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.
"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.
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.
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.
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.
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!
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.
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: