Part 9

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

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

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

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

FOOTNOTES:

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

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

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

VII

BACK IN OHIO FIELDS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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