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.
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)....