History Of Methodist Reform, Volume I - Media Sabda Org

commendation, but it is plain our Lord did not apply the commendation or reproof to the minister
alone but to the church. "Remember then from whence thou art fallen, and repent and do thy first
works, or else I will remove thy candlestick out of his place except thou repent, but this thou hast
that thou hatest the deeds of the Nicolaitanes which I also hate; he that hath an ear let him hear what
the spirit saith unto the churches."
From the close of this and the other six epistles it is clear the power is in the church, and not in
the ministers alone. The church is exhorted to hear what the spirit saith, the church is to be removed
out of its place, if she will not hear and obey what the spirit saith, surely none but the ambitious will
say that our dear Lord would remove a church out of its place for a negligent or wicked minister,
unless it was for suffering such a minister to remain with them in the church. This is evident from
what is said of the church at Smyrna (which you took care to pass over), after commending this
church for her poverty (which is the way to become rich) and then to encourage them saith, for none
of these things which thou shalt suffer: behold the devil will cast some of you into prison that ye may
be tried and ye shall have tribulation ten days, "be thou faithful unto death and I will give thee a
crown of life." I think you will not say that this church had a plurality of ministers, that none was to
suffer but themselves, or that Christ who is in the midst of his church did ant care so much for the
lay members as to give them the promise of a crown of life for their faithfulness, but the contrary is
manifest from what is said to John in the first chapter of the book. John was directed to write in a
book and send it to the seven churches of Asia, unto Ephesus, unto Smyrna, and Pergamos, and unto
Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea, and in the last chapter 16th,
verse, "I Jesus have sent mine angel to testify unto you these things in the churches," etc., the
ministry not mentioned.
I therefore conclude the church has the power, including ministers and all the spiritual members.
More might be said in answer to your 4th, proof, the epistle of the church of Pergamos and Thyatira,
but an answer to one answers the whole with respect to the power, and am sure there is nothing more
plain in the word of God than that all the spiritual members that meet together to worship constitute
a church be they ministers or lay members; that the power is in the church, whose wisdom must be
superior to any ambitions individual on earth.
I come now to your last proof for establishing power over the laity in the last chapter of Paul to
the Hebrews, 7th, verse — "remember them which have the rule over you, who have spoken unto
you the word of God whose faith follow, considering the end of their conversation — obey them that
have the rule over you and submit yourselves for they watch for your souls etc." Here Paul exhorts
the Hebrews, who were a stiffnecked and disobedient people and much attached to their old form
of worship to submit to the godly conversation of their spiritual guides, but not as legislators to give
laws to the church of Christ, not as lords to tyrannize over God's heritage, neither as circuit judges,
but to submit to the doctrines of the gospel of Christ which they had heard from those that were
among them, and whoever will read this epistle with attention will discover that the apostle had
nothing in view with respect to power, but to convince the Hebrew converts not to think anything
of their old forms of worship in meats and drinks and divers washings, but point them to Jesus the
author and finisher of our faith. That Paul meant no other subjection is plain from what we read in
his first epistle to the Corinthians, last chapter 15th, and 16th, verses. "I beseech you brethren, ye
know the house of Stephanus that it is the first fruits of Achaia, and that they have addicted