SQUARE COME-OUTISM
"Probably this means the doctrine of coming out of all the sects, and giving the church of Christ no visible organization."—Christian Harvester.
I wish to ask the editor of the Harvester if human sects are essential to the visible organization of Christ? The above language so implies.
Then, according to this statement, the church of Christ was without a visible organization hundreds of years, until the present-day sects arose. And if the visible organization thus provided is a necessary adjunct to the church, then the apostle Peter made a mistake when he said that God had already "given unto us all things that pertain unto life and godliness."
Again, if the formation of sects gives the church of Christ a visible organization, will the Harvester please point out the time, in the history of the church, when that important event occurred?
Was it when the first sect was formed, namely, the Roman Catholic sect, in the beginning of the apostasy? Did she give the church of Christ a visible organization? If so, what need of subsequent efforts at organization?
We presume that the Harvester does not admit that this corrupt hierarchy is the church of Christ. So there was one sect formed, and Christ's church still not visibly organized.
Out of her came the Church of England. She claims to be the identical church of Christ. Does the Harvester admit the assumption? If not, then he must admit that a second sect failed to organize and represent the Church of Christ.
Again, from the old mother of sects came forth the Lutheran sect and her daughters—granddaughters of Rome. Did any of them organize the visible church of Christ? If so, which one?
Or was it left for John Wesley to organize the church of Christ in the formation of the Methodist Episcopal sect? If that sect is really the identical church of Christ, then the editor of the Harvester is in a hopeless condition, since severed from that body; but we presume that he still felt that he was in the church of Christ after dismembered from that great sect, therefore it is not identical with the church of Christ, and her organization was not the organization of Christ's church at all.
Having now followed two branches of Rome to the second generation without finding in any of these sister denominations the identical church of Christ, we must pass on to the third generation.
Is any of the sects that have branched out from the Methodist Episcopal sect the church of Christ? If so, will the Harvester point out the one? Will he assume that the one he represents is the church of Christ? If so, then he has been without Christ's church until recently. If not, then the founding of the Wesleyan Methodist sect was not the organization of the body of Christ. It is a fact which no man of intelligence will deny, that no one sect on earth is the identical church of God.
But it may be claimed by some that all the sects taken together constitute the true church in her visible organization. This is also a great mistake. How can all these bodies sum up the one organic visible church of God, when they have no organic relation to each other? In what a disgraceful light sectism presents the church! Does that look like a divine and heaven-born family, that is composed of numerous, rival, jealous, independent, and conflicting organisms? Oh, I beseech you for Christ's sake, do not dishonor God by confounding his church with Babylon confusion!
Instead of sects giving the church of Christ a visible organization they mar and destroy the visible organization and unity of the church of Christ. A striking want of identity in the membership of God's church and human sects also proves conclusively that no sect, nor yet all sects together, constitutes the divine fold. Their walls are not the walls of God's house at all, neither are "their thresholds" his threshold. Many are in them who never entered God's church, and, thank God, many have entered by Christ the door who have never attached themselves to any of the factions that are not of God, but the result of sin. If, then, the constituent elements of sects are not identical with the elements of God's church, sects themselves are not identical with her, and consequently their organization is not her organization.
QUESTIONS ANSWERED
(Aug. 15, 1881.)
First: "Does the come-out element constitute the true church of God?"
Answer: All true Christians in heaven and earth constitute the true church of God. Eph. 3:15.
Second: "In what particular is the separationist, or come-out church, better than the Wesleyan Methodist Church?"
Answer: This language places antisect Christians in a false light. They never teach such a thing as a new sect, whose distinguishing characteristic is simply the coming out of all other sects; such is the impression made by the question, and it is a false one. The Christians branded "come-outers" have founded no church or sect, nor do they intend to; but, on the contrary, they have abandoned all sects to live in the one church that Christ founded, and into which we were inducted by regeneration. This fact is known by hundreds who nevertheless misrepresent them continually: this goes with them. God's church is composed altogether of "come-outers." The word "church" (ecclesia) means the "called out," they are called out of the world, out of heathen religions, and all corrupt and bogus Christianity. But while the come-out element is embodied in the very word "church," she is not to be called "Come-out" church. She embodies water baptism, but is not a Baptist church. She teaches the Sabbath, and the second advent, but is not a Sabbatarian nor Adventist church. Her members are all brethren, and united, but she is not the United Brethren church. The sin of all this is in making one of the subordinate elements of the system the center, and not God in Christ Jesus. But to the question. The Wesleyan Methodist sect is an organized party in Christendom, a schismatic, or cut-off party, all of which is condemned in the Bible. "There should be no schisms in the body." The origin of all such disintegrating factions, whether for Paul, Peter, or Wesley, is carnality, as the Word of God teaches, "the result of sin," says the Harvester. The Wesleyan Methodist sect is human, fragmentary, and earthly, and will be utterly annihilated at the coming of Christ, with every other schismatic party. The church of the living God, in which "come-outers" inhere, to the exclusion of all human organisms, was purchased, built, and sanctified by Christ Jesus, who is its head, door, and foundation. It is the "pillar and ground of the truth," and will stand through all eternity, that's the difference.
Fourth: "Wherein does the come-out church excel the Wesleyan, and manifest its divine origin?"
Answer: This is virtually a repetition of the question above answered. We have often said, Why do not opposers of holiness go to the standards of the doctrine and controvert what they say? They never do. Again, we ask, Why do not sect apologists attack what "come-outers" teach? They teach the one true and catholic church of the Bible—this can not be overthrown, therefore sect worshipers seek to hide their sin in misrepresenting all who abandon sects. Come out of Babylon, brother, then you can see much clearer.
THE SHAFTING GIVING WAY
(Nov. 1, 1881.)
If it were not such a solemn thing, it were really amusing to see how many are floundering about on the question of organized divisions in Christendom. They admit them evil, predict their downfall, and then, shrinking from the result of their own admissions, they fly to their protection and raise the hue and cry against those who bring the gospel of God to bear upon these ramparts of sin.
L. Hawkins, of the Banner of Holiness, admits the design of Christ is the spiritual and organic unity of all believers, and that an advanced degree of holiness would demolish these walls of separation, and then, as if alarmed at their fall, he pleads for their toleration at present.
The Harvester adds, "Then let us hail every sign of real unity as from the Lord, and, as holiness laborers, not be afraid when the temporary shafting of denominationalism begins to give way."
So it is admitted that denominationalism is bolstered up with temporary shafting. This reminds us of a pamphlet we read some years ago, in defense of sect organizations. The writer confessed that the denominations were not the real "house of God which is the church of the living God," but that they were necessary scaffolds for the erection of the house, and that when the house shall have been completed, the scaffolds will all be taken down. Well, in view of the prospects of Christ's speedy coming we prefer to keep off of these old rickety, rotten-timbered scaffolds that are destined so soon to tumble down and be consumed with all the rubbish of Satan's invention. For our part we are ready for the sect shafting to give way any day; for we are builded into the house of God itself, and have nothing to lose or to fear. But many are not ready for the catastrophe. While fearing and even predicting the fall of those Dark-Age structures, they are unwilling to abandon them. They sit trembling upon their lofty but narrow Methodist, Baptist, United Brethren, or Presbyterian plank, while with one hand they try to hold onto the walls of God's church. We can always tell whether a man is resting upon one of these scaffolds or whether he is building only on Christ, the sure foundation. If on the latter, he has nothing to fear; if on the former, he is sure to command a halt when he sees the true priests of God blowing the trumpets about these walls. Such always think the time has not yet come to abolish sects and denominations. "Oh! no! do not push against our scaffold poles yet; be careful down there! Please don't lean against that shafting, there is danger of its falling!"
One dear minister took us aside at the Alvan (Ill.) camp-meeting last summer and inquired of our views. We told him, of course, that we believed in no church but the body of Christ, etc. He conceded about all we contended for, but, unwilling to abandon his elevated plank, he humbly besought us not to be so hard on them. Poor fellow! We think all had better climb down from these shaky concerns; for God has announced her fall. "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (Rev. 18:2,4). "Then let us hail every sign of real unity as from the Lord, and not be afraid when the temporary shafting of denominationalism begins to give way." This is good advice, but does Brother Doty walk in it? Does he hail as from the Lord those whom the Spirit of God has led out of those cut-off parties, which divide the people of God, and who stand in the "one fold" and body of Christ? or has he not done his best to represent them as teaching "no church," "no organization," and as building another sect, etc.? Is it consistent to admit that sects are without a warrant in God's Word, and that they are the "result of sin in the body of believers," and express a hope for the unity of God's people, and then join with all the popular holiness journals in opposing those who have abandoned all those unscriptural schisms? Is it consistent to say, "We don't want an ism gospel," and yet adhere to and stuff the Harvester full of the gospel of Wesleyan Methodist ism?
Church building in which D. S. Warner and five others severed their relation with the Northern Indiana Eldership in 1881. It is located at Beaver Dam, three miles north of Akron, Ind.
Group of Individuals, former members of the Northern Indiana Eldership, who with Brother Warner severed their connection with the Northern Indiana Eldership in 1881. At top, Mr. and Mrs. F. Krause; center, D. Leininger; bottom, Mr. and Mrs. W. W. Ballenger
An event that had to occur sooner or later was Brother Warner's separation from the Northern Indiana Eldership. At the Eldership meeting which convened at Beaver Dam, Kosciusko County, Ind., in October, 1881, he proposed some measures by which that body might be made to conform more perfectly to the Bible standard with reference to government. In this he would not be heard, and on their rejection of his reform measures he realized, probably for the first time, that the new Eldership, bent on continuing their human organization, was a sect with which he must sever his connection, and he then and there did so. This event does not properly mark his coming out of spiritual Babylon, as some have supposed. In heart he had already been out, and had preached against sects. But he ignorantly supposed that the Northern Indiana Eldership of the Church of God was not a sect and therefore that he was keeping clear of sects. Thus his act at Beaver Dam was a keeping out of Babylon as much as a coming out. It was the latter only in the outward sense, but of course it emphasized and gave more definite character to the anti-sectarian stand he had previously taken.
There were others in attendance at the Eldership meeting who had heard his preaching against spiritual Babylon and who also took the same step with him. They were David Leininger, William Ballenger and wife, and F. Krause and wife. We give their names and also their pictures as being of those originals who declared themselves free from all outward forms of Babylon.
A similar thing occurred in Michigan. About the same time the Northern Indiana Eldership was formed, there originated near Pompeii, Gratiot County, Mich., the Northern Michigan Eldership of the Church of God. This body was formed because its members had been isolated from and generally dissatisfied with the old Eldership, which sanctioned secrecy and was steeped in tobacco. About the fall of 1878 there joined this new Eldership J. C. Fisher and his wife, Allie R. They had never heard of Brother Warner at that time. In the spring of 1880, J. C. Fisher had occasion to visit Indiana on business, and it happened that while there he heard Brother Warner preach, and he accepted the doctrine of holiness and received the experience. The following autumn the Fishers sent for Brother Warner to come up to that part of Michigan and preach holiness. It was then that Allie R. consecrated for and also received the experience of sanctification.[13]
A year later, just before the annual meeting of the Eldership (October, 1881), the Fishers and others, thinking to get the Eldership to accept holiness and thus make good the claim of being the true church, started a holiness meeting at Carson City, where the Fishers lived, and again had Brother Warner present. This was right after the meeting in Indiana where Brother Warner had declared his separation from the Northern Indiana Eldership. The situation was similar to what it had been in Indiana. Brother Warner had been preaching on the true church and setting forth its divine government, and the hope of these Michigan saints was that if they could get the Eldership to accept holiness they might get them to do away with the human machinery and fill the true church requirement. In this they were disappointed. Before the holiness meeting was over the Eldership showed its opposition. Upon this the Fishers and a good number of others, nearly twenty in all, withdrew from the Eldership.
Joseph C. and Allie R. Fisher
Group of Michigan saints, some of the first to declare their freedom from sectarian relations. Above, Mr. and Mrs. Frank B. Reeves; center, Mrs. C. E. Reeves; below, Mr. and Mrs. John T. Lyon
Thus there were two centers where a stand of independence with regard to the Eldership and human ecclesiasticism had been taken. These two congregations of saints—at Beaver Dam, (Ind.), and Carson City, (Mich.),—were the earliest in the United States (so far as the author knows) who had stepped completely out of Babylon and had taken for their basis that of the New Testament church alone. An annual camp-meeting was established at each place.
The Michigan saints in order to express in definite form their position and intentions drew up the following resolutions:
Whereas we recognize ourselves in the perilous times of the last days, the time in which Michael is standing up for the deliverance of God's true saints (Dan. 12:1), the troublesome times in which the true house of God is being built again, therefore,
Resolved, That we will endeavor by all the grace of God to live holy, righteous, and godly in Christ Jesus, "looking for, and hastening unto the coming of the Lord Jesus Christ," who we believe is nigh, even at the door.
Resolved, That we adhere to no body or organization but the church of God, bought by the blood of Christ, organized by the Holy Spirit, and governed by the Bible. And if the Lord will, we will hold an annual assembly of all saints who in the providence of God shall be permitted to come together for the worship of God, the instruction and edification of one another, and the transaction of such business as the Holy Spirit may lead us to see and direct in its performance.
Resolved, That we ignore and abandon the practise of preacher's license as without precept or example in the Word of God, and that we wish to be "known by our fruits" instead of by papers.
Resolved, That we do not recognize or fellowship any who come unto us assuming the character of a minister whose life is not godly in Christ Jesus and whose doctrine is not the Word of God.
Resolved also, That we recognize and fellowship, as members with us in the one body of Christ, all truly regenerated and sincere saints who worship God in all the light they possess, and that we urge all the dear children of God to forsake the snares and yokes of human parties and stand alone in the "one fold" of Christ upon the Bible, and in the unity of the Spirit.
It should be noted that even at this time, while they could see the evils of human machinery in the church, they had not as yet a perfect knowledge of how the divine government would be. They wondered whether they should form a new Eldership or whether they had anything at all to do in the new procedure, cut loose as they were from all human organizations. At this time Sister Fisher was given a vision. It was of a tower which she and others were constructing with stones that were piled about them in heaps. The foundation was already laid and they were engaged on the superstructure, their work being to polish the stones and fit them for the tower. When polished, the stones were clear as crystal. They were asked where they got such beautiful stones. She replied that they were simply such stones as could be found anywhere. Their beauty was brought out through the work that was put upon them. The capstone, or headstone, was also perfectly clear, but it had a blood-red spot in the center which shone and which shed rays of light like streaks of blood down through all the tower.
The vision seemed to her so wonderful. She awoke to a full consciousness and said, "Lord, what is it?" He answered, "This is my church." Immediately the Scriptures in 1 Cor. 3:11-18; Eph. 2:20-22; and 1 Cor. 3:9 came to her mind. She then understood that the church was organized by God, and that it was man's part to work with him, and let him be Leader and Foreman, and that Jesus was the head of the body.[14]
They soon learned to be led of the Spirit and that they were complete in Christ in matters of government as well as everything else. Conscious of their freedom from the bondage in which they had been held and that they had taken their stand on God alone, they were blessed with the Spirit of God upon them and their assemblies in a remarkable manner. The joy of the Lord was their portion and they were satisfied. Thus the reformation had taken complete form. The light began to spread and the work became established in various places. A sister Harris, living near Bangor, in the southwestern part of Michigan, was called up to Gratiot County in July, 1882, to attend the funeral of a niece. While there she heard J. C. Fisher preach and she invited him down to her part of the State. He went the following October and held meetings there, which were very successful, resulting in a number getting saved. An annual camp-meeting was started there the next year. This camp-meeting has been continued ever since, though it was taken to Grand Junction, seven miles north, in 1892. Thus this part of the State was one of the first sections where the work of the reformation was established, and Grand Junction became, at a later date, the home of the publishing plant for a number of years.
That God was working on a similar line in other parts of the world may be seen from a letter written from England and quoted in the Gospel Trumpet from the Christian Harvester.