In northwestern Ohio God had raised up several persons (among whom were A. J. Kilpatrick, William N. Smith, J. N. Howard, and Sarah Smith) who also became prominent workers. In western Pennsylvania was G. T. Clayton, and in yet other parts of the country, far and near, were those who had received light on the church, in some cases without any teaching from any one, and who were by the Spirit of God added to the ministry.
APOSTASY OF FISHER
A sad defection from the ranks of those who had been active in the reformation work was that of J. C. Fisher, which has been already referred to. He was a very effectual preacher. It was through his efforts that the original company was raised up at Carson City, Mich., where he lived at the time. Also it was through his instrumentality that the work was started in southwestern Michigan and in some other parts of the country. Through a lack of his consecration, sad to say, he became unfaithful in his marriage relation and found affinity with another. After being patiently and faithfully counseled by Brother Warner and others, and after it became evident that he was rejecting all admonitions, and in fact had married another woman, he had to be renounced and cut off from the fellowship of the saints.
This was a distinct loss to the cause, for Fisher had been a very successful evangelist, and had a great influence. His error, however, was plain, and there were scarcely any who were sufficiently in sympathy with his actions to be to any extent drawn away with him.
As a part of this chapter, we wish to include an article from one of the earlier Trumpets, written by a contributor, which touches the central principle of the reformation, the principle which distinguishes it from all other movements. It is on this line, the ruling authority of the Holy Ghost, that the reformation proceeds.
RULING AUTHORITY OF THE HOLY GHOST
By D. W. M'Laughlin
Notwithstanding the apostasy of the Romish Church, her utter departure from the faith because of the substitution of a man-made system of ecclesiasticism for the personal presence and authority of the Holy Ghost, Protestants have not profited (but in part) by her fall; they have very generally fallen into a like snare.
The apostolic church fully recognized the personal presence and authority of the Holy Ghost. He was fully accepted as their teacher and guide. They fully embraced the words of Jesus: "When he, the Spirit of truth, is come, he will guide you into all truth"—yea, "teach you all things," even the "deep things" of God. Hence, we hear Peter saying unto Ananias, "Why hath Satan filled thine heart to lie to the Holy Ghost?" The presence of the divine Spirit was to them a certainty.
In Acts 13:2 we read, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." Here the authority of the Holy Ghost is recognized. Thus we see that the early church needed no man-made system; being filled with the Holy Ghost they fully accepted him as their teacher and guide. But in process of time the church lost her primitive power; the presence of the Holy Ghost seemed less real. The necessity of a teacher and guide was felt; hence the absence of the Holy Ghost necessitated the substitution of another teacher and guide, a "dead ecclesiasticism," called the Holy Catholic Church (?), with the prerogative of the divine Spirit—thus priesthood was exalted and invested with power to forgive sins; and the pope made the "visible head of the church," or the vicar of Jesus Christ upon earth. But the church felt the need of an "infallible teacher"; the loss of the divine Paraclete necessitated a substitution, if the resemblance of the apostolic church be maintained; hence the system must supply the lack. Thus the dogma of infallibility was conceived, ending in the exaltation of the pope of Rome above all that is called God, or that is worshiped—the "man of sin" "sitting in the temple of God, shewing himself that he is God."