all of which is condemned in the
  Bible. "There should be no schisms in the body." The origin of all
  such disintegrating factions, whether for Paul, Peter, or Wesley,
  is carnality, as the Word of God teaches, "the result of sin," says
  the Harvester. The Wesleyan Methodist sect is human, fragmentary,
  and earthly, and will be utterly annihilated at the coming of
  Christ, with every other schismatic party. The church of the living
  God, in which "come-outers" inhere, to the exclusion of all human
  organisms, was purchased, built, and sanctified by Christ Jesus,
  who is its head, door, and foundation. It is the "pillar and ground
  of the truth," and will stand through all eternity, that's the
  difference.

       *       *       *       *       *

  Fourth: "Wherein does the come-out church excel the Wesleyan, and
  manifest its divine origin?"

  Answer: This is virtually a repetition of the question above
  answered. We have often said, Why do not opposers of holiness go to
  the standards of the doctrine and controvert what they say? They
  never do. Again, we ask, Why do not sect apologists attack what
  "come-outers" teach? They teach the one true and catholic church of
  the Bible--this can not be overthrown, therefore sect worshipers
  seek to hide their sin in misrepresenting all who abandon sects.
  Come out of Babylon, brother, then you can see much clearer.


  THE SHAFTING GIVING WAY

  (Nov. 1, 1881.)

  If it were not such a solemn thing, it were really amusing to
  see how many are floundering about on the question of organized
  divisions in Christendom. They admit them evil, predict their
  downfall, and then, shrinking from the result of their own
  admissions, they fly to their protection and raise the hue and
  cry against those who bring the gospel of God to bear upon these
  ramparts of sin.

  L. Hawkins, of the Banner of Holiness, admits the design of
  Christ is the spiritual and organic unity of all believers, and
  that an advanced degree of holiness would demolish these walls of
  separation, and then, as if alarmed at their fall, he pleads for
  their toleration at present.

  The Harvester adds, "Then let us hail every sign of real unity as
  from the Lord, and, as holiness laborers, not be afraid when the
  temporary shafting of denominationalism begins to give way."

  So it is admitted that denominationalism is bolstered up with
  temporary shafting. This reminds us of a pamphlet we read some
  years ago, in defense of sect organizations. The writer confessed
  that the denominations were not the real "house of God which is the
  church of the living God," but that they were necessary scaffolds
  for the erection of the house, and that when the house shall have
  been completed, the scaffolds will all be taken down. Well, in view
  of the prospects of Christ's speedy coming we prefer to keep off of
  these old rickety, rotten-timbered scaffolds that are destined so
  soon to tumble down and be consumed with all the rubbish of Satan's
  invention. For our part we are ready for the sect shafting to give
  way any day; for we are builded into the house of God itself, and
  have nothing to lose or to fear. But many are not ready for the
  catastrophe. While fearing and even predicting the fall of those
  Dark-Age structures, they are unwilling to abandon them. They sit
  trembling upon their lofty but narrow Methodist, Baptist, United
  Brethren, or Presbyterian plank, while with one hand they try to
  hold onto the walls of God's church. We can always tell whether
  a man is resting upon one of these scaffolds or whether he is
  building only on Christ, the sure foundation. If on the latter,
  he has nothing to fear; if on the former, he is sure to command a
  halt when he sees the true priests of God blowing the trumpets
  about these walls. Such always think the time has not yet come
  to abolish sects and denominations. "Oh! no! do not push against
  our scaffold poles yet; be careful down there! Please don't lean
  against that shafting, there is danger of its falling!"

  One dear minister took us aside at the Alvan (Ill.) camp-meeting
  last summer and inquired of our views. We told him, of course,
  that we believed in no church but the body of Christ, etc. He
  conceded about all we contended for, but, unwilling to abandon his
  elevated plank, he humbly besought us not to be so hard on them.
  Poor fellow! We think all had better climb down from these shaky
  concerns; for God has announced her fall. "Babylon the great is
  fallen, is fallen, and is become the habitation of devils, and
  the hold of every foul spirit, and a cage of every unclean and
  hateful bird. And I heard another voice from heaven, saying, Come
  out of her, my people, that ye be not partakers of her sins, and
  that ye receive not of her plagues" (Rev. 18:2,4). "Then let us
  hail every sign of real unity as from the Lord, and not be afraid
  when the temporary shafting of denominationalism begins to give
  way." This is good advice, but does Brother Doty walk in it? Does
  he hail as from the Lord those whom the Spirit of God has led out
  of those cut-off parties, which divide the people of God, and who
  stand in the "one fold" and body of Christ? or has he not done his
  best to represent them as teaching "no church," "no organization,"
  and as building another sect, etc.? Is it consistent to admit
  that sects are without a warrant in God's Word, and that they are
  the "result of sin in the body of believers," and express a hope
  for the unity of God's people, and then join with all the popular
  holiness journals in opposing those who have abandoned all those
  unscriptural schisms? Is it consistent to say, "We don't want an
  ism gospel," and yet adhere to and stuff the Harvester full of the
  gospel of Wesleyan Methodist ism?

[Illustration: Church building in which D. S. Warner and five others
severed their relation with the Northern Indiana Eldership in 1881.
It is located at Beaver Dam, three miles north of Akron, Ind.]

[Illustration: Group of Individuals, former members of the Northern
Indiana Eldership, who with Brother Warner severed their connection
with the Northern Indiana Eldership in 1881. At top, Mr. and Mrs. F.
Krause; center, D. Leininger; bottom, Mr. and Mrs. W. W. Ballenger]

An event that had to occur sooner or later was Brother Warner's
separation from the Northern Indiana Eldership. At the Eldership
meeting which convened at Beaver Dam, Kosciusko County, Ind., in
October, 1881, he proposed some measures by which that body might
be made to conform more perfectly to the Bible standard with
reference to government. In this he would not be heard, and on
their rejection of his reform measures he realized, probably for the
first time, that the new Eldership, bent on continuing their human
organization, was a sect with which he must sever his connection,
and he then and there did so. This event does not properly mark his
coming out of spiritual Babylon, as some have supposed. In heart
he had already been out, and had preached against sects. But he
ignorantly supposed that the Northern Indiana Eldership of the Church
of God was not a sect and therefore that he was keeping clear of
sects. Thus his act at Beaver Dam was a _keeping_ out of Babylon as
much as a coming out. It was the latter only in the outward sense,
but of course it emphasized and gave more definite character to the
anti-sectarian stand he had previously taken.

There were others in attendance at the Eldership meeting who had
heard his preaching against spiritual Babylon and who also took the
same step with him. They were David Leininger, William Ballenger and
wife, and F. Krause and wife. We give their names and also their
pictures as being of those originals who declared themselves free
from all outward forms of Babylon.

A similar thing occurred in Michigan. About the same time the
Northern Indiana Eldership was formed, there originated near Pompeii,
Gratiot County, Mich., the Northern Michigan Eldership of the
Church of God. This body was formed because its members had been
isolated from and generally dissatisfied with the old Eldership,
which sanctioned secrecy and was steeped in tobacco. About the fall
of 1878 there joined this new Eldership J. C. Fisher and his wife,
Allie R. They had never heard of Brother Warner at that time. In
the spring of 1880, J. C. Fisher had occasion to visit Indiana on
business, and it happened that while there he heard Brother Warner
preach, and he accepted the doctrine of holiness and received the
experience. The following autumn the Fishers sent for Brother Warner
to come up to that part of Michigan and preach holiness. It was then
that Allie R. consecrated for and also received the experience of
sanctification.[13]

A year later, just before the annual meeting of the Eldership
(October, 1881), the Fishers and others, thinking to get the
Eldership to accept holiness and thus make good the claim of being
the true church, started a holiness meeting at Carson City, where
the Fishers lived, and again had Brother Warner present. This was
right after the meeting in Indiana where Brother Warner had declared
his separation from the Northern Indiana Eldership. The situation
was similar to what it had been in Indiana. Brother Warner had been
preaching on the true church and setting forth its divine government,
and the hope of these Michigan saints was that if they could get the
Eldership to accept holiness they might get them to do away with the
human machinery and fill the true church requirement. In this they
were disappointed. Before the holiness meeting was over the Eldership
showed its opposition. Upon this the Fishers and a good number of
others, nearly twenty in all, withdrew from the Eldership.

[Illustration: Joseph C. and Allie R. Fisher]

[Illustration: Group of Michigan saints, some of the first to declare
their freedom from sectarian relations. Above, Mr. and Mrs. Frank B.
Reeves; center, Mrs. C. E. Reeves; below, Mr. and Mrs. John T. Lyon]

Thus there were two centers where a stand of independence with regard
to the Eldership and human ecclesiasticism had been taken. These
two congregations of saints--at Beaver Dam, (Ind.), and Carson City,
(Mich.),--were the earliest in the United States (so far as the
author knows) who had stepped completely out of Babylon and had taken
for their basis that of the New Testament church alone. An annual
camp-meeting was established at each place.

The Michigan saints in order to express in definite form their
position and intentions drew up the following resolutions:

  Whereas we recognize ourselves in the perilous times of the last
  days, the time in which Michael is standing up for the deliverance
  of God's true saints (Dan. 12:1), the troublesome times in which
  the true house of God is being built again, therefore,

  =Resolved=, That we will endeavor by all the grace of God to live
  holy, righteous, and godly in Christ Jesus, "looking for, and
  hastening unto the coming of the Lord Jesus Christ," who we believe
  is nigh, even at the door.

  =Resolved=, That we adhere to no body or organization but the
  church of God, bought by the blood of Christ, organized by the Holy
  Spirit, and governed by the Bible. And if the Lord will, we will
  hold an annual assembly of all saints who in the providence of God
  shall be permitted to come together for the worship of God, the
  instruction and edification of one another, and the transaction of
  such business as the Holy Spirit may lead us to see and direct in
  its performance.

  =Resolved=, That we ignore and abandon the practise of preacher's
  license as without precept or example in the Word of God, and that
  we wish to be "known by our fruits" instead of by papers.

  =Resolved=, That we do not recognize or fellowship any who come
  unto us assuming the character of a minister whose life is not
  godly in Christ Jesus and whose doctrine is not the Word of God.

  =Resolved= also, That we recognize and fellowship, as members with
  us in the one body of Christ, all truly regenerated and sincere
  saints who worship God in all the light they possess, and that we
  urge all the dear children of God to forsake the snares and yokes
  of human parties and stand alone in the "one fold" of Christ upon
  the Bible, and in the unity of the Spirit.

It should be noted that even at this time, while they could see the
evils of human machinery in the church, they had not as yet a perfect
knowledge of how the divine government would be. They wondered
whether they should form a new Eldership or whether they had anything
at all to do in the new procedure, cut loose as they were from all
human organizations. At this time Sister Fisher was given a vision.
It was of a tower which she and others were constructing with stones
that were piled about them in heaps. The foundation was already
laid and they were engaged on the superstructure, their work being
to polish the stones and fit them for the tower. When polished, the
stones were clear as crystal. They were asked where they got such
beautiful stones. She replied that they were simply such stones as
could be found anywhere. Their beauty was brought out through the
work that was put upon them. The capstone, or headstone, was also
perfectly clear, but it had a blood-red spot in the center which
shone and which shed rays of light like streaks of blood down through
all the tower.

The vision seemed to her so wonderful. She awoke to a full
consciousness and said, "Lord, what is it?" He answered, "This is
my church." Immediately the Scriptures in 1 Cor. 3:11-18; Eph.
2:20-22; and 1 Cor. 3:9 came to her mind. She then understood that
the church was organized by God, and that it was man's part to work
with him, and let him be Leader and Foreman, and that Jesus was the
head of the body.[14] They soon learned to be led of the Spirit
and that they were complete in Christ in matters of government as
well as everything else. Conscious of their freedom from the bondage
in which they had been held and that they had taken their stand on
God alone, they were blessed with the Spirit of God upon them and
their assemblies in a remarkable manner. The joy of the Lord was
their portion and they were satisfied. Thus the reformation had
taken complete form. The light began to spread and the work became
established in various places. A sister Harris, living near Bangor,
in the southwestern part of Michigan, was called up to Gratiot County
in July, 1882, to attend the funeral of a niece. While there she
heard J. C. Fisher preach and she invited him down to her part of the
State. He went the following October and held meetings there, which
were very successful, resulting in a number getting saved. An annual
camp-meeting was started there the next year. This camp-meeting has
been continued ever since, though it was taken to Grand Junction,
seven miles north, in 1892. Thus this part of the State was one of
the first sections where the work of the reformation was established,
and Grand Junction became, at a later date, the home of the
publishing plant for a number of years.

That God was working on a similar line in other parts of the world
may be seen from a letter written from England and quoted in the
Gospel Trumpet from the Christian Harvester.

  SOUL PROSPERITY WITHOUT THE PENS

  We extract the following from a letter in the Christian Harvester
  from E. Morgan, Maidstone, England:

  "We have a number of people who enjoy holiness, men and women, old
  and young, who do not belong to any sect. They have the presence of
  the Holy Spirit with them in a much richer and more powerful way
  than the friends in the churches. This seems to indicate that the
  Lord will raise up an army to do his work, and perfect love will be
  the uniting power that will keep them one."

  It is not at all to be wondered at that those who have obeyed God
  and come out of all human sects should have a superior degree of
  God's grace and Spirit with them, who are free from the oppression
  and interdiction that we hear so much of in all our holiness
  papers. Yes, God is now raising up that holy army who stand free
  in Christ, bound only by the truth and the love of God. From the
  above, we see, as well as from the testimony of hundreds in this
  country, that the assertion that coming out of sectism results in
  spiritual death is a groundless falsehood. The result is always
  the opposite, unless it be in some instances where souls have been
  overwhelmed with the hellish rage and deceitful, persecuting spirit
  of the sects, which has induced a superindignation.

Brother Warner's separation from the Northern Indiana Eldership was
the subject of comment by his contemporary editors and others. His
reply to a letter on the subject of his leaving the church is here
given.

  A dear brother writes to us as follows: "I think you have erred
  in leaving the Church of God, and yet God is blessing you and the
  Trumpet."...

  To talk about "leaving the church of God and yet receiving the
  blessing of God," is Babylon confusion. There is absolutely no way
  given under heaven and among men whereby we can leave the church
  of God but by ceasing to live by faith in and obedience to Jesus
  Christ, or falling into and continuing in sin; in which case God
  does not and can not continue his blessings upon that soul as
  before. Therefore, when certain preachers in Ohio published that I
  had left the church (which was false, for they themselves cast me
  out of their synagog for the crime of preaching real experimental
  holiness), they declared the fact that what they worship in the
  name of the "Church of God" is only a "creature" of men, to which
  they invite members and report "accessions" through a different
  process than that of regeneration, which is the only means of
  accession to God's church. And when people talk of our having left
  the church, because we withdrew last fall from a human corporation
  called the "Northern Indiana Eldership of the Church of God," they
  simply show that the devil's counterfeits still pass current with
  them; they call that the church which does not answer the Bible
  description of the church. Oh, how hard it is to get rid of the
  marks of the beast, and the number of his name!

  The Bible speaks of churches of God in Galatia, in Achaia, in Asia,
  etc., but we do not read of any northern, southern, eastern or
  western Galatian, Achaian, or Asiatic Elderships of the church of
  God. You see this thing--Northern Indiana Eldership of the Church
  of God--is too long for any use, so we just take the broad-ax of
  God's Word and chop it in two between "of" and "the" and throw the
  first part to the moles and bats, according to the sayings of the
  prophet. Then we have the church of God left, which is the body of
  Christ, "the fulness of him that filleth all in all." Glory to God
  and the Lamb, "we are complete in him"!

  If some more would suffer the excision of this useless appendage,
  there would be quite a vacuum made for the reception of this
  "fulness." The term "Eldership" as used in this case, is both
  contradictory in itself and a perversion of God's Word. Where the
  apostle Paul speaks of "laying on of the hands of the presbytery,"
  the Bible Union and some other versions render "hands of the
  eldership," and I think correctly, too. So I accept the word
  "eldership" as a Biblical term. But what is its obvious meaning?
  Simply the elders of the church in one locality, or in a district,
  or country, as the case may be. To apply it therefore to an
  organized corporation is a misapplication, a perversion of one of
  the words of God's Holy Book. It is contradictory, and asserts a
  falsehood, because the corporate "body" to which it is applied
  is not composed of elders, but of brothers and sisters, a few
  elders, and without doubt some sinners and backsliders; so this
  use of the word changes the truth of God into a lie. Like every
  other body that is not identical with the body of Christ, this
  "new Eldership," as it is often called, is a rival of the body
  of Christ, and is used by the devil to generate party spirit and
  sectish bigotry. Nothing is more natural than the disposition of
  carnality to want to get up something besides the glorious church
  of the Firstborn.

  The reason is obvious. Christ built his own church, adds the
  members, and spews out the unworthy; 'He is head over all to his
  body, the church,' the only real ruling power, except as he chooses
  to execute his will through some of the members. Hence this gives
  no place to aspirants who wish to work up something that men can
  build, so as to receive the glory, and become lords over the work
  of their hands. As Sister M'Creery says in her history of the
  origin of the Free Methodists--during the six years that they were
  contented to work with a single eye, and let God build up his
  own church, and receive all the glory, the Spirit was with them
  in mighty power to save souls, because they had no craft to look
  after; but after they set up the Free Methodist idol, it was all,
  "He 'o he, go up Free Methodism!" And ceasing to work exclusively
  for God's kingdom of righteousness, peace, and joy in the Holy
  Spirit, and founding another sect, that they call "Our Church,"
  they necessarily became double-eyed, and lost the real power of
  God. So after our meeting last fall we heard the call to rally up
  the party spirit; and to apologize for the addition of this sect
  corporation to the several hundred already in the mazes of Babylon,
  it was called the "Northern Indiana Eldership of the Church of God,
  opposed to Secret Societies." Just as though the church that Christ
  himself founded did not oppose secret societies, therefore it is
  necessary to form another "body" for that purpose. Thus every sect
  on earth is an insult to God; even their formation implies that we
  are not complete in Christ, hence the "necessity," as B. T. Roberts
  said, of our organizing another sect.

The Trumpet's New Year's greeting, at the dawn of its second year,
has an interesting tone.

  NEW YEAR'S GREETING

  To all who may read this Trumpet, and especially to all who love
  the truth, we send you our brotherly greeting, a "Happy New Year,"
  and a heartfelt "God bless you." Our heart overflows with love and
  gratitude to God, and all his loving saints, for all the benefits
  and mercies that filled the expiring year. Dearly beloved friends
  and patrons of the Trumpet, and lovers of its hated truth, we are
  happy to report from this watch-tower of Zion that we see nothing
  but success, victory, and glory. A beloved father in Israel in
  New York on first seeing the Trumpet recently wrote us of his
  inexpressible gratitude, and he remarked that he had tried to
  have one established in Chicago, but says he, "There was no one
  interested in the truth, that seemed to have sufficient means to
  undertake the project." Well, glory to God. He has chosen the weak
  things, and the moneyless, to carry on a work which to all human
  appearances, in this sect-loving and idolatrous age, could not be
  accomplished without considerable capital, and on a free basis--the
  wonderful work of God. How has he "surprized the hypocrites,"
  and confounded the prophets of Babylon! G. D. Watson but uttered
  the predictions and carnal prayers of thousands when he said
  through an antichrist sheet in this place, "Brother Warner can not
  succeed in that line." What is this but a thrust at Jesus Christ!
  It virtually says to the Son of God: "In the prosperity of our
  churches, there can be nothing but failure in the attempt to build
  up 'God's Church.'" Oh, these devotees of Babylon would blot out
  of existence, if they could, the church that Christ founded over
  eighteen hundred years ago, to augment the glory of our "great
  Methodist Church" founded less than a hundred and fifty years ago!

  Well, Brother Warner may have failed in many respects; but no
  man that reads the Trumpet can deny the fact that God and truth
  have most gloriously triumphed. And the Trumpet, too, through the
  God-approved truth it holds forth, has proved a glorious success,
  notwithstanding the different measures Satan has devised to hedge
  up its way. One poor whited sepulcher had the impudence to say
  with a satanic chuckle, "We will crush the Trumpet" and "take all
  Brother Warner's subscribers." A gentleman in this city when asked
  to take the chaff, and baby-soap, sheet, remarked, "If you succeed
  with this paper will it not break down the Trumpet?" and received
  the following reply: "That's just what we want to do." He told a
  brother this, and said he did not think there was much holiness
  in that, and did not want the paper. Yet one, M. L. Haney, who
  was canonized at the Jacksonville convention as "the Patriarch of
  Holiness in the West" and everywhere else, is so blind that he has
  twice presumed to intimate that that enterprise might be of God,
  saying "If your paper is of God." Nearly all the professed holiness
  periodicals have been hauling barrels of water and pouring on the
  altar of God's truth and filling up the trench round about; but God
  is all the more glorified in this test between the Trumpet and the
  prophets of sects. Praise his name!

  The Gospel Trumpet has proved Satan false in more than one way. In
  all love, we suggest to all those papers and preachers that have
  been in the habit of telling the people that "separation from the
  sects invariably results in spiritual death" to read the Trumpet,
  then shut their mouths, and cease their lying against the truth.
  There is not a sect-endorsing paper in the land that presents as
  strong array of testimony to clear definite holiness, Holy Ghost
  power, wonder-working faith, and fruitful lives. And we have
  abundance of live, glowing reports and experiences that we have
  not had space to use, and nearly all have spared us the necessity
  of telling you that the writers are without the camp of creed
  factions. We have published numerous expressions of appreciation,
  because, by their strong relish for the truths of the Trumpet
  coupled with their vigorous spiritual health and usefulness in
  Christ, they condemn all who reject the food we issue, as perverted
  and spiritually diseased. To the former class the Trumpet is
  heavenly music; but to the latter, it is an annoying sound, because
  their hearts and ears are not sufficiently circumcised to endure
  sound doctrine. The Trumpet has demonstrated the fact that God is
  able to carry a war against the devil in his strongest, last, and
  most desperate fortress.

  God has in a remarkable manner heard and answered our prayers;
  not always however in the way we expected, but far better than we
  imagined. Last spring we prayed the Lord for a more speedy press,
  but the furnace of trial through which he brought us was better
  for our soul than a hundred presses and ten thousand subscribers.
  Glory to the God of Daniel, and the Hebrews! Oh, what lessons we
  have learned in the salt and fire school of Christ! We would gladly
  pull the lever of the Lord's good old hand-press for forty years
  to come, rather than have missed those furnace-wrought visions of
  God, of his church, and of the great sect abomination. To all the
  patrons of the Trumpet, we would return many thanks for the means
  you have furnished the Lord's cause, and the many appreciated
  contributions you have sent us by the inspiration of the Holy
  Spirit. You have largely made the paper what it is, and by your
  continued labor of love and sacrifice for Christ's sake you will
  continue to improve and enlarge the paper and extend its sphere
  of usefulness. We regard the real testing-point in the Trumpet as
  past; God has established the work of our hands. Our circulation is
  steadily increasing; we have been printing sixteen hundred papers
  each issue, sixteen fifty this time, and we do not have fifty
  papers left when we get through mailing. The demand for canvassing
  and sample copies continually increases.

  To Babylon and all her concomitants, we promise nothing but fire,
  sword and hammer, and confounding blasts from the armory of God's
  Word. We have scarcely begun the bombardment of the wicked harlot
  city. By the grace of God, we expect to deal with sin and sinners
  as we never yet have done. Some have intimated to us that we have
  been too personal in rebuking Church sinners: but, before God, we
  are ashamed of and repent for our mildness and want of personality
  in the past. And now we give fair warning to hypocrites, and all
  whose walk has not been upright before God, that if you don't
  repent and publish your confession of sin, the Lord has made it our
  duty, so far as we know, to expose and rebuke you before all. We
  know no man after the flesh, and we seek to please no man. If God
  can not carry on the paper by us seeking only to please Him, the
  Trumpet will surely be discontinued. But God is our sufficiency. "I
  shall not want." "For the Lord God will help me; therefore shall I
  not be confounded; therefore have I set my face like a flint, and I
  know that I shall not be ashamed" (Isa. 50:7).

  While it is our duty to reprove all outward sin, we must keep the
  fact prominent that all reform must begin at the heart, which God
  only can change; inward transformation is only upon the condition
  of faith, and, therefore, must be definitely presented in the
  Scriptural order of pardon and adoption to the sinner, and entire
  sanctification to the believer. We regret that some attempt to
  beat down the ice-mountain of sect by the hammer of the Word,
  without the melting fire of the Holy Spirit. Getting people out of
  the sects any other way than by leading them to Christ for heart
  purity and the reception of the Comforter, which leads the soul
  from all sects and into all truth, is but enlisting men into carnal
  crusade against Babylon, and can result in little good, and has,
  in some instances, hedged up the way and turned back the tide of
  God's truth more than it will be able to advance it. Because the
  Bible experience of entire sanctification is the true objective of
  Christ's atonement and shed blood, and because thorough holiness
  destroys sects and denominations, as frost would disappear under
  the beams of the June sun, and as the promotion of true holiness
  is the only remedy for schisms and every other form of sin in the
  body of professed Christians, therefore the Gospel Trumpet shall
  continue to "praise the beauty of holiness" and proclaim the power
  of the blood of Christ on the gospel line of definite holiness and
  perfect heart-purity. We ask the cooperation and prayers of all
  true saints of God, who love the freedom of Christ Jesus our Savior.

The truths of the reformation were disseminated largely by the Gospel
Trumpet, and in many parts of the country there were those with whom
its teachings found a hearty welcome. A few bits of correspondence
addressed to Brother Warner and taken from the Trumpet of early in
1882 are here presented.

  I like the Trumpet very well; hope it may sound out long, loud,
  and clear to call the people back to the old paths, the good way.
  Yes, truly it is the good way, the strait and narrow way, the new
  and living way, and the high and holy way. You may count me a
  subscriber as long as the Trumpet sticks to the Bible. Your brother
  purified and being tried,
            E. B. B.

  He keeps them that put their trust in him. I pray God the time may
  soon come when Christians shall be united as one in Christ Jesus,
  the living Head, and throw away all divisions, taking Christ for
  their head and having their names enrolled on God's book in heaven.
  May the Lord bless all the saints. May God bless you, Sister
  Warner, in giving up part of your house in order that the Gospel
  Trumpet may still be printed. Oh, we can't give up the Trumpet! Oh,
  that I could do something! I will do what I can to help you. The
  Trumpet must go on. Enclosed find the widow's mite.
            L. B.

  We are strangers, never have seen each other, yet we know each
  other by the Spirit that is given us. I am glad you have grace
  enough to run the Gospel Trumpet without any visible means. They
  that overcome inherit all things. The Lord will not forsake you in
  the work. He will help you to carry it through. I gladly send you
  one dollar and would gladly send you more if I could at present. I
  have no love for sects in my soul.
            L. M.

  Success crown your labor of love in the kingdom and patience of
  Jesus.

  May sectarianism totter and fall to its very base, and glory and
  unity fill God's kingdom of peace and righteousness.

  God grant that the trumpet of salvation may continue to sound its
  certain blasts, until Babylon be overthrown by the power of God and
  truth.
            Mrs. L. L. and Eld. J. M.

  God bless you abundantly. Amen. My heart is with you to do the
  whole will of God, regardless of great or small men, bigots, or
  devils.
            T. F. D.

  I have received two numbers of the Trumpet; the sentiments therein
  taught are mine and have been for fifteen years. My wife stands
  with me. Let the Trumpet continue to sound louder and louder, until
  the walls of sectarian Jericho fall.
            J. C. A.

  The more I deepen in Christ, the better I understand the doctrine
  Brother Warner advocates; and the more I understand the doctrine
  advocated and acquaint myself with the early history of the
  Friends, the greater similarity I find between the two. He does not
  insist upon entire separation from the world in every form stronger
  than they did.
            F. W.

  God bless you and yours and the great and glorious work in which
  you are engaged. Would like to help you scatter pure gospel truth
  without isms or man-made walls. The Lord hasten on the day when
  they shall all fall to rise no more. Glory to God! Yours saved,
            J. L. K.

In the issue of Jan. 16, 1882, Brother Warner answers a number of
criticisms by contemporary editors.

  TO OUR CONTEMPORARIES

  "Modern come-outism, or, better said, no-churchism." We hold that
  uniting with the people of God in church fellowship, even of our
  own choice, does not necessarily constitute us sectarians.

  --Gospel Banner.

  In all love we would ask our kind Brother Brenneman to inform us
  of those modern "no-church" men of whom he speaks; give us the
  address of any man professing godliness who believes in and claims
  membership in no church.

  Second. Is the body of Christ no church?

  Third. If there is any way to get into the church besides Christ
  and through the Holy Spirit--if the church is something that men
  open the door of and admit members into--please give us "thus saith
  the Lord" for it.

  Fourth. If uniting with one party or sect of the professed people
  of God does not constitute one a sectarian, then why should union
  with a Masonic lodge constitute a man a Freemason?

  Fifth. If a person is in Christ Jesus, is he not in the church, and
  is he not already joined to all others that are joined to the Lord?

  Pure Religion very smartly, as she supposes, ranks "come-outers"
  with "all other sects," by which she virtually admits that they are
  as good as the others, and then says that it takes the following
  elements to make a good "come-outer": 1. It is necessary that the
  person be "turned out of some church," meaning of course one of
  those "other sects," for a little sober, candid reflection upon the
  Bible will show any person that such remarks can not apply to the
  true church at all; for "the Lord added to the church daily such as
  should be [or, were being] saved," and 'no man [or ecclesiastical
  court] can pluck them out of his hand.'

  If the editress of Pure Religion were half as zealous to know what
  the Bible teaches as she is to exhibit her wit, she would doubtless
  have learned that the church is not something that men organize and
  admit members into, but that it is "a holy temple in the Lord,"
  "God's building, God's husbandry."

  2. The editress thinks that to be a good "come-outer" the person
  should have a small stock of religion and "quite a good stock of
  ignorance." We presume that she did not consider that in those
  words she condemned as nearly graceless and very ignorant such men
  as Luther, Melancthon, Fox, and Wesley, who at the very time when
  they stood out of and condemned all sects and did not contemplate
  joining or forming any, wielded their greatest power for God.

  The Good Way recently informed us that Wesley never contemplated
  the forming of a sect. What was he then but a "come-outer"? It
  is an undeniable fact upon record that he deplored the unhappy
  divisions and parties of Christendom.

  It is the uniform testimony of the history of the Reformation
  that every reform effort was attended by a much greater power and
  demonstration of the Spirit of God before it culminated in a new
  sect than ever was manifest in that sect afterward. I think I
  can safely challenge a single exception to this fact. During ten
  years labor in the denomination that grew out of the labors of J.
  Winebrenner and his coworkers, it was the constant admission of
  the old fathers and mothers that no such power of God had been
  witnessed in that body as was before they assumed and received
  the name of another religious denomination. The same is true of
  early Methodism, and in a remarkable manner is it true of the Free
  Methodists. Let me give you a few extracts from the "History of the
  Origin of Free Methodism," by Sister Sidney M'Creery, who with her
  husband, Joseph M'Creery, was associated with B. T. Roberts and
  William Kendall from the beginning of the great holiness revival
  that resulted in their separation from the Methodist Episcopal
  sect. Hence she testifies what she knows and declares what she has
  seen.

  The record is that for six years they worked and prospered
  wonderfully under the power of God and freedom from all sect yokes,
  and that from the formation of a new sect by B. T. Roberts the
  glory departed from the Nazarites, as they had been called. She
  says:

  "B. T. Roberts in his discipline says the Free Methodist
  organization was a necessity. Was it? Let the hundreds testify who
  were so wonderfully and lovingly united together in the Holy Ghost.
  The truth is this: God's heritage and work were spoiled by the
  laying on of man's hands.

  "While enjoying this spiritual fellowship all was peace and harmony
  and the work of conversion went on, the saints rejoiced, and the
  sectarian devil was mad, sinners in Zion were afraid and trembled
  as they saw the weakest saint upon his knees.

  "B. T. Roberts started out with a trap in hand, making a new test
  of fellowship. He visited far and wide among the live pilgrims,
  preaching sect fellowship as the one thing needful, and that they
  could go no further without it.

  "In most cases it took them by surprize. They examined themselves
  and reasoned thus: We are already in fellowship with the Father,
  Son, and Holy Ghost, and in holy spiritual fellowship with the
  saints, and God has given us the victory again and again while
  fighting against the unholy sects. What can the sect yoke do for
  us? We are now free to go everywhere preaching and teaching in the
  name of Jesus. Thus many stood out for a while. Oh, what robbery,
  what treachery, to pervert and use this work of God, which began so
  gloriously, to the building up of a carnal and selfish organism! At
  every gathering, large or small, the sect yoke was presented and
  held forth as 'the cross'.

  "My husband was satisfied with God's way of ordering the battle;
  yea, more than satisfied; he rejoiced and was exceeding glad to
  see the prosperity of Zion in our midst. While B. T. R. said in
  action by the formation of his sect, 'I have suffered enough
  reproach and shame; I will number Israel and become as other
  nations,' then the work of building up 'our church' commenced. How
  the enemy triumphed! At all the gatherings the spirit of sectarian
  zeal was worked up to the highest pitch, and so fulfiling the
  scripture which saith, 'Who changed the truth of God into a lie,
  and worshiped and served the creature more than the Creator, who
  is blessed for ever.'... "And today he (B. T. R.) has no more
  influence than any other sect bishop, whereas he was once a terror
  to evil-doers and a praise to them who did well. From this time
  the battle of the Lord ceased and the enemies rejoiced. Some who
  remember the former days of liberty and power ask B. T. R. why the
  same power is not manifested now as formerly. He answers on this
  wise: God then gave the people a special blessing for a special
  work. Very good; but why not continue under these special blessings
  and in this special work? What an absurdity, what inconsistency to
  build another sect in order to go through the same variations and
  evolutions of its predecessors! Was it pleasing in the sight of God
  to manufacture another class of backsliders? Was it a necessity?
  Wherever I go I find the burden of Free Methodist preaching is to
  backslidden membership, whereas before its formation--while they
  remained in God's order, where he placed them--every man, woman,
  and child was able to do a full day's work. In visiting many
  places I find them (the F. M.'s) nearly, if not quite, extinct. In
  missionary fields the work takes well for a season, but when they
  begin proselyting and making it a 'necessity' to gather them into
  their peck measure, then the Lord leaves them to themselves. As I
  am passing through the land I often meet with those with whom I was
  acquainted during the war of the Lord, and immediately they refer
  to the former days of power and salvation and say, 'We don't have
  such meetings nowadays; I would go a long distance to enjoy such
  privilege.'"

  We might multiply quotations, but these will suffice to show
  the fact that the formation of sects is the destruction of
  Christianity. Thus it is an undeniable fact, that when men enjoyed
  the stigmatized "come-out" "stock of ignorance," they have been
  used of God far more than after they suddenly became wise (?) in
  building up a wall about themselves or entering a sect pen built by
  some one else.

  The Vanguard calls coming out of Babylon "a kind of spiritual
  rash"; and Pure Religion and Gath Rimmon both think that very
  smart, and serve it up to their readers. May the Lord forgive
  this lightness. Had we not better look into the Word of God and
  see what the Lord saith, than to indulge in mere witticisms? Does
  the Word of God teach that it is a "spiritual rash" to belong to
  Christ alone and hold only to him, "the head over all things to
  the church, which is his body, the fulness of him that filleth all
  in all"? Was Christ afflicted with a spiritual rash when he said,
  "There shall be one fold and one shepherd"? Was that the infirmity
  that Paul had when he said 'there should be no schisms in the
  body'--no Methodist schism, no Wesleyan schism, no Free Methodist
  bond schism, nor United Brethren; yea, =no= schism?

  Now, brethren, if you dare drop the scales from your eyes and look
  squarely at the Holy Bible, you must admit that every one of those
  sect organizations which you call churches are schisms, just what
  God condemns and forbids. Unless you are shamefully blind, you know
  it to be the truth and nothing but the truth, and your slurs and
  sarcasms can not revoke that truth nor enable you to stand when you
  are judged by it.

       *       *       *       *       *

  There are other exchanges that have uttered hard things against the
  Rock on which I stand. Now, I simply want you to know what you are
  doing, then if you wish to continue kicking against the goads, you
  may do so. Do you believe that Christ purchased and founded one
  church of the living God? Do you believe that the "body of Christ"
  is the church? Do you believe that Christ is the only door to the
  church, and that "by him if any man enter he shall be saved"? Do
  you believe that the Holy Spirit sets the members in the body,
  the church? Do you believe there should be "no schisms in the
  body"? Do you believe that believers are "made perfect in one" and
  that "thorough holiness destroys sects and denominations"? Do you
  believe that 'divisions and offences are contrary to the doctrine
  we have received' of Christ? Do you believe that Christians should
  not be "unequally yoked together with unbelievers"?

  In the name of our Lord Jesus Christ I ask any paper to speak out
  and tell me which of these points you dispute. And if you say you
  believe them all, as some of you have, then I ask, Why do you
  object to my believing the same? for that is just what I believe.
  The only difference is, I act consistently with my faith, while you
  say and do not.

  You admit there is but one church of God, still you think hard of
  me for not allowing that all your "churches" are of God. This is
  God's truth and you can not deny it. You say that sects are wrong,
  but advise God's children to continue in the wrong. I claim that
  sects are wrong, and therefore say, Come out from among them, as
  saith the Lord. Men professing godliness should act consistently
  with their belief.

  If you believe that Christ is divided and there are many folds,
  many bodies, many Lords, many faiths, instead of "one fold," "one
  body," "one Lord," and "one faith," then you may consistently
  with your faith antagonize the Gospel Trumpet; but you must abide
  the consequences of fighting against God's Word. And remember
  this, that in the day of judgment it will do you no good to have
  put false colors on the truth you are opposing. You will not
  plead before the bar of God that I taught "no-churchism," "no
  organization," etc.

  If you are ignorant of the Trumpet's teaching, you will be
  condemned before God for opposing and speaking evil of the things
  you do not understand. You should hold your peace until you know
  what you are talking about.

  If you do know what we--myself and contributors--teach, you know
  that every paper insists on organization, the very organization set
  forth in the New Testament, and you do know that we all advocate
  the church, and never have encouraged anybody to leave her; but we
  chose to learn from the simple Word of God what the church is, and
  not from your Dark Age creeds and confused tongues. Now, all you
  who have lifted up your heel against Christ and his body, the only
  true church in heaven and earth, have done so because you have some
  sect idol in your heart and can not receive the truth or endure
  sound doctrine, or else you have not the moral courage to assault
  the devil in his stronghold of divisions. What does Satan care for
  your clamor against the "sin in the sects" so long as you give him
  the best means of bringing God's house or kingdom to naught--the
  sin of sects? I pity your sad confusion. May God give you all
  repentance to the acknowledging of the truth.

An editorial in the July 25 number answers an objection by the editor
of the Sword.

  THAT'S RIGHT

  Brother Dolan makes a sweeping cut with his Sword like this:
  "Sectism is of the devil, and no-sectism is of the devil."

  Amen. That's true. An ism spirit may attach itself to any
  principle, false or true.

  As many sects have been developed by making a center of some
  subordinate point of the Christian system as by rallying upon some
  mere human tradition.

  Whether men worship the moon or an idol of their own make, it is an
  equal insult to God; and whether men worship a gospel principle, or
  a doctrine of devils, is of little if any difference in the sight
  of God. Either case is idolatry; because Christ is supplanted as
  the center by something else either subordinate or foreign. When
  men get a chronic lopsidedness, so that they will scan greedily
  over a paper and drop it as soon as they see nothing on their
  hobby, whether it be sect or antisect, Sabbath or antisabbath,
  or anything else, notwithstanding it may contain much good, pure
  food, many blessed thoughts about Jesus, they have put something
  else in the place of Christ, and their religion runs about like a
  grindstone with its axis near the outer circumference and passing
  diagonally through the stone.

  We once heard a Disciple preacher say that every sect that holds
  some truth that no other sect holds, has a right to its existence.
  This provides for as many sects as there are truths in the religion
  of Christ; but God allows no "schism in the body." Nothing but the
  exclusive 'holding the Head,' 'seeing Jesus only,' and the full
  enjoyment and constant "praising of the beauty of holiness," can
  keep us from all isms.

A selection from the Vanguard, copied in the Trumpet shows the
spiritual state into which a number of leading holiness editors
had by this time drifted because of a failure to follow as God was
leading.

  BACKSLIDDEN

  Brother Brooks in the last number of the Banner (and his authority
  as the oldest holiness editor in the country can not be doubted)
  says that the aggressiveness has gone out of the holiness movement,
  and ceasing to be aggressive it is a dying thing. In most places
  its numbers are decreasing, only a few accessions.

  Well, he tells the truth. The holiness people as a general thing
  through the country are backslidden from God. A large per cent of
  them never had anything but a reclaimed backslidden experience
  to leave. They got back to God and called it by the new name of
  holiness, taught to do so by superficial teachers that wanted to
  swell the Banner reports.

       *       *       *       *       *

  The chief cause of this awful declension that has rolled back the
  tide of the salvation of the world a decade is that the editors and
  evangelists, failing to become more and more aggressive at every
  point against sin in the church and out, especially among holiness
  people, have backslidden as a class....

  Brother Brooks told me he could not put radical truth into the
  Banner without Brother Haney and Brother Kent and other such
  temporizers writing and denouncing him; so Brother Brooks would
  yield and backslide from Holy Ghost power.

  Bro. Isaiah Reid told Brother Sherman he did not want anything in
  his paper that would indicate that the holiness people were not all
  right; he was planning to have the Highway as a support for his old
  age. A year ago he called for a thousand "firemen" in the holiness
  work as the only thing needed. He has spent his energies this
  year in regulating the fiery come-outers from wrecking the train,
  and evidently wants the oaks of Bashan slashed down with a little
  hatchet, and not with a broadax. Rams' horns, goad sticks, and the
  unsectarian "jaw-bone of an ass" Philistine-killer, he evidently
  does not take much stock in. Brothers Inskip and Macdonald are not
  square on the Freemason question and are churchy. While the shell
  remains in part of radical holiness, that only is the real thing,
  much of the spirit is gone. You may call it fault-finding, sour
  godliness, or whatever you please, these are God's facts about your
  case. You know the whole batch of you are afraid to throw red-hot
  truth uncompromisingly everywhere. We except from this catalog
  Baker and Arnold of the Free Methodist, Warner of the Trumpet,
  Johnson of the Stumbling Stone (if he had the Holy Ghost), and the
  Sword, and some others.

  Now Brother editors and evangelists, suffer the word of exhortation
  from a "jaw-bone," break up your fallow ground, do your first
  works, burn up Haney's chapter on dress, not resolve against it;
  pay your debts, or go and acknowledge them at least; cease to print
  such dawdle as Brother Bryant's church holiness writings; seek for
  and get the Holy Ghost again; and lead the people up into the land.
            --Vanguard.

Satanic forces were arrayed against the reformation work in every
conceivable way, not only by mobs and undisguised, professional evil
(though this form of attack was usually instigated by the sectarian
element), but also by deception--by teachers and editors who were
apparently right on some main question in order to deceive, but wrong
on some other vital points. A writer in the Trumpet points out one of
these destructive agencies.

  A DESTRUCTIVE HERESY

  By D. W. M'Laughlin

  There is an eternal antagonism between true holiness and fanaticism
  in all its phases, and the individual possessed of the fulness of
  the Holy Ghost will be able to detect fanaticism in others whether
  it be in outward act or deportment or in the more subtle form of
  heretical teaching. The Spirit and the Word agree, and the Holy
  Spirit moves and works in harmony with the written Word and never
  contrary thereto.

       *       *       *       *       *

  The writer has been receiving from time to time during the last
  four years copies of the Stumbling Stone, and while much truth
  is found in its columns as to the evils of sect divisions, the
  destructive heresy of Count Zinzendorf (that sanctification is not
  subsequent to regeneration) is held with inveterate opposition to
  the gospel order. Consequently, from this standpoint, the holiness
  movement is of the devil, and the second-grace Christians are
  in need of the first grace. The Stumbling Stone seems to attack
  every movement extant, even to the Salvation Army, as well as
  all holiness associations and bands for the promotion of entire
  sanctification. Even the position of the Gospel Trumpet he calls
  a holiness schism, because the editor makes a distinction between
  justified and sanctified believers. And he proposes to "kick
  Brother Warner's justification cobhouse into pi," by which he
  exhibits his ignorance of the real plan of salvation. He might as
  well talk of kicking God's Word into pi as to overthrow the two
  distinct works of grace, justification and sanctification....

  By the above and similar remarks the Stumbling Stone editor
  reveals the antagonism in his heart to the "second grace" in
  the Bible economy of salvation. Now, my honest conviction is
  that a come-outism that sets itself squarely against holiness
  as a definite experience subsequent to pardon, is surely of the
  devil. It is a fact that wholly saved souls who are spiritual and
  discerning men detect at once the carnality in such persons, and,
  quite naturally, are led to conclude that "if such spirits are the
  fruits of come-outism I will have nothing to do with it." Thus,
  this spurious antiholiness come-outism is a snare of Satan to deter
  honest souls from separating from sectism, leaving them under the
  pressure of unholy corporations, which often results in compromise
  and the loss of the Spirit of God. A come-outism that sets itself
  to fighting the sects in a vindictive spirit, condemning and
  unchristianizing all who do not at once come out, can not be of
  God. Let us lead the children of God to the true apostolic unity,
  but never attempt to drive them out of Babylon; and, above all
  things, let us keep sweet and deal kindly with persons who, under
  the blinding influence of sectarian education, can not yet see the
  sin of sects, and the true church of God.

  Sound teaching, in connection with the come-out movement, is of the
  utmost importance. False doctrinal theories and extravagant notions
  cause untold disaster to the cause we represent....

In the issue of May 1, 1883, when the Trumpet was yet printed at
Cardington, Ohio, Brother Warner speaks of how the cause was sifted
at that place.

  SALT IN CARDINGTON

  God's cause has passed through a terrible sifting in this place.
  All the powers of darkness and of Satan's hellish rage have been
  let loose upon the few loyal, holy little ones here. Wicked sect
  members have boasted that this cause was crushed out. One Methodist
  son of Belial, steeped in tobacco and the poison smoke of his
  torment, has even boasted through the secular press that he had
  succeeded in putting down holiness. A Quaker preacher and family
  have let their tongues run with the base, vulgar, and profane of
  the place in speaking against this way. But bless God, the devil
  is sadly mistaken. Several souls have recently become established,
  unblameable in holiness. The Lord is with us in power, the hidden
  ones have four meetings every week, and God is wonderfully blessing
  us.

In the chapter on the Gospel Trumpet we have already referred to the
trying ordeal through which Brother Warner had to pass while the
Publishing Office was in Bucyrus, Ohio, in 1883. A general assembly
of the saints in Ohio was announced to be held on Friday, November
9. The place was Annapolis (now called Sulphur Springs), seven miles
northeast of Bucyrus. In Brother Warner's call to this first general
assembly in Ohio he wrote as follows:

  We expect to see a large turnout of the saints of the living God
  from Van Wert, Paulding, and Wood Counties, and some from eastern
  Ohio; and come ye, dear ones, from Pennsylvania. Come, O ye
  sanctified hosts of the Lord! Let us eat together in the name of
  our Chief Shepherd and only Head and Leader. Come in the power
  of the Spirit; come to have the spiritual gifts stirred up and
  strengthened; come to sharpen each other as iron sharpeneth iron
  and to have the faith once delivered to the saints developed in us
  up to the Bible standard; come to make a more perfect consecration.
  Come, O ye lame and halt and blind and deaf, for the power of the
  Lord will be present to heal all who believe on him. Come, O ye
  sufferers, and give yourselves up to the mighty God and be made
  whole. Come, poor sinners, and be saved in the day of his power.
  Come, O ye poor and wayward Christians, and have your hearts
  established unblameable in holiness. Come, ye who are in bondage
  of sect captivity, and learn your way out of the wilderness unto
  the city that is set upon a hill, which hath foundations, and whose
  builder and maker is God. Come from far and near, whoever seeks the
  old paths and the peace of Jerusalem. Come, for the little ones
  will make you welcome; yea, the Spirit and the bride say, Come, and
  whosoever will, let him take of the water of life freely.

Little did he realize, when giving this invitation and bold promise
of such benefit to all who should have any need of the divine favor,
that Satan would come also with various forms of deception and
attempt to divert the reformation movement into false channels and to
so confuse the truth with clouds of error and fanaticism that men may
not see it.

The meeting began on Friday evening at Conlay Bethel, some distance
in the country from Bucyrus. Saturday, the second day, was appointed
a fast day. The first conflict came with some elements of fanaticism
manifested by three men from Van Wert and Paulding Counties, who
believed it wrong to wear collars, collar buttons, lace, eye-glasses,
etc., and confessed that they came to the meeting purposely to make
Brother Warner and the other saints take off these things. They were
a great interruption of the meeting until Brother Warner finally
rebuked them. After this they feigned great humility. They prostrated
themselves on three sides of the table behind which Brother Warner
was preaching, and would moan and groan during his discourse.

On Saturday evening the meeting was moved to the hall at Annapolis.
Here another element was met. L. H. Johnson, who published in Toledo
a paper called the Stumbling Stone, had arrived and even before the
evening service began had mounted a wagon and begun to teach his
false doctrine. He rejected the New Testament ordinances and also
opposed sanctification as a second work of grace, though he was
also on the anti-sectarian line. He was very bold to break in on
the meeting with his harangue against the true way, which he did
particularly on Sunday. On Sunday evening the saints, wishing to
get away from the confusing and delusive elements, withdrew to a
private house where they felt they had escaped from the atmosphere
impregnated with devils, and where the meeting continued victoriously
all night--until 5 A.M. On the next day, Monday, at 1 P.M. the
meeting was held at another private house. This time the deceiving
elements appeared and undertook to get the upper hand. The saints,
being forbidden in the Scriptures to have any fellowship with devils,
withdrew to another room, where the meeting progressed peacefully.
One sister ventured to stay in the room occupied by the false
teachers. She was suddenly seized by the awful powers of darkness and
she felt she was lost. To a sister who came to her she said, "Oh,
I feel so bad; take me to the altar!" She was led to the saints'
apartment, where she bowed at the altar and soon began to manifest
a frightful appearance. She jerked and cried, "I have a devil;
stay away from me!" Her face blackened and twitched with frightful
contortions, her eyes glared, her tongue darted out like a serpent's,
and when any one approached her, she would spit and claw furiously.
Hands were laid on her and she was instantly delivered and clothed in
her right mind.

This was but one of the many remarkable manifestations. The meeting
ended on Tuesday evening, and on the whole with victory on God's
side, but it had been a trying time indeed. Brother Warner devoted a
whole page of the Trumpet to the report of this Assembly. We quote
the beginning of the report:

  We have never been called upon to portray any meeting that so
  transcends our powers of description. We can now better understand
  the language of John when he said that "if all the works of Christ
  had been written, I suppose the world could not contain the books."
  A full account of the meeting would make quite a volume. For some
  time we felt that the meeting would be one of unusual interest. As
  we received intelligence of the saints' coming from time to time,
  the Spirit of God was poured upon our soul, insomuch that we could
  not restrain the praises of God as we walked the streets. And their
  coming was as the heavens bowed to earth. Our little habitation
  was thronged most of the day on Friday, and in the evening we all
  went to the Conlay Bethel, where the meeting began. Since the first
  assembly in Michigan, where Satan was also loosed and a terrible
  conflict ensued, resulting in his being cast out, all the meetings
  of the sanctified and free saints of God that we have attended
  have been blessed with great unity and peace; and as there were
  such a host coming to this assembly, all of which we knew were of
  one mind and one heart in the truth and Spirit of Christ, and most
  of whom had never met before, we looked for a meeting that would
  be a sample of the reign of heaven. How apt we are to forget that
  we are still in the field of battle, and that Satan is now loosed
  for a little season, having great wrath because he knows his time
  is short! In the very first meeting we felt that Satan had also
  gathered his angels together where the sons of God came to worship
  the God of the Bible (Job. 1:6).

Certain of the brethren and sisters had been previously shown by
visions some of the things that occurred at this meeting. The Lord
was on the side of his saints and vindicated the righteousness of his
cause by manifesting himself in their meetings as well as to their
spiritual consciousness. Outwardly, of course, the meeting bore an
aspect of confusion; but Brother Warner learned to see the good in
everything. Referring, at a later date, to this assembly, he said:

  This providential bringing together of the children of light and
  the powers of darkness has proved a great blessing to the saints in
  that it has clearly brought to light which side men occupy.

The Bucyrus assembly was but one engagement with the forces that at
this time had gathered to oppose and overthrow the reformation work
which Brother Warner and the Trumpet had begun. Other instruments
were to figure in the struggle, and another terrific battle was soon
to follow. There were two prominent holiness teachers who were not in
sympathy with Brother Warner's position regarding sects. They opposed
the coming out from denominationalism. R. S. Stockwell was a young
minister who had helped in the meetings and who had been loved and
respected by both Brother Warner and Sister Warner, but had become
exalted in himself and deceived, and had sprung a very pernicious
doctrine, the doctrine of marital celibacy. He held that the sex
relation was carnal; that when a person was fully cleansed, the love
for a husband or wife was no more than the love for any one else;
especially, that if a husband and wife were not in harmony it would
be wrong for them to maintain the conjugal relation or be to each
other anything more than to any one else; and that they would have
more love for others with whom they were in harmony than for their
own companion, etc. The attainment along this line was an advanced
experience, a sort of third work of grace.

Sister Warner was a splendid woman and had been a faithful companion
to her husband. She had borne her part well in the arduous duties of
their evangelical career. But there had come in some disorder that
had begun to affect their fellowship. Brother Warner mentions it thus
in his "Meditations."

    First there appeared mysteriously withal,
    Some leprous spots on our domestic wall.
    The plague soon marred our holy fellowship,
    Then ate like moth the threads of love that knit
    Our hearts and souls in sweet connubial bliss,
    And made us one in sympathetic flesh.

It is probable that this would have been but temporary had not
deceiving forces combined to turn her mind and estrange her from her
husband. She came from a well-to-do family, and it is possible that
the contrast of a life more or less destitute of physical comfort
had some weight with her at this time and made her susceptible to
the suggestion that perhaps the Trumpet could be more successfully
managed in the hands of some one else. There were those who were
desirous of taking it over and had the means to invest in it. Under
Stockwell's instruction she endeavored to consecrate for the "third
work," and under his enamoring influence the enemy took advantage
of her state of mind, and she came into affinity with spirits that
antagonized the work that the Lord had been accomplishing through
her and her husband. Once in the hands of these enemies, the "flying
roll," which had begun to carry messages of salvation to thousands,
would of course have to cease its mission. A league of babel spirits,
though dissimilar in character, comprising free-love, antiordinance,
anti-second-work, and anti-come-out elements, had united against
Brother Warner.

In a meeting at a private house in Bucyrus, Stockwell, who had begun
to assume a papal-like authority, gave those assembled about an
hour's harangue, which was like a gathering storm about to break on
Brother Warner. There were peculiar manifestations at this meeting.
On a lounge lay a woman of frightful appearance, her face drawn,
her eyes sunken, and she was uttering moans. Another, a man with
distorted limbs and scowling countenance, also gave evidence of an
attack upon his body by some supernatural power. It was claimed by
Stockwell that these were divine evidences that some one needed to be
set right; just who, the Lord would make known. Each began to say,
"Lord, is it I?" Brother Warner had been asking the Lord for wisdom
and had been shown that after some trial of suffering he would be
able to take God himself for his wisdom. Now, since his wife had
taken sides with others who held that he was not right, and since he
was ready to suspect himself as being in error rather than his wife,
he felt that possibly they were right in their contention that the
error lay with him. In his intense eagerness to be right with God and
have the blessing of fellowship restored in his family, he became a
victim. He bowed before them

    A suppliant, in that infernal maze,
    To evil spirits' much elated gaze.

His critics gathered around him and waited with agonizing groans
while Stockwell pried into his consecration and asked whether he was
willing to sell the Gospel Trumpet. They said they felt that such was
God's will and that if he was not able to see it he should be wise
and act upon their judgment, and that his soul would be blessed in
so doing. Brother Warner consented, but reserved one condition--that
should God, ere the transfer be made, interdict the order and show
him differently, he of course would obey God. They said, "No, but
that 'if' you must leave out." Finally he was persuaded to drop the
if. Then the agonies of those who, it was claimed, were groaning for
him, ceased and gave place to fiendish laughter, as they supposed
God's "flying roll" was taken. This was the crisis that had come
upon his soul; this the price he had to pay for a decision to preach
uncompromisingly the truth that should create a shudder in the ranks
of hell and work a reformation in the world. Opposing forces had
succeeded in getting him to consent to give up the Trumpet and yield
to the suggestion that he was not right.

But the promised blessings did not come to his soul; on the contrary
he was plunged into spiritual darkness. He had weakened and given
over his sacred trust. What a night of suffering followed! Only with
the morning that swept away the horrors of night came a spiritual
illumination and consequent victory. His very disappointment had
brought reason to its throne and changed the aspect of the situation.
And the Lord broke the satanic spell, filled his soul with peace, and
enlightened his understanding as to the devilish powers that had been
seeking to crush his soul. He went to the little publishing office,
bowed in thankfulness, renewed his covenant, and was swallowed up
completely in God once more. He then felt that he could henceforth
take the Lord for his wisdom against all the suggestions of men or
devils transformed as angels of light.

But now he began to realize that his trueness to God would mean
the sacrifice of his own bosom companion. This, then, should be
the lingering phase of his sorrow. For about one week the battle
alternated between victory and the attacks of hell. Morning would
bring apparent release, and Satan's hosts would flee, only to renew
the conflict when the shadows of evening gathered around him. His
strength wore away. He prayed that he might be comforted by some
friend, if one were left. There was a brother, a John N. Slagle,
whom God had reserved and who had expressed to Brother Warner a
forewarning of some trouble. This brother came to him and took him to
his home, seven miles in the country, where was enjoyed a sweet sleep
and a respite from the storm's rage. The poem Meditations on the
Prairie, is very touching in its description of these experiences.
What this humble servant of God had to pass through in this trying
ordeal only One can know. In one long sleepless night of parching
fever and inward pain a portion of his hair suddenly turned grey.
What wonder that the Trumpet during this period was sometimes late in
reaching its readers or that for four months it failed to appear at
all!

[Illustration: John N. Slagle, befriender of D. S. Warner]

[Illustration: Sidney, only living child of D. S. Warner]

With repeated endeavor Brother Warner tried to win back his alien
wife. They had one child, a boy of three years. He had fears that he
should have to be separated from the child also; but it seemed the
mother's affection for both husband and child had forever flown. She
wrote her husband that he could come and get the child for aught she
cared.

    The train that bore us onward to that son
    Seemed slow that day, so very slow to run.
    We met, and lo, upon his little face
    A famine of parental love we trace.
    Three days we tarried there in strong appeal
    That God would make that woman's heart to feel
    One touch of love, yea, but one precious beam
    Of fond affection where a living stream
    Once issued forth to bless our happy home,
    But now, alas, congealed in icy zone.
      In vain was wished one moment's private talk;
    At last 'twas begged that we together walk
    Outside the city, where repose the dead,
    In silence slumb'ring in their narrow bed,
    And where, between two virgal evergreens,
    A little mound more dear than any seems:
    The grave of our Levilla Modest child,
    On whose sweet brow but three bright summers smiled.
    She was her mother's idol and firstborn,
    Her childish virtues memory still adorn.
    But this request she coolly yet declined,
    As if no love to living or dead remained.
    Then, taking that one warm and little hand,
    We slowly walked to where cold marbles stand.
    Dear Sidney chatted merrily on the way
    Not knowing what within our bosom lay:
    'Twas hard to answer to his prattling words
    With but the tearful tribute grief affords.
    Poor child! God bless him! We devoutly pray
    He ne'er may feel what father felt that day.
      We came to where there had been laid to rest
    The form, now cold, that we had known was blessed
    To hold a pure and lovely spirit-bud
    That went to blossom in the home of God.
    And there beside the foot of that small mound
    We knelt in prayer upon the turfy ground.
    Dear Sidney--bless the child--rememb'ring how
    In family worship he was wont to bow
    Close to our side in sweet becoming grace,
    He gently came and now resumed his place.
    His tender heart beat with devotion there
    As soft his name was breathed in fervent prayer.
      But oh, that hour! what deep emotions rose!
    No earthly language could our heart disclose.
    For our child's dear sake some feeble words were used,
    But they failed to carry what was inward mused.
    Oh! how our heart longed for the poet's flight
    To sing relief to deep affection's blight.
    When touched emotions ripe like a swelling flood
    And merge the soul, oh! it is then we would
    That some kind angel could but lend his harp
    To start the flowing of a surcharged heart.
    But mundane language gave no wings to thought;
    Our feelings could in tears alone flow out.

Brother Warner endeavored to regard this alienation of his wife as
Providential. He took it all for good and felt that by it he would
experience all the more of Heaven's riches in his soul.

Through the kindness of a brother who happened to have a copy of
the Christian Harvester of May 1, 1884, we are able to give to
the readers the article by Mrs. Warner in which she renounced the
movement which she brands Come-outism.

  COME-OUTISM RENOUNCED

  The following communication pretty fully explains itself. It was
  written by Sister Warner, the wife of D. S. Warner, the Come-out
  leader, and editor of the Gospel Trumpet. Those who know Sister
  W. generally, among the straight holiness people, have confidence
  in her integrity. God bless her, and may she save her husband from
  his strong delusions. She desires the holiness papers to copy her
  article:

  Dear Brother Doty: My soul praises God today for a perfect
  salvation in Jesus. He sweetly abides in my heart, and I do know
  that his Word is true. His promises to save from all sin and keep
  in perfect peace are most wonderfully verified in my case; praise
  his name! Salvation is sweeter to my soul every day I live.

    "And how sweetly Jesus whispers,
      Take the cross, thou needst not fear;
    For I've trod this way before thee,
      And the glory lingers near."

  Yea, praise God for the cross, and the glory that always follows.

  I feel it my duty to say to all God's children, that he has opened
  my eyes to see the evils of come-outism. I am free from it, and
  forever renounce it and praise God that he has so completely
  delivered me from the spirit of it. I am thoroughly convinced
  that this effort to unite God's people by calling them out of
  the churches is not God's plan of unity. It simply cuts off a
  few members by themselves, who get an idea that none are clearly
  sanctified unless they see as "we" do; and, then, they have a
  harsh grating that is the very opposite of love. I have found
  that the predominant spirit of the come-out movement is the same
  self-righteous, pharisaical spirit that Christ rebuked when he was
  here on earth. They hold and teach that no one can be entirely
  sanctified and belong to a "sect."

  It is not necessary for me to speak of the fanaticism and
  absurdities connected with this movement; but I am not at all
  surprized to hear of men losing their minds after passing through
  such a meeting as the assembly at Sulphur Springs last November. I
  have seen more Babylon confusion outside the churches than in. I
  know whereof I speak, for I have been connected with the movement
  from its beginning, and, as you all know, at the very head of it.
  And while I believe it my duty before God to renounce it, and stand
  aloof from it, I have all charity for those connected with it. I am
  confident that I have nothing in my heart but love toward them all,
  and love to my husband; nor do I reject him, but I can not endorse
  either the movement or its organ, the Gospel Trumpet. I must obey
  God, and walk in the light he has given me, or forfeit salvation,
  which I can not afford to do. I have suffered the loss of all
  things, but rejoice to know that I am counted worthy to suffer for
  Jesus' sake.

  In taking this step for God I have not been hasty. I have been
  convicted of this duty for some time. Circumstances and the
  manifestations of the spirit of this movement have been such for
  several months past that I fear further delay on my part would be
  disastrous to the cause of Christ and my own soul. I humbly ask the
  prayers of all God's children that he will keep me firm and sweet
  while passing through the furnace.

            Mrs. S. A. Warner.

  Upper Sandusky, Ohio, Apr. 22, 1884.

Brother Warner deplored his wife's going into print with their
trouble. A number of the so-called holiness papers made remarks that
were reflective on Brother Warner and the cause of truth. On account
of this, he felt it necessary to make some reply in the Trumpet and
set forth the facts concerning his wife. In the issue of July 15,
1884, he made a very clear delineation of the whole affair. He showed
the sad deception into which his wife had fallen, how it had affected
her conduct, and hardened her conscience to do things she was never
known to do before, even to being untruthful, and yet publish her
testimony abroad that she was more sweetly saved than ever. Near the
close he says:

  And this is the kind of holiness the sectarian sheets have such a
  jubilee over. This work of the devil which has at present broken up
  a family, brought a reproach upon the cause of holiness, robbed us
  of our sweet child for over three months past, and which has filled
  all hell with a jubilee, the Highway of Holiness says "should be
  received with thankfulness." Yes, it is received in hell with
  thankfulness, and just to the extent that Babylon glories in the
  same she proves that she is in league with hell.

  While our heart is sad for the sake of our dear companion, we have
  great reason to give everlasting thanks to God for the glorious
  fruits of these furnace flames. Oh, how our weaknesses have been
  searched out and our patience perfected!

    We would not cast away the gold
      We've gathered in the furnace flame.
    Nor would we wish again the dross
      Here purged in our Redeemer's name.

In the Trumpet of July 1, 1884, a quotation is made from the writings
of John Bunyan in which are recalled the persecutions that culminated
in his imprisonment. He tells of how Satan, failing in one plan to
overthrow his work and make it ineffectual, tries another, which
was to stir up the minds of the ignorant and malicious to load him
with slanders and reproaches, and finally to have him arraigned and
put in jail. With this quotation Brother Warner makes the following
comparison:

  In all these sufferings Bunyan had, besides the grace of God, the
  consolations of a true wife to sustain and comfort him. With his
  great heart glowing with love for the truth, and deep affection
  for her that had been such a true friend in the past, just suppose
  for a moment the devil had in the time of his greatest persecution
  from sectarian idolaters, overthrown his faithful Elizabeth, and so
  blinded and deceived her as to make it appear her duty to renounce
  him and the truth he was devoted to, in all the papers of that day.
  Suppose he had found her all at once fellowshiping his persecutors
  and slanderers, and receiving the friendship and applause of the
  popular sects of that time, rather than suffering persecution with
  her husband for Christ's sake; do you not believe that such a trial
  would have more cruelly "pulled the flesh from his bones" than
  twelve years' imprisonment with a good and faithful wife at home
  sharing his reproach and offering her daily prayers to God on his
  behalf?

  Of course the woman could not have published any sin of the man
  of God, nor would it have been necessary. All that she would have
  needed to do would have been to renounce him and the "come-out
  movement" that he was engaged in under God, and remind them that
  she "had been connected with the movement from its beginning, as
  you all know, and at the very head of it," and then throw out a
  few hints that she had "suffered" a great many things, and that
  "circumstances and the manifestation of the spirit of this movement
  have been such for several months past that I fear further delay
  on my part would be disastrous to the cause of Christ and my own
  soul." This were sufficient to confirm all the vile slanders that
  Satan had sent out against her husband, with all who hated the
  truth he taught. Oh, yes, that would settle the matter. Yes, yes,
  you know all the terrible things that are reported of this awfully
  deluded man, and now his wife comes out against him, which proves
  that these things are true. And if the devil were as smart then
  as he is now, he would have led the poor apostate guilty woman
  to put on a very lovely aspect in her public comforters, to the
  idolaters of those times, in order to have the more influence.
  Yea, doubtless, while selling her husband to the devil for the
  friendship of his enemies, and selling Christ, whose truth he dared
  to speak, she would have hypocritically said, "I love my husband,"
  and "Jesus sweetly abides in my heart." Oh, what a record the day
  of judgment will unfold! But God be praised that Bunyan was blessed
  with a true companion; but let him whose lot is otherwise "bind
  this to him as an ornament," as Bunyan did the vile slanders heaped
  upon him.

After a few years there appeared in the Trumpet, in the issue of Jan.
7, 1892, the following statement, from a person who knew Mrs. Warner
from her youth and who here speaks of her divorce and remarriage:

  Nothing has ever been more surprizing to me than the steps she has
  taken. It may not be generally known that she got a bill through
  the court at Upper Sandusky, Ohio. The grounds upon which she filed
  her complaint betray a dreadful absence of conscience and the fear
  of God, stating that she had "been a faithful wife to him ever
  since married," and that "he had been wilfuly absent from her for
  over three years"; when the facts are, she had wilfully abandoned
  him over six years before, during which time he twice visited her
  and wrote many letters kindly urging her to return and that without
  any conditions. And she was so far from being a faithful wife that
  she did not even answer his letters.

  Brother Warner did not feel led to appear against her, but
  faithfully admonished her for her soul's sake not to put on record
  in the county court and the high court of heaven statements that
  she knew to be so directly opposite to the truth. And, worse yet,
  the woman has recently shown her disregard for the counsel of
  the Bible by marrying another man.[15] We insisted that these few
  words of explanation be published to cut off all occasion for
  unreasonable men to speak against the cause of Christ and against
  his servant.
            --E. J. Hill.

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

  While holding meetings in Portland, Ind. on Wednesday, May 24, we
  were informed that there was a telegram at the office for us. On
  going there we were startled with this brief dispatch: "Sarah died
  this morning in Cincinnati. Signed, L. F. Keller."

  He is a brother of the one we ought to be able to call our wife,
  and this fact rendered the familiar name "Sarah" all sufficient in
  the dispatch. O my Lord, is it possible that she is cut off in the
  midst of her days! She who seemed so fresh and well is suddenly
  called to be the first to break the circle of six children, all of
  whom were early instructed in the fear of the Lord. Ah, we can not
  help the conviction that had the dear woman never been alienated
  by the adversary to break her solemn vows, and held by a blind and
  erring influence from returning to the obligations of a mother and
  wife, yea, and had she not been by that influence led to obtain a
  bill, and that on absolutely false grounds, she would be alive,
  well, and happy today. But alas, all is past now....

  We wrote immediately to our friend who had kindly informed us of
  the departure of the one who once so filled the vision of our
  heart, for the particulars of her death, and received a prompt
  reply that she died with acute typhoid fever, to which was added
  peritonitis, and that she did not express herself about the
  future. Out of a full heart we would love to say much, but we
  have space only for these thoughts. May God comfort the sorrowing
  mother, brothers, and sisters.

  The unhappy woman, having forsaken her God, her husband, and child,
  became married over a year ago to another man. But alas, how often
  the path that leads from God is cut short!

As to what became of Stockwell, the author has found no trace. When
Brother Warner recovered his spiritual poise, after the terrible
conflict at Bucyrus, he renounced Stockwell, and the latter at once
dropped all profession.

An incident that occurred at Medina, Ohio, before Stockwell's
defection, gave Brother Warner some trouble. A Mrs. Booth had had
a vision in which she saw herself caught up with a thousand-dollar
note. Stockwell, who was at that time apparently in sympathy with the
Trumpet, interpreted her vision to her as meaning that she should
give the one thousand dollars to the Trumpet. She then decided to do
so and threw the money into the lap of Sister Warner, who refused to
accept it. Stockwell then said _he_ would take it, which he did, and
with it paid off the debt against the Trumpet office. After this was
done, Mrs. Booth came to Brother Warner one day in company with an
attorney for the purpose of recovering the money, whereupon Brother
Warner adjusted the matter by mortgaging the Trumpet equipment for
one half the amount and giving a note for the balance. The report got
out in some manner that he had fraudulently taken the money from Mrs.
Booth. In explanation he speaks of the matter as follows:

  We feel rather like treating with silent contempt the wicked
  aspersions that have gone through many papers, secular and
  religious, against our character; but as friends demand it of
  us we will just say that the report that we fraudulently took
  from a Mrs. Booth a thousand dollars by mesmeric influences is
  wholly and basely false. If we have been correctly informed, it
  was fabricated by a lying infidel in Bucyrus and furnished to a
  Cincinnati Enquirer reporter by him. That paper, after consulting
  more reliable parties in Bucyrus, on the 15th of last February
  published an article refuting all the reflections that had been
  cast upon us. The Church Advocate, having published the Enquirer's
  slanders, also took back the charges against us. The fact is, we
  never had any hand in obtaining that money. We were at our home
  and knew not that the woman had a thousand dollars or any money at
  all, until a letter was sent me stating she had given the same.
  We also have letters from her stating that she had cheerfully and
  deliberately given the money; that God had called her to do so and
  that she did not regret the step she had taken. But subsequently
  she fell through the opposition of her husband and Satan, and we
  gave security for the money because it was demanded, though we were
  under no legal or moral obligation to do so.

One can imagine that during his severe trial at Bucyrus Brother
Warner felt very much forsaken. But God had many others who were
ready to stand with him. There were those who were solicitous with
reference to his welfare. In one of the issues of the Trumpet we find
this little note:

  A brother writes thus, inquiring of us, "O Daniel! is thy God
  continually able to deliver thee?" Through the amazing grace
  of God we are able to answer from the lion's den and from the
  seven-times-heated furnace, Yes. Glory to the God of our salvation,
  he keeps our soul above the world, the flesh, and the devil, and
  from all sin. He keeps us from these two opposite regions of
  death, namely, the cold, hard-hearted, grating, fruitless spirit
  of carnal sect-hatred on one side; and from the soft, spurious,
  self-soothing, carnality-pleasing, and sect-compromising, all-bogus
  love delusion on the other. God helping us we shall never move out
  of Mic. 3:8 and Psa. 149:6-9.

He received many letters from those who were sympathetic and who were
thankful for the Trumpet. The following are a few:

  I am so glad to get the Gospel Trumpet. I think it is the best
  paper I ever read. It speaks the Bible truth.

  May the Lord bless you in the good work, and give you grace and
  strength to withstand all the fiery darts that Satan and his hosts
  can hurl at you. God and Christ shall be for walls of salvation
  about you. Whom shall we fear when God is our friend? I am trusting
  in Jesus for a full and free salvation. 'Without holiness no man
  shall see God.' It does my soul good to read the testimonies of
  how God is healing both soul and body, I believe he is willing to
  manifest as much power on earth today as he did when Christ was
  here in the flesh. Your sister, saved through the blood,
            L. B.

  We are continually praising God for the way he is keeping you
  through every severe trial. When we understood the reality of your
  trials we all wept as if we had been at a funeral. How our hearts
  go out in sympathy for you! O dear brother, hold on to God; he
  will not forsake those that trust in him. You must come to our
  camp-meeting without fail, for we know God wants you here; but the
  sect people are hoping you will not come. Your sister,
            M. J. F.

  May God reward you in your great work. Some good friend is sending
  me the Trumpet, and I do love to read it, because it has the right
  ring. It sounds as if it had been baptized in the Holy Ghost and
  with fire. I never saw until I was baptized with the Holy Ghost the
  corruption of sectism. I am so glad that there are a few that do
  stand for Christ and him alone. Your brother,
            H. B. C.

  My prayer is that you may continue blowing the Trumpet, and that
  it may always give a clear and certain sound. I had a pretty sharp
  discussion with a minister today on the subject of sanctification.
  By the grace of God I was under the necessity of telling him
  that he was not a competent witness on the subject, having never
  received the experience. Oh, why will men attempt to explain and
  preach that of which they know nothing! May the God of all grace be
  continually your refuge and your exceeding great reward.
            M. M.

That the Trumpet had the right ring was a fact recognized wherever
there were spiritual Christians who had felt the oppression and seen
the evils of human control in the so-called churches, and of course
that meant in all parts of the country. There were many ready to
fall in line with its teachings. Besides Beaver Dam, in Kosciusko
County, Ind., and Carson City, in Michigan, as original centers,
there had come to be congregations in other parts of the States
named, and in Ohio, Pennsylvania, Missouri, Iowa, Kansas, and others.
The reformation was in all places marked with spiritual vigor,
enthusiasm, joy, love, fellowship, confidence, and activity. People
who came in contact with it and who were not already prejudiced by
sectarianism, were made to feel, by a spiritual discernment, that
"this is the way" and "these people have the truth." A spirit of
victory pervaded the work everywhere. God manifested himself by the
outpouring of his Spirit and by miraculous healings and answers to
prayer.

A remarkable instance of healing occurred at the first camp-meeting
held near Bangor, in southwestern Michigan, in June, 1883. Emma
Miller, who lived in Battle Creek, had been an invalid for nearly
three years. Her eyes had become affected and she had to be led
about. For nearly the whole period of three years (or, lacking one
month) she had not read a line of print. After her conversion, which
occurred nine months previously to her healing, she was plainly
shown by the Lord that she would be healed. On being invited to the
camp-meeting she was again shown, in answer to her prayer, that she
would be healed. She requested her friends to provide her with paper
and envelopes, promising to write to them. In this confidence she
went to the meeting.

On the fourth morning of the meeting, after continued prayer had
been offered, she was impressed she would be healed that day.
Brother Warner had been called away from the meeting, but J. C.
Fisher and others were present. Here was a case of blindness. Her
eyes were covered with a film and the lids were closed through
paralysis and she could not open them. But nothing daunted the
little body of spiritual workers here assembled. Fasting and
importunity characterized the earnest prayer. About 5 P. M. of the
day mentioned, while Sister Miller was seated on the rostrum, where
she had been requested to sit that all might see, suddenly her eyes
were opened and she gazed upon the audience and praised the Lord.
The people were amazed. Some fell to shouting, which was heard two
miles away. Others trembled and cried. After praising God for an
hour or more Sister Miller went out into the bright sunlight without
any unpleasant sensation, the first time for nearly three years, and
wrote two postal cards. Her eyes became bright and strong. Sister
Miller (now Mrs. A. B. Palmer) is still living and has had her sight
ever since.

Marvelous healings were common, but as this one was a healing of
complete blindness and was one of the earliest cases, it is here
mentioned. Another divine manifestation was the power given to the
ministry over devils. Since the early centuries it has not been
characteristic of any spiritual movement prior to this one, so far as
the author has learned, that devils were in such subjection and had
to come out of those possessed.

By this time quite a force of ministers had been raised up in various
portions of the country. Over in Missouri was a man named Jeremiah
Cole, who had been led into the light independent of any human
instrumentality. He had suffered from dyspepsia for twelve years;
he had been so bad he could eat only specially prepared articles of
food. He was instantaneously and wonderfully healed in answer to
his own importuning prayer, so that he could eat all ordinary foods
without discomfort. His own healing led to the healing of his sister,
Mary, who had been an invalid all her life. She began to have spasms
at two years of age, and later dyspepsia and other ailments, until
her life was one of continual suffering. Through her own prayer and
that of her brother, she also was led to claim her healing, and the
work was done. Both of these persons became effective ministers in
the reformation.

In northwestern Ohio God had raised up several persons (among whom
were A. J. Kilpatrick, William N. Smith, J. N. Howard, and Sarah
Smith) who also became prominent workers. In western Pennsylvania
was G. T. Clayton, and in yet other parts of the country, far and
near, were those who had received light on the church, in some cases
without any teaching from any one, and who were by the Spirit of God
added to the ministry.


APOSTASY OF FISHER

A sad defection from the ranks of those who had been active in the
reformation work was that of J. C. Fisher, which has been already
referred to. He was a very effectual preacher. It was through
his efforts that the original company was raised up at Carson
City, Mich., where he lived at the time. Also it was through his
instrumentality that the work was started in southwestern Michigan
and in some other parts of the country. Through a lack of his
consecration, sad to say, he became unfaithful in his marriage
relation and found affinity with another. After being patiently and
faithfully counseled by Brother Warner and others, and after it
became evident that he was rejecting all admonitions, and in fact had
married another woman, he had to be renounced and cut off from the
fellowship of the saints.

This was a distinct loss to the cause, for Fisher had been a very
successful evangelist, and had a great influence. His error, however,
was plain, and there were scarcely any who were sufficiently in
sympathy with his actions to be to any extent drawn away with him.

As a part of this chapter, we wish to include an article from one
of the earlier Trumpets, written by a contributor, which touches
the central principle of the reformation, the principle which
distinguishes it from all other movements. It is on this line, the
ruling authority of the Holy Ghost, that the reformation proceeds.

  RULING AUTHORITY OF THE HOLY GHOST

  By D. W. M'Laughlin

  Notwithstanding the apostasy of the Romish Church, her utter
  departure from the faith because of the substitution of a man-made
  system of ecclesiasticism for the personal presence and authority
  of the Holy Ghost, Protestants have not profited (but in part) by
  her fall; they have very generally fallen into a like snare.

  The apostolic church fully recognized the personal presence and
  authority of the Holy Ghost. He was fully accepted as their teacher
  and guide. They fully embraced the words of Jesus: "When he, the
  Spirit of truth, is come, he will guide you into all truth"--yea,
  "teach you all things," even the "deep things" of God. Hence, we
  hear Peter saying unto Ananias, "Why hath Satan filled thine heart
  to lie to the Holy Ghost?" The presence of the divine Spirit was to
  them a certainty.

  In Acts 13:2 we read, "As they ministered to the Lord, and fasted,
  the Holy Ghost said, Separate me Barnabas and Saul for the work
  whereunto I have called them." Here the authority of the Holy Ghost
  is recognized. Thus we see that the early church needed no man-made
  system; being filled with the Holy Ghost they fully accepted him as
  their teacher and guide. But in process of time the church lost her
  primitive power; the presence of the Holy Ghost seemed less real.
  The necessity of a teacher and guide was felt; hence the absence of
  the Holy Ghost necessitated the substitution of another teacher and
  guide, a "dead ecclesiasticism," called the Holy Catholic Church
  (?), with the prerogative of the divine Spirit--thus priesthood was
  exalted and invested with power to forgive sins; and the pope made
  the "visible head of the church," or the vicar of Jesus Christ upon
  earth. But the church felt the need of an "infallible teacher";
  the loss of the divine Paraclete necessitated a substitution, if
  the resemblance of the apostolic church be maintained; hence the
  system must supply the lack. Thus the dogma of infallibility was
  conceived, ending in the exaltation of the pope of Rome above all
  that is called God, or that is worshiped--the "man of sin" "sitting
  in the temple of God, shewing himself that he is God."

  Any man-made system of ecclesiasticism must necessarily be lifeless
  and powerless, just in proportion as it fails to recognize the
  personal presence and authority of the Holy Ghost, and sets up its
  own order and authority.

  Indeed the modern church has so far lost sight of the veritable
  presence and authority of the personal Holy Ghost, that everything
  seems reduced to man-ordered system--yea, an endless treadmill of
  works. The form of religion takes the place of vital godliness, and
  the people seem to have forgotten that there is any Holy Ghost.

  It is said history repeats itself; let us consider what meaneth the
  cry of "fanatic" now so prevalent in the sects as used against the
  holiness movement. Perhaps we may learn a lesson from Rome--why
  did the Romish hierarchy persecute the Reformers? Simply because
  there had been substituted a wire-bound ecclesiasticism (a man-made
  system) for the presence and authority of the personal Holy Ghost;
  a lifeless system--yea, a dead ecclesiasticism was thought to be
  the one holy catholic church. It was not allowed that any could
  be loyal to God unless loyal to the system, hence the cry of
  "heretic," which today finds its counterpart in the term "holiness
  fanatic" as used by the dominant sects against holiness men. In
  their devotion to churchism they lose sight of the personal Holy
  Ghost, and exalt the system. We must go back to apostolic ground;
  the presence and power of the Holy Ghost must mark (or make
  manifest) the church. The blinding power of churchism will deceive
  nominal professors in the Protestant sects just as effectually as
  it did in the Roman Church. It is eternally true that the natural
  man perceiveth not the things of the Spirit of God. The great
  Sanhedrin judged it right that Jesus Christ, the Lord of glory,
  judged to be a vile deceiver, should be crucified between two
  thieves; the Romish Church considered it right to burn "heretics";
  and in all ages the mystic Babylon of Revelation has persecuted the
  true saints of God.

  Thus it will be till the time of the end.


  THE ONE CHURCH

    Through the night of doubt and sorrow
      Onward goes the pilgrim band,
    Singing songs of expectation,
      Marching to the Promised Land.

    One the object of our journey,
      One the faith that never tires,
    One the earnest looking forward,
      One the hope our God inspires.

    One the strain that lips of thousands
      Lift as from the heart of one;
    One the conflict, one the peril,
      One the march in God begun.

    One the gladness of rejoicing
      On the far eternal shore,
    Where the one Almighty Father
      Reigns in love forevermore.

    Onward therefore, pilgrim brothers,
      Onward with the Cross our aid!
    Bear its shame, and fight its battle,
      Till we rest beneath its shade.

              --Sabine Baring-Gould.


[Music: Perishing Souls.

  D. S. WARNER.      A. L. BYERS.

  1. Per-ish-ing souls at stake to-day! Says the banner of Christ
          unfurled; Pleading in
  2. Per-ish-ing souls at stake we see, Yet the Sav-ior has died for all;
          Go and in-
  3. Per-ish-ing souls at stake, go tell What the Savior has done for
          you; How he re-
  4. Per-ish-ing souls at stake to-day, Can you tar-ry for earthly dross?
          Fly to the

  love for help to save Blood-bo't sinners all o'er the world.
  vite them earnestly, Some will sure-ly o-bey the call.
  deemed thy soul from hell, And is a-ble to save them too.
  res-cue, don't de-lay, Bring the need-y to Je-sus' cross.

  CHORUS.

  Per-ish-ing souls at

  stake, my brother, What is all this world be-side? Per-ish-ing souls
          at stake, my

  brother, Souls for whom the Sav-ior died; Per-ish-ing souls, (Perishing
          souls,)

  Per-ish-ing souls (at stake to-day,) Oh, who will help to save the
          lost?
]




XVI

EVANGELISTIC TOURS


The responsibility of publishing the Trumpet required, of course,
that the editor spend a good portion of his time at the Publishing
Office. But Brother Warner's zeal for the evangelistic work, as well
as the demand for his services here and there in the field, took him
forth a good deal on various tours. An account of the principal tours
he made, and the events in connection therewith, is sufficient for a
chapter by itself.

For the first few years after the Trumpet started, he made frequent
trips. Of these we shall give no account, but shall begin the chapter
with a trip into western Pennsylvania in the summer of 1884. A
camp-meeting was to be held two miles south of Sandy Lake, in Mercer
County, beginning August 23. This was the second meeting for that
place, as one had been held there the previous year. He planned to
attend this meeting after holding a grove-meeting in Medina County,
Ohio, and he accordingly announced there would be no Trumpet issued
for August 15, since he expected to make this tour. Portions of his
report of the Sandy Lake meeting are here given. Quotations direct
from Brother Warner will enable the reader the better to comprehend
the man and to feel the touch of his saintliness; for there breathes
out from his words such a spirituality and devotion as is possessed
only by those who are thoroughly abandoned to God.

  Glory be to the God of salvation-power! These words seem best
  fitted to begin our report of this heavenly convocation. We were
  met by conveyance at Stonesboro, and the very instant we entered
  the precious grove of the saints' encampment we felt the presence
  of God. Indeed it was wonderful. We were engaged in conversation
  as we drove in and were not thinking of or expecting such a
  glorious manifestation of God, when we were suddenly filled with
  the consciousness of his holy presence, impressing heart and lips
  in praises to his holy name....

  We had been unwell some days in the city, and felt half sick on
  the train; but as soon as we breathed the God-pervaded atmosphere
  of that beautiful pine-grove, all our infirmities fled away and we
  could shout the praises of God in a sound body. How hallowed and
  sweet the recollections of God's blessings upon that ground one
  year ago! How dear to our heart the precious chambers in Brother
  and Sister Carmichael's tent, where we often spent much of the
  brief interval between the three daily services, in nearly all
  of which the Lord used us to read and teach his Holy Word to the
  dear saints. In that precious retreat he daily filled our soul and
  recuperated the wasted energies of our body and mind so that we
  could stand and feed the Lord's sheep. Praise God, we found the
  same little sanctum prepared for us again. Thank God, there were
  plenty to share the work of the gospel ministry this year.

  The blessed Holy Spirit wrought in the hearts of the people from
  the first service to the close of the meeting. On Tuesday we went
  to the stream a mile from the camp and immersed fourteen of the
  dear, happy saints of God. It was a glorious and wonderful time.
  The Spirit of the living God was poured out in mighty power. Some
  went down into the water shouting the high praises of God, and
  nearly all leaped and shouted as they came forth from the symbolic
  grave. What glory shone in the faces of those blood-washed ones!
  The place was one of beautiful scenery. On either side the stream
  stood the dense and lofty pines. As this blood-washed company faced
  the stream, with their eyes lifted toward God and their faces all
  lit up with heaven's glow, and sang the sweet songs of redemption,
  we were reminded of Bunyan's company of pilgrims that stood in
  white robes awaiting their invitation to cross to the celestial
  paradise....

  Do we astonish you when we say that while sinners were melted to
  tears by the power of God during the baptism, and said, "This is
  the right way. This is the right way," an apostate and hypocrite
  preacher by the name of ---- stood back and spake against "this
  way" of the Lord? Woe unto such empty clouds, wandering stars,
  wells without water!...

  Brother Fisher was quite sick when we reached the grove, and after
  having been strengthened several times to preach the word he was
  finally and instantaneously healed by faith and the laying on of
  hands. The next evening the healing power was mightily upon him,
  and four of the dear saints were healed of various diseases and old
  complaints. In the early part of the meeting Brother and Sister
  Frost's little girl was healed of a very bad case of catarrh. The
  morning Brother and Sister Fisher left, the Lord woke us between
  three and four o'clock in the morning and led us forth into the
  woods to commune with him. Our mind was led to ask for a more
  perfect faith. Praise God, he gave it. Early we walked to Brother
  Farrah's house, where we found Sister Clayton very sick with
  sick-headache. In the name of the Lord we laid hands on her head,
  and she was immediately healed by faith in Jesus. Several others of
  the saints were healed that day....

  One evening in company with Brother and Sister Fisher we went home
  with Brother and Sister Frost. Sister Owen lives a close neighbor
  to them. Her daughter had two days before been taken sick. That
  night she was taken very bad, and she suffered extremely. Mr. Owen
  wished to go for the doctor, but Lula begged her pa to send for
  us. Though he had been extremely prejudiced against us by some
  ungodly sectarian neighbors, he could not refuse the wish of his
  suffering child. He gave his consent, and at two o'clock we were
  called up, and went to the house in the name of the Lord. Lula had
  been praying the Lord to forgive her sins, and seemed to have found
  pardon, but she was in great suffering. Brother Fisher and I laid
  hands upon her, and in less than a minute her intense suffering
  ceased, and she rested until morning. Her body gradually recovered
  strength, and two days later she was out to the meeting. Praise the
  Lord, O my soul! The power of God since then so softened the heart
  of Brother Owen that he has turned to serve the Lord. His heart is
  so changed that he not only loves God but us also. May God bless
  the dear brother.

  Praise the Lord for the wonderful bond of love that binds our
  hearts together in the Son of God! Blind sectarians ask us, "What
  have you got to bind you together?" We reply by asking them, "What
  have you got to part us asunder?" Oh, bless God for the balm in
  this union! We never know the strength of the divine bonds of love
  until all the sect bonds of the devil are cast away and we are led
  to suffer together for the gospel of God and the name of Jesus.
  Oh, happy bond of perfect love, which binds all the pure in heart
  to God and to each other!

After the close of the Sandy Lake meeting he went by invitation to
Greenville, in the same county. He first held an evening service
on the streets, in which he spoke to a large audience. This was on
Friday evening, September 5. The rest of the services at Greenville
were in a grove in the country. In his report he tells of his being
mercilessly beaten by a drunken man and of his wonderful escape from
injury because of divine protection.

  We praise God for having sent us here. We are confident that much
  good was done. One brother, who had been wonderfully converted
  and blessed, had actually made an appointment at a schoolhouse
  and talked to the people by the Holy Spirit. People were moved,
  and asked the man to speak again. But he consulted his Methodist
  priest, who told him it would never do in the world for him to
  attempt to speak and exhort without license, and that if he did
  so he would be brought up and tried. The poor man was scared down
  and was on back ground; but he promised us to rededicate himself
  to God and go straight forward in God's will. May God bless and
  help him. Such is the pernicious work of the devil under the mask
  of what he calls "our church." We hope in the providence of God to
  return to Greenville again. A sister told us that we would receive
  persecution for pay. Well, praise God, we were well remunerated in
  that kind of currency for Christ's sake. It has brought the "leap
  and rejoice" with "the spirit of glory and of God" in our soul.
  After the grove-meeting we spoke again on the streets of Greenville
  to a very large crowd of attentive hearers....

  After preaching in the grove Saturday night, we walked a mile and a
  half to find rest for the night. The mother and two of the family
  are fully saved. But the husband is intemperate and desperately
  wicked. He does not often stop with the family, as the little
  home belongs to one of the sons, who, with his brothers, affords
  protection to their mother against the father's abuse. The wretched
  man had been drinking liquor through the day, and was also well
  filled with the wine of Babylon's wrath received from his sectarian
  neighbors, who hate any child of God that lives godly in Christ
  Jesus outside of her pales. He seems to have come liquored up
  on purpose for a row. After entering the house, the frenzied man
  assaulted us with shocking oaths and threats. He was desperate,
  just in that state of intoxication in which he had more than his
  usual strength, and maddened beyond all reason. He soon struck me
  with all force in the forehead, but through God his blow was not
  more than a ball of cotton. We praised the Lord. Feeling a deep
  concern for the wicked man's soul, we dropped upon our knees in
  the middle of the room, raised our bands, and began to pray for
  him. But this enraged Satan more than ever. He seized a large
  rocking-chair and slammed it down on us with all vengeance, but
  through the Lord Jesus Christ our uplifted hands turned it off with
  ease. The storms of oaths and slamming of furniture was terrific.
  It looked as though there would not be a whole piece left in the
  room. The infuriated man grabbed a common wood-bottom chair by
  the back and struck down twice or three times at our head, which
  was safely shielded by the hand of the Lord. Glory to God in the
  highest! Our soul was filled with great peace in the midst of the
  storm; we had not the slightest fear of suffering harm.

  The kind wife and a daughter, who were gloriously sanctified at the
  Sandy Lake meeting, tried to protect us, when the latter received
  a heavy blow on the shoulder from the chair, the legs having
  been threshed off by previous blows, making it all the better to
  maul with. Seeing that they were in danger of being hurt in our
  protection, we arose and began to retreat. The savage monster
  followed us out of the yard and some rods on the road with awful
  curses and open threats that he would kill us. Glory to the God of
  our salvation! There was not a hair of our head hurt, not a scratch
  or mark upon our body. The next morning we felt our right wrist
  was slightly sprained by stopping the terrible blows, but it soon
  disappeared. The man soon left, shortly after which his large son
  came, whose delay furnished the intoxicated man his opportunity for
  an onslaught.

  Praise God, the Lord led me to do just as I had preached what a
  holy man should do when thus assaulted--commit our life to God,
  fear no evil, and let him be glorified in our death or deliverance,
  as he shall choose. Fearing the man might return that night and our
  presence excite to deeds of violence upon the family, one of the
  boys and I went to the barn to sleep, but I spent the night in
  thanksgiving to God for his sweet deliverance. Surely it is safe to
  trust God always.

It was while he was in western Pennsylvania that he received word
from his wife that he could come and get their boy, Sidney, then a
little more than three years of age. Accordingly he returned home by
way of Upper Sandusky, Ohio, and got the boy. He then made a visit to
the saints at Jerry City, Wood County, of which he thus speaks:

  Then, following the apostolic example, we "declared what miracles
  and wonders God had wrought" where we have gone about preaching the
  kingdom of God's grace, and assured the dear saints as he did "that
  we must through much tribulation enter the kingdom of heaven." And
  the hearing of all the gracious dealing of God with our soul and in
  many hearts "caused great joy unto all the brethren." Many tears of
  sympathy and holy love flowed from the eyes of the beloved.

He arrived home at Williamston in time for the annual assembly;
for which the large hall, 28×84, on the second floor of the Office
building afforded a splendid place. It was a wonderful gathering of
the saints. A number were ordained to the ministry, and among these
he included himself, as where so many were assembled he probably
decided that his call to the work should be solemnly recognized
and confirmed by the laying on of hands of the elders present. As
was evidenced by the success of this assembly, the work of the
reformation seemed by this time to be taking a forward move. Since
the Ohio assembly at Bucyrus, one year before, Brother Warner
had learned to take a more fearless, unyielding attitude against
deceiving elements such as had encompassed him there.

  We shall ever have reasons to thank God for the benefit derived
  from the Ohio assembly last fall. Though much of the good
  anticipated was not realized because of the evil powers that
  were permitted to "encompass the beloved saints," yet the lessons
  learned as a result have furnished a protection against the devil
  in all subsequent meetings. The fact is, we were delivered from
  priestcraft and had a solemn abhorrence of everything that savored
  of lordism. Hence we declared the meetings free; yes, free for
  heretics, false prophets, and virtually for the devil himself.
  In our zeal to avoid all dragon authority we had also lost sight
  of the divine authority, and God had to permit that victorious
  conflict with the powers of hell to teach us the necessity of
  using, not lordism, but, the double-edged sword of the Almighty
  upon everything that is not clean and straight before God.

  Since "we know that we are of the truth, and shall assure our
  hearts before God," "we know that we are of God, and he that
  heareth us not is not of God." And the only sense in which we give
  place to such as are deformed and darkened by antichrist traditions
  and "doctrines of devils," is in this wise: "We give place for
  them at the altar, where, by entire consecration, and faith in
  the blood of Christ they may be cleansed from sin and all foolish
  conversation received by tradition from the fathers." Glory be to
  God, there is now a flaming sword in the assembly of his saints,
  that can be endured only by those who know and do the truth, and
  such as honestly wish to know and obey the truth as it is in Christ
  Jesus. We believe that all future time and eternity will not erase
  the glory of this [Williamston] assembly from the memory of the
  redeemed.

After the assembly he held a meeting in Battle Creek, Mich. The
following is a portion of his account of a woman's deliverance from
devil-possession, which occurred while he was there. Such instances
were found from time to time. For an example we give but this one:

  For some months past Mrs. Samuel Worden, of Battle Creek, Mich.,
  has created quite an excitement in the papers throughout the
  country by the exercise of a supernatural power of healing. People
  have come from a considerable distance to be treated, and letters
  have poured in from every direction. Some cases of healing were
  actually performed.

  The woman and her husband, hearing of our meetings, came to hear
  the gospel and seemed willing to receive the truth. She confessed
  that they were not fully saved and filled with the Spirit as they
  should be, although she claimed to heal in the name of Christ and
  by the power of God. She soon came to the altar. God enabled us
  to see her condition pretty correctly. We told her she was in the
  "gall of bitterness and the bonds of iniquity." She acknowledged
  the fact and desired deliverance. In the course of a few days she
  professed to have found salvation. There seemed to be a change; but
  still there was something in her from which the Spirit of God in
  our heart recoiled. She tried to consecrate for sanctification, but
  could not claim that grace.

  On Sabbath afternoon, October 26, the power of God was upon our
  little meeting. There were four cases of healing by the laying
  on of hands. Sister Worden said that she had suffered for many
  years in an awful manner with what she called a confused headache.
  She had hands laid on her for the healing. The Spirit came on us
  and her in mighty power. She claimed what had been prayed for,
  a complete healing of her body. Presently there were strange
  manifestations, which the most of us at once recognized as the
  writhing of evil spirits in her. We asked God to show her just what
  it was. Presently she said, "Brother Warner, pray for me." We asked
  her what she wanted. She replied, "That the devil might be cast
  out." This was the confession we desired to draw out of her. Hands
  were laid on her head, and the demons were commanded to come out of
  her in the name of Jesus Christ. The poor victim was soon convulsed
  and choked by the hellish spirits, which had to come out by the
  power of God. She obtained relief, sat up, but did not look clear.
  We all kept looking to God to complete the work. Hands were laid
  on again in the name of Jesus. Another struggle ensued. Then we
  perceived that to get complete deliverance there had to be a more
  perfect consecration, confession, and mortification. We proceeded
  to use the sword of the Spirit in every possible manner. But a
  miserable don't-care devil answered to every point of consecration.

  Oh, what an awful condition the poor woman was in! How
  discouraging! The devils had so long held possession of her that
  they had almost taken possession of her own will and thoughts. And
  this awful enemy had so tortured her head that she had had a hard
  struggle to keep out of the asylum; so when he was pressed by the
  power of God he caused such distress and confusion in her head
  that he could use her mind and organs of speech. But by the grace
  and mercy of God conviction reached her conscience. The poor woman
  made some humiliating confessions, was humbled down, and wept. She
  confessed her association with Spiritualists, which Satan had tried
  to conceal before. Glory to God, his chief nest was now revealed.
  The Spiritualism devil was commanded to come out of her in the name
  of Christ. Oh, how he tortured the poor woman! Her throat became
  greatly swollen. How the legions of hell struggled against the
  power of God! She was pretty thoroughly decided for God; declared
  she would have every last evil spirit cast out if it killed her.
  Glory to God for the mighty Deliverer! Relief came by the hand of
  Jesus. A great measure of peace filled her soul. She sat up in the
  rocking-chair and her hands were raised while we sang songs of
  victory for the space of an hour.

  Two days later she discovered that there was still in her heart
  something that was not right, and a close examination discovered
  that she had some lingering love for Spiritualists. She confessed
  it, when she soon found that more evil spirits were revealed.
  By the laying on of hands and the power of God she was fully
  delivered, after which she consecrated wholly and entered the
  sacred rest of entire sanctification.[16] On Saturday hands were
  laid upon her for healing. The mighty power of God came upon her
  and filled her soul and body, and she was perfectly healed from the
  awful tortures Satan had inflicted upon her for many years. Praise
  God for his wonderful mercy to the oppressed children of men! For
  years this poor woman had struggled hard to keep out of the insane
  asylum; now she says, "I am 'clothed and in my right mind.'" Her
  neighbors see the great change in her countenance. One woman looked
  upon her with astonishment, and said, "Why, how your face and voice
  are changed! surely these meetings are the true work of God."

The months of February and March, 1885, he spent in a tour to
southeastern Iowa, and northeastern Missouri. He refers to his
leaving home as follows:

  In the kind providence of God we were permitted to start forth
  on this long-expected tour January 28. God bless the beloved
  ones we left behind in the Trumpet Office. Oh, how our hearts
  are knit together in the pure love of Jesus! Bless God for those
  he has given to be with us in the glorious work of the Lord! But
  the hardest of all was to leave my precious little Sidney, not
  expecting to see the dear child again for some three months. But
  praise God for the very kind provision he has made for the poor
  boy in the devout family of Brother and Sister William Crandall,
  residing at the edge of our town. Here he is taught to pray daily,
  and his little heart is developed only in the pure spirit of love
  and obedience. He is my only living child, three years old the 24th
  of last June. Though he has a happy home and two little playmates,
  still, as may be imagined under the circumstances, his dear little
  heart clings to his father with the most fervent love that a child
  is capable of possessing, as ours also does to him. But since God
  so lovingly cares for him, we must leave the blessed little angel
  in his charge and go forth to win to Christ souls that are lost in
  sin.

He was gone nearly three months. The meetings in Iowa and Missouri
resulted in good, yet nothing of unusual interest attended them.
Early in June he made a trip to Daviess County, Ind. He had found
in his evangelistic work that preaching on the street was a very
effectual way of reaching the people. When he lived in Indianapolis,
a few years previously, he and the saints in that place engaged
frequently in preaching on the streets and in the parks. One Sunday
afternoon, while preaching in Central Park, a man came to him and
gave the names of persons in southern Indiana to whom he requested
the Trumpet sent. Thus the Trumpet became the forerunner of his visit
to Daviess County.

  As we passed through the village of Odon, we notified the people
  that we would preach the gospel on their streets the next
  afternoon. Not being accustomed to such services, there was quite
  an interest. The people began to collect some time before the hour
  arrived. Store-boxes, sidewalks, etc., were converted into pews,
  and we had one of the best hearings we ever had on the streets.
  God mightily helped us by his Spirit to testify the gospel of his
  perfect salvation for an hour and thirty-eight minutes. Bless God,
  the truth swept all the sinnership religion into the pit, from
  whence it came. Though real Bible holiness had scarcely ever been
  preached in that place, and no holiness meetings ever held there,
  so far as we learned, yet every hearer, even lawyers, doctors, and
  preachers, acknowledged the practicability of perfect salvation and
  preservation from all sin through Christ Jesus. A Baptist preacher
  by the name of W--, who had been preaching to the people that no
  one can or does live without sinning in this world, and that all
  men sin day and night, sat close by us, and was convinced of the
  truth of the gospel and convicted of his sins. He sanctioned the
  word and acknowledged to others that it was all truth. We saw the
  tears in his eyes, and hoped he would become saved and qualified to
  preach for Jesus, instead of for sin and the sect.

  Sabbath, the seventh, we held services in a grove near old Shiloh
  Bethel, south of Odon. As the appointment was circulated only
  after our arrival, there was not a large turnout. The Baptist
  preacher sat near us while preaching in the forenoon, and looking
  into his face during the discourse, our soul was pained to see
  that he had shut his heart against the truth and salvation of
  God. Instead of coming down to an equality with Christ, he chose
  to have a reputation among men, to indulge the lusts of the
  flesh and enjoy the friendship of the world. From that moment
  his "face gathered blackness." During the afternoon preaching he
  showed every disposition to avoid listening to the gospel of God.
  He came to some of the meetings afterward, just as the ungodly
  Pharisees followed Christ, to "catch something out of his mouth."
  On Wednesday evening Bro. O. Allen met and spoke to this priest of
  Baal, standing in a public place of the village, burning incense to
  the devil in gratification of the filthy lust for tobacco.

He later made another trip into Pennsylvania and attended the third
annual camp-meeting at Sandy Lake. At the close of this meeting he,
in company with others, drove about twelve miles to attend a Church
of God (Winebrennerian) camp-meeting, held near Barkerville. His
description under the title A Night in Babylon, is here given in part.

  On the way we met a good many people returning from the camp,
  and we were no little astonished to see so many of them smoking
  cigars. Finally the thought forced itself on our mind, "Can it be
  possible that they are selling such things on the camp-ground?"
  But considering that it was the Sabbath-day and the people holding
  the camp-meeting professed to be the "Church of God," such a
  thing surely could not be. The very thought was shocking and
  preposterous. When a half mile away we saw a smoke ascending at
  the camp. As we entered the ground we observed a crowd of sinners
  standing about a building with a sign, Boarding-Tent, and the smoke
  from their many cigars blended into a cloud, that we had seen
  from a distance. Soon after landing, we said to a brother, "Let
  us walk up and see what they have to sell there." We did so, and
  adventuring into the poison-fog we walked the whole length of the
  long building, all opened in front, displaying a large stock of
  every variety of ware that would be necessary to satisfy the pride,
  vanity, and lust of the horse-race or any vanity-fair throng of
  this ungodly world.

  We were shocked and amazed at this horrible traffic. The chief sale
  was tobacco. There the nasty, filthy stuff was piled up from one
  end of the building to the other. The vile curse of the earth, in
  every form and shape the devil ever invented, freely sold on a--oh,
  the blasphemy!--"Church of God" camp-ground!...

  It was all licensed by the preachers in control of the meetings.
  And such men have the wicked presumption to call themselves
  ministers of Christ! One of the "merchants of these things which
  were made rich" by the "abundance of the delicacies," though we
  understand he makes no profession of Christ, was ashamed of the
  unhallowed traffic, and though his contract included another
  year, he said he would never come back again. He confessed that
  if he were to open up such traffic on Sabbath at his place of
  business in town he would be prosecuted; but the superabundance
  of righteousness (?) of these tobacco-soaked preachers, it would
  appear, was to atone for the same sins on their camp-ground. Surely
  it has come to pass what is written in the prophets, "They overpass
  the deeds of the wicked" (Jer. 5:28).

  After taking some refreshment and having obtained permission to
  praise God, we engaged in our evening devotion, with singing and
  prayer, to the God of our salvation. Our doors were soon crowded
  with young folks to hear the singing.

  The tobacco-smoke was so dense that we could scarcely endure
  it without getting sick. But after a few songs and prayers
  were offered, every one cast his cigar away and listened with
  seriousness. This they did without a word said by any of us....

  The meeting had been in progress four days, and no soul had been
  saved. Not a seeker. Not even a place for a penitent to kneel, no
  straw on the ground. The pulpit was the only place to kneel in the
  congregation; as though they did not expect a poor penitent to seek
  God, and that the preacher should do all the praying.

  On Monday morning, the services were made later than the usual
  hour. The preachers were doubtless perplexed how to perform in
  the deadness of their souls. "The sinners in Zion are afraid;
  fearfulness hath surprized the hypocrites" (Isa. 33:14). Not one
  of them would venture to preach. The services were confined to one
  hour. After reading a psalm, the preacher announced that all should
  be free to serve God by prayer, and testimony, and song, requesting
  brevity of each. So, as our heart was "springing up" full of the
  love of God, we opened our mouth to praise the Lord in singing a
  verse occasionally. After several had spoken we arose and testified
  to the great "salvation we have in Christ Jesus with eternal
  glory." We aimed to be very brief, but occupied seven minutes by
  the watch, when they began to sing. But they being but a few and
  "feeble folk," their song would not have interfered materially with
  our remarks. However, we struck in to sing until they stopped, and
  then sat down....

  After the services were dismissed we were ordered to leave the
  ground as soon as we could pack up and depart; and forbidden to
  sing, pray, or preach, within one mile of their tobacco-soaked camp.

  When asked why they would not allow us to worship God there, the
  president said it was because we held a second work of grace, which
  they did not believe. Why should they fear to hear the testimony?
  If they really believed that there is no "second grace," they need
  not fear that any of their flock would obtain it. According to
  their position, they were afraid of the thing that does not exist.
  What brave soldiers!

  One of the preachers arose in the speaking-meeting and said,
  "According to the little bit of information I have received
  concerning Christ's salvation, it is all received at once."
  Certainly a man that has only "a little bit of information
  respecting Christ's salvation" has only a little bit of salvation,
  and that little bit of salvation was doubtless all obtained at
  once, for it was so little it could not have been divided. And when
  that very "little bit" is analyzed it is seen to consist in a mere
  "name to live," a "form of godliness," anointed by love of self and
  love of sect....

  The preacher who led the meeting is saturated with tobacco and
  addicted to horse-trading and worldly foolish jesting. In his
  remarks he said we should "exemplify Christ," that is, our lives
  should be like his. The Lord led us to ask him if he regarded
  himself an example of Christ's character; whether he could
  consistently say to boys and men generally, "Follow the example
  I set before you." Not having 'sanctified the Lord Jesus in his
  heart,' he was not ready to give an answer. He paced the pulpit,
  being speechless. We repeated the question, including both him and
  the president. Neither answered. We then told the latter something
  about their being of the same spirit the old Jews and pagans were
  of, who forbade the apostles preaching any more in their towns. We
  also called their attention to the abominable and wicked traffic
  we saw on their ground on the Lord's day, which was licensed by
  them and sanctioned by their filthy habit. They could allow that
  corrupting bane of society; but of a few little children of God who
  have obtained pure hearts and desired to "worship God in the beauty
  of holiness," they said, "Away with them"!...

  Well, we are compelled to give the manifestations at that camp the
  credit of being the filthiest and vilest form of Babylon we have
  ever met. An unconverted man who was there and witnessed the scene
  said to them, "God deliver me from such a sect." They are destitute
  of God's grace. 'For the grace of God that bringeth salvation ...
  teacheth us, that denying ungodliness and worldly lusts, we should
  live soberly, righteously, and godly in this present world' (Tit.
  2:11,12). But these live in the filth of the world, "walking after
  their ungodly lusts."

In a report written from this part of Pennsylvania three years later,
he refers to his visit to the Winebrennerian camp, as just described,
and says, "Well, that was the last camp-meeting held on that ground.
Their doleful tents are rotting to the ground, and are the habitation
of owls and bats."

       *       *       *       *       *

[Illustration: THE FLOATING BETHEL, USED FOR SEVERAL YEARS ON THE
OHIO RIVER FOR EVANGELISTIC WORK BY G. T. CLAYTON AND COMPANY. BURNED
DEC. 16, 1898.]

Brother Warner felt that he needed, and that the Lord was going to
provide, a company of singers to go with him in the evangelistic
field. It was about this time that the company who should travel
with him for more than five years began to be formed. It was at the
Williamston assembly that summer that Brother Warner said to Nannie
Kigar, of Payne, Ohio, and to Frances Miller, of Battle Creek, who
attended the meeting, that he felt impressed they would form a part
of his company to help in singing and other gospel work. Their
voices were soprano and alto respectively. They, with a number of
other saints, accompanied Brother Warner to the Beaver Dam assembly.
On their way, as they changed cars at Ft. Wayne, they met and were
joined by Sarah Smith, of Jerry City, Ohio. While they were at Beaver
Dam the Lord added Sister Smith to the company. Her voice furnished a
high tenor. She was an elderly lady and she was called the "mother"
of the company. Bro. John U. Bryant and Bro. D. Leininger, from the
Beaver Dam neighborhood, also traveled in the company for a time.

After the Beaver Dam meeting, Brother Warner made a short visit
to Illinois and Iowa, while the rest of the company remained at
Beaver Dam and were soon engaged in a protracted meeting at the Hans
Schoolhouse, where about fifty souls were saved and a great interest
was created.[17] While on this trip he was healed of an affliction of
the eyes. He thus speaks of it:

  During the Williamston assembly in September, Satan began to afflict
  our eyes. At the beginning we were impressed that it was an attack
  of the enemy. They grew worse until we were scarcely able to read
  or write. The next morning after our arriving in Iowa, the Spirit
  impressed a sister that it was Satan who had afflicted our eyes to
  prevent our labors in writing, etc. Instantly recollecting the same
  impression in our mind at the beginning of the attack, we knew it was
  of God.

  Our vehement faith in God and indignation against the devil were
  instantly aroused. We fell upon our knees and asked God to deliver
  us, rebuking Satan in the name of Jesus Christ. Praise God, the pain
  all ceased, and we were able to do a pretty good day's work. And our
  eyes have been well ever since. God suffered the attack doubtless to
  teach us a lesson concerning the origin of much of the suffering of
  the afflicted.

In the latter part of January he with his company of singers and
coworkers went to Deerfield, Randolph County, Ind., arriving on a
Saturday evening. The next morning they attended a meeting where a
nominal Christian preacher had the service. They sang some of the
sweet songs of victory; but this so confounded the preacher that he
could not find anything in his Bible to preach, and after he had
taken the pulpit he invited Brother Warner to preach. The latter
preached a burning message. He had hoped for the use of the house,
but it could be seen that the preacher intended to control the
house that week, for he proposed that he and these people use it
alternately. He was soon told that they were out on the blood and
fire line, that they could not yoke up with the dead priests of Babel
and would go elsewhere.

They went over into the edge of Jay County and began meetings in a
United Brethren house called Prospect. Here the preaching created a
furor among those who were joined to their sectarian institution
and felt that it was in danger. It was like a thunderbolt in the
community. The singing drew the crowds. The trustees became fearful.
One of them went into the woods to pray to know what to do to get rid
of these people who seemed to be taking things. The heavenly songs
seemed to follow him. He felt he should attend all the meetings to
see what occurred. He soon found that these people had something more
than the United Brethren had. He was one of two trustees who embraced
the truth, and of course desired that the meetings continue. Threats
were made. A woman was heard to say, "They ought to be driven out
of the country with shotguns." A Baptist preacher who came into the
neighborhood said that they ought to be put in jail, and offered his
service as one to help in the matter.

The United Brethren minister had been holding meetings, with but
little success. A Mrs. R----, one of their number, had been praying
the Lord to send somebody who would preach the truth in such a way
that God would get unto himself a people who would serve him. She and
a Mrs. W---- went to the altar together, with others. Brother Warner
asked them whether they would be willing to separate themselves from
denominationalism if the Lord should show them that duty. Sister
W---- said in her heart, yes. Sister R---- turned over to her and
said, "Now, they are trying to tear down the church, so let us just
stick." There she turned bitter, and the very thing she had prayed
for she was rejecting. She walked up and down the aisle wringing her
hands and crying, "My church! my church!" Another woman said, "These
people are either awfully good people or else they are desperately
wicked." Once during the meeting flying missiles crashed through the
windows. Glass flew across the room, striking a woman on the head
and drawing blood.[18] Said Brother Warner:

  People have dealt in cheap, shoddy religions so long that they feel
  like stoning us when we state the cost of that we are commissioned
  of Christ to offer the people; nevertheless, when men consent to
  pay the price they are always highly pleased with the results.

Such a display of sectarian idolatry was a good exhibition for some
who had come out of Babylon, for they saw what they had been yoked up
with. About eight persons made their escape in this meeting.

There were in attendance, as was usual in the meetings everywhere,
people who gloried in hearing the sects spoken against. Such people,
of course, while adding force in the start, were no substantial
credit to the movement, as they were not genuine representatives.

During the winter the evangelists went to Marshall County, into a
neighborhood that seemed very dark spiritually. After one of the
evening meetings there, in which he had preached with marvelous
power, Brother Warner was passing out the door when a young rough
gave him a kick. He turned and thanked the fellow and said he always
praised God when he received such treatment. As he started on he
received another kick, for which he also praised God aloud. At the
house where he was stopping the sister had two very wicked sons. On
the night the kicking occurred one of these young men, instead of
retiring to bed, sat in his chair at the fireplace, his face in his
hands, groaning. When asked what was the matter, he referred to what
had happened that evening and said he felt sorry for Brother Warner,
for surely he was a godly man, etc. When he saw how Brother Warner
received such abuse, his heart was touched, and he was much pained.
He and his brother had both mistreated Brother Warner and those with
him and had in their presence cursed his mother for feeding them.
When they saw the love manifested their hearts melted, and they
became warm friends to the saints of God.

[Illustration: Evangelistic company, 1886-1891

  B. E. Warren
  Nannie Kigar
  Frankie Miller
  D. S. Warner
  Sarah Smith
]

[Illustration: B. E. WARREN, SPRINGFIELD, O.]

From Marshall County the company went up into Michigan, into Van
Buren County. Here, at Geneva Center lived a young man whom the
Lord had saved and was calling into the gospel work, Bro. Barney
E. Warren. The fact that he was under twenty-one years of age and
that his father was unsaved and was opposed to his going into the
ministry, was an obstacle. But his father, who was a very wicked man,
became very much convicted during the meetings held in a schoolhouse
in the vicinity. He was seized with such trembling that in his
attempt to steady himself by holding to the seats he shook the very
floor of the building. Finally, in a consecration-meeting in Bro.
Joseph Smith's house, near Lacota, he rebelled against the Lord and
started to leave the room. Before he reached the door the strength
of his legs gave way and he sank instantly to the floor, and was
unable to go farther. He then yielded. Brother Warner asked him if
he was willing to let Barney go into the gospel work. His reply was,
"Barney is the Lord's." The way was then opened for the young Brother
Warren, and in the following April he became a part of the little
singing company that should travel with Brother Warner for the next
five years, and should consist of, besides Brother Warren, who was
a base singer, Sisters Nannie Kigar, Frances Miller, and Mother
Smith. This constituted a complete quartet, with Brother Warner often
reenforcing the tenor.

There had come to be many saints gathered in the one fold in this
part of Michigan. Bros. A. B. Palmer, S. Michels, W. B. Grover, and
S. L. Speck were ministerial workers whom God was using in this
vicinity. At this time Brother Warner was called to Williamston
to help get out the second edition of the Songs of Victory, the
first song-book published at the Gospel Trumpet Office. Of the
first edition there were over fifteen hundred copies sold in less
than three weeks. Holy song exerted a wonderful influence in the
reformation. With reference to his return to Williamston we include a
paragraph from his report.

  The day we arrived at home a good steam-engine was brought into the
  Trumpet Office, by the kind blessing of God, Brother Fisher having
  previously engaged it. Thank God that we live to see this day. The
  glorious work is spreading like fire in the earth. Glory to God
  and the Lamb! Oh, what hosts of fire-baptized saints we have met!
  With the increase of numbers there is a continual advancement in
  clearness and power.

Thus there was a long day of waiting before a steam-engine was used
in the Trumpet Office. Every improvement of this kind was always an
occasion of much rejoicing for Brother Warner.

By this time the truths of the reformation were being extensively
scattered. Besides the workers named in southwestern Michigan, there
were G. T. Clayton in western Pennsylvania, C. Z. Lindley in Iowa,
J. P. Haner in Kansas, and W. N. Smith and others in Ohio. The Lord
was raising up ministers in various places, and many people were
accepting the truth.

The first engagement for Brother Warner and his company, after the
latter had been definitely formed, was at Walkerton, Ind., in April,
1886. They remained two weeks, and a few souls came out on the clear
Bible line. There was a little persecution here, as was usual. They
found the place dark with prejudice. Over forty of the professors
in the place were joined in a holiness band. They professed
sanctification, but most of them were connected with sects.

  We went to their meeting on Tuesday night before we began
  operations in the hall. Being held in the United Brethren house,
  the meeting was led by Pastor S--, of that sect. God powerfully
  baptized our soul, and we praised him in prayer and testimony,
  which made the sect priest grow black in the face. He afterward
  tried to make out that we had come there and interrupted their
  meeting, and actually caused a report of that kind to go out. He
  spared no pains to fill the place with all manner of evil against
  us. Like Demetrius, the silversmith, his craft was in danger....

  The Methodist priest delivered a lecture on Monday night in favor
  of secret societies; he labored especially to make a good character
  for the Odd Fellows. The Holy Spirit put it upon us to rebuke
  such agents of the devil. This the class-leader of that sect said
  made his blood boil. So he went about the town breathing out his
  venom against us and enlisting as many as possible in an effort to
  induce the proprietor of the hall to break his contract and close
  the hall. They succeeded in so influencing him; but the power of
  God turned his mind right around, and he not only gave the hall
  cheerfully to the extent of the time, but offered it as much longer
  as we wanted it or at any time we might return.

Threats were made, eggs were thrown, and there was considerable
disturbance. But the effect of such abuse was the raising up of many
friends for the truth and the salvation of a few souls. Brother
Warner was again called home, and the company returned to Beaver Dam.

The next trip for the company was to the Prospect neighborhood, in
Jay County, where the truth had been planted the previous winter.
This was in May. Brother Warner and Brother and Sister Fisher went
directly to Portland by train, while the company, including S. L.
Speck and Clara Morrison, were conveyed from Beaver Dam in a wagon.
Of this trip across the country in a wagon, Sister Frances Miller
wrote an account in her diary. It is interesting reading in these
days of automobiles, when such a trip can be made in a few hours, and
we here include it as she wrote it.

  The brethren from Beaver Dam carried our little company from that
  place to Sweetser, Grant County, by lumber-wagon. We started at 5
  A. M., and reached our destination about 9 P. M. We had a glorious
  time by the way, praising God and singing those beautiful songs.
  About two miles beyond Roann we drove in at the edge of a beautiful
  piece of woods and stopped for dinner. We placed the seats in a
  circle and spread our dinner upon Father's green carpet, then
  thought we would praise him with a song, supposing we were alone in
  the woods.

  In a few moments we were surrounded with cattle. There must have
  been at least twenty-five or thirty, with their eyes wide open,
  gazing at us. We felt that God had put the love of music in these
  dumb animals, and we sang two or three songs for their benefit.

  Mother Smith then asked God to bless the food, and we all thanked
  him for it, in our hearts. After the horses had finished their
  dinner we pursued our way, rejoicing because we had Jesus in our
  souls, and he made melody through us to the Father.

  The next morning the Beaver Dam brethren returned home, and
  brethren at Sweetser brought us to Prospect, Jay County. We started
  at 7 A. M. It was a beautiful morning. The recent rains had laid
  the dust, and we had pike roads most of the way, making traveling
  delightful. In the afternoon the clouds began to gather blackness,
  and in a short time a terrible storm was upon us. The rain came
  down in torrents, drenching us through and through. The wind was
  furious. It seemed almost every moment as though it would take us
  up. Then the hailstones came down so thickly the horses refused to
  go. We were seemingly in the midst of an ocean of water. The recent
  heavy rains had flooded the country, washing away several bridges.

  We had quite an adventurous trip; forded one river, and the
  horses, while pulling us through a deep creek, pulled loose from
  the wagon, leaving us in the water. We were able to get to land,
  however. This was about two hours after the storm, and while the
  brethren were repairing the wagon we gathered hailstones by the
  handful in the fence corners.

  Well, I am satisfied that none but the pure in heart could relish
  such a storm. We did enjoy it; and God so filled our hearts that
  we praised him through it all. And when the wind was blowing the
  thickest, the calmness in our souls was indescribable. We knew God
  had power to prevent the storm; but in his wisdom he saw it was
  just what we needed, and his will being ours, we thanked him for it
  and left the consequences of our becoming wet in his hands, knowing
  all would work out for our good.

  After the storm, it turned quite cold. We had thirty miles yet
  to drive; but we had the holy fire burning within us. We reached
  Brother Key's about twelve o'clock that night, waking Brother and
  Sister Key with the song, "Oh, 'twas love, 'twas love, that found
  out me!" The next morning, Saturday, May 15, we arose feeling
  refreshed after a few hours' rest, not one of us feeling any the
  worse after our exposure of the previous day.

  Oh, what a wonderful God! Let us praise him for his goodness and
  for his wonderful works to the children of men. We drove out to
  Prospect that morning, six miles, and to our surprize and joy met
  Brother and Sister Fisher, who had come with Brother Warner. Our
  hearts were made to rejoice to meet the dear saints at Prospect,
  with whom we had labored in the Lord last January. We had a
  glorious time and witnessed the salvation of many precious souls.

This second meeting at Prospect was to be held in a grove; but on
account of the weather being cold and damp, and the meeting-house
being refused, the meetings were held most of the time in a granary
building owned by a brother, Jesse Wickersham. This brother had
given the land on which the Prospect meeting-house stood, and had
contributed largely to its erection, with the understanding that the
house should be open to all true worshipers of God. But here the sect
refused the house, the preaching of the truth on the former occasion
having been too much for them.[19]

In August of this year (1886) was held the first of the annual
grove- or camp-meetings in the Beaver Dam vicinity. It was in W. W.
Ballenger's grove. For the next five years the annual camp-meeting
was held in J. Kuhn's woods; and then, beginning in 1892, it was
held for five years in D. Leininger's woods. Beginning with 1897
this meeting has since been held on the beautiful ground overlooking
Yellow Lake.

Before attending the Indiana grove-meeting in August, Brother Warner
felt impressed that from that meeting he should labor on a line
eastward from that place. In conjunction with this came urgent calls
from that direction, and brethren even made preparation for his
coming before asking him. The first place was Arcola, Ind. We quote
from his report in which he speaks of this part of his trip:

  On Friday morning, August 13, with our heart melting with pure
  parental love for our child, we kissed his innocent cheek and left
  him in silent slumber, not daring to wake him lest his little
  heart should break with grief at our departure, and our soul also
  be filled with sorrow at his pitiful tears. O God, thou knowest
  the abundance of thy grace that enables us to tear away from this
  affectionate child! The poor boy has recently been sick insomuch
  that many of the saints despaired of his life. O Lord, only thou
  knowest the great trial of our soul when we felt the awful sickness
  of our boy, by the Spirit of God, while we were making up the last
  Trumpet at Williamston, and packing the Office, which none of our
  company had any experience in! Our presence was much needed, so
  that we did not feel permitted to go, though we keenly felt his
  sickness and told some of the saints that we felt he was sick.
  After suffering those feelings a week, we received a letter stating
  that he had been very low but was better. This took a great load
  off our heart, and a few days later a second letter stated that
  through the laying on of hands in prayer the Lord had gloriously
  healed the poor little fellow.

  Oh, praise our God for his great mercy toward us, that he has
  spared our soul the great sorrow of such a bereavement as would
  have been the departure of this last and dear-beloved friend in
  the flesh! And yet we know that had the blessed Lord seen fit to
  take him, as in all the trials of the past we would have been
  "exceeding joyful in all our tribulations." This trial of our
  faith was a great blessing to us. It gave us a sure evidence that
  notwithstanding our intense love for the child we could leave him
  in the hands of God, and feel sweetly resigned to his will who had
  worked for us elsewhere. We found the precious boy feeling well,
  but still so slim and poor that it touched our heart to look upon
  his lean face. The Lord bless Brother Leininger's family, with whom
  the child was staying during his sickness, and all the beloved
  saints who did all they could for the comfort and help of the dear
  boy.

  We started at three o'clock in the morning, the Lord having sent a
  glorious shower before us to cool the air and put away the dust. As
  the day began to break, we were blessed in looking at the sublime
  and beautiful clouds which Father piled up in the heavens, of every
  shape, tint, and hue. Looking to the north we saw the perfect form
  of a great hand pointing to the East, and the Spirit of God filled
  our heart as we acknowledged it the hand of our Father, and that we
  were going in the direction Father was pointing. We felt something
  like Nehemiah must have felt when he said, "The hand of the Lord is
  good upon me."

[Illustration]

[Illustration: Two of the "homes" where Brother Warner and the
earlier evangelists and workers always found a welcome. The upper
residence is that of Joseph F. Smith, near Grand Junction, Mich.;
the lower one that of David Leininger, near Beaver Dam, Ind.]

[Illustration: These two old buildings, now crumbling to decay,
were used thirty-five years ago as houses of worship by the saints
at and around Grand Junction, Mich. The one in the upper picture,
known as "Smith's," is about three and one half miles northwest of
Grand Junction; and the other, known as the "log house," is about
the same distance northeast.]

  We sang the praises of God much of the way, and the gentle breezes
  carried the sweet sound over the surrounding country. Once we
  finished a hymn just as we were ascending a hill. At the top of the
  hill, to our right, stood a house. The song had sounded on ahead
  of us and found an echo in the heart of a blessed old mother in
  Israel, who was clapping her hands and shouting the praises of God,
  and who waved her hand and nodded her head toward us as we came
  opposite the house, as good as to say, "I felt the Spirit of God
  in the song and it has set my soul on fire." Oh, how it stirred our
  soul, as we saw the joyful demonstrations of the dear old sister!
  We reached our destination in good time and had a blessed meeting
  that night.

That his frail body should endure the strenuous evangelistic
work--the much travel, loss of sleep, and the strain of preaching
and laboring for souls--as well as editing and writing for the
Trumpet, is in itself a miracle. On more than one occasion, when he
was exhausted, he was miraculously strengthened by the power of the
Spirit. The following is a portion of his account of the meeting at
Antwerp, Ohio, held while on this tour:

  Having labored hard all day in the Lord, our body was so worn
  that we felt scarcely able to stand on our feet, so closed the
  meeting about dark. But finding some unsaved souls had just come
  who seemed concerned about salvation, we asked God to touch our
  body with renewed strength. Praise God, he did as we asked. We
  called the people to order and renewed the battle of the Lord for
  the rescue of perishing souls at stake. Praise God, a rich harvest
  of souls followed. We labored on until after ten o'clock. Two or
  three times we announced the meeting closed, when other souls were
  found under conviction and were constrained by the Spirit of God to
  yield. About eight were converted and a few sanctified through the
  blood. The work was wrought in mighty power. Strong men shouted in
  their new-born joys sent down from heaven by the sweet Spirit of
  adoption. Oh, what a heavenly sight! Even little boys, who had just
  found the Lord, were so powerfully blessed of God that they clapped
  their hands and leaped with the glory. In twenty years of labor for
  God we never saw anything like it. It verily seemed their little
  bodies must burst asunder by the power of the Spirit....

  Every meeting is getting richer and more wonderful. O my Lord,
  whereunto will this great kingdom yet grow? Truly the saints of the
  Most High have taken the kingdom and the dominion and the greatness
  of the kingdom under the whole heaven.

Leaving his company at Jerry City, Ohio, he returned to Van Buren
County, Mich., long enough to attend the assembly at Geneva Center
where saints from over an extensive territory were gathered. He
makes the following reference to this meeting:

  Tuesday afternoon, the great day of the feast, near the beginning
  of the service, we sang, Perishing Souls at Stake, when the Holy
  Spirit overwhelmed all our souls with the awful condition of this
  dark world and the worth of millions of souls who would receive the
  pure gospel and be saved if it were brought to them. Oh, how all
  our hearts were melted in sympathy for "perishing souls at stake
  today!"

  Up to that time we had been looking for one of the dear ministerial
  brethren to work with us; but then we said, O Lord, send them
  everywhere, and we will trust thee to 'make all grace abound unto
  us, so that we always, having all sufficiency in all things, may
  abound unto every good work.' Through the Lord Jesus Christ we feel
  abundantly able to do as much preaching and laboring with souls as
  one man would be supposed to perform, and also one man's work with
  the pen....

  How beautiful the sight of God's host, all mustered to the battle
  by the Lord himself! No jealousy, strife, and selfish manipulation
  for the best places and fattest fields. Every soul feels that he
  has the very best place while he abides in Christ and Christ abides
  in us. Oh, what fools the devil has made of poor blind Babylonians
  whose backs are galded by the sect harness and whose hearts are
  often crushed beneath the sect machinery! We speak from experience.
  For ten years we felt this cold, heartless heel of selfish
  oppression. More than once we wet our pillow with the tears that
  the accursed Baal-idol pressed from our wounded heart. By the grace
  of God we shall "render unto her double," as God hath commanded us.

  Instead of wire-pulling and ungodly plotting against one another,
  and each one greedily looking for his meat from his quarter, each
  worker in the Lord's vineyard is looking to the Lord to guide
  his feet in the paths of His own will. And all go out in perfect
  freedom whither the Lord will and yet all work in perfect harmony,
  under the sweet and heavenly management of the Holy Spirit.

Of his return to Ohio and of an attempt by a mob to capture and
mistreat him we have his account in the Trumpet of Nov. 1.

  After the assembly of the saints in Michigan, we returned to our
  little company of fellow workers in Ohio; found them all together
  at dear Brother and Sister Miller's, at Jerry City. Praise God,
  it was joyful to our souls to meet all well again. How all hearts
  praised God for the tidings of his wonderful works in the assembly!
  Of course dear Brother Barney began to bound like a rubber ball,
  almost to the ceiling, when he learned of the salvation of his
  brother William. Doubtless angels in heaven took a part in the
  celebration of God's holy praises....

  October 1 we came to Bro. S. Phillips', near Rising Sun. We held
  some meetings in a house on his place. We enjoyed preaching the
  glorious gospel of Christ to the people that came together there....

  October 7, we moved a few miles farther east and one mile north, to
  the house of dear Bro. Daniel Roush, where we invited the neighbors
  together to hear the word of the Lord. The room soon proved too
  small, and the weather being pleasant, we obtained a tent from
  Brother Phillips, that covered about 18×20 feet, which we attached
  to one end of a large porch; these together made quite a good
  meeting-room. The Lord helped us to preach the glorious gospel of
  Christ, and we poured out the vials of God's wrath upon every evil
  way. The Lord worked, and souls were saved almost every day.

  Thursday, October 14, the Lord sent a very strong wind and we had
  to take the tent down. That night we held the meeting in the house.
  The night being dark and rainy, the congregation was not very
  large. While we were preaching the word, suddenly in rushed

  A BLACK MOB

  About fifteen or more of the baser sort, who were drunk and mad
  on the wine of Babylon, with their faces blackened, sprang into
  the room and seized upon us and started to take us out. Brethren
  quickly saw the situation and were not slow in our help. But the
  room being seated with backed seats, and the space between us and
  the door being all occupied by the sons of Belial, not many saints
  could get near us. The enemies of the Lord all having hold of each
  other and the front ones hold on us, we were pretty rapidly drawn
  to the door. But a few of the little ones were pulling back with
  all their might. Brother Barney and Sister Frankie Miller were in
  the hottest of the fight! Mother and Nan could not get to us.

  Halleluiah! We praised God every step and felt the perfect peace
  of God in our souls. Bro. George Roush had hold on our left arm
  and was our principal stay. The black clan, knowing him as a very
  strong man, thought to beat him loose from his hold on us; but he
  received the blows on his face without slacking his hold. God bless
  that brother. The Lord did not suffer him to be hurt to amount to
  anything. One of the black clan brought with him a pretty wieldy
  little cudgel, which Bro. Jacob Roush grabbed and wrested out of
  his hands. And being an officer of the law, of whom the Word of
  the Lord says, "He beareth not the sword [or club] in vain," he
  began to apply it vigorously on the black heads. Up to this second
  the contest stood in breathless uncertainty. We were hauled to the
  very threshhold, and all the desperadoes were determined to have
  their victim. Once the threshold crossed, we were to be dragged out
  into the dark night to suffer all that Satan might dictate in the
  hearts of fiendish Catholic sect idolaters and wicked sinners. But
  all at once the Spirit said to our soul, "I will not leave thee in
  the hands of the wicked." Almost immediately every black hand let
  go and fled. Glory be to our God, he always causes us to triumph
  through Christ Jesus.

  The little ones said it looked as though we should be pulled to
  pieces, but, praise God, not a hair of our head was harmed, not a
  muscle strained, and not a thread of our clothes torn. Glory to
  Jesus for his precious deliverance of us out of the jaws of the
  fierce beasts! It was reported that their intention was to strip
  us and give us a good lashing with whips and then serve us with
  a dessert of rotten eggs. We praised God for their defeat, but
  believe we should have praised him and leaped still more with the
  glory in our soul had he seen fit to let the wicked accomplish
  their end. After the struggle we sang a hymn of praise to God and
  resumed our discourse in the Spirit of the Lord.

  Before we came to the place, our eyes rested on 1 Thess. 2:1,2,
  and as we read, the Spirit gave us the words as descriptive of
  what we should meet. Praise God, we were willing to be shamefully
  entreated for Christ's sake and were none the less "bold in our God
  to speak unto you the gospel of God with much contention," "knowing
  that our entrance in unto you was not in vain."

  The night before the black mob came we dreamed of fighting
  black dogs, which finally fled from before our face. Some were
  apprehensive they would repeat the attack, and there were all kinds
  of "rumors of wars." Had we not been saved above all fears we
  should have escaped out of that place as soon as possible, but we
  remained over the following Sabbath.

From Ohio the course of our little company of evangelists turned
westward again. While they were holding meeting at Payne, Ohio,
Brothers Williams and Yoder, from LaGrange County, Ind., arrived to
convey them seventy-two miles back to Brushy Prairie, Ind. On their
return they reached a point near Antwerp, Ohio, the first evening. As
soon as they came into the neighborhood the news was sounded out, and
the house where they were stopping was quickly filled with people who
had come to hear the words of eternal life.

  When we landed there, we began to think of our bodies, and felt
  sorry the word had gone out announcing a meeting. We had been up,
  some until twelve, and others until two o'clock, the night before,
  and wishing to start by daylight on a fifty-five mile drive the
  next day, it seemed that the rest was a matter of necessity. But
  as the people came together, our hearts, burdened for lost souls,
  soon forgot circumstances, and the meeting continued till eleven
  o'clock. All glory to our God, who is 'able to make all grace
  abound unto us, so that we always having all sufficiency in all
  things may abound unto every good work.'

Meetings were held in LaGrange County, Ind., after which the company
were conveyed in a two-days journey by lumber-wagon, to Beaver
Dam.[20] While engaged in meetings in this part of the State he was
called home to the Office again, to assist with the third edition of
the song-book. The Publishing Office by this time had been moved to
Grand Junction, Van Buren County, Mich.

  Brother Fisher, having gone to the Office, wrote for us to come
  also, as we were needed. The interest of the meeting was such that
  we thought we should by no means leave. But as we fasted and prayed,
  the Spirit of God bade us go immediately, assuring us that he would
  put his Spirit on dear Bro. Barney Warren and cause him to preach the
  word to the people....

  Though the little ones were loath to have us leave so suddenly, the
  grace of God enabled all to say, "Amen," and in a few moments we were
  on our way to the station, and several hours ride on Father's swift
  chariots landed us at the Trumpet Office once more, after an absence
  of five months.

  Oh, praise God for his glorious blessings upon our soul and body!
  Having had no ministerial help, preaching nearly all the time twice
  a day, with much altar-work, singing, etc., besides doing one
  man's writing keeping the Trumpet filled and attending to a large
  correspondence, hymn-writing, etc., it is wonderful, a constant
  miracle, how God can do so much through a poor, naturally frail body.
  We scarcely get six hours sleep out of twenty-four. Glory to God, we
  do love this holy war for our God against the powers of hell and for
  the rescue of perishing souls. If the Lord saw fit to keep us working
  the whole time day and night, and sustained us, we should say, Amen.

  Oh, how glad we were to see the beloved little ones at home once
  more! God bless their souls. How grateful we are to God for the
  faithful labors of these dear ones. Truly they endure all things for
  the elect's sake, that their fingers may send forth the bread of
  heaven to the hungry souls. Dear brethren, when you read the Trumpet
  so eagerly do not forget to pray for those blessed children who are
  so devoted to this great work. We were in hopes that God would give
  us the sweet luxury of some nights' rest with the little ones at
  home. But lo, here came the dear saints from every direction wishing
  Brother Joseph and us to come here and there to preach for them....

  When we left our little company we expected to return soon again, but
  as the second edition of Songs of Victory is nearly exhausted we have
  to remain here to help print the third edition soon.

  Praise God, nearly thirty-five hundred books have gone forth singing
  the praises of God. May God speed all his flying angels with the
  everlasting gospel to this dark and wretched world, so near its awful
  doom. Amen.

Brother Warner remained at the Office until early in March, when, by
agreement, he met his little company again at Walkerton, Ind., where
they had held meetings almost a year before. Frankie Miller refers in
her diary to their meeting in Walkerton on the night of their arrival
there.

  That night we all met at Brother Barden's to worship God. After
  the meeting had nicely begun, in walked Brother Warner. Well, it
  is needless to say we were all very thankful to see his dear face
  again. He said that this was the second time he had been mobbed.
  The first time was by the black mob near Rising Sun. Ohio, and the
  second time was this time by the White Horse Cavalry.

Sister Miller also relates an instance of healing that occurred
before they left Walkerton.

  Wednesday morning, the 13th, Brother Wolfenberger came out to
  Brother Barden's, where we were, before breakfast. His little boy
  five years old was very sick with spinal disease and had high
  fever. The doctors held a council over him the day before. We all
  went over about nine o'clock. The doctor was there. The little
  fellow was crying, and burning up with fever. He had not eaten
  anything but a little scraped apple since Saturday. The doctor
  tried to open his eyes, and wanted to put a fly blister on his
  spine. Brother Warner told the parents that if they wanted to put
  the case in God's hands they must drop the doctor and his medicines
  and take Christ alone for their physician. They were both willing,
  and said they believed God would heal the child. After looking to
  God in prayer, Brother Warner anointed the child in the name of
  Jesus, and we laid on hands, and God healed the little sufferer.
  Oh, praise God for his goodness! The fever was broken, and he sweat
  freely and opened his eyes very bright and asked for a cookie.
  He ate two cookies and some bologna very greedily, and teased to
  be dressed and go to the depot with his papa after his sister's
  satchel.

  The daughter had been attending school in Auburn, and they
  telegraphed for her, thinking the child could not live. Before we
  reached the place, the daughter had gone to God in prayer asking
  him to pardon her sins and to save her little brother. After the
  child was healed, a young woman working in the family, who had
  been bitter against the power of God and against us, fell on her
  knees and cried to God for mercy, and she received the spirit of
  adoption. She was a member of the United Brethren without a spark
  of salvation.

We present extracts from Brother Warner's report of this second
meeting at Walkerton.

  Here we set the battle in array last April in a two weeks
  siege. Hell was moved to the bottomless pit. Babylon foamed and
  howled, and, like the ancient Pharisees, stirred up the people
  to "shamefully entreat us," as they did Paul at Philippi. But,
  thank God, in the fires of persecution and storms of opposition
  God saved a few souls, and these we find standing fast; and a few
  others the Lord has added to his own church, who are praising God
  for the great salvation. We soon found that the gospel of Christ
  had grown much in the favor of the people. The Lord God of power
  had greatly turned the minds and hearts of the people to endorse
  and love the truth. Men of principle gave all to understand that
  if they attempted to disturb our meetings again as they had before
  they must suffer the application of the law. Praise God, the
  people heeded the warning, and God also inclined them to give good
  attention.

  We occupied a very large hall for two weeks and had it well
  filled with hearers. Multitudes were under deep conviction, but
  were unwilling to pay the price of real salvation. Several,
  however, were saved by the power and grace of God, converted and
  sanctified, and a few made their escape fully out of Babylon and
  were wonderfully blessed of the Lord. Were it not for shoddy
  holiness and stagnant pools of sectish religion in the way of God's
  salvation, a great harvest of souls could be brought to Jesus. But
  the corrupt preachers in this place will have to answer for the
  awful influence that is damning multitudes of poor sinners, both
  in and out of their sect enclosures. On the last two nights of
  our meeting, there was also meeting in the Methodist house in the
  town. Some of that sect were greatly convicted to escape out of
  her; but we could feel the influence of those meetings as sensibly
  as if the Holy Spirit were incarnate and were being literally
  crucified in the town, as the Spirit and Word were killed "in the
  streets of the great city, which spiritually is called Sodom and
  Egypt" (Rev. 11:8). Oh, how sensibly we felt the "fellowship of
  the suffering" of Jesus Christ! While the sweet peace of God flows
  a deep, everlasting undercurrent in our souls, we often feel the
  slaughter of immortal spirits in the streets of Babylon until our
  heart sickens and we long to leave this world and be with Jesus.
  But like the apostle, we always conclude that "for us to live is
  Christ"; and the rescue of perishing souls from the brink of hell
  fires us with a willingness to expose our soul to the hatred and
  jeers, violence and murder in hearts that are drunk on the wine of
  beast religion. The United Brethren preacher at this place, whom
  Satan used with such diligence against the work when we were here
  last year, was much tormented by our return. "The wine of the wrath
  of her fornication" so foamed in his heart that, we were told by
  good authority, he said that he wished we were stripped, tarred and
  feathered, and then set on fire, and added that he would like to
  touch the match himself. And this wretched priest of Baal professes
  sanctification, and frequently leads the Babylon holiness band's
  meetings. Today we were told that he regretted much that his words
  came to our ears. That is like the thief that repented bitterly,
  not of his theft, but that he was caught in the deed.

  A sister came in from the country and received full salvation.
  There being a union meeting-house in the community, she and others
  desired us to come there and preach the gospel. We agreed to do
  so on Sabbath evening if the house could be obtained. She thought
  there would be no difficulty. But as soon as the matter became
  known, a Methodist local preacher of the vicinity began to rage. He
  came to Walkerton on Saturday and, "foaming out his shame" before
  the people, declared that if we attempted to enter that pulpit he
  would "break our head," "break our neck," "kill us," etc.

  Bishop Foster speaks of his M. E. sect as follows: "Oh, how
  changed! A hireling ministry will be a feeble, a timid, a
  truckling, a time-serving ministry, without faith, endurance,
  and holy power." Through this corrupt ministry "worldly socials,
  festivals, concerts, and such like, have taken the place of the
  religious gatherings, revival meetings, class- and prayer-meetings
  of the past. Oh, how changed!" Yes, saith the prophet, "How is
  the faithful city become an harlot! it was full of judgment;
  righteousness lodged in it; but now murderers. Thy silver is become
  dross, thy wine mixed with water: thy princes are rebellious, and
  companions of thieves: every one loveth gifts, and followeth after
  rewards" (Isa. 1:21-23).

  Surely we have come to the last days. For, "this know also, that in
  the last days perilous times shall come. For men shall be lovers
  of their own selves, covetous, boasters, proud, blasphemers,
  disobedient to parents, unthankful, unholy, without natural
  affection, trucebreakers, false accusers, incontinent, fierce,
  despisers of those that are good, traitors, heady, highminded,
  lovers of pleasure more than lovers of God; having a form of
  godliness, but denying the power thereof: from such turn away" (2
  Tim. 3:1-5).

  Yea, "Babylon the great is fallen, is fallen, and is become the
  habitation of devils, and the hold of every foul spirit, and a cage
  of every unclean and hateful bird."

  Oh, the rottenness, fierce hatred, and soul-murdering wickedness of
  sect Babylon! If there were only one hundred professors of Christ
  in the United States, and they all holy men and women of God,
  filled with faith and the Holy Spirit, walking unto all pleasing
  before God and exemplifying the pure life of Christ before men,
  and this generation had never known any other kind of professors
  of Christ, the masses of the people could be rapidly reached by
  the gospel of Jesus and saved from sin. But the devil has the
  world piled up with corrupt, proud, filthy, sectish religionists,
  'professing that they know God; but in works they deny him, being
  abominable and disobedient, and unto every good work reprobate'
  (Tit. 1:16).

  And because God has given us an honest heart to confess the sins
  of the professed Christendom and show the people that Christ is
  not the author of this mass of spiritual whoredom and abominable
  wickedness, which has filled hell with lost souls and covered the
  earth with blackness and infidelity, the devil howls and rages
  in his sectish priests, who are ready to murder us as the Jews
  did Christ, Stephen, and thousands of other martyrs who testified
  against them and their evil deeds.

  As we shall have to meet the people of Walkerton and surroundings
  face to face in the day of judgment, God holds us responsible to
  tell them that the greatest obstruction to the salvation of souls
  is their shoddy, sectish holiness and their abominable, worldly
  religion.

Up to the summer of 1887 the evangelistic efforts of Brother Warner
and his company were confined to the States of the Middle West. But
now came a more extensive tour, that should take them as far West
as Denver, Colo. On June 24 they left the Office and after a few
meetings in LaGrange and Jay Counties, Ind., departed for the West.
They stopped at Gilman and Onarga, Ill., and Hayesville, Iowa. From
Keokuk, Iowa, they traveled by steamboat to St. Louis, where the
following report was written:

  "Oh, praise the Lord with me, and let us exalt his name together!"
  We have just landed here from the steamboat Sidney, having had a
  very delightful trip down the Mississippi from Keokuk. We made the
  trip of two hundred miles in twenty hours. The river being very low
  at this time, much caution was necessary to avoid running aground.
  Doubtless one hundred miles were traveled in passing from one side
  of the river to the other to keep the deepest channel.

  We were a day and a night at Keokuk, waiting the coming of the
  boat. The Gem City was to have reached Keokuk the first day and
  then return down the river; but being late she turned around at
  Quincy and started back, leaving us to wait until the next day.
  Praise God, we confessed his all-wise hand in the matter and
  thanked him for the prolonged wait, believing it was all ordered
  of him. This morning about daybreak we passed the Gem City, she
  having stuck fast in the sand. So the Lord was good to his little
  ones and gave us a safe and very joyful voyage. Oh, the goodness
  and wisdom of God our heavenly Father for placing the great rivers
  and lakes in the earth as a beautiful means of travel! It is so
  much more pleasant than by railroad. Though the speed is not more
  than half so great, we can very pleasantly improve the time reading
  and writing. However, this trip was so wonderfully enjoyed by us
  that we could do no more than feast upon the beauties of nature
  and praise the Lord. The river abounds in beautiful green islands,
  and all her verdant banks are delightful. Just below the mouth of
  the Illinois river, for a few miles, the hand of God has skilfully
  carved out of the high rocky shore very beautiful scallops and
  great piers and towers, and even some appearances of partly ruined
  mansions and rustic stone buildings.

       *       *       *       *       *

  No one else on board the vessel seemed to be delighted with these
  vast and beautiful works as were our company, because unacquainted
  with our dear Father, whose hand of love has formed them all. Oh,
  how blessed the pure in heart who see God all along the voyage of
  life! What a vastly different aspect everything wears when looked
  at in the light of God! Oh, how poor and meager the pleasures of
  the children of this world! How utterly tasteless and empty their
  thoughts and conversation! No place on earth serves better to call
  out the glories of a life hid with Christ in God in its striking
  contrast with the dark minds and almost senseless twaddle of the
  aliens than the deck of a steamboat. Even the more elevated seldom
  have a worthy thought on immortal mind; while every object our eyes
  lighted upon in the passing panorama of nature inspired our souls
  with joyful acknowledgments of God, and moved our hearts and lips
  to praise his name. Oh, what a rapturous and heavenly kingdom we
  live in, all flashing with glory and yet hidden from the blinded
  sinners! Having lost our lives for Christ's sake we are raised to
  the heavenly joys of the life of God in us, a life of bliss, that
  already transcends the sinner's loftiest ideal of heaven itself.
  Oh, the beauties of holiness! "Out of Zion the perfection of
  beauty, God hath shined." Never in all past experience has our
  heart flowed out more in gratitude to God for the inexpressible
  bliss of a pure conscience, a pure heart through the blood of
  Christ, an innocent life through grace divine, a conversation in
  heaven flowing from a good treasure in the heart, and, above all, a
  soul illuminated and inspired to see and enjoy God in every bright
  sunbeam that gleams on earth and sparkles in the silvery stream and
  every object upon the footstool of God.

    God is love; the angels know
    That Father dearly loves us so.
    But, oh, the ransomed feel within
    The burning love we try to sing!

  This evening we start for St. James, Mo., the Lord willing, where
  we expect to meet once more our dear Bro. J. Cole, and many others
  dear to our hearts by the fellowship of the Spirit whose faces
  we have never seen. And best of all, we are expecting a glorious
  harvest of souls turned to righteousness by the mighty power and
  love of God.

The next report was written from St. James, Crawford County, one
hundred miles west of St. Louis. Bro. B. E. Warren says that after
buying their tickets for St. James they had but seven cents left, and
that after arriving at the latter place Brother Warner went to the
post-office and received a letter containing five dollars from S. L.
Speck, who felt led of the Lord to send that amount. Brother Warner's
account of their reception in St. James, as follows, is interesting:

  The night following our last report, which was from St. Louis, Mo.,
  we landed at St. James, at 12:30 A. M. The Lord directed us to a
  friendly inn, where we rested until the morning. As we sat at the
  breakfast-table our grateful hearts flowed out in our sweet little
  table thanksgiving song. The Lord wonderfully blessed that sweet
  offering of praise. It rang out and greeted the ears of all in
  hearing as the music of heaven. After meal, requests soon came in
  for songs. The Holy Spirit gloriously inspired our voices to sing
  his praises. Many people soon collected in front of the room and
  some came in. After a few hymns, we had family worship. We invited
  all that would come to come in and bow with us in prayer. Some
  did so. The Lord blessed our souls. Soon Bro. J. H. Morrison came
  into town, and seeing the throng in front of the hotel he asked
  the cause, and was told that "your people have come to town." He
  came into the waiting-room and introduced himself, and the Spirit
  of God gave us a joyful meeting. Sinners looked on with wonder and
  amazement, and were led to say, "These are truly the real children
  of God, and this is the right way," according to the words of our
  Savior, "By this shall all men know that ye are my disciples, if
  ye have love one for another." Many seemed quite serious. Had we
  tried to respond to the requests of the people we should have kept
  singing all day without cessation.

  The people desired Brother Morrison to keep us right there and have
  a meeting that night in town, saying they would see that all our
  expenses there should be paid. The landlady and family were also
  very anxious we should stay, and treated us with much kindness. The
  Lord reward them. The Methodist preacher also came to see what this
  Pentecost fire was that had come to town. When asked if we could
  have their meeting-house that night he replied that he was going
  to "begin a protracted meeting tonight." Suddenly the preacher
  concluded a protracted meeting was needed in his charge. Whoever
  heard of a Methodist minister commencing a protracted meeting in
  the month of July in the latitude of central Missouri, especially
  since that sect has gone spiritually to the frigid zone where, as
  their oldest living bishop says, "spirituality is frozen to death"?
  Quite a capacious hall was procured and well filled, and we enjoyed
  preaching the precious gospel to the people. About all received the
  word. The M. E. meeting consisted of three or four women, and was
  not further protracted.

  The day of our arrival here came also dear Bro. C. C. Knight,
  from Fulton, Ill., with tent and equipment to accompany us on our
  Western campaign. He is full of faith and the Holy Ghost and is a
  good help in the work.

  The next day we moved out to the camp-ground, which is about ten
  miles from St. James and near the Merrimac River. Here we met our
  dearly beloved Brother Cole, who spent a year with us in Michigan
  a few years ago; also his sister Mary, a chosen and anointed
  instrument of God to preach and testify the gospel of the grace of
  God.

At this camp-meeting the little company were to encounter a new
problem. As soon as they arrived at the place of meeting they were
accorded a strange reception. Those who were supposed to be saints at
that place came to meet them, some dancing on one leg, some rolling
their eyes in their head, others gibbering in tongues, or jerking, or
falling stiff, etc. At first they did not know what to make of the
strange performance. At this place also was another attempt by a mob
to capture Brother Warner. His report continues:

  We met also a much larger host of saints than we had expected to
  find in this country. Praise God for this! But oh, how soon we saw
  and felt that Satan, the deceiver, had passed a dreadful network
  of deception over them, or nearly all of them! Unseemly and even
  hideous operations and contortions were carried on and called the
  manifestations of the Spirit and power of God. We began at once to
  rebuke it in the name of the Lord Jesus. God gloriously blessed
  our souls in preaching his word and assured us that he had much
  people there who were honest and sincere at heart and who would
  be delivered by the presentation of his word. The supposed gift
  of tongues was alarmingly increasing. Indian war-dances, etc.,
  had turned the church of God into something quite different, a
  disgusting maze of confusion. We were helped of God in teaching
  them "how they ought to behave themselves in the house of God,
  which is the church of the living God."

  A terrible nervous jerking had seized upon many in the meetings,
  which in some cases resembled much St. Vitus' dance. We speak of
  these things in order to give the saints of God everywhere the
  benefit of what these precious souls have learned in the dear
  school of experience. We had never seen such manifestation except
  in persons possessed with devils, and yet the Spirit of God showed
  us these were not so possessed, but were, for the most part, still
  owned of the Lord. We read 1 Cor. 12, 13, 14, and showed the
  beautiful harmony of the church under the control of the Spirit of
  God; that 'love does not behave itself unseemly'; that the gift of
  tongues was not of general usefulness, and was a sign to the Jews,
  not generally edifying to the church; that other gifts should be
  sought in preference, and unless he or some one else interpret, the
  person having the gift should keep silent or speak to himself;
  that 'five words with the understanding is better than ten thousand
  in an unknown tongue'; that spasmodic jerking is not mentioned in
  the Bible as a manifestation of God's Spirit, but is ascribed to a
  malignant spirit.

  We renounced that working as of the devil. It seems that one
  brother who had been powerfully charged by the Holy Spirit had
  become puffed up, which gave place to this satanic working. Then
  Satan made it the standard of being filled with the Spirit and
  power of God; therefore many earnestly prayed for it. They forgot
  that the Holy Spirit makes intercession for us only according to
  the will of God, and whatsoever one prays for outside the will of
  God must be suggested by some other spirit. And as God has not
  promised to answer such a prayer, the devil steps in and answers
  it. And now, since delivered, the dear saints see and confess that
  the incoming of this power dimmed their faith, joy, and peace.
  It was nothing less than Satan touching and playing upon their
  nerves and upon their imaginations. Their motives having been good,
  namely, to seek the real power of God, their consciences were not
  defiled--at least, with most of them. But some were much blinded
  and puffed up of the devil. Satan had free access to their minds
  under the cloak of the Spirit of God. Those who were not affected
  by the foolish jerking of the devil were judged by the devil and
  made to believe they did not have the Spirit of God because they
  did not jerk. Thus all were under depression and more or less
  bewildered. Oh, how our souls were saddened at the sight! O dear
  saints of God everywhere, do not ascribe to the Spirit of God
  ludicrous and unbecoming conduct, such as chattering like a coon or
  barking like a dog, and all hideous looks!

  Well, praise God, the word of God was received. Some at first
  resented, but God soon convicted them and they became teachable.
  Nearly all the foolish stuff was rid out of the camp after one
  discourse explaining and renouncing it. Intelligent sinners
  respected the truth of God that exposed the devil's counterfeit,
  and some who loved the true church wept for joy to see the
  abomination put away. From that time God led one after another to
  confess that spiritual joy and true faith began to depart out of
  their hearts from the time of receiving the jerks. Many came bowing
  at the altar, and the glorious work of cleansing went forward.

  The truth of God was published against all the works of the devil
  by the power of the Holy Spirit. Some sect preachers, filled with
  the beast spirit and the very devil himself, were very much enraged
  against the word of the Lord, which had laid open the rottenness
  of their hearts. Hence they spewed out their shame and foamed
  exceedingly. On Tuesday night, after meeting, we all lay down to
  rest, being wearied with the arduous labors of the day. A masked
  mob aroused us from our much-needed sleep and ordered all to pack
  up and leave the grounds in half an hour. They were armed with
  staves and rocks. Well, the saints arose and packed up, praising
  God for peace and comfort in their souls, not fearing the poor set
  of sinners who knew not that they were persecuting the Savior. They
  made diligent inquiry for us all about the camp. We were doubtless
  the special victim marked by their rankling hatred; but the Lord
  delivered us out of their hands. Oh, praise the Lord with me and
  let us exalt his name together!

  The next morning early some saints drove back to the ground to get
  some things that had been left, and there came the preachers who
  had been howling with torment and sorrow because of the sword of
  the Lord, and even gnawing their tongues for pain, and who were
  generally believed to have been in the clan the night before, and
  one of them even recognized. They asked with much affected surprize
  what had happened, and began to declare and even to swear in the
  presence of God that they knew nothing of the movement and were
  not in it, though one of them confessed he was glad of it. This
  they did without having been accused. One brother said, "A guilty
  conscience needs no accuser; you plead guilty before accused."...

  Well, praise God, the next morning, after a few hours' sleep, we
  were called up to join some little ones in asking God to heal a
  child that was suffering with the croup. The good Lord instantly
  did the work. Others followed, some for healing, others for
  complete deliverance from every taint of the devil. God himself
  gathered the saints at that place, and the day was devoted to
  salvation work. Probably twenty-five or thirty souls were delivered
  from all the works of the devil and filled with the Spirit of God.
  Oh, what a mighty change has taken place here! Instead of gloomy
  and hideous looks, now shines the glory and beauties of holiness,
  upon the joyful faces of the redeemed, and clear, ringing shouts of
  praises are pleasing to God.

  No meeting was announced for the next day, but the Lord gathered
  quite a number together again, and salvation work was resumed.
  On both days God so filled and possessed the meetings that there
  was not time for the slightest allusion to the mob workers of the
  devil. A stranger might have sat in the meeting the whole day
  and not received the faintest information of what had happened
  two nights ago. Praise God, these two days after driven out of
  camp were the most glorious and fruitful of all that we spent in
  these wild thickets. In spite of all that poor, pitiable ruffians
  could do, hissed on by wicked Babylonians, we are filled with joy
  unspeakable and full of glory.

  We are now holding meetings a few days in the village of St. James.
  A large hall is crowded with attentive hearers, and the truth is
  mightily prevailing. Let all the saints of God pray for us. We will
  continue to preach the whole truth and rebuke the works of the
  devil, even if this tour should end in heaven. Halleluiah!

Of these strange manifestations Bro. T. E. Ellis, who was one of
those living in the vicinity and affected by the peculiar power that
possessed the saints there, says:

  We were under an influence similar to what the modern tongues
  people are under. We had different manifestations. Some would jerk
  spasmodically, some would fall and become stiff, some would dance,
  some would seem to have a kind of trance and a vision. Healing was
  claimed and the work seemed to be done. We had what we called the
  "unknown tongue" and an interpreter. A few talked similarly to the
  way modern tongues people talk nowadays.

From St. James the company continued their tour to Carthage, in the
southwestern part of the State. They also held meetings at a number
of different points in southern Kansas and in southeastern Nebraska,
The first paragraph of his report from Chanute, Kans., was written
while he was sick. We quote the first two paragraphs:

  It seems as distance stretches out between us and the dear loved
  ones with whom we have so often and joyfully worshiped God, that
  the love of God in our hearts is drawing us nearer together. I
  have never before felt the blessed, pure love of God burning so
  intensely in my heart for the dear household of God as lately. I
  can scarcely write to the beloved saints without tears dimming my
  eyes. O dearly beloved, we can feel your daily fervent prayers in
  our behalf, and all our company desire to thank you, for them.

  We want to testify to the goodness of God. The foregoing lines
  were written by a very sick man, but now we continue writing, a
  well man. Oh, praise the Lord with me and let us exalt his name
  together! From early morn until 3 P. M. today we were very sick,
  unable to eat. Tried to write, but had to take the bed. Finally the
  Lord impressed us with earnest prayer. We called the little company
  and kneeled before God, and oh, our dear heavenly Father instantly
  healed our body, took away all bad feeling, raised our voice from
  the faint tones of a person just beginning to rise from a hard
  sick spell to clear loud shouts of praise! He also sent through
  our entire system the strength of high leaps, as well as the high
  praises of God.

In a later report he shows how his health was maintained by faith.

  For some time we have felt called of God to devote ourself more
  especially to the great duty of writing some works of present
  truth, and we expect to do so after the present tour. With this
  fact coming oft before our mind, we began unconsciously to relax
  our faith by which in our natural frailty we kept up sufficient
  strength for field labor. The presence of the ministerial brethren
  with us for some time also helped ease up our mind and drop our
  shield of faith by our side. The result was the devil had afflicted
  our poor weak body for several weeks. But, praise God, the Lord
  having in answer to prayer shown us what the trouble was, last
  Sabbath we rebuked the devil in the name of the Lord Jesus with a
  holy vehemence, and our soul and body sprang forth with a shout of
  victory, and, glory to our God, we have been wonderfully well and
  spiritually glorious ever since.

From Waco, Nebr., the company traveled westward to Denver. The
following are extracts from his report at that place:

  We stopped over a few hours in Lincoln, the capital of the State.
  We viewed with surprize the young city. Fourteen years ago when
  we visited the place it was small--now it numbers over twenty
  thousand inhabitants, more than double the size of Lansing, Mich.

  That night, for the first time in all our travels, an accident
  occurred to our train, a slight collision with a freight-train
  several miles out of Lincoln. The engine being injured, we had to
  wait some hours until another was brought from the city. During
  this time there was a very violent wind. The car rocked on its
  springs like a load of hay passing over a rough road. But we lay
  down and slept sweetly, committing ourselves unto the Lord. That
  evening dear Bro. E. E. Byrum, at the office, had a great burden
  for our safety, as he wrote us the next day. But he prayed for
  us until the Lord by the Spirit answered him that we should be
  delivered from all harm. Oh, praise the Lord for his goodness and
  mercy toward us! For our safety he placed a burden on one nearly a
  thousand miles away, but allowed not the slightest anxiety on our
  minds....

  Tuesday evening, December 6, our little company took train for
  Denver, five hundred miles more toward the setting sun. That night
  we stopped over and had a good night's rest at McCook, Nebr. Took
  train again at 7 A. M. and went flying over the prairie at a swift
  rate. Oh, what vast expanse of the broad prairie! Some parts
  are rough and broken, but the larger portion is beautiful and
  even and wanting only showers or irrigation to make a beautiful
  farming-country....

  When about fifty miles from Denver, we observed strange blue banks
  to the west, which we first took to be dark clouds, but which we
  soon perceived were distant foot-hills of the Rocky Mountains.
  Plainer and higher they loomed up before our eyes as our swift
  train kept darting like an arrow toward the base. How beautiful
  and sublime the sight! Here at Denver we are twelve miles from the
  foot-mountains. They seem but a very short distance, especially
  when the morning sun shines brightly against their eastern sides.
  It seems impossible that they can be more than a mile and one
  half away. A person would surely suppose that he could walk over
  and back before breakfast. The foot-hills, rather mountains, are
  of a dark color, being covered by timber, and to all appearance
  just beyond them rise up the beautiful snow-covered range. To our
  astonishment we are told that fifty miles stretch out between them
  and that there is a fertile valley there with towns, etc. The snowy
  range being so much farther off seems to be but a little higher
  than the foot-mountains, and both ranges seem to stand together.
  In the morning they all seem so close that one would surely
  suppose a man could be seen if standing there in the snow....

  It was quite a novelty to the company to see the many sod-houses we
  passed and dugouts in the hillsides. Sometimes there was scarcely
  anything to attract attention but a window door in a steep little
  hill. Sometimes we saw upon the level ground a roof about eight
  by ten covering a little underground house. Most of such were but
  herdsmen's dens. We have not yet begun to work here. Let all the
  saints pray earnestly for the work of salvation.

The company remained in Denver ten weeks, holding meeting in various
places. When they went to that city there were only four persons who
were in the light of the truth, but they left a congregation of about
forty who had taken their stand for the truth. Returning eastward
they stopped in York County, Nebr., where Brother Warner had labored
in his Nebraska mission in 1873-4. A portion of his report from
Wayland reads as follows:

  We preached and lived in this community thirteen and fourteen years
  ago, then a member of the sect wearing the stolen name of Church
  of God. The Lord blessed our labors in the salvation of some souls
  from their sins, and we had good meetings. There were very dear
  brethren and sisters here. But since our departure the work has
  retrograded. Some of their preachers became horse jockeys, others
  jealous-hearted, dead formalists, too cold and dry to keep men
  awake, much less awaken and get any one converted. The one on the
  work up to the time of our coming here has preached here four years
  without the conversion of a single soul. During our meeting he
  resigned his charge, and we are told he has now hired himself to
  preach for the Christian sect at Wayland, some of the members of
  which were the most malignant enemies and opposers of the work of
  grace. An unsaved citizen declared the other evening that about all
  the bad behavior and interruption he had seen during our meetings
  was by the sinners of the sects.

From Wayland the company went by way of Meriden and Atchinson, Kans.,
to Whiteside County, Ill., where they held meetings near Albany and
also near Fulton. The following is the report, in part, from Albany:

  We were happy to meet our dear beloved Brother Knight at his
  prairie home, four miles east of Fulton, and he leaped and skipped
  like a lamb to see us. The next day we all came eleven miles south
  to Bro. A. Byers', whose house is a happy home for the war-worn
  pilgrims. The people are receiving the word with much interest.
  After several days' work here and as long at Brother Knight's
  neighborhood we go on homeward, for there is a great deal to do
  at home, some small works to print and the new song-book, Anthems
  From the Throne. Praise God for the precious and glorious songs he
  is sending us! The music is nearly all written by Brother Barney,
  whose inspiration in this gift is a marvel....

  O beloved, will you help us? A great responsibility rests upon
  us. While we are praising God for the precious light of heaven
  let us not forget others in darkness and exposed to the numerous
  pitfalls now threatening souls for whom Jesus died. Let no spirit
  of the devil nor any of his children tell you that we have any
  selfish motive in enlisting all willing and obedient hearts and
  hands in doing our duty in the rescuing of souls from Satan in
  every possible way. In the name of Jesus we spurn such meanness.
  God knows we do not draw a breath for self, but 'for us to live is
  Christ.' Are we seeking self-interests, as wicked men have belied
  us? Where can any facts be cited upon which to base such an unkind
  assertion? On the present tour of nearly a year we have used about
  every cent we have received from the sale of books to supply the
  needs of ourself and little company. So we go forth preaching night
  and day, exposing this poor frail body to the cruel, biting frosts
  and beating storms, and toiling about every moment with the pen
  except when in meetings or going to and from, and in about six
  hours sleep, asking nothing for our labors either from God or man
  but the salvation of souls and the glory of God....

  Life will soon be over. You must leave your earthly treasures in
  the hands of others. Whether they will leave it to serve God or
  the devil is not yet known. Therefore, had you not better put a
  little of it at least into God's bank, laying it up in heaven,
  where thieves do not break through and steal and where moth and
  rust do not corrupt? As we return home from this long tour we
  feel impressed of the Lord to devote ourself more fully to the
  preparation of matter for the press; and we shall pray God with all
  our soul to move men and women to provide the means to purchase
  paper and other supplies to send it forth. There should be some
  works sent forth by the million, free of cost. We feel sure that
  God will find willing hearts to help in the work, and shall toil on
  in full assurance that when we breathe our last we shall have this
  consolation, that we have done what we could to enlighten and save
  souls, for whom Jesus died upon the cross.

The company arrived at Grand Junction, Mich., on April 25. Thus ended
their Western tour, in which seed was sown in many hearts to spring
up and bear fruit for God.

Sister Frankie Miller said of this tour that it was marked by
wonderful answers to prayer for rain. It seemed that wherever the
company stopped on their way West in Illinois, Iowa, and the other
States the country was suffering on account of drought. At every
place their visit was either attended or followed by copious showers.
At one public service Mother Smith prayed earnestly for rain. There
was not a single indication of rain, but before the service was over
the heavens blackened and rain fell in abundance. Thus all along
their course the drought was broken.

The summer of 1888 was spent in attending camp-meetings and visiting
the churches in various places in Michigan, Indiana, Ohio, and
Pennsylvania. Early in the winter a tour was made into Ontario. They
found a good many souls in that country who had come out for the
truth. Their labors there were blessed in the salvation of others and
in the sowing of the good seed. Of the country and people Brother
Warner had this to say:

  We can say that we find a moderately fair farming-country, and we
  can not observe the slightest difference between the people here
  and in the States. More than ever we have learned that so long as
  governments allow a free, conscientious worship of God, their form
  is quite immaterial. We do not see that people have any special
  advantages by living in the States over what are enjoyed here.
  If any difference, farmers do not pay as heavy taxes here as in
  the States. Local option temperance laws are given to the people,
  and some counties have no saloons. And one blessed thing Canada
  has reason to thank God for is the fact that all liquor-selling
  establishments are strictly compelled to close early Saturday
  evening and not open until Monday morning. This law enforced
  cuts off nearly one half the mischief of the nefarious business.
  Sabbath-observance is also far more complete here than in the
  States. We were blessed with good order and find the way open for
  the gospel freely.

In August of the year 1889, the company again made their way
Westward, going as far as Nebraska and returning through Kansas and
Missouri. They held meetings again at St. James, Mo., where a mob
had given trouble two years before. Some of those who were guilty of
that disturbance had become friends to the truth. One old preacher,
however, continued to abuse the saints in his preaching until one
Sunday evening, after expressing his usual opposition to the saints,
he went home and dropped dead near his gate. Before this second visit
of Brother Warner to this place one of the Baptist Church members
made it known that he intended to break up this meeting also. It was
reported that he actually began to work up a mob; but his child had
a bean to lodge in its windpipe and died, and this put a stop to the
carrying out of his evil design.

Brother Warner intended to spend the winter in Missouri, but he felt
drawn back to Indiana. Having a great desire to settle down for a
while, he wrote as follows, in December, 1889:

  For a long time we have felt the call of God to shut ourself away
  with him for a while and let him teach us the deep things of God,
  that we may be able more perfectly to follow out the glorious
  lines of present truth. We have a great desire to do so, and yet
  when hungry souls in every direction are calling for the saving
  truth of God it is hard for us to keep from running; but if the
  Lord will, we shall pass the calls around to the many able-bodied
  and warm-hearted soldiers of the "white horse" cavalry, who are
  ready to rush to the battle wherever he leads. We began preaching,
  a poor, frail invalid, over twenty-two years ago, and God has
  sustained us in a most remarkable manner during all these years
  of intense labor and great exposure. Oh how grateful we feel to
  our heavenly Father that we are blessed with such good health!
  But nevertheless we feel that more regular diet, sleep, etc., for
  a season will prove a great blessing, and increase and prolong
  our usefulness on earth. We shall devote ourself principally to
  Bible-study and poetical labor.

By the close of the year 1889, it was seen that the work had been
almost doubling itself annually. That year there had been held
twenty-five grove-meetings, fourteen camp-meetings, besides several
general assemblies. Quite a strong working force was by this time in
the field, and evangelists were scattered out in the more distant
parts of the country.

The next tour of any considerable extent was one that took them into
the Southland. This trip was made in November, 1890. They intended to
make the trip by boat down the Mississippi, but found the water at a
low ebb and traveling very slow. They took a steamer at Cincinnati,
but had to wait two days before it started; and then it took them
four days to reach Cairo. After waiting three days for a boat
overdue from St. Louis, they made the rest of the journey by rail,
and landed at Meridian, Miss. In this part of the country Brothers
Bradley and Bozeman and others had opened up the work. The people
were very hungry for the preaching of the word. Brother Warner and
the company spent several weeks in the eastern part of the State.
His bold manner in uncovering sin and false religion occasioned
considerable opposition from various sectarian sources. The country
was cursed with a false holiness element called "Straight Holiness,"
representing the Good Way, a paper then published at Fort Scott,
Kans. Its teachers failed in the South to be uncompromising against
tobacco and other evils and they incited no little opposition and
prejudice against the New Testament standard held by Brother Warner.
At Beech Springs, Miss., the mob element was encountered, as is shown
by the portion of Brother Warner's report here given:

  At that place there are a few Babylon hearts of the most pernicious
  hue, men steeped and dyed in tobacco and drunk on Babylon's worst
  wine, the wrath of which they infuse into the baser sort. Brothers
  Bradley and Bozeman have both been threatened in that place with
  violence and, we believe, even with murder, and we could expect
  the same animus toward us. Hence, the second night several pieces
  of brick and clubs came crashing through the window, all doubtless
  hurled in wrath at us. Nearly half of the sash was broken in and
  the glass flew over the house. The unsaved were much frightened,
  and the whole house was thrown into confusion. The glory of God
  was greatly upon us through all the evening, and with the cowardly
  onslaught the heavenly tides so wondrously swelled in our soul
  that we had to leap for joy in the midst of the uproar. Oh, the
  mighty river of peace and joy! The excellent tide of glory only
  subsided into sleep at a late hour, and it arose again with our
  waking in the morning. We stood only about seven feet from the
  window and nearly opposite; but the hand of God protected us from
  serious harm. However, the Lord saw he could overrule a slight
  glancing wound on the side of our face and nose for his glory,
  and so permitted the same. It was very evident in the meeting the
  next day that either Satan had made a great mistake or else his
  children were more wicked than he wanted them to be, so that he
  could not restrain them from their wicked deed, which proved a
  great blessing to the cause of Christ. All the saints were able to
  see more clearly than ever before the track that Christ and his
  primitive saints had trod. And about all testified that they had
  reached a clearer experience, stronger faith, and more joy in the
  Lord through the last night's meeting than ever before. The meeting
  that day was indeed very glorious.

The spiritual condition of the people as countenanced by the
"Straight Holiness" teachers in that part of the South is set forth
in the report written from Spring Hill, near Meridian:

  Our last report was from Oak Grove neighborhood. When we entered
  there we found the powers of darkness and wickedness fierce and
  black. Threats were breathed about and written notices deposited in
  the dark. After one night's meeting in the old meeting-house, which
  is a neighborhood building, it was locked up. We went into the
  small schoolhouse near by and the Lord most wonderfully blessed our
  souls. Satan then had the schoolhouse locked, and though certain
  citizens had jerked the staples out of the old meeting-house and
  the doors stood wide open, and the Methodist class-leader, being
  in favor of the right and truth, invited us to enter, yet because
  others were raging we preferred to hold a little service in the
  public road, in the bright moonlight. God blessed the songs,
  prayer, and a few words of exhortation, and all the people seemed
  touched. Nearly every person present kneeled during prayer.

  All these circumstances God overruled to the good of the people
  and the cause of Christ. The schoolhouse was again opened, and we
  went on a few nights longer, with glorious victory. Only a few
  sought the Lord; but there was a general blessing effected on the
  community in the removal of prejudice and hatred out of many hearts
  that had been influenced through lies and slanders, such as of
  promiscuous kissing, free-love, etc., propagated chiefly by the
  little Fort Scott-creed sect.[21]

  It is a bad and fallacious cause that depends upon defamation of
  others. The course these schismatics resort to occasions some
  persecution and no little hatred, and even danger of violent
  treatment, which they will have to answer for in the day of
  judgment. But the cause thus bolstered up can not stand, and truth
  crushed down by foul means is sure to rise again; and just in
  proportion as there has been evil-speaking against the truth will
  it enlist the hearts of the honest, and at the same time forfeit
  all confidence in and elicit contempt for such as have defamed it
  and its lovers. In accordance with these principles truth rose
  triumphant at Oak Grove. The people saw we had been slandered, yea
  and Jesus Christ also.... The Lord has raised up many friends for
  the whole truth in that place, and could we have remained long
  enough to make a thorough effort, doubtless a number of souls would
  have been saved. But the way is opened for the true work of God to
  prosper there. Some who were much prejudiced when we went there,
  seeing that the truth of God is in us, had their minds changed,
  and their countenances were divested of the sour and took on the
  pleasant. God bless the people of that community.

  From that place we came to Spring Hill, several miles east.... Here
  were a few pure children of God, whom we found yoked up with a
  majority who were professing salvation and yet "walking after the
  flesh in the lust of uncleanness." In our lifting the standard of
  God's Word against such inconsistencies, the wicked spirits were
  stirred in the baser sort, so that many threats of violence were
  blown about in the neighborhood. But the hand of God being over us,
  we suffered no harm....

  Oh, how our soul longs to be excused of this most unpleasant task
  of lifting the gospel standard of holiness where profession has
  been countenanced in lives of filth and idolatry! The preacher
  that simply tells the people he could not use tobacco, and even
  earnestly admonishes men to quit, and yet receives the testimonies
  of men who use it, sets at naught the Word of God, pampers men
  in their sins, and prepares a storm of persecution to fall on
  the head of the man who comes after him showing the real Bible
  line between the works of God and the works of the devil, between
  real holiness of heart, soul, spirit, and body on the one side,
  and all filthiness of the flesh and spirit on the other. If
  holiness-teachers, on going into a new field where people know
  nothing about the doctrine and experience, would faithfully tell
  them at once that entire sanctification, the second work of grace,
  cleanses out of man all filthiness of the flesh and spirit, which
  includes all unholy tempers and appetites, that it can be obtained
  only by abandoning every sinful and unclean habit and giving the
  whole man--soul, body, and spirit--up to God for perfect purity of
  life and being, no person is prepared to contradict him, and such
  as conclude to seek that grace will expect to pay the full price....

  But when men are allowed to profess holiness without contradiction
  and yet practise the sin of tobacco-using or anything else contrary
  to godliness, they, in imagining themselves holy while living in
  unholiness, as well as sinners in general, learn to associate
  holiness and filth, and the difficulties in rooting out the
  abomination, are many times increased. Men, by getting a degree
  of blessing of God upon their souls in consequence of abandoning
  some evils, or at least imagining themselves blessed, take the
  same as an endorsement from God upon the filth they yet continue
  in. The longer they continue in their delusion the more they are
  confirmed in it and the more they will fight for their idols. And
  their practise justifying the lusts of the wicked, these are ready
  to assault and abuse God's ministers, who must declare the whole
  counsel of God. And so a lax preacher gives place for the devil and
  wrath of men to assault the faithful herald of God that follows
  him. So by the fruits of the devotees of rehashed Methodism in the
  Fort Scott creed, which has cursed the South and filled hearts with
  bitter hatred toward all who follow Christ, and by their strife
  and contentions having brought a general contempt upon the name
  of holiness, and also by their lack of radicalness against sin in
  every form, our work here is beset with dark mountains, which God
  alone can remove, but which, thank his holy name, have been much
  obliterated in all places where we have labored.

Later, at Spring Hill, the mob element was further encountered. Here,
as was always the case where a mob gathered to do violence to Brother
Warner, the chief instigators were sectarian preachers and professors
who were incensed by the preaching of the truth that condemned them.

  From Spring Hill meeting-house, where we last wrote, we went about
  seven miles to the southeast through a wild and almost mountainous
  woods, to the house of Brother and Sister Irby, in whose dwelling
  we remained and held meeting about one week.... A goodly number of
  hearers came out through the wet weather, and the dear Lord was
  pleased to pour his Spirit upon us gloriously. It seemed that God
  had taken us up upon the Delectable Mountains. The leaps in our
  soul were too high for the height of the room, as the house had a
  ceiling, whereas, nearly all the country houses here have nothing
  overhead but the roof, and never has a whitewash brush touched the
  walls. Scarcely one out of ten of the houses in the country has a
  pane of glass in it. The sisters talked with some women who did not
  know what a carpet is. We have seen no such thing here. The people
  in the South seem contented with fewer domestic comforts than
  any people we ever before met. As one sister remarked the other
  day, "they take it out in tobacco." There is much truth in this
  statement. That weed deprives them of nearly all comforts and many
  actual necessities of life. Of course, there is not the same need
  of carpeted floors here as in the North; but how people can live
  for years in a house without a window is a mystery.

  Well, our stay at Brother and Sister Irby's seemed to my soul like
  old Brother Elijah's hiding-place in the wilderness, where he dined
  on food brought by angels. We also feasted on heavenly manna, and
  shall never forget it. Some came to the altar, and a few cast away
  their filthy idol; but we hope the day of judgment will reveal much
  more good done than was manifest....

  Some of God's little ones came over from Spring Hill, who informed
  us that some were anxious for our return to that place. Now, at
  that place is where Satan's seat is. Before we left there we were
  much impressed that the mob spirit was at work, and one night when
  the rain prevented our going to the place, a disguised crowd was
  seen going there. But now, hearing that some souls were hungry for
  salvation, we ventured back in the name of Jesus.

  When reaching the neighborhood, we were joyfully surprized by the
  coming of our dear young brother Andrew L. Byers, from Illinois,
  who has come to join our little company. Having had a great deal of
  trouble and several days' ramble before he found us he was reminded
  of Stanley in search of Livingstone. Truly our hearts were mutually
  refreshed by his arrival.[22]

  The first night of meeting three souls came to the altar, two
  consecrated for entire sanctification and one was gloriously
  pardoned. The next night the fierce powers of hell were fully
  awakened from their brief slumber occasioned by our absence. A
  couple of lead balls called buckshot were thrown through the open
  window by means of a rubber concern that we are told is even
  dangerous to life. These wicked wretches also threw stones with
  slings at some of God's saints on their way home that night, even
  regardless of women and children in the crowd. One woman was hit.
  That was a little the lowest and most cowardly work we have ever
  yet met with. The next day four of Satan's chief servants rode out
  in four directions five and seven miles to enlist by his lies and
  slanders such as were base enough in a great mob to assault us that
  night. During the day we learned all about the movement, and at a
  meeting at a brother's house we recalled the meeting for night,
  seeing no possible chance of doing good.

  Hear O heavens, and be ashamed O Babylon, when we tell you that
  one of the four spirits that went forth to gather together Gog and
  Magog was of the Fort Scott creed, or the Good Way sect, and the
  father of the only family of that sect in the neighborhood. And
  at his cotton-gin was the appointed place for the mob to meet.
  Some five miles away he called on some young men who are reputed
  pretty wicked and invited them to join the mob, telling them base
  lies. But they, having more principle than he, said they would have
  nothing to do with it. They also came and informed some friends of
  the Lord all about the plot. These told the Fort Scott man to his
  face what he was guilty of, and he said he did not deny it.... We
  expected to meet that creed with the Word of God and had hopes of
  seeing some saved. But they shun Scripture investigation as a wolf
  shuns daylight. Brother Bradley invited the editor and two of the
  leading preachers to meet him in discussion, but they have failed
  to do so; and now we have discovered their tactics. They seem to
  regard slandering and mobbing as better calculated to subserve
  their cause than would honest discussion. While we are happy to
  think that most of them in person would not condescend to mobbing,
  it is only too true that many of them have given their tongues to
  slander whereby the other measures have been infused in the baser
  sort. May God forgive them for Christ's sake.

  There being no meeting at which the mob could assault us, they
  beset the house where we stayed until about twelve o'clock at
  night. They reported their number between seventy-five and one
  hundred. They were armed with guns and revolvers. There were in
  the crowd a Methodist preacher, a class-leader with his axe, many
  old gray-haired sectarians, men recently out of jail; the basest
  men in the country mixed up with a majority of sectites--so we
  were informed by brethren that knew the majority that came up to
  the house, for a part kept in reserve with most of the guns. They
  stated that their object was only to give us orders to leave the
  country next day. A brave army, about a hundred strong, gathered
  from several miles around, just to tell a few little children of
  God to leave the next day, after we had announced in the meeting
  that we were going at that time! There were a few fearless souls
  present who told them to their face that they were actuated to
  their dark work by the lies of Satan and the wickedness of their
  hearts, and shamed the Babylon professors there mixed up in common
  cause with base outlaws.

  The mob hung around until about midnight, clamoring for us to come
  out, stating they would not hurt us, etc. But when men are low
  down enough to fling buckshot into a congregation and rocks into a
  promiscuous crowd, you might as well tell us that wolves and hyenas
  do not care for meat as to say that such did not want to hurt us.
  Doubtless some in the crowd did not, and for what we know such as
  said so did not; but judging the mob by what we had seen in the
  past we had good sense enough to avoid such beasts....

  After all left the house, not a great way off, they fired off their
  pieces, which, for a few seconds, mimicked the din of war.[23]

  May God ever bless and keep the few pure children of God in that
  wicked region; and may he reward their kindness to us and also
  that of the few non-professors, whom we shall not soon forget and
  for whom we shall pray that God may bless and reward them with his
  great salvation.

Following the campaign in eastern Mississippi, meetings were held
in northern Alabama, near Hartsells and near Athens, after which
the company returned northward, Brother Warner into Indiana and the
others into Ohio. In a report written from Markleville, Ind., he
tells of a visit to Indianapolis, where the Trumpet passed through
the first year and a half of its existence.

  We came on to Indianapolis, where we began the blasts of the
  Gospel trumpet. We remained all night, and early in the morning
  walked out to the spot where we labored and prayed and trusted
  God nearly two years in great trials. Abandoned and hated of all
  the world, opposed by all of Babylon and rejected by the sectish
  associated holiness forces, we were forced out upon the promises
  of God and endured a great fight of faith. All the earth seemed
  dark as midnight, and growling letters came thick and fast and
  friendly ones few and far between. We were where, a stranger in
  a city, without money, friends, or credit, "give us this day our
  daily bread," was not a mere formal prayer. Oh, the riches of the
  goodness and the wonders of the mercy of God! Surely he hath never
  yet forsaken the righteous. Here we labored and prayed in intense
  poverty, while the word of the Lord tried us; but his strong arm
  hath gotten him the victory over all the powers of hell and earth.
  Here we had a temporary summer office on our lot and occupied a
  room of the house, about 10×14, in winter. Now a large two-story
  building is occupied with the business, and the circulation is
  rapidly enlarging.

  We went back to the room we had occupied through the night and cast
  ourself down on the carpet in gratitude to God. Glory be to God for
  the triumph for his mighty present truth!

[Illustration: LENA SHOFFNER. HATTIE RUPERT. J. H. RUPERT.

THE GOSPEL VAN, BIRKENHEAD, ENGLAND.--1894.
]

The tour into the Southern States was the last tour Brother Warner
made in company with his little band of singers and helpers. After
holding a couple of grove-meetings in Ohio and attending the Beaver
Dam meeting in Indiana, during the summer of 1891, the company did
not travel together any longer. Brother Warner visited the churches
in Pennsylvania and Ontario and then spent the following winter, or
most of it, at the publishing office. In April, 1892, came a visit to
the churches in the West, including the one at Denver. Before leaving
home for this trip he suffered from a severe attack of rheumatism,
and recovered only by a constant fight of faith. His report from
Denver furnishes an example of how he frequently had to contend with
afflictions and how he found his victory only in the Lord.

  Through exposure in a cold rain at Kenesaw, Nebr., I was taken
  with a bad lung-trouble; was quite poorly and had lost about all
  appetite. But, thank God, we held on by faith in him and he raised
  me up. I was rapidly regaining strength when we left there. But
  an apparently congested state of my lungs seemed still to oppress
  my being. As the onward-flying train carried us higher and the
  air consequently became more and more light, the difficulty of
  breathing increased. I also found myself under a fever and lay one
  day very weak.

  Oh, how my poor soul cried out all the day long for the blessing of
  health and strength once more to this frail temple that had been
  so long crushed down with one affliction after another! But there
  was searching of the heart and consecration as well as prayer. I
  realized a sweet willingness to suffer on more and more all the
  days of my life, and almost more than a willingness to quit the
  theater of this life and of this dark world, which had pressed so
  many bitter cups of tribulation to my lips. I did not know, indeed,
  but that I had come here to join the dark train that moves silently
  and almost constantly out of this city to the large city of the
  dead, where thousands who come here to regain health are furnished
  a grave instead of health. But these thoughts brought no gloom to
  my redeemed soul. Three glorious things lit all up brightly:

  First, I knew my soul was all arrayed in the pure righteousness
  of God, without spot, and that by the grace of God I had kept the
  faith, obeyed God, and done what I could to glorify his holy name
  on earth.

  Second, whether we wake--remain in the body--or sleep--leave the
  body--we shall live together with the Lord. I shall still have a
  conscious and joyful existence in a more near and blissful presence
  of the Lord after leaving this clay house.

  Third, this mortal body also shall put on immortality and be
  fashioned like Christ's glorious body. Oh, bless God for the
  beautiful hope of a child of God!

  Before sundown I awoke from a short sleep, and instantly felt
  heavenly sweetness in my soul and comfort in body. Behold, the Lord
  had taken away all the fever! That night some of the beloved came
  together and anointed me for complete healing. We believed the
  Lord granted the petition, and after much trial of my faith I am
  now feeling well in body once more and rapidly gaining strength.

His account of his visiting the natural wonders at Colorado Springs
is interesting and shows his love for the handiwork of God.

  Yesterday we all improved the time in visiting some of God's
  wonderful works about Manitou and what is called the Garden of the
  Gods. Here we praised and worshiped the true God and creator of all
  things in heaven and earth, when we beheld the wonderful works that
  his hands had wrought. Here rise from a level surface, or, rather,
  project out of the earth, yellow rocks to the height of over three
  hundred feet. Some of them look like a great castle, others are
  a few thin slabs standing side by side with very fine crevices,
  between which were doubtless at one time veins of rock more soft
  than the rest, and the stream of time has worn them out. Some of
  these majestic formations could be ascended to a considerable
  height from one side. On these elevations we shouted the praises
  of God, feeling his presence with us. Many smaller rocks of very
  peculiar shape are seen in this romantic region.

  From here we proceeded to the town of Manitou, which is a small
  but very attractive town in a deep passage of the mountains. Here
  we found a family that was interested, in full salvation. We
  talked with them and prayed with them, and perhaps they will find
  a door open for Jesus in that place. We then drove about one mile
  beyond up the Ute Pass to Rainbow Falls, after which we visited
  the celebrated Iron Springs. The water is so highly charged with
  mineral substances that it is nearly as strong as hard cider; and
  yet it has what most pronounce no unpleasant flavor. It tastes like
  strong soda-water. It is very electrifying to the system, and the
  constant tide of visitors goes there to drink the healing waters.
  Near the upper springs is the beginning of the cog railroad that
  transports travelers up to the summit of Pike's Peak. The distance
  up the mountain is about nine miles.

  Returning to Manitou we stopped and drank freely of the soda
  spring, of which soda-water is a good imitation. Visitors may
  freely drink of all these springs and each may carry away one quart
  of the precious water. We brought some home, and by adding sugar
  and lemon-juice the water foamed up and made a delicious drink.

  Here we sit and write in Colorado Springs on a plain that rises
  nearly six thousand feet above the place of our home. How pure
  and light the atmosphere is! And Pike's Peak near by us lifts its
  snow-covered summit over eight thousand feet still higher in the
  skies.

His return to Michigan was in time to attend the general
camp-meeting, which this year was held on the new ground at Grand
Junction. Before the summer was over he received an urgent call to
go to the Pacific Coast and to attend the tabernacle-meeting at Los
Angeles, Cal., in October. Feeling it the will of the Lord that he
go he started on this journey in August. After a few meetings in
Missouri, Iowa, and Kansas, he proceeded to Los Angeles, which he
reached in time to attend the meeting appointed there. His first
report from the Coast, written at National City, is in part as
follows:

  We were three days and nights making the trip, with very little
  stopping. We came over the Santa Fe system. We passed over much
  wild and mountainous scenery, but the lofty peaks called The
  Needles we passed at night and failed to see. Our chariot brought
  us over one thousand miles of desert. The awful blank was broken
  only by an occasional Indian camp or village, or a mining-point.
  For perhaps a hundred miles or more the earth was as bare as
  the paved streets of a city, and for many hundred miles nothing
  but tumbleweed had ventured life upon the dry region. But it is
  believed that nearly all that lifeless desert would be productive
  if irrigated or blessed with summer showers. One thing that broke
  the awful monotony of the long, weary plains was the fact that we
  were seldom out of sight of mountain ranges. In Arizona we reached
  a very high altitude. The morning found the ground covered with
  snow and the temperature quite cold. In eastern California we
  traveled for hundreds of miles in the midst of a wild mountainous
  scenery, much of the time running on or near the summit, giving us
  a grand and awful view of the mountains for a vast distance around.
  Finally, fertile nooks, little houses, and orchards made their
  welcomed appearance, which began to relieve the mind wearied with
  the long scene of barren emptiness. At San Barnardino everything
  began to look as though we had returned to the land of the living.

  A few hours more through almost perpetual vineyards, lemon, orange,
  and fig orchards, etc., brought us into Los Angeles, and seeing our
  dear Bro. J. W. Byers through the window, we felt like climbing
  over the slow-moving people to reach the door. Oh, praise God for
  the privilege of greeting our dear fellow laborer in the gospel
  of God! We found him and family well, and he and Sister Byers
  wonderfully devoted to their calling, laboring day and night with
  unwearied zeal for the salvation of lost men and women, who are on
  the brink of everlasting ruin. Praise God, we soon saw that their
  labors have been owned and blessed of God. We found a precious and
  very zealous church in Los Angeles....

  Truly dear Brother and Sister Byers have been working the richest
  mine of gold ever opened in California. Their toils have known
  no moderation. They have indeed, according to apostolic example,
  "given themselves continually to prayer and to the ministry of
  the word." And, thank God, there are those in Los Angeles who
  labored with their hands for the direct object of saving lost men
  and women, using only enough to supply nature's wants. Oh, that
  everybody who professes consecration of self and all to God would
  show it forth by a life wholly devoted to the spread of the pure
  gospel of Christ and the deliverance of the lost!...

His stay in California was confined to the southern part of the
State, where he spent two and one half months laboring in various
places. On his return he wrote from Denver and described some of the
sublime scenery he witnessed on the line of the Denver and Rio Grande
Railroad.

  Some of the most sublime scenery was passed in the night. At
  Glenwood Springs the train stopped an hour and a half, giving
  passengers a much-appreciated relief from long confinement and a
  very much enjoyed ramble amid the beautiful scenery of the little
  city, which lies in a small glen, surrounded by towering mountains
  on all sides. Here, for the first time in our life, we saw hot
  springs. The weather was cold and snow was on the ground, and the
  many stony springs and the great hot-water reservoir caused a steam
  to arise that made a person feel as if the infernal fires were not
  far off. A stone wall separates between two large pools, in one of
  which arise many cold springs, and just over the wall the hot water
  boils up. At this place is the junction of the Grand River and the
  Roaring Fork. Our line followed up the Grand River, the canyon of
  which was very delightful. The great red, stone mountains towered
  up on both sides in the form of large old castles, many of them
  nearly square and others oblong but with square corners like a
  building. Finally we left the Grand River and followed the winding
  course of a tributary. Now the scene became yet more wildly grand,
  which we greatly enjoyed.

  At some time past eleven at night we reached the Royal Gorge.
  Having requested the porter to notify us, we lay down without
  undressing, and so, blessed with good starlight, we were enabled to
  behold one of the most sublime and awful scenes we ever witnessed
  in all our travels. Here the almighty hand of God had cleaved a
  narrow passage through the rocks, which tower up thousands of feet
  on either side. On our left we passed close to the base of the
  mighty wall; on our right only a small stream lay between our track
  and the awful elevation. This indescribably awful gorge extended
  perhaps for two or three miles. We stood upon the platform of the
  car, at first turning our eyes right and left, beholding with
  solemn wonder the vertical cliffs that seem almost to touch the
  stars. Finally we had but to direct our eyes straight up between
  the two cars and behold, by one straight upward gaze, the cliffs
  on both sides as their proud summits seemed to draw together. As
  we stood on the platform nearest the rocks we frequently saw the
  great peaks leaning directly over our heads. We could not refrain
  from crying out, Oh! oh! wonderful! wonderful! Never shall we
  forget that impressive sight! It seems to us that we would have
  but to make that trip by daylight to be satisfied that nothing
  more sublimely awful and inspiring need be looked for amid all the
  wonders of this creation of God. We would not have missed it for a
  great deal, and hope it may please God to let our eyes behold the
  same by daylight.

  On the previous afternoon we passed a freight-train that had the
  day before been wrecked by running upon a heap of earth and rocks
  that had broken loose perhaps a thousand feet up the sloping
  mountains and, rushing down, covered the track. The engine and
  tender were pitched down the hill and lay upside down, under which,
  alas, the fireman had met his death, or rather he lay with his
  limbs crushed beneath the engine for over four hours and expired a
  short time after being taken out.

  But as we went flying along under the lofty cliffs and around
  the short curving niches that were cut out of the solid rocks,
  sometimes at a height that made one feel giddy to look down, we
  thought how the strength of the everlasting hills is our Father's,
  and that his wings overshadowed us by the way. We felt no fear of
  harm.

His poem Good-by, Old Rockies, was written at this time. He arrived
home February 16. With the portion of his report written after he had
returned from his California tour we close this chapter.

  Never in all our past journeyings did our soul seem so thankful
  and joyful before God for the privilege of greeting all the dearly
  beloved ones at home once more. Oh, bless the name of the Lord. We
  knew not how to thank God enough nor scarcely how to act for the
  great joy of our heart. Let all the dear saints help us bless the
  name of the Lord for his wonderful care over us during the travel
  of over ten thousand miles since our departure last July.

  Our flying abroad has not been in vain. All along the line of our
  tour God has been with us and saved souls at every stopping-place,
  with perhaps two exceptions. Thank Heaven also for the blessing
  of good health! How wonderfully he strengthened us to preach his
  everlasting gospel, often twice a day and sometimes on Sabbath
  three times, putting in as much as eight hours swift talk in one
  day, added to which was the earnest altar service and the care for
  immortal souls! We feel especially thankful to God for the grace
  of our Lord and Savior that we find resting upon all the beloved
  family.


FOOTNOTES:

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

[13] She relates that her consecration occurred in the house of an
Elder Walker, and that so great was the power and manifestation of
God in Brother Warner while he was praying for her that Walker and
his wife through fright fled into another room, where he was found
squatted in a corner. In Brother Warner's report of this trip he
speaks of a meeting near Lacey's Lake (in Eaton or Barry County) as
follows: "Was happy at this place to meet a people who have come
out of various denominations, ignoring human creeds and sects and
endeavoring to walk in the oneness of the Spirit."

[14] This vision is very similar to the one recorded in the Shepherd
of Hermas, in the second century. It was a remarkable coincidence
that while Sister Fisher had never heard of the vision of the
Shepherd of Hermas, she and her husband had ordered the set of books
known as the Apostolic Fathers (in which the Shepherd of Hermas is
included), and on the same day of her vision the books were received
and unpacked, and on looking into them her husband opened right at
the vision in the Shepherd of Hermas. They were astonished to find
that her vision was there recorded and explained as the church.

[15] Once after her second marriage, while living in Cincinnati, she
wrote a letter to her boy, Sidney, who was in the care of his father.
Brother Warner had been to visit her twice since their separation,
and he was constrained to go again. So he took the boy and went to
the city address as given in her letter. She happened not to be at
the house just then. So the two walked about leisurely until she
should return. While on the opposite side of the street from her
house they saw her returning. She reached the house first and entered
the hall and stood waiting for them. When they reached the door she
railed out in terrible abuse on her former husband. That was his
only reception. He had on his former visits to her felt the Spirit
dictating that there was no hope of a reconciliation; and likewise on
this occasion, as his child clung the closer to him, the Spirit said,
"It is enough; leave off thy fond pursuit."

[16] In reference to this apparent instance of a person's being in a
justified state while at the same time in possession of evil spirits
it can be said, without attempting an explanation of whether such
might be possible, that Brother Warner was always very particular to
insist on justification as an essential condition to sanctification,
and that if we knew all the circumstances in this case (allowing that
the account may not be full) there probably would be no question in
our minds.

[17] Brother Leininger relates that at this meeting a Dunkard
minister drew his fist to strike him. A daughter of this preacher was
a hired helper in Brother Leininger's family. She had obtained the
experience of sanctification, which angered her father. As Brother
Leininger was going out of the meeting-house, this man stood at the
door ready to do violence to him. He drew back his fist to strike,
but it seems his blow was rather misdirected, as his thumb nail
grazed his own nose and tore loose a bit of skin, so that he went
home bleeding and discomfited.

[18] A man who lived in the neighborhood said in one of the meetings
that he was going to kick Brother Warner. As the latter was among
the last to pass out of the building, this man lingered at the door,
while the crowd was waiting to see him do the deed. As Brother Warner
passed out he raised his foot to kick, but he did not kick. He was
asked why he did not. His reply was, "I was afraid the Lord would
kick me". This man accepted the truth and became one of the permanent
fixtures in the church in that place.

[19] On the second Sunday the meeting was held in the grove. After
the people had assembled a very frightful storm threatened, and
people began to leave. Brother Warner stopped in the midst of his
preaching, and with his hand lifted to heaven prayed God to scatter
the storm and not let it hinder the meeting. He assured the people
that they need not leave, that it would not rain. Some had begun to
depart but stopped to see whether his prayer would be answered. It
did not rain. There were other instances of this kind in Brother
Warner's career.

[20] An interesting episode in connection with this trip is related
by Bro. D. Leininger, of Beaver Dam, whose mother, known as Mother
Krause, was at this time not expected to live. Mother Krause had for
some cause held a slight grievance against Brother Warner. Early in
December, on the night before she died, she declared she must see
Brother Warner and begged to have him sent for. She was told that
Brother Warner was over in LaGrange County, quite a distance away,
and that if the Lord wanted her to see him he would spare her life
until she should have that opportunity. Scarcely had this been said
when Brother Warner arrived, to the surprize of all.

Two days before, where he had been holding meetings, he expressed the
conviction that the Spirit bade him go to Beaver Dam. Accordingly it
was decided to go, and he resumed his writing, at which he had been
engaged, until the time to start. Perceiving that no preparations
were being made he dropped his pen and asked the cause. He was
told that the weather was inclement and that traveling would be
disagreeable. He said, "Never mind the weather; the Lord can take
care of that. The Lord says, 'Go to Beaver Dam'." Thus it was that
he and his company were prompted to make the trip. Landing at Bro.
William Ballenger's, they stayed over night. In the latter part of
the night Brother Warner awoke Brother Ballenger and said he must go
to see Mother Krause immediately.

Mother Krause died the following evening, but not before she was
comforted by the presence of Brother Warner.

[21] In addition to this a letter had been received in the community,
from Carthage, Mo., written by an opposer who misrepresented the
saints as believers in amalgamation with the colored people, the
purpose of the letter being, of course, to stir up prejudice.

[22] These meetings in the vicinity of Spring Hill were almost the
author's first experience in gospel work. I was asked to join the
company to supply a missing part in song, Mother Smith having dropped
out previously. After arriving at Meridian it was some time before I
could locate Brother Warner.

[23] To one unaccustomed it was hard to realize that opposition to
the truth would take the form of a mob. We were quartered at the
house of a Brother Smith. When the mob first came, Brother Warner
asked if I wished to join him in his escape from the house. I then
accompanied him to the pine woods some distance from the dwelling,
and we remained there until we could hear that the mob had left. Bro.
B. E. Warren had found a hiding-place under the house. The first
company of men that came proved to be only a detachment, and the mob
afterward came in greater force. This second time I remained in the
house with the women folks, while Brothers Warner and Warren took the
hiding under the building. The men wanted Brother Warner and lingered
at the gate for some time talking with Brother Smith, who would not
allow them within the gate except to see for themselves that Brother
Warner was not in the house. Finally, after learning that I was
present, they asked to see me, whereupon I went out and talked with
them from the porch. They asked a number of questions and then left.

[Illustration: Trumpet Family, 1895, at Grand Junction, Michigan]

[Music: Sing It Again.

  D. S. WARNER.      B. E. WARREN.

  1. Let us sing the name of Jesus, oh, that name we love so dear!
         Sweetest anthem
  2. Sing the love-ly name of Jesus, oh, the precious Lamb of God!
         Lo, he died our
  3. Sing, oh, sing the name of Jesus, he is wor-thy, he a-lone,
         Glo-ry, hon-or,
  4. We will sing the name of Jesus all a-long the path of life,
         We will sing it,

  earth or heaven ever breathed on mortal ear; In that name we have
         salvation, oh, how
  souls to ran-som, he redeemed us by his blood; Let the joy-ful
         o-ver-flow-ing of our
  and salvation, chant with angels round the throne; Sing it soft-ly
         in the Spir-it, sing it
  hal-le-lu-jah, 'mid the battle and the strife; We will sing it all
         to-geth-er when we

  pre-cious is the flow! Sing, oh, sing the name of Jesus, for it makes
         us white as snow.
  hearts so full of love, Sound aloud the name of Jesus with the might-y
         host a-bove.
  loud as thunders roll, Sing with rapture, hallelujah, to the Lamb that
         saved my soul.
  meet upon that shore, Oh, we'll sing the name of Jesus, blessed name
         forevermore.

  CHORUS.

  Sing it a-gain,... sing it a-gain,... Sweetest of all the names that
        The precious name,    the precious name,

  an-gels sing a-bove,... Jesus, thy name's a fountain of redeeming
        love....
]




XVII

THE MINISTRY OF SONG


Scarcely a spiritual movement in the history of Christianity has been
without its service of song. The emotions, whether of victory or of
devotion or of interest in the salvation of the lost, naturally flow
out in singing. Far back in Biblical history we find songs of victory
attending the triumphs of the people of God.

The Wesleyan reformation, through its gifted hymn-writer, Charles
Wesley, furnished many of the standard spiritual hymns that are in
use today. Witness also the immortal gospel hymns that originated
with the Moody and Sankey revivals of the last century. Likewise the
holiness movement of forty and fifty years ago was characterized
by its holiness songs. And so in these last times, when we have
come to the full standard of truth and the full development of the
church independent of human creeds, when the "ransomed of the Lord"
are returning over the "highway" prepared, what wonder is it that
they should "come to Zion with songs and everlasting joy upon their
heads" (Isa. 35:10)? In no respect was the inception of the present
reformation more marked than in its ministry of holy song.

For the writing of spiritual hymns Brother Warner had a wonderful
endowment. It seems that the development of this gift came, however,
only with his entrance upon the special work of the reformation.
In his earliest writings we find no examples of hymns or poems of
any merit. A few verses in his diary betray a lack of familiarity
with the principles of prosody, or hymn-writing. Considering the
little time he had to devote to the study of those principles, it is
marvelous that he produced so many useful, and we may say excellent,
hymns during the few short years of his intensive ministerial labor.

His first effort appears to have been the adaptation of existing
hymns either by rearrangement of the words or by composing new words
to fit the tunes. Thus we have the Glory, Halleluiah song with new
words appearing in an early copy of the Gospel Trumpet. The chorus is
familiar to all and we omit it.

    On the mountain top of vision what a glory we behold!
    Eighteen hundred years of victory are tinging earth with gold;
    For the saints are overcoming with their testimony bold,
                The truth is marching on.

    For the glory of the Father Jesus taught in Galilee,
    And preached the great salvation that delivers you and me;
    And a million voices shout it, "Redemption's full and free,"
                The truth is marching on.

    From the cabin on the prairie, from the vaulted city dome,
    From the dark and briny ocean where our sailor brothers roam,
    We hear the glad rejoicing like a happy harvest-home,
                Salvation's rolling on.

    Eighteen hundred years of marching, eighteen hundred years of song,
    The Conqueror advances, and the time will not be long,
    When he shall come in glory and overthrow the wrong,
                Our God is marching on.

    Nahum's chariots are speeding as the lightning on their way,
    And their flying torches tell us 'tis the preparation day;
    For the bride is getting ready and the Lord will not delay.
                The marriage feast is near.

    Precious knowledge is increasing, evening light begins to glow,
    With the trump of full salvation many running to and fro;
    And the song of glory echoes, Christ has washed us white as snow,
                All glory to his name!

    The long dispersed remnant of Jehovah's chosen race
    Are flying from all nations to their ancient dwelling-place;
    And the sinful world is surely in its closing-day of grace,
                The Lord is just at hand.

    In the valley of decision there's a battle drawing near,
    Sectish Gog and Magog powers round about the saints appear;
    But our God is our munition and our hearts shall never fear,
                The victory is sure.

    On the blissful heights of glory we will shout the battle o'er,
    And in the golden city we will join the Conqueror,
    And when the war is over, with the saints forevermore
                And crown him with all praise.

On the subject of the church--a prominent subject with him--we have
Brother Warner's arrangement of Frances Ridley Havergal's poem,
Church of God. We give but two stanzas.

    Church of God, thou spotless virgin,
      Church of Christ for whom he died,
    Thou hast known no human founder,
      Jesus bought thee for his bride.
    Sanctified by God the Father,
      Built by Jesus Christ the Son,
    Tempered by the Holy Spirit,
      Like the Holy Three in one.

    God himself has set the members
      In his body all complete,
    Organized by Jesus only,
      Oh, the union pure and sweet!
    Church of God, the angels marvel,
      At the music of thy song;
    Earth and hell in terror tremble
      As thy army moves along.

Another of the class of adapted hymns was one on the exercise of
faith for sanctification, sung to the tune of Beulah Land.

    Why should a doubt or fear arise,
      As this poor little all of mine
    I lay a living sacrifice,
      All on the altar, Christ divine.

    =Chorus=

      I'm fully thine, yes, wholly thine,
      All on the altar, Christ divine.
      The word of Jesus I believe,
      The Sanctifier I receive;
      All on the altar I abide,
      And Jesus says I'm sanctified.

    Ah, not a moment more I'll doubt,
      And not a moment longer wait;
    He shed his blood to sanctify,
      He suffered death without the gate.

    By faith I venture on his Word,
      My doubts are o'er, the vict'ry won;
    He said the altar sanctifies,
      I just believe him, and 'tis done.

    Through all my soul I feel his power,
      And in the precious cleansing wave
    I wash my garments white this hour,
      And prove his utmost power to save.

Still another was The Hand of God on the Wall, of which we quote but
two verses.

    See, the great king of Babel in these latter days of time
    Makes a feast that's universal, all the nations drink her wine;
    As they eat, drink, and revel in her lofty steepled hall,
    God proclaims her desolation by his hand upon the wall.

    How the nations are drunken and are sporting in their shame!
    Even scoffing at our Savior and profane his holy name;
    Far more blind than Belshazzar, who so trembled with appal,
    They still riot on to judgment, with their doom upon the wall.

Brother Warner was not gifted in writing tunes. This necessary
counterpart was supplied in J. C. Fisher and his wife, Allie R., also
in H. R. Jeffrey, a brother who lived in northern Indiana. Fisher
frequently wrote both words and music, as did also Jeffrey. One of
the first hymns of which both words and music were original with this
reformation was The All Cleansing Fountain, by J. C. Fisher. The
first stanza and chorus are as follows:

    There's a fountain opened in the house of God,
      Where the vilest of sinners may go
    And all test the power of that crimson flood,
      Of the blood that makes whiter than snow.

    =Chorus=

           Praise the Lord, I am washed
           In the all-cleansing blood of the Lamb,
           And my robes are whiter than the driven snow,
           I am washed in the blood of the Lamb.

Another early one was H. R. Jeffrey's Songs of Victory, of which the
first stanza and chorus will also here suffice.

    Songs of victory bringing
      Unto the Lord most high,
    Victory, victory singing,
      Let all the saints draw nigh;
    For there can be no failure
      While Jesus leads the van,
    And victory, victory, victory,
      Is heard on every hand.

    =Chorus=

    Vict'ry shall be the chorus,
    Vict'ry our watchword and song,
    Jesus is marching before us,
    Leading his army along.

A hymn that breathes a deep spirit of devotion was Brother Warner's
I Ought to Love My Savior, music by Fisher. There were five stanzas
in all. We give it with music at the beginning of Chapter IX of this
book.

    I ought to love my Savior,
      He loved me long ago,
    Looked on my soul with favor,
      When deep in guilt and woe;
    And though my sin had grieved him,
      His father's law had crossed,
    Love drew him down from heaven
      To seek and save the lost.

    I ought to love my Savior,
      He bore my sin and shame;
    From glory to the manger,
      On wings of love he came.
    He trod this earth in sorrow,
      Endured the pains of hell,
    That I should not be banished,
      But in his glory dwell.

We shall refer, in what follows, only to Brother Warner's hymns. One
that sung of the times as being prophetic was entitled Prophetic
Truth, and is shown with music at the beginning of Chapter XIII.

    'Twas sung by the poets, foreseen in the Spirit,
      A time of refreshing is near;
    When creeds and divisions would fall to demerit,
      And saints in sweet union appear.

    =Chorus=

    Oh, glory to Jesus! we hail the bright day,
    And high on our banner salvation display,
    The mists of confusion are passing away.

    We stand in the glory that Jesus has given,
      The moon as the dayspring doth shine;
    The light of the sun is now equal to seven,
      So bright is the glory divine.

    Now filled with the Spirit, and clad in the armor
      Of light and omnipotent truth,
    We'll testify ever and Jesus we'll honor,
      And stand from sin Babel aloof.

    The prophet's keen vision, transpiercing the ages,
      Beheld us to Zion return;
    We'll sing of our freedom, though Babylon rages,
      We'll shout as her city doth burn.

    The fig-tree is budding, the "evening" is shining,
      We welcome the wonderful light!
    We look for the Savior, for time is declining,
      Eternity's looming in sight.

As he saw the church of God emerge out of confusion into the
brightness which should characterize the evening of time, he wrote
the following, which is given with music at the beginning of Chapter
I.

    Brighter days are sweetly dawning,
      Oh the glory looms in sight!
    For the cloudy day is waning,
      And the evening shall be light.

    Misty fogs, so long concealing
      All the hills of mingled night,
    Vanish, all their sin revealing,
      For the evening shall be light.

    Lo, the ransomed are returning,
      Robed in shining crystal white,
    Leaping, shouting, home to Zion,
      Happy in the evening light.

    Free from Babel, in the Spirit,
      Free to worship God aright,
    Joy and gladness we're receiving,
      Oh, how sweet this evening light!

    Halleluiah! saints are singing,
      Vict'ry in Jehovah's might;
    Glory, glory, keep it ringing,
      We are saved in evening light.

Another hymn of the return, and also embodying Sister Fisher's vision
of the stone tower, was the following:

    We are coming, halleluiah! we are coming home to God;
    Jesus only we're beholding, who has washed us in his blood:
    We are marching back to Salem at the trumpet's joyful sound,
    And we're building God's own temple on it's ancient holy ground.

    =Chorus=

    We are coming, Oh, we're coming, with the glory in the soul!
    Grace we're shouting as we're bringing Christ, the headstone we extol;
    Though as captives long we've suffered, we do feel the royal blood,
    And we're rising to our freedom in the fulness of our God.

    While we're working, we are fighting all the mighty foes around;
    Tho' in wrath they do oppose us we will not desert the ground.
    O my God, do thou remember all those wicked plotting crews,
    Hear them saying in derision, "Now what do these feeble Jews?"

    Thou art coming, mighty Jesus, in the power of thy grace;
    Now our souls break forth in singing at the smiling of thy face:
    Fear of sect, a mount of terror, thou hast made an open plain,
    And the misty fogs of error all have vanished in thy name.

    Our foundation strong is Jesus, he the topmost, crowning stone;
    Halleluiah! we adore him, king upon his living throne:
    And his crimson glory streaming through each crystal stone below
    Tints the whole ecstatic temple with the beauty of its glow.

    Oh, the glory of this temple far exceeds the former one!
    All its stones are bound together in Love's dear eternal Son:
    In this building, what a wonder! there's a dwelling-place for me;
    Yes, thy beauty, O my Savior! I shall here forever see.

Many of his hymns, as is usually the case with hymn-writers,
were prompted by some particular occasion or suggestion. Thus in
connection with the terrific furnace trials at Bucyrus, Ohio, in
1883, he wrote:

    Why should a mortal man complain
    At his trials in this wicked world?
    Nay, let us thank God's holy name
    For all his love o'er us unfurled.

    =Chorus=

    O Jesus, bear our souls above
      Each wave of trouble that we meet!
    Then in the furnace of thy love
      We'll sing thy praise with joy complete.

    Oh, why should any one oppressed
      Forget the promise of our God!
    To thee each providence is blessed
      If in love thou bear the chastening rod.

    Oh, who would cast away the gold
      We have gathered in the furnace flame!
    And who would wish again the dross
      Here purged in our Redeemer's name?

Once when a new printing-press was installed in the Office (he always
rejoiced when there was an increase of printing equipment), he wrote
the following in anticipation of the Trumpet's being raised to louder
blasts. See the music at the beginning of Chapter XIV.

    Onward moves the great eternal
      In the order of his plan;
    Louder, nearer rolls the thunder
      Of his awful word to man.

    Since by sin this earth was blighted
      God has whispered of his love.
    Dreams and visions by his prophets
      Breathed of mercy from above.

    Louder speaks his love in Jesus,
      Heaven sweetly chants his fame;
    Earth receives its glorious Savior,
      Halleluiah to his name!

    Yet the world is wrapped in slumber;
      Louder raise the Trumpet's blast;
    Oh, in mercy let it thunder,
      Ere the day of mercy's past!

    In the cages of deception
      Souls are pining to be free;
    Quickly sound the proclamation
      Of the glorious jubilee.

The hymn, Perishing Souls at Stake, was one of the early productions.
We quote this hymn and its history as it appeared in the Trumpet of
Dec. 15, 1885. The music will be found at the head of Chapter XVI.

    Perishing souls at stake today!
      Says the banner of Christ unfurled;
    Pleading in love for help to save
      Blood-bought sinners o'er all the world.

    Perishing souls at stake we see,
      Yet the Savior has died for all;
    Go and invite them earnestly,
      Some will surely obey the call.

    Perishing souls at stake today,
      There's a famine in all the land;
    Many are dying for the bread
      Freely given by Jesus' hand.

    Perishing souls at stake, go tell
      What the Savior has done for you,
    How he redeemed your soul from hell,
      And is able to save them, too.

    Perishing souls at stake we know,
      Oh, do pity the sinner's fate!
    Brother and sister, will you go,
      Give them warning before too late.

    Perishing souls at stake today,
      Can you tarry for earthly dross?
    Fly to the rescue, don't delay,
      Bring the needy to Jesus' cross.

  The foregoing song was suggested to our mind by a solemn vision
  given to Bro. C. Ogan, of Latty, Ohio, on the night previous to
  September 19. He saw Christ displaying a banner upon which was
  written these words: "Perishing Souls at Stake." That day we had
  a very solemn meeting at Jerry City, Ohio. The Spirit of God was
  present, making imperative calls for workers in the vineyard. Our
  soul was burdened with an awful sense of perishing souls at stake.
  All hearts were melted before the Lord. A number acknowledged the
  solemn commission. Dear Brother Ogan was one of them, relating this
  solemn and beautiful vision.

  We pray that all who that day confessed the call of God may go
  forward, lest that "woe is me" be upon them, and perishing souls be
  lost for whom the blessed Savior died. In about all the meetings
  this fall the same great burden has come upon our soul for men
  and women of God to go forth and hold up the light of his saving
  truth. O ye that have the real fire of God in your souls, can you
  tarry at home to watch a few earthly effects, when there is such
  a sore famine in all the land! And you who have found the true
  salvation of Christ Jesus are the only ones that can bring the
  living bread to others. College bread will not do. 'Dumb dogs can
  not bark'; Babylon priests are full of darkness, and souls are
  dying all around. Oh! if you have any gratitude in your hearts for
  what Christ has done for you, go and tell others, and some will
  surely receive the joyful tidings. Oh, how sad this world with no
  gospel but the wretched stuff given by Babylon priests! And most
  everywhere there are at least one or two honest souls who long for
  the light. Can you stay at home for the sordid dust of earth and
  let them perish? Oh, fly to the rescue, don't delay; bring the
  needy to Jesus Christ!

After a few years both Fisher and Jeffrey dropped out of the ranks
and ceased to contribute their melodies to Brother Warner's hymns.
In their place God provided Brother B. E. Warren. No sooner did this
young brother become a part of Brother Warner's company than he began
to display a marvelous gift for writing melodies. In the years that
followed he filled a large place as a writer of music, and he also
learned to write the words as well.

When the company were on their Western trip in the autumn of 1887,
Brother Warner wrote the hymn Sowing the Seed, in anticipation of
their having to brave the chilling blasts of the winter which was
before them.

    Unheeding winter's cruel blast,
    We venture heaven's seed to cast;
    Both late and early plant the truth
    In aged hearts and tender youth.

    Shall we be found with only leaves
    When Jesus comes to gather sheaves?
    Nay, sowing daily o'er the land,
    We'll come with joyful sheaves in hand.

    Nor is the precious labor hard,
    Its glory is its own reward;
    We plant in hearts of grim despair
    A life that blooms as Eden fair.

    Oh, were this life the utmost span,
    The closing destiny of man.
    No toil could half so blessed prove
    As sowing seeds of peace and love.

    But heaven's bright eternal years
    Have bottled up our sowing tears;
    There we shall greet in holy bliss
    The souls we turned to righteousness.

    Then sow the seed in every field,
    And grace will bring the golden yield;
    We soon shall sing the joyful song,
    And shout the blessed harvest-home.

The song Who Will Suffer With Jesus? had its origin while the company
were in the South in the winter of 1890-91. It was written at the
time a mob assaulted the house in which Brother Warner was preaching
and a sharp, flying missile struck him on the side of the face,
causing it to bleed.

    Who will suffer with the Savior,
      Take the little that remains
    Of the cup of tribulation
      Jesus drank in dying pains?

    Who will offer soul and body
      On the altar of our God;
    Leaving self and worldly mammon,
      Take the path that Jesus trod?

    Who will suffer for the gospel,
      Follow Christ without the gate;
    Take the martyrs for example,
      With them glory at the stake?

    Oh, for consecrated service
      'Mid the din of Babel strife!
    Who will dare the truth to herald
      At the peril of his life?

    Soon the conflict will be over,
      Crowns await the firm and pure;
    Forward, brethren, work and suffer,
      Faithful to the end endure.

    Lord, we fellowship thy passion,
      Gladly suffer shame and loss;
    With thy blessing pain is pleasure,
      We will glory in thy cross.

One of the prominent features of the reformation was the sweet,
heavenly singing of the saints. Wherever Brother Warner's company
went the people were attracted by the singing. They were not what
the world would call "trained singers"; they were not even adept
at reading music. But God blessed the singing, so that the songs,
sung in the element of the Spirit, were simply heavenly. At the time
the company held the first meeting at Walkerton, Ind. a theatrical
troupe came to the town. So many people had flocked to Brother
Warner's meetings that the house was packed and there were not
many left to attend the theatrical concert. The troupe, not having
a sufficient audience, came to the place of meeting and gave some
instrumental music just outside in order to attract the people. Of
course it interfered with the preaching. Brother Warner said, "Sing
a song." Sister Nannie Kigar, who was the soprano of the company and
always ready with a suitable selection, started a song. The people
decided to remain. Many and powerful were the effects of these
heaven-inspired songs.

Mention has been made already of the instance where the cattle
listened and gazed with wonder when Brother Warner's company were
singing at a place where they had stopped in the edge of the woods
for dinner. Brother Warren says that once when they were traveling
on the road and singing they were passing a field where there were
cattle, horses, and other live stock, and that all of these followed
along inside the fence until they reached the corner of the field,
seeming to be attracted by the wonderful charm of the singing.

At the time the company visited St. James, Mo., on the second Western
tour, Brother Warner wrote the hymn Sing it Again, at a place where
they were stopping in the country. Brother Warren then composed the
music, and they began singing it. When the time came for them to be
taken to the train to leave that part of the country, it was decided
that they should be conveyed to Jefferson City in order to afford a
little country ride for a change. They camped out the first night,
and reached Jefferson City the second day, early in the afternoon.
They decided to visit the State prison, and as the weather was warm
they left their wraps in the baggage-room of the railroad-station
until they should return. When they came back the baggage-room was
locked, and the temperature was falling and becoming just a little
chilly. Everything was quiet around; not a sound could be heard
except the clicking of the telegraph instrument in the office. The
train they were to take would not be due until in the night, and as
the waiting-room was open they gathered a little fuel and built a
fire. When this was done Brother Warner gave a little jump (he always
seemed happy enough to jump at any time) and said, "Let us have a
song." Naturally enough they sang the new song, Sing it Again. Soon
the door opened and in came the operator, and then shortly, almost
before they were aware of it, a number of others had gathered and
were listening intently. When the song was ended, the operator said,
"This reminds me of my childhood days; won't you sing that song
again?" They sang it again, and then Brother Warner, as his manner
frequently was, took out his Bible and said, "Perhaps you would not
object to a little of the Word of God." The operator had to attend
to his office duties, but the others listened. Next testimonies
were proposed. And so they had a precious little meeting in the
waiting-room of the railroad-station, and the new song had already
begun to be useful. We here reproduce the words. The music is given
at the head of Chapter XVII.

    Let us sing the name of Jesus, oh, that name we love so dear!
    Sweetest anthem earth or heaven ever breathed on mortal ear;
    In that name we have salvation, oh, how precious is the flow!
    Sing, oh, sing the name of Jesus, for it makes us white as snow!

    Sing the lovely name of Jesus, oh, the precious Lamb of God!
    Lo, he died our souls to ransom, he redeemed us by his blood:
    Let the joyful overflowing of our hearts so full of love
    Sound aloud the name of Jesus with the mighty host above.

    Sing, oh, sing the name of Jesus, he is worthy, he alone,
    Glory, honor, and salvation chant with angels round the throne;
    Sing it softly in the Spirit, sing it loud as thunders roll,
    Sing with rapture, halleluiah, to the Lamb that saved my soul.

    Yes, we'll sing the name of Jesus, 'tis the only name that's giv'n
    That can save a guilty sinner, and no other under heav'n.
    Oh, we love the name of Jesus, his salvation we adore!
    Blessed be the name of Jesus, we will sing it more and more.

    We will sing the name of Jesus all along the path of life,
    We will sing it, halleluiah, mid the battle and the strife;
    We will sing it all together when we meet upon that shore,
    Oh, we'll sing the name of Jesus, blessed name forevermore!

I shall never forget the time when Brother Warner and his company
first came to my father's home in northwestern Illinois. I have
always considered it the brightest event in my life's career. Today,
as memory carries me back to that time, and I imagine myself in that
same situation, I have indescribable feelings. They arrived on a
Saturday afternoon in the spring of 1888. My father and I had gone
to engage a schoolhouse for the meetings when the company arrived.
My sister had been converted the previous year; but during her
attendance at school through the winter she had become somewhat cold
spiritually and so had no particular pleasure in anticipating the
coming of "Warner's band," as she had heard them called. When the
company arrived in the house, wearied with much travel, they seemed
particularly to enjoy the sense of home, and they sang the hymn,

    Home, home, brightest and fairest,
    Hope, hope, sweetest and best.

My sister simply melted. That song introduction was enough. Then they
had prayer, and their hearts welled up in thankfulness to God for his
blessings and care over them. If there ever were men who could pray,
Brother Warner was one of them.

After my father and I returned home, my sister and mother wanted me
to hear the company sing, and of course another song was requested.
They sang this time, The All-cleansing Fountain, and it seemed to
be the sweetest singing I had ever heard. During their stay in our
home Brother Warren did some composing at the organ, and this seemed
wonderful to me. I had never seen such people, whose countenances
were aglow with the victory of salvation and who were so filled with
praise and song.

While the company were at our home we decided to give them a little
outing by taking them across the Mississippi to the city of Clinton,
Iowa, then remarkable for its lumber trade, and for having eight
large sawmills, one of them the largest sawmill in the world. As we
were driving along the road and singing The All-cleansing Fountain,
a neighbor who was working in a field near by but who on account of
an intervening ridge could not see us, heard the song. Not knowing
from whence the sound came he concluded it was angel music, and when
he went to his house he declared to his wife that he had heard the
angels sing.

A large class of songs that were used were such as expressed victory
and worship. Another large class were those of invitation and warning
to sinners. In the later books, about all topics that are useful in
Christian work were represented.

Songs of Victory was the name of the first book published. It was
issued in 1885. This was followed in 1888 by Anthems from the Throne.
The third book was Echoes from Glory, published in 1893. Following
these a new book of songs has been issued about every four to six
years.




XVIII

POETIC INSPIRATIONS


To reflect on Brother Warner's career is to marvel at the
accomplishment that was crowded into a few short years. He was active
in several callings at one time. As a minister with the heavy burden
of the gospel upon him he labored hard, preaching often and being
everywhere in demand. On occasions he preached for three and even
four hours in one discourse, the audience as well as the preacher
forgetful of the passing time. Though in physical endurance he was
weak, yet there were perhaps few speakers who could wear so well in
the labor of the pulpit. His private work of instructing seekers, and
his ministrations for the sick, requiring the exercise of prayer and
faith, absorbed his strength and occupied much time. As editor of the
paper, to which he contributed articles, many of them doctrinal and
requiring study, and for which he had to edit articles written by
others, it was necessary that he spend much time with the pen. His
correspondence also was considerable, and as stenographers were not
so available then as now he had to do his writing with his own hand.
Where would he get time for study and prayer, and for writing hymns
or poetry? And yet he accomplished all of these.

In the latter years of his life he apparently was declining to some
extent in ministerial vigor; but as a writer his productions seemed
only to grow richer with his years. Had his life been prolonged to
the full period of what is commonly expected of man, he would have
given to the world some of the finest poetical productions. His poems
are not at all inferior, though written during a strenuous career.

In 1890, he collected and published his poems in a book entitled
Poems of Grace and Truth. It contained 343 pages. With the exception
of a small book entitled Bible Readings, and the limp-cover binding
of a song-book, this book of poems was the first cloth-bound book
ever made at the Gospel Trumpet publishing office. The press-work
is imperfect owing to the poor stereotyped plates from which it
was printed. A number of beautiful poems were written since the
publication of this book and therefore were not included in it.

His longest poem was his Meditations on the Prairie. It occupies
eighty-four pages of the book mentioned and is written in
ten-syllable iambic verse. It touchingly describes with beautiful
imagery the author's acquaintance with and his subsequent marriage to
Sarah A. Keller, and the circumstances that led to her deception and
separation from him. His own description of its origin, as given in
the preface to the poem, is as follows:

  In the summer of 1873, the author took a mission-field in
  Nebraska, much of which had just been settled the previous year.
  My companion had died one year previously. Just before going West
  a correspondence was arranged with Sister Sarah A. Keller, which
  soon kindled into a glowing flame of love. A year later I returned
  and we were happily joined in marriage. With her precious company
  I came again to this blooming plain, where one year was sweetened
  with the most transporting conjugal bliss. In 1875 we returned to
  Ohio, where life and labors flowed on in uninterrupted happiness,
  until in 1884 the dear object of our love was deceived by the wily
  foe and torn from our soul, a crisis that threatened our frail
  life, and which we survived only by the grace of God.

  In the fall of 1887, while on an extensive Western tour, we came
  into a new part of the great prairie, which strikingly reminded us
  of our travels on the new plains twelve and thirteen years before.
  There the Spirit touched our mind with vivid recollections of that
  cherished one, who made for us this prairie a blissful Eden. An
  inspired imagination also portrayed what dire wreck of our own life
  might have ensued from the crisis of broken love had not the grace
  of God averted the sad issue. This cast us on the sod beneath
  a load of gratitude, where the poem was inspired as our heart's
  humble tribute for Heaven's pity and sustaining arm.

A quotation from this poem appears in Chapter XV of this book.

Brother Warner was a great admirer of nature as the handiwork of God,
and several of his poems are on nature subjects. What we give here
are in most cases but selections from the poems named, the omissions
being indicated by stars.


AUTUMN

    Gone is the spring with all its flowers,
      And gone the summer's verdant show;
    Now strewn beneath the autumn bowers,
      The yellow leaves await the snow.

    Behold, this earth so cold and gray
      An emblem of our life appears;
    Its blooming robes sink to decay,
      To rise again in round of years.

    Earth cheers its winter sleep with dreams
      Of springtime's warmth and gentle rain,
    When she shall wake to murmuring streams
      And songs of merry birds again.

    So we come forth like springtime flowers,
      Soon into manhood's summer go,
    Then, like the leaves of autumn bowers,
      Lie down beneath the winter's snow.

    And there our bodies slumb'ring wait
      Till time's short winter day has fled,
    And Christ, our Lord and Advocate,
      Shall come again to wake the dead.

    Then winter's storm and summer's heat
      Shall end in everlasting spring,
    And all immortal we shall meet,
      And round the throne of glory sing.


NEW YEAR'S GREETING

January 1, 1890

    Another year has come and gone
      So swiftly flows unceasing time.
    Forever on and on and on,
      With sorrow's groan and merry chime.
    Commingled in its surging tide,
      Time bears along upon its flood
    Poor human wrecks by sin destroyed;
      Yet o'er its stream, the hand of God
    Still bends his bow of hope divine;
    Its hues of love in beauty shine.

    Another year of hope and fear
      Has swept around its dial-plate,
    And with it thousands disappear
      To higher bliss or awful fate.
    God grant to us who yet survive
      A heart of fervent gratitude,
    And grace that we may wholly live
      To glorify the Source of good;
    Then, should this be our final year,
    We'll sink to rest without a fear.

    Another year hath brought its store
      In rich profusion at our feet,
    That we should, heart and soul, adore
      Our Maker's love so broad and deep.
    And have you cast your bread upon
      The waters of the passing year,
    In hope that what your hands have done
      Will in much future good appear?
    Then as thy faith so shall it be;
    In coming days thine eyes shall see.

           *       *       *       *       *


The poem To the Alien, is addressed to his wife, Sarah, who, early
in the year 1884, through the influence of a spiritual deceiver, as
already stated, left her husband.


TO THE ALIEN

    Three years have fled since billows wild
      Wrecked our domestic bark,
    And chilled your love for husband, child,
      Mid waters cold and dark.

    "How wonderful the mystery,"
     Astonished men exclaim,
    "That hearts so knit in unity
     Could ever part in twain!"

           *       *       *       *       *

    We suffered some adversities,
      A portion all must find,
    When compassed round by devotees
      Whose creeds we'd left behind.

    When pressing to the harvest-field
      Of everlasting truth,
    And just before the golden yield,
      Alas! you turned aloof.

    Oh, how I wish that you could share
      In these ecstatic days,
    Enjoy the light of God so pure,
      And help to sing his praise!

    My soul had longed for more of God,
      More glory in the cross;
    But never dreamed that it must come
      Through such a bitter loss.

    I can not chide his providence,
      But count it all the best;
    For in each storm of violence
      I sink to sweeter rest.

           *       *       *       *       *

    'Twas not a rival filled thine eyes
      With colored fancies rare;
    But Satan came in deep disguise,
      And wrought the dread affair.

           *       *       *       *       *

    We still are joined in Eden's bond
      Of matrimony true;
    While life endures, yet undissolved
      It binds my heart to you.

    No court of man nor Satan's power
      Can disannul the tie;
    Though spirits rent, in evil hour,
      "One flesh" are you and I.

    No face so fair, no heart so warm,
      Upon this verdant sod,
    Shall alienate with rival charm
      The wife received of God.

    So I will walk with God alone,
      And bless his holy name,
    Till he shall bring the alien home
      To dwell in love again.

    In vision of the night I saw--
      And woke to joyful praise--
    True nature reimprint her law
      That ruled thy former days.

    From nature's pure affections then
      Grace led to love divine;
    Then heaven's bliss alone can bound
      Our mutual joy sublime.

    God grant that this may real prove
      Through coming years of time,
    And in his shining courts above,
      An endless crown be thine.

    The hand of God alone can take
      The broken chords of love
    And knit them in a union sweet
      As love's pure reign above.

    Here I will close my present rhyme;
      But ever pray for you,
    That God may give you back again
      The heart of woman true.

    Then touched by sweet seraphic strains,
      With all the heavenly throng,
    I'll shout aloud my Savior's praise,
      And sing another song.


TO MY DEAR SIDNEY

    The heart that feels a father's love
      And swells with love's return,
    Will kindly bear this overflow
      Toward my only son.

    Yes, Sidney's love so blent with mine,
      A poem shall employ--
    A token left to coming time
      That father loved his boy.

    One gentle vine--thy tendrils sweet
      Around my soul entwine;
    A comfort left in sorrows deep,
      One heart to beat with mine.

    Thy life has dawned in peril's day.
      Mid wars that heaven shake;
    Thy summers five, eventful, they
      Like surges o'er thee break.

    Thy little soul has felt the shock
      Of burning Babel's fall,
    When hell recoiled in fury black
      And stood in dread appal.

    But wreaking out his vengeance now,
      Like ocean's terror dark,
    Hell's monster came athwart the bow
      Of our domestic bark.

    Thy guardian angel wept to see
      This brunt of fury sweep
    The girdings of maternity
      From underneath thy feet.

    But pity still her garland weaves
      Around thy gentle brow,
    And angels on thee softly breathe
      Their benedictions now.

    They soothe and bless thy manly heart,
      And wipe away thy tears;
    So tempered to thy bitter lot,
      The bitter sweet appears.

    An exile now is each to each,
      As banished far at sea;
    A martyr on his island beach,
      I daily think of thee.

    And stronger love has seldom spanned
      The mocking billows wild,
    Than are the chords that ever bind
      To my beloved child.

    Though sundered not by angry main,
      Compelled from thine embrace,
    We flee abroad in Jesus' name
      To publish Heaven's grace.

    Thy little heart can not divine
      Why Papa stays away,
    But coming years will tell, if thine,
      The great necessity.

    When sickness crushed thy little form,
      I knew my boy was ill;
    I heard thee in my visions call,
      But duty kept me still.

    A trial deep, to feel thy pain,
      And yet debarred from thee,
    To show that sinners lost are in
      A greater misery.

    Oh, may this lesson speak to thee
      When Father's work is done!
    And highest may thy glory be,
      A soul for God is won.

    And now, my son, attentive hear
      My benediction-prayer,
    And ever tune thy heart and ear
      To heaven's music rare;

    For ere the light of day had shone
      In thy unfolding eyes,
    We gave thee up to God alone,
      A living sacrifice;

    And oft repeated when a babe,
      To God our child was given;
    And Jesus heard the vow we made,
      And wrote it down in heaven.

    So, like a little Samuel, you
      Must answer, "Here am I";
    Give all your heart to Jesus, too,
      For him to live and die.

    Like Samuel, serve the living God,
      His temple be thy home;
    In love obey his holy Word,
      Thy gentle heart his throne.

    The Lord is good, my darling boy;
      He made thy body well,
    And he will bless thee evermore,
      If in his love you dwell.

    A new edition may you be
      Of Father's love and zeal,
    But yet enlarged so wondrously
      That earth thy tread may feel.

The poem Throwing Ink at the Devil, refers to the printing and
publishing of the Gospel Trumpet. The place "where two lightning
tracks lie crossing" is Grand Junction, Mich., where the publishing
office was then located.

    At Wartburg Castle sat a son of thunder
      Dealing heaven's dynamite,
    When, lo! before him 'peared an apparition,
      Fury-threatening demon sight.

    The piercing words of truth, so long besmothered
      Flashed the burning wrath upon
    The devil's patent monk and pope religion,
      Which confronts the dread reform.

           *       *       *       *       *

    Before the dauntless, lion-hearted Luther
      Forth the hellish monster stood,
    Drawn from his prison by the scattering theses
      'Gainst the Romish viper brood.

    He lifted up his eyebrows knit with thunder,
      To the hellish specter said,
    With stern address, "Du bist der wahre Teufel!"--
      Hurls an inkstand at his head.

    The doctor's splattering missile, proving potent,
      Drove old Satan from his door;
    But ink he threw on paper at the devil
      Battered down his kingdom more.

           *       *       *       *       *

    Not now, as did the sturdy Wittenberger
      Fling an inkstand at the foe,
    But by the mighty force of steam, much faster
      We the battle-ink can throw.

    Just at a point where lightning tracks lie crossing,
      Northward, southward, east, and west,
    The Lord has planted his revolving cannon,
     Firing ink at Satan's crest.

           *       *       *       *       *

    Not only toward the main forewinds of heaven
      Sin-consuming ink is shot,
    But right and left in force, 'tis outward given,
      Striking sin in every spot.

    When round "Mansoul" Immanuel plants his army,
      To retake the famous town,
    On "eye-gate" hill he plants this mighty engine,
       Till surrendered to his crown.

    If chance a pilgrim's shield of faith is drooping,
      And his heart with fear oppressed,
    Then comes the ink-winged angel, trumpet sounding,
      And his soul anew is blessed.


TRUTH

    "And what is truth?" asked Pilate, sober.
      Immersed in deep perplexity,
    And trembled while in judgment over
      The One his final judge must be.
    He asked, but waited not the answer;
      For in his majesty there stood
    The Truth himself at his tribunal--
      Yea, the incarnate Truth of God.

    Shine on with all thy constellation,
      The precious attributes of God,
    Love, mercy, justice, and compassion;
      For second in thy magnitude
    Thou only art in love's effulgence.
      "I am the truth." and "God is love";
    From both in one omnific fulness
      Proceed the streams of truth above.

    High honored and from everlasting
      Thou art, O Truth, a pillar strong,
    Upholding justice, faith, and virtue.
      Before the stars together sang
    Our ill-doomed planet's new creation,
      Thy hand didst hold, on heaven's throne,
    The balance weighing every nation,
      Upon the worlds that round thee shone.

    Thou art the firm and deep foundation
      Of hope and universal good,
    And on thy broad eternal bosom
      Is based the awful throne of God.
    The myriad stars that gem the ocean
      Of boundless space, at thy command
    Pursue their even-tenored motion,
      And are supported by thy hand.

           *       *       *       *       *


AUTUMN LEAVES

    A mournful sermon greets my ear!
    The pensive season of the year
    Now preaches in a muffled tone,
    From nature's fast-decaying throne.
    Come to the woodland's cold retreat;
    The leaves that rustle at thy feet,
    With all that linger o'er thy head--
    Commingling, yellow, green, and red--
    And all that, trembling, leave their place
    And softly greet their mother's face,
    As sailing from their lofty top
    They in your presence mournful drop,
    Remind the thoughtful passer-by,
    Thy falling autumn, too, is nigh.

    Life has its gay and happy spring,
    When birds of every feather sing;
    Its warm and verdant summer, brief,
    Which hastens to the yellow leaf,
    Soon winter's icy hand will lie
    Upon our cold and lifeless clay.
    But oh! our soul--where will it be
    Throughout the long eternity?
    How can this question pass your mind
    As falling leaves drift in the wind?

           *       *       *       *       *

    Ah! there's a sweet and sacred spell
    That draws me to the shady dell;
    Here could my soul with God remain
    In meditation's holy frame.
    Ho! all ye men that know not God,
    Come seek him in the shady wood;
    And, all ye saints of feeble love,
    When will ye come and wisely prove
    The blessedness that crowns the hour
    That's spent with God in leafy bower?
    If only heard your prayers ye say,
    Then unto God ye never pray;
    For did ye truly seek his face
    And pray to win his saving grace
    You'd pray when mortals are not near,
    Right in your heavenly Father's ear.
    In public, too; yea, everywhere,
    But most of all with secret prayer;
    Where only silent leaves applaud,
    There would ye bow and worship God.

           *       *       *       *       *

    Then in the hush of solitude
    Come listen to the voice of God;
    Come oft, and he shall teach thine ear
    His gentle words of love to hear.

    There is no place on earth so sweet
    As forest shades, where streamlets meet
    And sing aloud their rocky ways,
    With birds, and universal praise.
    Do not the lover and his maid,
    Delighted, walk the balmy shade,
    And there unlock, with words so blest,
    The pent-up love within their breast?
    The crazy-quilt spread on the ground,
    Of beauty-tinted leaves around,
    Each bright sunbeam and fragrant flower,
    And nature's music in the bower--
    But, most of all, the cooing dove--
    Lend inspiration to their love.
    And does not nature's solitude
    Inspire a soul to worship God?
    Behold, he framed her majesty,
    Cast up her hills, and carved the way
    For babbling brooks that flow between
    And tread the winding valley's green.
    The many lovely trees that spread
    Their sheltering wings above our head,
    Rose up by his supreme behest,
    With all their nuts and fruitage blest,
    He taught the vine their trunks to climb,
    Like cords of love their boughs entwine.

           *       *       *       *       *

    Hear thou, O man, our autumn chant
    While sunbeams coldly o'er us slant,
    And mournfully we fall so low
    To don our winding sheet of snow,
    There doomed in silence to decay.
    So, too, thou, man, must pass away;
    Thy springs of love shall lower run
    Until thy life's last setting sun;
    Then in thy grave-suit, coldly wound,
    Like us return to mother ground.

    But we are not without a seed,
    From which anew there may proceed
    Our kind to grow and multiply,
    As round and round the seasons fly.
    So, man, within thy mortal breast
    There is a soul, immortal quest,
    That shall reanimate thy clay,
    And both, immortal, live for aye.
    Thou shalt from winter's sleep arise,
    And meet thy Savior in the skies.
    With this blest hope so sure and bright
    All seasons beam with golden light,
    In winter's storm and summer's heat
    The pure in heart have joys complete;
    And when the close of life appears,
    Their pleasures ripen with his years--
    Unlike the sinner, dark and cold
    Who graceless, godless, hopeless, old,
    Sits lowly down in autumn's vale,
    His life all fruitless to bewail.
    Each falling leaf his conscience stings
    And thoughts of future judgment brings;
    Yea, warns him that the time is nigh
    When he in black despair must die.
    Unlike the life in folly spent,
    And now with sinful years is bent
    Low at the grave with dismal moan;
    Nay, "for the righteous light is sown,"
    Yea, light that brightens in the vale
    Of falling leaves, where he can hail
    The glories of another world;
    Where mortal shafts are never hurled,
    Nor cruel frosts can ever sting.
    There life begins another spring
    To flourish in eternal green,
    In heaven's high celestial scene.


BEAUTIFUL SPRING

    Ah, gentle spring, thy balmy breeze,
    New chanting 'mid the budding trees,
    A glorious resurrection sings!
    And on thy soft, ethereal wings
    Sweet nectar from ten thousand flowers,
    That bloom in nature's happy bowers
    Thou dost as holy incense bring
    To Him who sheds the beams of spring.

    Far in the South thy bloom appeared,
    And all our journey northward cheered;
    A thousand miles in sweet embrace,
    We northward held an even race;
    Or if by starts we did outrun
    Thy even tenor from the sun,
    Ere long we blessed thy coming tread
    And quaffed the oders thou didst spread.

    O brightest, sweetest of the year!
    When all is vocal with thy cheer,
    Thy lily-cups and roses red
    With us some tear-drops also shed.
    The cherry-trees, in shrouds of white,
    Bring back to mind a mournful sight--
    A coffined brother 'neath the bloom,
    Just ere they bore him to the tomb.

    Ah, yes, thou sweet, beguiling spring,
    Of thee, my inmost heart would sing.
    "The time of love," all bards agree
    To sing in merry notes to thee.
    Yea, such thou art, and happy they
    Who walk in love's delightful day
    Along the path thy flakes hath strewn,
    And know indeed her constant boon.

    But what of him who walks alone,
    With past love fled and turned to stone?
    Shall not the springtide music's roll
    Mock withered joys and sting the soul?
    Not in the heart embalmed in love
    Transported from the worlds above,
    Nor seasons, no, nor else can bring
    Heartaches where only God is king.

    That soul an endless spring enjoys
    Where life the will of God employs.
    He 'mid the fields of bliss may tread,
    And feast on joys that long have fled,
    By sacred memories' glowing trace
    More than the heart untouched by grace,
    Can drink from full fruition's stream,
    Or paint in fancy's wildest dream.

    O God! thou art the life of spring,
    The source of all the seasons bring,
    The soul of all the joys we know,
    The fountain whence our pleasures flow.
    While nature wakes from winter's sleep,
    And gentle clouds effusive weep,
    We join creation's grateful lays,
    And celebrate our Maker's praise.

The deaths of individuals furnished inspiration for many a verse from
Brother Warner's pen. Celia Kilpatrick Byrum was one of the early
workers in the Gospel Trumpet Office, when the paper was published
at Grand Junction, Mich. Her death occurred on the 11th of December,
1888.

    And is she gone--dear Celia gone?
      Such news would tax credulity
    Did not the Spirit's previous tone
      Toll in our bosom mournfully
    The thought, "She's left this mortal clime,
      And we shall see her face no more
    Until we pass the bounds of time
      And meet upon celestial shore."

    'Twas in our heart to tune our lyre
      To sing thy cheerful wedding-day;
    But debts are made by fond desire,
      More than our fleeting time can pay.
    So now we sing our mournful lay--
      Another epoch followed soon
    To thy poor soul, a brighter day
      Than that when blessed beside thy groom.

    The Author of these feeling hearts
      Chides not affection's flowing tears;
    But with them soothing balm imparts,
      And in his arms of love he bears
    Poor nature's heavy burden up:
      So when bereavements press our mind,
    Grace drops such sweetness in the cup
      That even then we comfort find.

    But is she gone whose heart e'er burned
      With such devoted, fervent zeal?
    To bless mankind her spirit yearned,
      Wished every heart God's love might seal.
    She thought no sacrifice too dear,
      No painful toil and care too great,
    That all this world the truth might hear
      And gain redemption's blissful state.

    O sister, while thy eyes beheld
      Whate'er thy willing hands could do,
    No needed rest thy footsteps held,
      No moderation couldst thou know;
    Regarding not thy slender frame--
      To pious toil so passionate--
    Till thy enfeebled limbs refrained
      To execute thy heart's mandate.

           *       *       *       *       *

    When sickness had already cast
      Its waning paleness on thy cheek,
    God folded thee within the breast
      Of love, connubial, warm and deep.
    Thank heav'n for this provision kind,
      To bless, support, and comfort thee;
    On those strong arms thy life declined
      Till from thy suffering body free.

           *       *       *       *       *

    Dear Celia's gone! How sad the news,
      Dear saints, this mourning Trumpet brings!
    The hands that dropped refreshing dews
      Upon its flying-angel wings
    And toiled so hard to set the lines
      That burned upon your hearts with love,
    Inspired your souls a thousand times,
      Has gone to blissful toils above.

           *       *       *       *       *

    Ah! now invert the column rules,
      And dress the Trumpet sad with crape,
    That all who read may know it feels
      And weeps the loss of friend so great.
    Her artful fingers shall no more
      Set up its many vocal peers,
    Nor shall her anxious heart yet pour
      Upon its sheets her moist'ning tears.

    Her gentle voice, so fine and sweet
      The Trumpet organ's highest key
    Is singing now, at Jesus' feet,
      With heaven's joyful minstrelsy.
    Oh! could we near the pearly gate
      And listen to her ransomed song,
    Our souls would more felicitate
      The bliss of that immortal one.

The poem The Marriage of a Mr. Hope, is a play on the word "hope" and
has a slight touch of the humorous.

    It appeared that Mr. Hope,
    Entertained the pleasing hope
    That some hopeless one among the fair
    Was seeking hope from life's despair,
    And was pleased with Hope to share,
    The cheerful name of Hope to wear.
    And so good Hope went smiling 'round
    Till the object of his hope was found;
    Then sitting by the fair one's side,
    Hope beamed with prospects of a bride.
    The question asked, the prompt decision
    Turned hopeful's hope to full fruition,
    And so it happened very soon,
    The beau of hope became a groom.
    Then hopeless changed to Hope by name,
    And two hopes but one Hope became.
    Their bark now launched on the stream of hope,
    May all the blessings hope bespoke
    Their voyage crown along the way
    Of hope's uncrowded blissful day,
    And may their happy little bark afford
    A lively crew of sunny Hopes aboard;
    And when to anchor in the harbor driven
    May all their hopes be realized in heaven.

An interesting imaginative story of some length is his poem Soul
Cripple City, in which he represents sectarian religion as a city
wherein the inhabitants walk on crutches. The following is the first
stanza.

    Not a mere imaginary
      Object, borne on fancy's wing,
    Is the city of this story,
      But a real historic thing.
    Though by troupes and proper figures
      We delineate her fame,
    Though she has some mystic features,
      She's an entity the same.

He takes up the different denominations as particular brands of
crutches on which people hobble.

    But whereunto shall we liken,
      Or with what similitude,
    Paint this foolish generation?
      Ah! behold the sinful brood!
    All within that mystic city
      Walk not upright on their feet,
    But on crutches play the cripple--
      'Tis a custom they must keep.

    Not a man in all Soul Cripple,
      Not a woman, girl, or boy,
    But must go it on quadruple,
      Must the wooden legs employ.
    Not one ever tried it walking
      On created feet alone;
    Not on crutches to be stalking
      Were a scandal to the town.

           *       *       *       *       *

    Next appeared the English crutches,
      And the High Episcopal.
    Thence the mania fast increases,
      Every style conceivable.
    Wycliffe crutches, Calvin crutches,
      Quaker, Shaker, Mennonite,
    Wesley crutches, twenty branches,
      M. E. crutches, black and white.

           *       *       *       *       *

    Then there are the Baptist crutches,
      Hard-shelled and inflexible,
    Free-will Baptist, bond-will Baptist,
      And the creed Six Principle.
    There are Baptists called Ephrata,
      Saturnarian Baptists, too,
    Anabaptist, Calvinistic
      Baptist crutches we'll undo.

           *       *       *       *       *

    In this mart of vain religions
      You will find on Water Street,
    And at all her river stations,
      Crutches vaunted as complete.
    But the clubs that they are vending,
      Are as hollow as a horn;
    They that buy need no repenting,
      In cold water they are born.

           *       *       *       *       *

    All these bapto 'sociations
      Have a god of water made,
    Leaving fire and salvation
      And the blood without the trade,
    More than all the sects who clamor,
      Just to make the sinner wet,
    Who have swallowed down a Campbell,
      And are straining at a gnat.

He allots special "Additions" to the city for Adventism, the
Salvation Army, Russellism, and Lyman Johnson of the Stumbling stone.
The last of the poem is devoted to God's call to his people to come
out of Babylon. We give but three stanzas.

    But adieu, for we must travel
      With the remnant who return,
    Fleeing from the fall of Babel,
      To the new Jerusalem.
    Hark! a noise like many waters!
      'Tis the captive's jubilee,
    Like the voice of mighty thunders,
      Halleluiah! we are free!

           *       *       *       *       *

    Jesus is our head and ruler,
      And his Word our only guide,
    And his gentle Spirit leader,
      He our peace, a constant tide
    Flowing in our tranquil bosom,
      Where is reared the mystic throne
    Of the King of peace eternal,
      Where he dwells and reigns alone.

    Oh, the glorious hope of Zion!
      Oh, the riches of her grace!
    Ever happy are the people
      Who abide in such a place.
    God is over all in glory,
      And is through them great and small,
    And he's in them by his Spirit,
      Jesus, Jesus, all in all.

The Crusades of Hell is the title of a serial poem describing the
fall of man, the plan of salvation, and the different epochs of
Christian history. It shows how Satan attempted to destroy the church
by martyrdom and, failing in that, next attempted counterfeiting the
church by making false churches.

His poems To the Ocean and Good-By Old Rockies were written on his
Pacific Coast trip in the autumn of 1892.


TO THE OCEAN

    Help me, O sweet voice of inspiration,
      Help me sing one gentle lay
    To the ocean's wide and deep creation,
      Singing for us night and day.
    And thou restless sea, with all thy wonders,
      Touch my heart with melody;
    For no bard can sing thy awful numbers
      Uninspired indeed by thee.

    'Twas a balmy evening in October,
      As our train sped on its time,
    That we came in sight of God's great ocean,
      To the old Pacific brine.
    Swiftly gliding down its ancient orbit,
      The great monarch of the light
    Dropped his golden smiles upon the water
      Ere he bid us all goodnight.

           *       *       *       *       *

    Thou a preacher art to all the ages,
      And thy audience all the world;
    Lo! we read thy sermon on the pages
      Of the book that God unfurled.
    And to all that tread thy sand evirons
      Thou dost thunder, yea, and show
    How the human heart in sin's dominion
      Never, never peace can know.

    As thy waves in ceaseless turmoil labor,
      And in fury beat the shore,
    As they writhe and moan and dash asunder,
      Rise and fall for evermore,
    So the blasting hopes and guilty terrors
      Of the sinner's wretched heart,
    Restless, fearful, and despairing ever,
      From his bosom never part.

    Only One has sailed upon the bosom
      Of the tempest-troubled sea,
    Who could hush the winds and calm the billows--
      He who spoke to Galilee.
    Only he can break the storms of passion,
      And rebuke the fears of hell;
    Only he can calm the struggling spirit,
      Speak the word, Be still, be still.

           *       *       *       *       *

    Oh, I bless thy kindness, friend Pacific,
      For thy temporizing breath;
    For the climate wafted from thee truly
      Is an enemy to death.
    Sweet and soft and balmy are thy breathings,
      Keeping winter blasts away;
    And I thank thee, Providence, that brought me
      Here to San Diego Bay.

           *       *       *       *       *

    On this seacoast I would fondly linger,
      Where the zephyrs gently breathe
    O'er the vineyards vast, and lemon orchards,
      Where the bright pomegranates wave;
    And the golden orange, figs, and guavas,
      Apples, pears, and prunes abound;
    With delicious nectarines and peaches,
      Blessing all the season round.

    Where the ocean moans its solemn numbers,
      And the sun outpours its gold
    On the clouds which hang, while twilight lingers,
      O'er the sea-waves rising bold.
    And the glorious king of day, descending,
      Bids the vintage toilers rest,
    While he cools his fevered brow each evening
      On the great Pacific breast.


GOOD-BYE, OLD ROCKIES

    I love your wild, romantic beauties,
      Ye forms that seem to vie
    Each with the summit of his neighbor,
      And pierce the giddy sky.
          Old Rockies, now to you
          I bid adieu, adieu,
    But hope we part not here forever.

    I leave you as I found you, covered
      With winter's chilly shroud,
    Reaching toward the starry heavens,
      And manteled in the cloud.
          While I God's mercy preach,
          And you his greatness teach,
    We jointly glorify our Maker.

    I read upon your lofty bulwarks
      The might of nature's God,
    What fortresses thy hands have builded
      Where human feet ne'er have trod!
          The strength of these are thine,
          And round their apex shine
    Jehovah's bright creative glory.

           *       *       *       *       *


Divine Guidance was a poem of his later years in which he reflects on
the kind hand of God upon his whole life.

    I own a providence supreme, divine,
    Has ruled and overruled this life of mine,
    Yes, ruled in all that heaven's love bestows,
    O'erruled in that from ill-intending foes.
        But oh, what mystery
        Veiled all his policy,
    And made this life a solemn wonder!

    To trace the mystic path my feet have trod,
    And note how every step is marked of God,
    How mercy hovered o'er my single blank
    Till at Love's throne my haughty spirit sank,
        And saw my pardon free
        Flow down from Calvary,
    Unlocks my bosom's grateful fountain.

    But greater, wider, higher, O my Lord,
    My humble walk with thee unfolds thy Word,
    Unfolds thy plenitude of love and grace,
    And helps thy hand in providence to trace.
        And yet high o'er my soul,
        Like ocean billows roll,
    Unsolved, ten thousand sacred wonders.

    I bless thee, O thou wise and loving Guide,
    That thou didst lead to full salvation's tide,
    And there my heart didst wash in crimson blood,
    Restore into the image of my God.
        Thenceforth my soul hath been
        The palace of a King;
    The joyful place of royal banquet.

    And I, who kingly honors never dreamed,
    Am raised with him who hath my soul redeemed,
    To jointly reign On Love's eternal throne,
    His peace and joy and glory all my own.
        O mystery Providence!
        Why lavishly dispense
    Thy gifts on one so meanly suited!

    Lord Jesus, when I retrospect my life
    Down through the varied scenes of mortal strife,
    At every change I stand in wonder wrapt,
    How thou hast saved and used and blessed and kept,
        And by thy blood hast bought
        A thing of utter naught;
    And well may all the angels marvel.

Besides the foregoing were a number of short poems, also a lengthy
poem on Faith, which covers over sixty pages in his book. His poem on
Innocence is referred to in our first chapter.




XIX

LAST YEARS


During the last years of his life Brother Warner's time was devoted
in greater proportion to writing than during the preceding years of
more active ministerial work in the field. Possessing a weak physical
constitution he aged rapidly and seemed elderly at fifty. Due to
an earnest desire to accomplish much for the cause of God he had,
however, a hope that the Lord would 'satisfy him with long life,'
as the Psalmist expresses it. Whether he had any idea that his life
might soon draw to a close, it is not known, but at any rate he felt
prompted, after the few years he spent in evangelistic tours, to
devote more of his time to writing on specific lines of truth. He
wished in particular to write a book on prophetic subjects.

He spent the winter of 1891-92 mostly at home writing, but he was not
altogether satisfied to be out of the field entirely. He desired in
some manner to combine writing with field work.

  We have been very desirous that God should manage this poor
  frail temple so as to get the most effectual service and highest
  degree of glory. That he has enabled us to preach the gospel for
  twenty-six years through constant weakness and many infirmities has
  been a marvel of divine grace and a miracle of divine power. Should
  any one ask why he did not heal us up soundly, we answer. Many
  years ago as we cried to God to remove this thorn from our flesh,
  he taught us that he had weighty responsibilities to lay upon us,
  and that our afflictions would contribute to that humility and
  utter dependence upon God that were necessary to fill our calling;
  that in our weakness he would manifest his own power. So the Lord
  chose to display his power in upholding us in our afflictions
  rather than in utterly removing them. So we with the apostle 'glory
  in afflictions, that the power of Christ may rest upon us.'

  Of late years our experience has been something like this:

  When out in the gospel field and spending our time between meetings
  chiefly in conversation with the dear brethren, who are always
  eager to talk about the good Lord and his dealings, an uneasiness
  would arise in our heart, a conviction that could we be away
  quietly with the Lord writing the precious things he has given us
  to set forth, time would be better used and God more glorified.
  These feelings created a longing to retire to our editorial
  sanctuary.

  But remaining at home this winter, our mind has not yet been
  exactly satisfied, owing to the many earnest calls to the field.
  Last fall in Wooster, Ohio, we were kindly provided with a room to
  ourself. It being only a few moments walk from the hall, we could
  retire in good time, arise about three in the morning, have a good
  long time to wait before God, and yet get an early start to work.
  During that time the Lord blessed us in preaching daily, and we got
  more writing done, it seems to us, than if at home. Ever since,
  that arrangement has appeared to my mind as the best possible plan
  for effectual service to God. Since the Spirit seems to stir our
  heart to go forth and preach the word and at the same time requires
  our time uninterrupted by surrounding company and conversation,
  except when we can be a special help to some soul, we can see no
  way but to labor chiefly in towns and cities and have a retired
  place to spend the intervals between meetings before the Lord. This
  will enable us to make the best use of our time and also avoid the
  exposure and fatigue of going about from place to place. God knows
  it is not because we are not willing to endure hardness as a good
  soldier of Jesus Christ, but only for the glory of God, that we may
  do more good in this short life.

[Illustration: Facsimile of D. S. Warner's handwriting]

[Illustration: The family, as it last appeared]

He never could remain long out of the gospel field. It was not his
privilege, however, to carry out the plan of working in cities while
engaging in writing. He rather had to be subject to calls as they
came. To remain in one place very long and engage in writing he
found to be weakening, due to the fact that he was likely not to
take sufficient exercise. We have already noted his illness with
rheumatism just before making the trip to Denver in the spring of
1892, and his sickness he had during that trip. He was not at home
long after this trip until he was called to the Pacific Coast.
While on the latter tour he spent two weeks, during the holiday
season, at Farmersville, Cal., writing on his book on prophecy, The
Cleansing of the Sanctuary. He returned in February and attended some
of the camp- and grove-meetings during the summer. In the latter part
of the following winter he spent some time in the home of Bro. B. E.
Warren, in Springfield, Ohio, writing hymns for a new song-book he
was helping to edit. This book, Echoes from Glory, was ready by the
time of the June camp-meeting at Grand Junction.

On Aug. 12, 1893, he was married to Frances Miller. This was his
third marriage, his second wife having died in Cincinnati some time
previously. During the summer Brother and Sister Warner made a tour
to Illinois and Missouri, and later to Pennsylvania.

In the New Year's Greeting, in the Trumpet, for 1894 he expressed a
desire to make a world tour. He thought seriously of doing so, but
concluded later that his health would not permit. His years were
drawing to a close. At the end of the Greeting he wrote the following
verses:

    My years of time all flee away,
      And, swifter than an arrow,
    I glide along my pilgrim way,
      And hasten to the morrow.
    Away, away, see the moments fly,
      We can not hold them waiting;
    Then on their pinions let us try
      To drop a future blessing.

    My years of time, how fast they flee!
      And yet the scribe of heaven
    Records whate'er my actions be,
      The thoughts my life has given.
    Thanks be to God for his boundless grace
      That keeps the record holy;
    Just ready, Lord, to see my face,
      And enter into glory.

    My years of time are meted out,
      A moment of probation,
    Upon which hangs the awful weight
      Of endless destination.
    Press on, press on, O my soul, and seek
      Eternal life's fruition,
    Since everlasting ages reap
      The fruits of short duration.

    My years of time run on in peace,
      All seem a golden summer;
    And each one, blessed with heaven's grace,
      Shines brighter than the former.
    O God, thou crownest the happy years
      With thy unbounded goodness,
    Thy wondrous love has changed my tears
      To songs of joy and gladness.

    My years of time will close ere long
      Where blooms an endless spring,
    Where all the ransomed swell the song
      The angels can not sing.
    Roll on, sweet years, for I know my last
      Will end high up in glory,
    The toil I love will sweeten rest
      And gem my crown of duty.

In the meantime there had opened up a rather unique method of
evangelistic work. Bro. G. T. Clayton, who had been engaged in the
Eastern field, had planned an Ohio River campaign. He had purchased a
boat 26 × 80 and fitted it up for a dwelling and a meeting-hall. The
plan was to float down the Ohio and tie up at every town on each side
of the river and hold meetings for a season. January and February
of 1894 were spent on this Floating Bethel, as it was called, with
Brother and Sister Clayton. By this means he could do writing and at
the same time hold meetings.

Late in May, 1894, he held a discussion with an Adventist leader. He
attended during this summer, as usual, the general camp-meetings and
grove-meetings. He began the erection of a house on the camp-ground
near Grand Junction and by the following winter it was sufficiently
completed that it could be occupied.

We are making some quotations from his New Year's Greeting for 1895.
Little did he know that this would be his last message of this kind.
He died in December of that year.

  To all our dear friends and readers we devoutly wish a happy New
  Year. May each of you enter the year with a holy zeal to glorify
  God in your soul and body, which are the Lord's. Nothing better can
  we wish you than the meekness of Christ in your heart and life and
  the omnipotence of faith in your work for him.

  How solemn and awful the place where we stand today! We have been
  carried down the stream of time until we approach its very outlet
  into the boundless expanse of eternity. Upon us have fallen the
  ends of the world. We are called in the providence of God to take
  a part in the last great struggle against the principalities and
  wicked powers of this sin-stricken earth. Oh, how significant to
  us are the words of John, "Beloved, it is the last time"! The
  harmonious testimony of all truth and of current facts on earth
  show us that we are rapidly approaching the last day of the last
  days.... But we know nothing with any degree of certainty. God
  alone knows the awful day and hour, and we may err even in naming
  the approximate time. Yea, before another New Year's bells ring on
  earth the trump of God may proclaim the death of time. One thing is
  sure, the Lord's coming is not very far off, and men of all creeds
  and faiths seem to agree in this....

  ... In great weakness of body we began the erection of a house last
  September. Bless God, he has in every way wonderfully blessed us in
  this work; and now we expect in a couple of weeks to move into our
  house on the camp and take up the writing of prophetic truth with a
  physical and consequent mental energy we never before possessed.

  We were consecrated to go to the foreign lands, and indeed thought
  the Lord would soon send us forth. But he showed us we were
  physically unfit. However, we may yet go. Our only wish is that
  God may get the greatest possible glory out of all our remnant of
  time and feeble abilities, coupled on to his omnipotent power and
  infinite wisdom.

At the close of the Grand Junction camp-meeting of that year, the
last year of his life, he wrote the poem After the Battle.

    Lo, they are gone; that armored host
      Whose feet have daily pressed
    These grounds have fled their several ways,
      And all is hushed to rest.
    But hark! the leaves upon the trees
      In echoes lisp their song,
    And on the wings of every breeze
      Salvation floats along.

    Oh, sacred ground! oh, honored site!
      Behold, Jehovah's feet
    Have stood among us here, and light
      Eternal, pure, and sweet
    Has glittered from his sword of truth,
      And from his awful eyes
    Two fiery streams have issued forth,
      Revealing sin's disguise.

    No battle-field where armies stood
      In rank, with musketry,
    And garments dyed in human blood,
      Achieved such victory,
    Or turned a scale of destiny
      Of such momentous weight,
    Or ever reared a monument
      Of liberty so great.

    Not with the cannon's roar of death,
      Nor din of battle wild,
    But by the burning fuel of fire
      Salvation won the field.
    'Twas not a crown of earthly state,
      Nor freedom's empty boast,
    But souls upon an awful brink
      Called forth this mighty host.

    The thrones of earth must crumble down,
      All nations fade away;
    Dominions of antiquity
      Can not abide for aye:
    But spirits captured here from sin,
      And marshalled with the free,
    Shall live and reign and sing and shine
      Through all eternity.

    But they are gone, those heralds strong,
      Who stand within the sun,
    And all that army dressed in white
      To other fields have run:
    And from this holy battle-field
      New waves of glory roll,
    And these, in turn, will others wake,
      To spread from pole to pole.

    Amen! amen! let heaven shout,
      And earth break forth in song!
    A thousand camps, ten thousand groves,
      In every city throng.
    Along the rivers, o'er the sea,
      In Jesus' mighty name,
    The present truth that set us free,
      To all aloud proclaim.

This was his last poem, so far as is known, excepting a few verses
he wrote in connection with obituaries. He assisted in meetings in
the northern part of the State during the summer. In this series of
meetings he obtained very little rest or time for writing, which
emphasized the desire to devote more time to pen preaching at home.
It was always hard for him to deny himself the glory of the field
work, for he enjoyed it; but he felt he _must_ settle down to write.

[Illustration: Library and home, Grand Junction, Mich.]

[Illustration: Camp-ground and lake, near Grand Junction, Mich.]

Besides some other small works, he prepared a new tract showing the
fallacy of the millennium tradition, revised the tract on Marriage
and Divorce, and wrote a book entitled, Salvation, Present, Perfect;
Now or Never. His major work, however, to which he had for some time
given attention, was his book on prophecy, The Cleansing of the
Sanctuary. Of this he had written nearly four hundred pages.

By this time a children's school was started on the camp-ground,
near Grand Junction. He took quite an interest in the school.
Among the last things that engaged his mind was the arranging of a
system of Bible-study. It is evident that he had in mind some sort
of training-school, for he had planned courses in history, music,
penmanship, etc., in addition to Bible-study.

And now we come to the end of the journey of life for Brother
Warner. That frail body which had often been so wondrously touched
and sustained by divine power was to be left in the grip of an
affliction that should end his earthly career. His work was done.
The purpose to which God had called him had been accomplished. He was
to give place to others. This wonderful man of God, whose physical
temple had so often by the Holy Spirit been quickened to new life
when about to fall, and through whose touch the same divine power
had many times brought help to the afflicted bodies of others, must
himself now succumb to the hand of Death, for in this world all must
die. His vitality, always weak, and now declining, had but slight
resisting power against the forces of disease and decay that humanity
is subject to in this life. An undermining affliction seemed to be
at work in his body. On Sunday, Dec. 1, 1895, he preached a sermon
on Christian Growth in the schoolhouse (also used for a chapel) on
the camp-ground. That he should preach while physically weak was no
uncommon thing and no one realized that he was so near the end. That
discourse was his last.

The following Sunday he suffered very much from an attack of lung
trouble and was unable to speak above a whisper. But after prayer
was offered he arose, walked across the room, and praised God aloud,
also joining in singing. Thus he fought the fight of faith till the
very last. His illness soon developed into pneumonia, and he went
down rapidly. About midnight on the night of December 11 his watcher,
noticing that he seemed to be resting easy, left the room to have
his midnight lunch; but ere he returned the spirit of Brother Warner
silently took its flight to the glory world above. Thus he died in
solitude, at about 12:30 A. M. Thursday, December 12.

    "Our friend and brother dear, whose life
      Made bright this world of ours,
    Has passed away mid early snow,
      Soon after Autumn's flowers.

    No days of lingering sickness came
      To warn us of his death;
    No vision from the silent land
      To tell of parting breath."

A post-mortem examination revealed an enlarged heart but no trace of
tuberculosis, which he had in his younger days and from which he was
miraculously healed and preserved.

His spirit was very tenacious of life. As ill as he was, he arose
every morning at his regular early hour, and through the day engaged
to a slight extent in writing. Even the day before he died he was on
his feet a part of the time.

The funeral was held on the camp-ground on Sunday, the 15th. A brief
notice of his death was inserted in the Gospel Trumpet of December
12. In the succeeding issue the obituary appeared in full between
draped column rules.

Of the last hymn he attempted he completed only the first stanza, one
half of the chorus, and the first line of the second stanza, the hymn
as he left it appearing thus:

    Shall my soul ascend with rapture
      When the day of life is past?
    While my house of clay shall slumber,
      Shall I then with Jesus rest?

    =Chorus.=

    O my soul, press on to glory,
    Worlds of bliss invite thee on.

    Oh, shall my immortal spirit

This hymn was afterward completed by Sister Georgia Elliot. Music was
composed for it, and it appears as Number 365 in Select Hymns.




XX

AS OTHERS KNEW HIM


The following statements by individuals who knew Brother Warner
personally are of interest.

  Our home was at Lindsey, Ohio, when we first met Brother Warner.
  We were then members of the Evangelical Association. We were
  both sanctified, but were dissatisfied with the formality of
  sectism. We attended the regular appointments faithfully; but we
  craved for deeper spiritual devotion and felt the need of special
  services where we could talk freely of the glorious doctrine of
  sanctification. When the people throughout the country heard what
  we taught, many doors opened among the denominations and many were
  converted. This stirred the ministers with envy, and they tried to
  stop the work, but failed, because it was God's work.

  This continued for five years. We felt we should be better out of
  the Church than in it, and often wished to withdraw, but did not
  know where to go. We made this a subject of special prayer and
  meditation. We were assured God would bring us and lead us in a way
  we did not understand.

  We had not known Brother Warner, but had heard that he was a
  deceiver and that everywhere he went he caused the most spiritual
  to believe his doctrine. We received a card from him stating that
  he had just closed a meeting and that the Lord was directing him
  north for the next meeting. He said if we could furnish a place for
  meeting, either public or private, he with his company should be
  glad to visit our place.

  I asked husband what to do. He said, "Mother, do you know this is
  the man that we were warned against?" I said, "Yes, I know, but we
  are praying for God to send us a man who will preach and practise
  the whole truth. Now, if this man is of God we must receive him." I
  went to the Lord with the matter and said, "Lord, if thou dost want
  these people to come and hold a meeting and can use them here, send
  them right on, without my answering this card." This was on Monday
  morning. At one o'clock a load of six drove up to the gate. Brother
  Warner came to the door and knocked. When I opened he said, "Peace
  be unto this house." I can not tell my feelings, but after I gave
  them a hearty welcome I was conscious they were of God and decided
  they should stay as long as God could use them.

  While I was preparing the noon meal for my new guests and my
  family, they sang numbers 43 and 72 out of Songs of Victory. [These
  songs were, 'Twas Love that Found Out Me, and, The Hand of God
  on the Wall, respectively.] We never before heard such heavenly
  music. The tears streamed down husband's cheeks. My daughter was so
  affected she left the house; it made such an impression on her she
  afterward gave her heart to God.

  God used Brother Warner to help us discern the one body of Christ
  and the evils of sects. We rented a hall. Sometimes it was crowded
  with earnest listeners, and I am sure much good would have been
  done had it not been for the five ministers who lived in our town.
  One night Brother Warner preached with such power one of the
  preachers said, "This is too strong for me," and went out. The hall
  was closed against us and we held our meetings in private homes. On
  occasions rotten eggs, gravel-stones, and mud balls were thrown at
  us, and through it all Brother Warner praised God and manifested
  such a calm and gentle spirit one could not help but feel he was a
  man of God. During these meetings some walked thirty miles to hear
  the truth.

  Brother Warner had been undergoing the great trial of his wife's
  separation from him, and many earnest prayers went up for her. He
  gave us some of his letters to read, which he wrote to her, and
  oh! the gentle spirit, and the kind pleadings which he wrote, were
  enough to break any heart of stone.

  Later we moved to St. Louis, Mich., and it was our privilege to
  have him in our home often. He always preached with power. I can
  say his life and conduct were worthy of imitation.

             Mrs. Elizabeth Walter,
                 St. Louis, Mich.


  The first time I met Brother Warner was in February, 1883. He came
  to our home and assisted in cottage-meetings. He was a very humble
  man of faith and one I dearly loved. At the first camp-meeting at
  Bangor, Mich., in 1883, he was called away, and I took him to the
  train. As he stepped from the vehicle I handed him eleven dollars.
  He raised both hands and praised God, as he had had no money for
  car-fare.

  I was with him one time in Chicago in search of a printing-press.
  At the breakfast-table in a restaurant he poured out his heart to
  God in deep, earnest prayer and thanked God for the food, which
  drew the attention of many listeners. At noon we bought a lunch, so
  as to save the Lord's money. In an alley just off a busy street we
  found a dry-goods box, which served as a place for our meal. Here
  he again lifted up his hands and in a deep sense of gratitude gave
  thanks to God.

            S. Michels,
                South Haven, Mich.


  In October, 1881, I was visiting in North Eagle, Michigan, at my
  father's, Daniel B. Howe. A brother sent us a Trumpet, the first we
  had seen. In a few days J. C. Fisher and wife came there. Father
  asked him to come and hold a meeting, which he did in December,
  and was there all winter. Many received the light. In October,
  1882, Brother Warner came and some others, and held a meeting
  lasting several days. That was a wonderful meeting to us. When
  Brother Warner came he seemed to be under a heavy trial on account
  of some difficulty that had come into his life, and was very sad,
  apparently unreconciled.

  He stayed at our house, and while there God wonderfully blessed
  him and the clouds began to lift. When he was preaching on Sunday
  morning, the power of God came down on him and on the people. All
  wept and shouted. He leaped up a foot or more, turned completely
  around, and came down facing the audience. From that time the
  sorrow and sadness were gone.

  I did not see him again until in 1894 at the June camp-meeting
  at Grand Junction. I went to where he was staying at the Trumpet
  Family residence and met him at the breakfast table. He asked me
  how the people were at North Eagle. I told him all were well. He
  put his elbow on the table, his face in his hand, and wept like a
  child for a few moments. Then he said, "Pardon me, I have to think
  of how the Lord blessed me there. I never knew that the Lord could
  bless a mortal man as he blessed me at that meeting."

  In 1895, in March, he came to preach my father's funeral. While
  he was waiting for the train at Grand Ledge he wrote a poem and
  read it at the funeral. I next saw him at a grove-meeting south of
  Eagle. He preached a great sermon on the Church. He said nothing of
  other ministers or denominations, but his discourse when finished
  left no place for any other church, no possibility of there being
  another. I never saw him again, as he died the following December.

  In my estimation, there never lived a more holy or godly man than
  he. I doubt whether any other reformer was any more devoted to
  the cause of Christ than he, or ever preached sermons that were
  more deep or soul-stirring than his. He lives in the hearts of the
  people today, and in his writings will be heard until the end of
  time.

            Julia M. Cheeseman,
                Liberty Center, Ohio.


  Brother Warner was one of the most godly men I ever met; he was so
  consecrated and devotional. He had great power with God and men;
  was very humble, and all persons, regardless of rank or position,
  could approach him for help.

  I was at a meeting at Carthage, Mo., where he was preaching.
  An awful storm came up, and we were in its path with a cloth
  tabernacle. At the roar of the wind people became alarmed and began
  to run. Brother Warner cried out, "Stay in the tent; not one shall
  be hurt." Lifting his eyes and raising his hand heavenward, he
  said, "Father, calm this storm so thy word can be preached." The
  storm ceased within a short distance, not more than a block, away.
  Much damage was done to buildings. The top was blown off the large
  woolen-mill and box-cars were thrown from the track. I was amazed
  and said, "What manner of man is this that even the winds obey?"

  At another time some boys whose people opposed the truth gathered
  in a body and began to drink, and finally came to disturb the
  meeting. They did this on two nights. On the third night, when
  Brother Warner was preaching he heard them coming. He said,
  "Father, rebuke the devil in these carousing boys." That was the
  last of their disturbance. He was a man of faith and was always
  praising God, even in the deepest trials. He was a reformer indeed.

            Lena L. Matthesen,
                Moore, Okla.


  My memory is poor and I now recall but a few instances. At one
  time while Brother Warner was preaching a terrible storm came up.
  The heavens were black. The congregation was becoming uneasy and
  fearful. He told them to remain seated; that God had given him a
  message and would not let it rain. He asked God to hold the rain
  till he had delivered the message. I do not know how long he was
  preaching, but it was unusually long. God surely held the rain, for
  when he had finished and the people reached their homes the rain
  poured down tremendously.

  Once when sectarians were framing all manner of falsehoods and
  sending them broadcast over the country, some of his friends came
  to him saying, "How can you stand all this?" He paused a moment and
  then said, "This all came about since I died."

            William N. Smith,
                North Star, Mich.


  Once when he was away from home holding meeting, Brother Warner
  felt a strong impression that he should return home. Some one
  offered to take him to the train, though the time was short till
  the train was due. Brother Warner was praying the Lord to hold the
  train. When they came in sight of the station, the train was there
  and soon began to move off. He cried aloud, "My God, stop that
  train for me." The train slowed down. The conductor signaled to
  back-up and stop, and took him on. He expressed his gratefulness to
  God and to the railroad men and confessed God in it.

  He told me that at one time he received a telegram from the West
  requesting him to come in haste. He went to his room and placed
  the matter before the Lord. He had no means; but the Lord told
  him to go, doubting nothing, that all things were possible with
  Him. He then packed his grip and hastened to the depot. When he
  arrived there he continued in supplication to God. People began to
  gather to take the train. All at once his eye caught sight of a
  man hurrying toward the station. The man came in, and when he saw
  Brother Warner, rejoiced, and said, "Well, I see you are packed to
  go." "Yes, I received my orders from God to go on a Western trip."
  "Well, a man needs money to travel on," the man replied, and then
  handed him a bunch of money. After he had purchased his ticket
  he noticed he had plenty of change left to defray all necessary
  expenses, and he went on his way rejoicing. He arrived at his
  destination and had success. When he was ready to return and was
  in a conveyance to go to the depot, an old sister called to him to
  stop and said, "Here is a little budget; take this." As he was in
  a hurry he just put it in his pocket. Later, when he opened it, he
  found one hundred dollars in gold. He came home rejoicing, like the
  disciples when they were sent out without purse or scrip.

            A. J. Shelly,
                Alma, Mich.


  I was much impressed with Brother Warner's remarkable patience
  under trying circumstances, and when his frail body was racked with
  pain. On one occasion he and I were on our way to a tent-meeting
  on the north side of Denver. Being quite late on account of
  having gone to pray for the sick, we were waiting for a car at a
  transfer-point, and it seemed to me the car never would arrive.
  I became anxious and paced up and down the sidewalk (as though
  in so doing I could hurry up the car), because it was then time
  for meeting to begin. But to my astonishment, Brother Warner was
  humming a song and 'making merry in his heart to the Lord.' I said,
  "Brother Warner, do you ever become impatient?" "Impatient!" he
  replied, "I have not felt impatient for fifteen years." I believed
  it then and I believe it now and have ever since that evening. I
  was striving to overcome anxiety and restlessness because of pain,
  delay, or opposition, and have succeeded to a great extent in
  submitting all to the One who is able to cause all things to work
  together for our good.

            John E. Roberts,
              3830 Stuart St.,
                Denver, Colo.


  A TRUE EXAMPLE OF HUMILITY

  One of the most striking examples of true humility that I ever
  saw was on the day I first met and became acquainted with Brother
  Warner. With his company of workers, he came to the place where
  I was expected to preach that day. I was just beginning in the
  ministry, and had a very high ideal of a minister, to which I was
  trying hard to attain. When I arrived at this place, the company
  had already come, and we simply met and were introduced before the
  Sunday-school began. After the exercises were over, and before
  time to begin preaching, Brother Warner came to me and said he
  understood that I was expected to preach that day. I answered
  yes, but not when a man of such reputation and ability as he was
  present. He insisted that I go ahead, as he was very tired from
  the labors he had been in and from the trip which they had just
  made from the West. I answered that I could not preach much yet,
  and if he would speak only a little while, it would be a treat to
  the congregation and me. He still insisted that I should preach,
  and did not seem to care to take the pulpit. I plead with him to
  do so, and said, "Brother Warner, I simply could not preach in the
  presence of such a great man as you are." He came up to me and
  placed his arm around my neck and his head on my shoulder, and
  said, "God bless you, my brother, I am only one of God's little
  ones."

  This action seemed very strange to me, as I was not acquainted with
  such a spirit in a man of such reputation; but I kept insisting
  that he take the pulpit, if not for more than but a few minutes. He
  then said, "Well, then, if you feel that way, I will; but I need
  your prayers." He really did look weary, and seemed so frail in
  body that for a moment I feared I did wrong in urging him so hard.

  Well, he began, and I felt that I should be prepared to follow him
  in case he should stop suddenly, and I would finish the sermon. He
  preached on the subject of sanctification, and I was so desirous
  that he might be able to give us a full sermon on this precious
  subject. Well, he had hardly begun when he seemed to change into
  another man, and my fears were soon gone that he might have a
  physical breakdown before the close. That weary look and the
  appearance of frailty soon disappeared, and the wonderful words
  that he spoke were full of power and authority. I was soon lost
  in the glorious truths of the sermon and was unconscious of my
  surroundings. When he sat down, we were surprized to find that he
  had preached just three hours, which seemed such a short time to
  all of us.

  The deep impression of the humility of this man of God and the
  divine power with which he preached had this effect upon my heart:
  If this is "but one of God's little ones," where will there ever
  be a place for such an ignorant beginner as I? My ideal of a
  minister was wholly changed, and it was for some time that I had
  great difficulty to believe there was a place for me. But having
  the privilege of sitting at Brother Warner's feet in a series of
  meetings following that day, I was greatly helped to try to sink
  into deeper humility, and through the grace of God find my place in
  the body, the church. This impression of humility has remained with
  me these years, and has often been a protection when at times there
  would be presented temptations to self-exaltation.


  A WISE ANSWER

  In one of the meetings that Brother Warner and his company held
  in our home neighborhood my older brother had become very much
  interested in the good singing of this company. He was passionately
  fond of good singing, and though working hard all day, could not
  stay away from the evening meetings. But he had become backward
  in his spiritual life, and knew he was living far below the
  standard that Brother Warner was holding up. At the close of one
  of the evening services Brother Warner met my brother and asked
  him how it was with his soul. The answer was this: "I simply
  confess to you that I don't have enough brains to understand
  sanctification." These words were spoken in a spirit of resistance
  and self-justification. Brother Warner looked into his face with a
  kindly and humble smile and said: "God bless you, Brother John, it
  doesn't take brains."[24]


  HOW A VICTORY WAS WON BY PRAYER

  While Brother Warner was with us in San Diego, Cal., he gave a
  series of lessons on the Revelation, and preached hard against the
  errors of Millennialism. A man who had come amongst us, who was a
  preacher, and seemed to be accepting the truth very well, but had
  not received the light on this line, became very much offended at
  the sermon Brother Warner preached that evening. He seemed to lose
  his patience altogether, and manifested anger. He came forward to
  Brother Warner before the congregation had left the hall and in a
  loud voice and with a face expressing real bitterness said, "The
  Lord shows me that you are of the devil." He had hardly finished
  his words when Brother Warner fell on his knees and began to pray,
  right at the feet of his accuser.

  I never before heard such a pitiful prayer, as he poured out his
  heart to God for this dear man who had brought such a charge
  against the servant of the Lord. He prayed that the man might be
  able to see his wrong, that God would reveal the truth to his
  understanding, and also bless the people who were standing and
  looking on at this scene of Christian discourtesy, etc. We were all
  so shocked at the unusual act that it was hard to know just what
  to do but stand there, which we did, until the prayer was over.
  After finishing the outpouring of his soul in prayer, he quietly
  rose from his knees, and went away. The accuser was one of the
  most surprized people I ever saw. During the prayer he stood as
  though riveted to the floor, his deathly pale face turned down
  toward Brother Warner. His hands hung by his side, and he had the
  appearance of one paralyzed. For a while after Brother Warner had
  risen from his knees, the man remained fastened to the spot. The
  congregation began going out, and finally the man also took his hat
  and left, without one word.

  The next night, in the presence of a large audience, this man arose
  and came forward to Brother Warner, weeping and humbly asking that
  he might be forgiven for the great offence toward him and the
  people. He said the Lord had shown him that Brother Warner was
  right, and he did all that could be expected to right himself with
  God. From that time he was a strong advocate of the truths of the
  reformation.

  The wisdom of God that was manifested in this moment of sudden
  surprize, in this critical condition, had a wonderful effect upon
  the people.

            J. W. Byers,
              618 Palm Ave., Fresno, Cal.


  Very early in my experience in the reformation I was staying at
  the home of Brother and Sister Fry, in Michigan. I had been under
  accusation for some time. Brother Warner was coming to hold a
  tabernacle-meeting right near their home. I determined that when he
  came I would go to him and tell him I was backslidden and ask him
  to pray with me. I did not go to see him until just before he arose
  to preach, hence said nothing to him regarding my condition; but I
  shall never forget that sermon. He arose, and with his eyes filled
  with tears he broke the bread of life, and my accusations were
  swept into oblivion, and my soul received a glorious refreshing. It
  made one think of the saying of Jesus, "Feed my sheep."

  At another time, on the old Deerfield (Ind.) camp-ground, I
  fallowed him to the meeting one morning, and though he was always
  frail it seemed he was worse that day, so that he almost reeled
  as he walked. After singing, we all knelt in prayer, and Brother
  Warner prayed, "Now, Lord, thou hast laid this message upon me;
  give me strength." He sprang to his feet and leaped all over the
  floor. He preached for a long time. That made a lasting impression
  upon me, for I knew he received help directly from heaven.

            J. W. Daugherty,
                Glenville, Nebr.

  It would require much more space than is at my disposal to narrate
  even half of the things that stand out prominently in my memory
  concerning the life of D. S. Warner and its influence upon me. As
  his last years were spent in my home community, and he was often in
  the home of my parents, I was intimately acquainted with him from
  my childhood's earliest recollection until I was past fifteen years
  of age, when he died. This association being at the impressionable
  period of my life, multitudes of events were stamped indelibly upon
  my memory.

  I shall mention but three of these incidents. The first occurred
  in the autumn of 1890. An assembly was being held at Geneva
  Center, a short distance southwest of Lacota, Mich. One day while
  a special service for children was being held I sat upon the front
  seat, listening to the kind, persuasive words of instruction and
  admonition being given by Brother Warner. At the close of a short
  talk he asked, "How many of you children want to give your hearts
  to the Lord?" and then without waiting for a reply he turned to
  me, and with love and tenderness beaming from his kindly eyes,
  asked, "Do you not want to get saved now?" Instantly my heart was
  stirred. I knelt at the altar and Brother Warner came and prayed
  for me. Laying his hands upon my head, he said, "Lord, give this
  boy a new heart; take away from him the stony heart and give him a
  heart of flesh." I felt immediately the touch of God. I was born
  of the Spirit. My young heart was filled with holy joy. Can I ever
  forget that glad moment? Not so long as I have a being. When time,
  as we know it, has ended, when old earth itself has grown weary
  and ceased to go round, and when all the stars of the heavens have
  forgotten to shine, I shall still praise God for the revelation
  of divine life that thrilled my soul on that glorious morning.
  And when I wander over the green fields of the heavenly paradise,
  or sit down with my Lord in the city of God, I want to renew that
  association with Brother Warner and thank him for what he did for
  me.

  Brother Warner's preaching always possessed for me an irresistible
  charm. His doctrinal sermons took hold upon me, especially those
  devoted to prophetic subjects. I remember distinctly one sermon on
  prophecy, delivered at the camp-ground, near Grand Junction, Mich.
  It created a lasting impression upon my mind. Although he preached
  for four hours and ten minutes, the time did not seem long. I have
  no doubt that my later interest in doctrinal themes is due, in
  a great measure at least, to those early impressions, when the
  Spirit of God stamped the truths of his Word upon my soul.

  The third incident that I shall mention was a sermon preached
  by Brother Warner, just a short time before his death. It was
  delivered at the camp-ground. The subject was Heaven. So inspiring
  was this message that it created in me an intense longing to go to
  that place of light and life--a longing that abides with me still.

            F. G. Smith,
                Anderson, Ind.


  I can not find words to express the help and comfort Brother Warner
  was to me. I well remember the bitter persecutions he and his
  company met while here in the South. His pure, holy life and the
  radical preaching are still living in the South. I remember hearing
  him preach one night, in a private house, on the oneness of God's
  people. He was so filled with the Holy Spirit he would leap and
  praise God. The ceiling overhead was very low. He said the leaps
  in his soul were higher than the ceiling of that house. I thought
  every time he left the floor he would hit the ceiling. He and his
  company were in our house at Spring Hill when the angry mob came
  after him; but the Lord took care of him.

            Mrs. Demaris (Smith) Vance,
                Meridian, Miss.


  Brother Warner was the man under whose preaching I was convicted
  for salvation. I had gone fifteen miles to hear him, and when I
  arrived on the ground I was met by an old friend of mine who had
  been one of the worst men I have ever known. He said to me, "Praise
  God, I am glad you are here." This made me feel that after all
  there might be a chance for me to obtain freedom, from the sins
  that held me. When I went to meeting that night and Brother Warner
  was pointed out to me, I thought to myself, "I fear there is not
  much to him." But they sang and Brother Warner began preaching. I
  never had heard a man preach as he did. After the meeting, several
  were prayed for and healed. Something came over me as I stood and
  seemed to go off the ends of my fingers, and I said to myself that
  this was the first camp-meeting I ever attended that was not ruled
  by Satan, and that if I could get this religion I could keep out of
  hell.

  One day some one arose and testified that he was still "chawing"
  tobacco and asked all to pray that he might hold out. Brother
  Warner remarked that all the saints were testifying for Jesus but
  this man got up and testified for his tobacco. This was a new kind
  of talk to many of us. Brother Warner was one of the greatest
  preachers I ever heard. God was with him in such power as no one
  else seemed to have in those days.

            R. H. Owens,
                Mt. Pleasant, La.


  At a grove-meeting near Antwerp, Ohio, some roughs came to break up
  the meeting. They divided into two squads, one to pass to the one
  side of the congregation and the other to the other side. They were
  prepared to throw eggs, but the leaders of the two squads said,
  "Don't throw until something is said to justify." They marched
  to their places and waited. Brother Warner was preaching with
  wonderful anointing, and shouting. Finally the leader on one side
  said, "There shall be nothing thrown at that man by my consent. He
  is preaching the truth; he is a man of God." So they started back.
  Strange to say, those on the other side did the same, and the two
  parties met. One said, "Why didn't you throw?" The other said,
  "Why didn't you?" The leader repeated as before remarked. Finally
  one big fellow said, "Well, I am going to take one shot, anyway,"
  and he threw an egg right into the congregation. There was a man
  sitting near the front who was a sectarian; the egg struck him
  directly in the face and broke over him. He made quite a splutter.

  At a meeting at Rising Sun, Ohio, Brother Warner was praying in
  an opening service when some one threw a pack of cards over their
  heads. After the preaching the people were gathering up the cards.
  He said, "Amen, gather them up; the devil has surrendered; he has
  given up his testament."

            J. N. Howard,
                Nappanee, Ind.


  It was in the spring of 1891, in southern Indiana, that I first
  met Brother Warner. I shall never forget the impression he made on
  me as he stepped into our home. I felt so sensibly the presence
  of God with the man. He held a two weeks' meeting at our place
  at that time. A number of souls were saved. Opposition ran high.
  The meeting was held in the schoolhouse near to a sectarian
  meeting-house. The preacher who preached at this place tried to
  get a revival started, but failed. One minister rode all day on a
  Sunday trying to gather up a mob to drive the brother out of the
  country; but the people so much enjoyed his preaching and were so
  won to the man by his gentleness and the clearness of his teaching
  that they would not rally to the opposers' standard.

  I had the pleasure of having him in our home at a later time for
  about three months. It was at this time that we learned more about
  his prayer-life. My father-in-law once drove him out of the woods
  where he had gone for prayer. Those prayers, however, and his
  patience and calmness while being driven out of the woods resulted
  in my mother-in-law's salvation.

  He had a great, sympathetic heart and consequently could comfort
  the sorrowing as few men could. He preached the funeral of my
  little boy, and his words of comfort were as a healing balm. He and
  I roomed together at one time, when he held a ten nights' debate
  with a Seventh-day Adventist preacher. Here he again impressed me
  with his mighty prayers. After going to our room he would wrestle
  long and earnestly with God in prayer before retiring. I have
  always felt much indebted to him for his example in prayer and holy
  living.

            C. E. Orr.
                Everett, Wash.


  For about seven years we traveled with Brother Warner in the
  ministry. Our work was incessant, winter and summer. My intimate
  association with him impressed me with his deep devotion and
  sterling Christian character. He was a student of rare ability and
  an efficient New Testament minister and writer. He was not given to
  lightness, sentimentality, or idle words. He was sober, serious,
  and impressive in both words and actions. No one could enjoy his
  presence and association unless he, like him, would live spiritual
  and close to God. His whole life and ambition were the spread of
  the pure gospel and the well-being of souls. He used no empty
  words in his manner of preaching. His messages were weighty and
  impressive.

  I remember one time in Canada where God's presence was so manifest
  in one of his sermons that when he was through preaching the entire
  congregation to an individual knelt in prayer and sought the Lord
  for pardon and peace. He was a very busy man. He was up early
  in the morning and late at night studying, writing, preaching,
  or helping some needy soul. He was charitable, sympathetic,
  hospitable, and self-denying. His life was full of constant peace
  and victory. I can not estimate the value and worth to me of my
  intimate association with him through those years.

  He was evidently chosen of God as a great reformer. While he was
  meek, mild, and gentle, he was heroic and fearless as a Martin
  Luther. We shall do well to preserve his words of writing and to
  remember his example, for we shall thereby be worth more to God and
  souls.

            B. E. Warren,
                Springfield, Ohio.


  It is indeed a pleasure to me to contribute a few lines of kindly
  remembrance of our departed brother D. S. Warner. It was the good
  pleasure of our heavenly Father that my dear wife and I live with
  Brother and Sister Warner as members of their household for some
  fifteen months before he died. I can say with all truth that the
  gospel he preached he lived. He was always cheerful, kindly, and
  affectionate in brotherly love to all about him, ready to give wise
  and fatherly advice and counsel. He was very devoted and much given
  to prayer in his home. He spent much time in his library with his
  books and translations of the Scriptures, and did much writing and
  correspondence, his wife assisting him much. The book Salvation;
  Present, Perfect; Now or Never, he wrote at this time and he read
  the manuscript to us before it was printed.

  He loved to talk of God's dealings with him; how God led him step
  by step out of error and confusion and many deep difficulties,
  how he was violently persecuted by false brethren, how his wife
  became deceived and separated from him, etc. He would tell of how
  God revealed to him the sect Babylon of the Revelation and gave
  him to understand that he must cry out against her and expose her
  sins; how Babylon loomed up before him as a great black mountain,
  and that God was taking him as a worm to thresh it, and how he
  shrunk back at the thought of being thrown against such a seemingly
  impregnable wall, "God made me see," he said, "that I was nothing
  but a little mouse, but that he had his hand over me," then he
  would feel encouraged.

  What God accomplished through him some of us know something about,
  and the results are glorious. Verily he being dead yet speaketh!

            Curtis W. Montgomery,
              27 Chestnut St.,
                Marcus Hook, Pa.

  In the winter of 1888-89 Bros. Geo. T. Clayton and Charles Koonce
  came to our community, near Cochran's Mills, Armstrong Co., Pa.,
  preaching what was generally termed "a new doctrine," a "turning
  the world upside down." I was a boy sixteen years old, and the
  first night of the service walked four miles to the meeting. The
  first sermon made a deep impression on my mind. During that meeting
  quite a congregation was raised up for the truth.

  A few weeks after the close of this meeting, Brother Warner and
  company came. They arrived in spring wagons from Blanco, Pa., a
  distance of about thirty miles. I was working with my father in
  the field when they passed down the road, singing The River of
  Peace, and shouting, "Halleluiah!" We never witnessed such a scene.
  Singing and shouting along the public road was characteristic of
  Brother Warner's company in those days. At night people would rush
  to their windows to hear the singing, and remark, "The angels are
  coming."

  In this meeting Brother Warner's preaching was all doctrinal.
  It was all new to us; but I never was able to shake off the
  convictions that fastened on my heart that these people had the
  truth. I said I wanted their kind of religion.

  In August of 1892 we attended the Perryville (Pa.) camp-meeting.
  I well remember going to the depot from the camp-ground for some
  baggage, and of meeting on the way Brother Warner and company, who
  had just arrived. At first they did not recognize me; but when I
  said, "Praise the Lord," Brother Warner arose in the spring wagon
  and lifting his hand to heaven shouted at the top of his voice,
  "Halleluiah! praise our God for eternal salvation!" and all the
  company joined with loud amens and, "Glory to God!"

  At this meeting also Brother Warner's preaching was about all
  doctrinal. The great fundamental truths of full salvation,
  holiness, the church, unity, the downfall of sect Babylon, and
  the command to come out of her, the great apostasy, the last
  reformation, divine healing, etc., were preached uncompromisingly.
  I will say, brethren, this kind of preaching confirmed the saints
  and brought out clearly the holy remnant from the folds of
  confusion and drew the line in the manner that people knew the
  way to Zion and rejoiced in their freedom. Sinners were soundly
  converted under this preaching. They were not born dead. People
  usually came through at the altar shouting. It was not unusual
  during a sermon to see one hundred saints on their feet shouting
  and Brother Warner leaping and crying, "Fire! fire!" We all got
  this inspiration, and leaping and shouting were characteristic of
  most of the early preachers in the pulpit.

  In the summer of 1893, wife and I attended the Grand Junction,
  (Mich.), camp-meeting. When the train from South Haven stopped
  at the station I heard a great shout, and looking over near the
  Trumpet Office saw Brother Warner leaping and shouting, crying at
  the top of his voice as the saints were getting off the train, "The
  holy remnant is pouring in." That was a great meeting, the most
  powerful I ever attended. Miracles were wrought and devils "crying
  with a loud voice, came out of many that were possessed with them."

  Brother Warner impressed me as a man of deep piety and
  spirituality. He was very humble and tender-hearted. Many were
  the warm-hearted counsels and admonitions he gave to the younger
  ministers, and these were delivered in tears, with a, "God bless
  you, my dear brother." He was a very able man in the Scriptures,
  and one of the deepest in prophecies I have ever heard. He was slow
  to see the faults of others; but able to expose wrong-doing when he
  clearly discerned it in any one. He was very definite and radical
  in his preaching, and eternity alone will reveal what he suffered
  because of his bold defense of what he believed to be the truth.
  We who knew him best would never question his sincerity. He was a
  reformer in every sense of the term. The influences of his life and
  ministry will sweep onward till time shall end. The principles he
  advocated are more and more being recognized by spiritual people
  everywhere, and the fires of reformation are destined to sweep the
  earth until

    "We girdle the globe with salvation,
      And holiness unto the Lord;
    Till light shall illumine each nation,
      The light from the lamp of his word."

            H. M. Riggle,
                Akron, Ind.


  As a young worker in Brother Warner's company for a few months I
  was deeply impressed with his kindness, courtesy, and humility. He
  often exhorted the young ministers and workers to seek humility of
  heart, and often related an incident of his personal experience in
  talking with the Lord, when the Lord said to him, "Be humble, my
  child, be humble."

  He had a great burden for the gathering of God's people, the
  prosperity of Zion, and the salvation of the lost. To this end he
  dedicated his time, talents, and means, and was so self-denying
  that he would share his last penny with those in need. He said,
  when he finished a Bible subject or outline for a sermon, "There's
  the skeleton, I'll trust the Lord to put the meat on it." I heard
  him say, "Satan puts us in his sieve that he may sift all the good
  out of us; God puts us in his sieve that he may sift all the bad
  out of us."

  Brother Warner was a son of thunder in delivering truth against
  false religions, but as wise as a serpent and as harmless as a dove
  in dealing with the erring ones.

            Nora Hunter,
                San Diego, Cal,

I also wish to bear personal testimony of Brother Warner. The first
time I met him was on Apr. 7, 1888, at our family home, near Albany,
Ill. He with his company were on their return from their Western
tour. I had been teaching school in Iowa during the previous winter
and had also engaged myself for the spring term, but had a two weeks'
intermission for vacation, which I decided to spend at my home. How
wonderful that the course of life may turn on a mere decision, which
at the time may seem to involve no particular consequence. It was
during that two weeks' interval that I met Brother Warner and came in
contact with the reformation movement.

On the date mentioned, the little company of evangelists arrived at
our house. They were brought thither by Brothers Knight and Daniels
from the former's home, near Fulton, where they had arrived the
day before. My father and I had gone to engage a schoolhouse for
meeting. When we returned two men were standing at our front gate
conversing, one of whom was Brother Warner. My father made himself
acquainted and then introduced me, informing Brother Warner that
I had been converted only a short time before. As he reached to
shake my hand he said, so appreciatingly, "Well, that's good news,"
and there beamed out of those soft blue eyes a Christian love and
tenderness that made a lasting impression on me. That he should so
rejoice in spirit at the knowledge of my conversion seemed to give me
a spiritual uplift and to place my appreciation of things spiritual
on a higher level. It seemed that during that week when Brother
Warner and company were with us our home was a heavenly paradise.
I regard that week as the brightest and most full of destiny to
me in all my life's history. There was something about the happy,
victorious spirit of those dear saints that exalted Christianity
in my conception and made it a thing very much to be desired. The
impression made upon my young heart at that time can never be erased.

My mother had been reading the Trumpet and had formed the opinion of
Brother Warner that he was a great and wonderful man. So when she met
him she exclaimed, "And is this Brother Warner!" His reply was, "Yes,
and he is the _least_ man you ever saw."

In the meeting that followed he instructed me in my consecration
for sanctification. As I arose, ready to venture on God's promise,
he discerned my faith and broke the way before me by claiming the
promise with me.

When my mother died, in July, 1894, I was engaged in the publishing
work at Grand Junction. The telegram notifying me of her death
said also, "Bring Brother Warner." This message was received late
in the evening, and Brother Warner had retired. I went to his room
and informed him of the request. He was feeling bad physically and
wondered if Brother ---- could not go instead. I knew that no other
person available could give the satisfaction Brother Warner could,
and so expressed myself to him. Finally he consented. Although he
was weak and tired he arose from his bed and prepared to go. It
was never in him to shirk what might be interpreted as duty. He
believed in taking the Lord for his sufficiency, and the Lord did not
disappoint him. We had to take a night train for Chicago, and before
we reached the city he said he felt stronger than when he started,
and this in spite of his having been deprived of rest. He preached
the funeral discourse, wrote quite a lengthy obituary and poem, and
even responded to a request to preach in an evening service. It was
wonderful how he could take God for his strength and his every need.
His life seemed to be a constant miracle.

I have traveled with him, slept with him, taken part in his meetings,
and have been associated with him in editorial work, and thus have
known him at close range and he was always God-fearing, humble,
loving, devoted, full of faith, and possessed of singleness of heart,
to a degree rarely known among men. His life, so exemplary, was an
object lesson of Christian attainment and of what God can do for
and through weak humanity. It was an inspiration to feel the touch
of his Christian spirit. And thus we exalt, not the man--for apart
from the divine influence that ruled his life he would have been
very commonplace--but we exalt the God who can take such humble
instrumentality and by a transformation of being use it to accomplish
his work in the earth. It is the Christ in man that we are to exalt
and to follow.

       *       *       *       *       *

[Illustration: Grave of D. S. Warner, near Grand Junction, Mich.]

[Illustration: The new monument]

The body of D. S. Warner lies, near where it fell, in a rather lonely
spot some distance off the thoroughfare, in the sparsely-wooded edge
of the camp-ground near Grand Junction, Mich. This place, where
are situated a few other graves and where the proximity to the empty
cottages on the camp-ground gives an aspect of desertion, is a place
for reflection. Here nature undisturbed, through the succession of
bursting buds of spring, refreshing dews of summer, sighing breezes
and gently falling leaves of autumn, and rigorous storms of winter
covering all with a shroud of snow, is heard to speak silently but
eloquently of the brief cycle of life on this earth, of the grave
as our last resting-place, and of the fact that "here we have no
continuing city, but we seek one to come." One thinks, when standing
beside this grave, of the wonderful accomplishment crowded into that
short career, and of the reward of a life of faithful service. And
one feels springing from the depths of the heart this choice, that
come what may of toil and self-sacrifice in the Christian service,
come what may of reproach and persecution for Christ's sake, "let me
die the death of the righteous, and let my last end be like his."

FOOTNOTE:

[24] It was characteristic of Brother Warner to give ready and wise
response and oftentimes to answer an objector on his own ground or in
his own terms. It is related that in a certain meeting after he had
preached on holiness an opposer arose and vociferously denounced the
doctrine, saying in his closing remarks, "I pray God to scatter this
old holiness doctrine to the four winds of the earth." Immediately
Brother Warner responded with a shout of "AMEN"! The effect was
terrific, and the opposition was confounded.


END OF ORIGINAL BOOK




  ON THE FOLLOWING PAGES are added pictures of ministers for this
  reprint edition, most of whom were co-workers with Bro. Warner in
  the Reformation.


_Supplement for this Reprint Edition_

[Illustration: E. E. BYRUM.

Editor of Trumpet after Warner's death]

[Illustration:

MARY COLE.    GEO. L. COLE.

Superintendents Faith Missionary Home, Chicago, Ill.]

[Illustration: F. G. SMITH, LACOTA, MICH.]

[Illustration: J. W. BYERS, LODI, CAL.

JENNIE BYERS, WIFE OF J. W. BYERS.]

[Illustration: S. M. HELM, STAFFORD, KANS.]

[Illustration: ELLA AND DRUSILLA TRENT.

C. A. AND S. S. SUNDERLAND, GRANBY, MO.]

[Illustration: WM. G. SCHELL, MOUNDSVILLE, W. VA.]

[Illustration: GEO. E. BOLDS, BRICE, MO.]

[Illustration: R. H. OWENS, SHERWOOD, LA.]

[Illustration: JULIA MYERS, ST. JAMES, MO.]

[Illustration: LENA L. (Shoffner) MATTHESEN]

[Illustration: OSTIS B. and MATTIE (Bolds) WILSON]

[Illustration: F. M. WILLIAMSON, HAMMOND, LA.]

[Illustration: ELDER H. M. RIGGLE]

[Illustration: Ministers at Church of God Camp-meeting, Carthage,
Missouri in 1905]

[Illustration: CORNELIA BATEMAN, WICHITA, KANS.]


  Names of Known Ministers Appearing in the
  Picture on the Opposite Page

  W. J. and Luella Henry

  Drusilla and Ellen (Trent) Porter

  Cornelia A. Sunderland

  George W. Johnson

  E. M. Zinn

  Sam McAlister and wife

  J. W. Youngblood

  George E. Harmon

  Henry W. White

  Clara (McAlister) Brooks

  Mabel Hale

  W. H. Shoot

  L. L. Porter and wife

  Willis M. Brown

  S. G. Bryant

  J. B. Peterman and wife

  Samuel M. Helm

  George E. Bolds

  J. D. Ferrill

  Hugh Caudell

  George Cole

  Fred Rapp

  S. M. Rich

  James Trask

  Charles Mansfield

  Charles Williams

  W. H. Smith

  Grant Teter

  W. T. Seaton

  A. D. Seaton

  C. W. Seaton

  A. C. Bennett

  R. B. Stafford

  Frank Porter

  A. L. Hutton

  M. L. Hutton

  Annie Shipley

  Claudine Heald

  Sister Pearce

  Bro. Keeran

  The other ministers
  have not been identified.

[Illustration: WILLIS M. BROWN, HICKMAN, KY.]

[Illustration: CHAS. E. ORR, FEDERALSBURG, MD.]

[Illustration: CHARLES E. and SADIE ORR In 1928 at Guthrie, Okla.]

=Bro. Charles E. Orr=, co-worker with Bro. D. S. Warner, began about
1910 the publication of the paper, =Herald of Truth=, contending
for the reformation truths and against the worldly innovations that
had been accepted in the movement by the majority. Also, many other
ministers and saints would not bow to the goddess of this world,
so the "holy remnant" continued in "the old paths" and "the good
way." Jer. 6:16,19. However, this paper was suspended in the early
1920's. Then in 1928 Bro. Orr began editing =The Path of Life=,
a paper especially for children and young people. He continued
this publication until 1932, when he merged it with the =Faith and
Victory= (begun in 1923), and assumed the editing of six pages of
this monthly paper until his death in Sept., 1933. Now in its 44th
year of publication, the =Faith and Victory= stands for the teachings
of the Reformation prior to 1910 and open for more light on God's
Word, but not the "new light" which hides or eclipses the precious
truth which brought forth this "evening light" Reformation in
fulfillment of Bible prophecy.

We quote and emphasize the exhortation by Bro. Orr in 1932: "Let us
unite our efforts in upholding those glorious truths and keep this
reformation moving on in purity and power."

            --Lawrence D. Pruitt, Editor

=Faith Pub. House, 920 W. Mansur, Guthrie, Oklahoma=




  TRANSCRIBER'S NOTE

  Italic text is denoted by _underscores_.
  Bold text is denoted by =equal signs=.

  For consistency, all bible references have been made to have no spaces
  in the numbers, for example 'Thess. 2:3,4' or 'Rev. 17:4-6'.

  Obvious typographical errors and punctuation errors have been
  corrected after careful comparison with other occurrences within
  the text and consultation of external sources.

  Except for those changes noted below, misspelling in the diary
  quotations, and inconsistent or archaic usage, have been retained.
  For example: powerfuly; fellowshiped; fulness; galded; backset;
  bedroom, bed-room; bloodwashed, blood-washed; fourfold, four-fold.

  Pg 32. 'attemp' replaced by 'attempt'.
  Pg 93. 'tweny-three' replaced by 'twenty-three'.
  Pg 120. 'p. m.' replaced by 'P. M.'.
  Pg 158. 'conseration' replaced by 'consecration'.
  Pg 195. 'dairy' replaced by 'diary'.
  Pg 267. 'VanBuren' replaced by 'Van Buren'.
  Pg 278. 'langguage' replaced by 'language'.
  Pg 278. 'conditon' replaced by 'condition'.
  Pg 305. 'agressiveness' replaced by 'aggressiveness'.
  Pg 340. 'word form' replaced by 'word from'.
  Pg 354. 'consisit' replaced by 'consist'.
  Pg 360. 'Brothey Key' replaced by 'Brother Key'.
  Pg 366. 'Sprit' replaced by 'Spirit'.
  Pg 369 {Footnote 20}. 'La Grange' replaced by 'LaGrange'.
  Pg 370. 'tweny-four' replaced by 'twenty-four'.
  Pg 372. 'Phillipi' replaced by 'Philippi'.
  Pg 403. 'canon' replaced by 'canyon'.






End of the Project Gutenberg EBook of Birth of a Reformation, by Andrew Byers

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