Caesar or God?

 Caesar or God?

 

Excerpt from Individuality In Religion- by A.T. Jones.

 

 

IN the case of the church of Israel against the members of that church who chose to believe in Christ and to teach the truth concerning Him, the principle is made perfectly plain that no church has any authority, jurisdiction, or right, in, over, or concerning, the faith or the teaching, of any individual member of that very church itself.  Acts 4 and 5; 2 Cor. 1:24.

 

Act 4:1  And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 

Act 4:2  Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 

Act 4:3  And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 

Act 4:4  Howbeit many of them which heard the word believed; and the number of the men was about five thousand. 

Act 4:5  And it came to pass on the morrow, that their rulers, and elders, and scribes, 

Act 4:6  And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 

Act 4:7  And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 

Act 4:8  Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 

Act 4:9  If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 

Act 4:10  Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 

Act 4:11  This is the stone which was set at nought of you builders, which is become the head of the corner. 

Act 4:12  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 

Act 4:13  Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 

Act 4:14  And beholding the man which was healed standing with them, they could say nothing against it. 

Act 4:15  But when they had commanded them to go aside out of the council, they conferred among themselves, 

Act 4:16  Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 

Act 4:17  But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 

Act 4:18  And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 

Act 4:19  But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 

Act 4:20  For we cannot but speak the things which we have seen and heard. 

Act 4:21  So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 

Act 4:22  For the man was above forty years old, on whom this miracle of healing was shewed. 

Act 4:23  And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 

Act 4:24  And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 

Act 4:25  Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 

Act 4:26  The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 

Act 4:27  For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 

Act 4:28  For to do whatsoever thy hand and thy counsel determined before to be done. 

Act 4:29  And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 

Act 4:30  By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 

Act 4:31  And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 

Act 4:32  And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 

Act 4:33  And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 

Act 4:34  Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 

Act 4:35  And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 

Act 4:36  And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 

Act 4:37  Having land, sold it, and brought the money, and laid it at the apostles' feet. 

 

Act 5:1  But a certain man named Ananias, with Sapphira his wife, sold a possession, 

Act 5:2  And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 

Act 5:3  But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 

Act 5:4  Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 

Act 5:5  And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 

Act 5:6  And the young men arose, wound him up, and carried him out, and buried him. 

Act 5:7  And it was about the space of three hours after, when his wife, not knowing what was done, came in. 

Act 5:8  And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 

Act 5:9  Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 

Act 5:10  Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 

Act 5:11  And great fear came upon all the church, and upon as many as heard these things. 

Act 5:12  And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 

Act 5:13  And of the rest durst no man join himself to them: but the people magnified them. 

Act 5:14  And believers were the more added to the Lord, multitudes both of men and women.) 

Act 5:15  Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 

Act 5:16  There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. 

Act 5:17  Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 

Act 5:18  And laid their hands on the apostles, and put them in the common prison. 

Act 5:19  But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 

Act 5:20  Go, stand and speak in the temple to the people all the words of this life. 

Act 5:21  And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 

Act 5:22  But when the officers came, and found them not in the prison, they returned, and told, 

Act 5:23  Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 

Act 5:24  Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 

Act 5:25  Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 

Act 5:26  Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 

Act 5:27  And when they had brought them, they set them before the council: and the high priest asked them, 

Act 5:28  Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 

Act 5:29  Then Peter and the other apostles answered and said, We ought to obey God rather than men. 

Act 5:30  The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 

Act 5:31  Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 

Act 5:32  And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 

Act 5:33  When they heard that, they were cut to the heart, and took counsel to slay them. 

Act 5:34  Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 

Act 5:35  And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 

Act 5:36  For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 

Act 5:37  After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 

Act 5:38  And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 

Act 5:39  But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 

Act 5:40  And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 

Act 5:41  And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 

Act 5:42  And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. 

 

1Co 1:24  But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 

 

There is another remarkable scripture that not only illustrates this total absence of authority, jurisdiction, or right, of any church, but also makes plain some additional principles of the great truth of religious liberty.

 

This notable scripture is the one that, contains the words of Jesus when the spying Pharisees and Herodians came to Him with their crafty question, "Is it lawful to give tribute to Caesar or not?" With the tribute money in His hand, Jesus said: "Whose is this image and superscription? they say unto Him, Caesar's. Then saith He unto them, Render, therefore, unto Caesar the things which are Caesar's, and unto God the things that are God's."

 

 Here are revealed two persons—God and Caesar: two powers—the religious and the civil: two authorities—the divine and the human: two jurisdictions—the heavenly and the earthly: and only two, to whom, by the divine instruction, is anything due or to be rendered by men.

 

 There is a jurisdiction and an authority a power and a right, that belong to God.  There is also a jurisdiction and an authority, a power and a right, that belong to Caesar.

 

 And these are totally distinct realms.  There is that which is Caesar's; this is to be rendered to Caesar, not to God.  There is that which is God's; and this is to be rendered to God, not to Caesar.  It is to be rendered to God alone and direct.  It is not to be rendered to Caesar, nor to God by Caesar.

 

 Originally there was, and ultimately there will be, only one realm, only one jurisdiction, only one authority, only one power, only one right—that of God alone. 1 Cor.  15:24-28.

 

1Co 15:24  Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 

1Co 15:25  For he must reign, till he hath put all enemies under his feet. 

1Co 15:26  The last enemy that shall be destroyed is death. 

1Co 15:27  For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 

1Co 15:28  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 

 

 If sin had never entered there would never have been any other realm, nor any other jurisdiction, authority, power, or right, than that of God alone.  And even when sin had entered, if the Gospel had been received by each and every individual ever coming into the world, then there would never have been any realm or jurisdiction, authority, power, or right, other than that of God alone. Eph. 1:7-10; 1Cor. 1:20-23.

 

Eph 1:7  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 

Eph 1:8  Wherein he hath abounded toward us in all wisdom and prudence; 

Eph 1:9  Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 

Eph 1:10  That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him

 

Col 1:20  And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 

Col 1:21  And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 

Col 1:22  In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 

Col 1:23  If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister

 

 But not all will receive the Gospel; and so not all will recognize the sovereignty, the jurisdiction, the authority, the power, and the right, of God.  Not recognizing God's kingdom, will, purpose, and power, which is moral and spiritual, and which makes moral and spiritual all who do recognize it, these then, being sinful, fail to be even civil.  Therefore there must be in the world a jurisdiction and a power that will cause those to be civil who will not be moral.  And this is the State, the civil power, Caesar; and this its reason of existence.

 

 In the nature of things there are only the two realms and the two jurisdictions: the moral and the civil, the spiritual and the physical, the eternal and the temporal; the one of God, the other of Caesar.  There are these two realms and jurisdictions, and NO MORE.  And there simply cannot of right be any more.  One of these is God's realm and jurisdiction.  The other is Caesar's.

 

 And since by the divine word these are the two, and these two are the only two that there can possibly be, then it follows absolutely and exclusively that to the church there is neither kingdom nor dominion, realm nor jurisdiction, nor is there any place for any.

 

 It is therefore perfectly plain that without assumption and usurpation no church can ever have any kingdom or dominion, any realm or jurisdiction.  The church is not Caesar's; and without assumption and usurpation it is impossible for the church to exercise any of the jurisdiction of Caesar.  The realm and jurisdiction of Caesar—the State, the civil power—is wholly of this world.  The church with all that is of it, is "not of this world." It is therefore impossible for the church without assumption and usurpation ever to occupy the realm of Caesar, or to exercise any jurisdiction in the things of Caesar, which things are wholly of this world.

 

 This being so of the church as relates to Caesar, how much more is it true of the church as relates to God!  The church is not Caesar and cannot be Caesar.  Much more the church is not God and cannot be God.  And has not Inspiration set forth in such unsparing terms as "the man of sin," "the son of perdition," "the mystery of iniquity," "sitting in the temple of God, showing himself that he is God," THAT CHURCH that has thought to be the kingdom and hold the dominion, to occupy the realm and exercise the jurisdiction, of God.  Is anything other than that needed to make perfectly plain the truth that for any church to assume that to her it belongs to be the kingdom and hold the dominion, to occupy the realm and exercise the jurisdiction, of God, is the very ultimate of arrogancy, assumption, and usurpation.

 

 But, it is asked, is not the church the kingdom of God?—Yes, it is—provided that by the term "the church" is meant only the divine conception of the church as expressed in the divine word—"the fulness of Him that filleth all in all." When only that is meant in the use of the words "the church," then it is indeed the kingdom of God.  But when by the "church" is meant some human conception, some religious sect or denomination, some earthly "organization," then it is not true of any church ever in this world that it is the kingdom of God.

 

 But suppose that such a thing as that were really the church, and therefore the kingdom of God; even so, it would still be true that in order for such to be indeed the kingdom of God, it could be so only by God's being king there.  And where God is king, he is king and Lord of all in all.  God is never, and can never be, king in a divided kingdom.  He never does, and never can, share His dominion with another.  Will any one claim or imply that there can in truth and in fact be a kingdom of God without God's being in truth and in fact king there; and king in all that is there?  No, God must be king there or else it is not in truth the kingdom of God.  He must be king and Lord of all and in all that is there, or else it is not in truth and in fact the kingdom of God.  The realm must be occupied by Him, the jurisdiction must be exercised by Him, the principles must be His, the government must be of Him, the image and superscription must be His, and all this exclusively, or else it is not in truth and in fact the kingdom of God.

 

 The soul and spirit of man, as man is in the world, as the world is, is in intent and by right the kingdom of God.  And so to wicked and unbelieving Pharisees, Jesus said, "the kingdom of God is within you." But in lost mankind that kingdom is usurped and that realm is occupied by another.  The usurper is on the throne, exercising jurisdiction that enslaves, debases, and destroys.  Thus, while in intent and by right the kingdom is God's, yet in truth and in fact it is not God's but another's.  Yet let the lost and enslaved soul only welcome God into that alienated realm to occupy His own place on that usurped throne, and to exercise true jurisdiction there, THEN will that soul and spirit and life, in truth and in fact, as well as in intent and of right, be the kingdom of God.  And even then it is the kingdom of God in truth only as God is king in all and over all to that soul.  And so it is with the church.

 

 The Church OF GOD is indeed the kingdom of God: it is "the fulness of him that filleth all in, all:" it is composed only of those who are His.  And He is king and sole ruler in this His kingdom.  The jurisdiction in this realm is His alone; the principles of the government, and the authority and the power of the government, are His alone.  And every citizen of the kingdom owes allegiance to Him alone: and this direct, in Christ, by the Holy Spirit.  Every inhabitant of that realm is subject to His jurisdiction alone: and this direct, in Christ, by the Holy Spirit.  Every member of this church, which is His kingdom, is inspired and actuated by the principles which are His alone and from Him alone; and is governed by the authority and power of Him alone; and this all direct from Him, through Christ, by the Holy Spirit.  Thus all who are of the Church of God in truth, which is the kingdom of God, render to God all that is of the heart, of the soul, of the mind, and of the strength.  These also render to Caesar the things that are Caesar's—tribute, custom, honor, in his place.  Rom. 13:5-7.

 

Rom 13:5  Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. 

Rom 13:6  For for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. 

Rom 13:7  Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. 

 

 Thus again it is perfectly plain and certain that neither between God and Caesar, not yet along with them, is there any third person, party, power, realm, or jurisdiction, to whom any man is to render anything.  There is no command nor obligation from God to render anything to any kingdom or dominion, to any power or jurisdiction, but that of God and that of Caesar,—these two only.  There is no image and superscription of the church, neither is there place for any.

 

 And this is only to say that without God, and without God in His place as all in all, any church is simply nothing. And when such church attempts to be something, she is only worse than nothing.  And in either case nobody can ever owe anything to any such church.

 

 On the other hand, when the church is truly with God; and when He is truly to her all in all; she is truly of the kingdom of God.  And yet even then the kingdom, the dominion, the realm, the jurisdiction, the authority, and the power, are all God's NOT HERS: so that all that is owed or rendered is to God , not to the church.  Thus it is strictly and literally true that never in any case is anything owed or to be rendered by anybody to the church, as such.

 

 And thus again it is emphasized that there are just two persons, two realms, two jurisdictions, two authorities, two powers, to whom anybody can really owe or render anything—God and Caesar: these two and no more, and no other.

 

 This requires, therefore, that the church to be true to her calling and her place in the world, shall be so absolutely devoted to God, so completely swallowed up and lost in God, that only God shall be known or manifested, wherever and in whatsoever she is or is to do.

 

 In the very spirit of Christianity this is certainly true.  For this is exactly the calling and attitude of individual Christians in the world—to be so absolutely devoted to God, so completely swallowed up and lost in Him, that only God shall be seen in all that they are: "God manifest in the flesh." And the church is composed only of individual Christians.  Also the church is "'the body of Christ;" and Christ is God manifest, to the complete emptying, yea, the very annihilation, of self.  And this is the mystery of God.

 

 And just here is where the church, both before Christ and after Christ, missed her calling and her place: she aspired to be something herself.  It was not enough for her that God should be all in all.  It was not enough for her that the kingdom and the dominion, the realm and the jurisdiction, the authority and the power, the word and the faith, should all be God's and only God's.  She aspired to kingdom herself; to authority that she could assert; to power that she could wield; to a word that she could speak; and to a "faith" that she could dictate.

 

 To satisfy this ambition and to make tangible this aspiration, she rejected God and assumed and usurped the kingdom and the dominion, the realm and the jurisdiction, the authority and the power, that belonged to both God and Caesar.  And so being herself neither God nor Caesar but only a self-constituted and self-exalted interloper, her blundering confusion of things only multiplied iniquity and deepened the curse upon the world.

 

 And such precisely is the charge that God lays against her in each age and in both testaments.  The glory and the beauty, the honor and the dignity, the authority and the power, the sweet influence and divine attractiveness, that all were hers and that were grandly becoming to her, because of His dwelling with her and being in her— these all she arrogated TO HERSELF and assumed to be OF HERSELF.  Read Eze. 16:11-19; Rom. 1:7-9; 2 Thess. 2:2-3; Rev. 17:1-6.

 

Eze 16:11  I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 

Eze 16:12  And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 

Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 

Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. 

Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 

Eze 16:16  And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 

Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 

Eze 16:18  And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 

Eze 16:19  My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 

 

Rom 1:7  To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. 

Rom 1:8  First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 

Rom 1:9  For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers

 

2Th 2:2  That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 

2Th 2:3  Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition

 

Rev 17:1  And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: 

Rev 17:2  With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 

Rev 17:3  So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 

Rev 17:4  And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 

Rev 17:5  And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 

Rev 17:6  And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. 

 

 When God gave to her the true and divine faith that could be "spoken of throughout the whole world," upon this she assumed that HER faith was to be the faith of the whole world, and so took it upon herself to assign and to dictate "the faith" for the whole world, and to maintain that "the faith" which she dictated was the true and divine.

 

 When God gave to her his word in such perfect purity to speak, that when she should speak it would be even as the voice of God, upon this she exalted herself to the claim that HER voice was the voice of God, and that the word which she chose to speak was the word of God because she spoke it.

 

 When God gave to her such perfection of truth that her very speaking of that truth was to speak with all authority, upon this she assumed for herself that SHE had authority to speak; and therefore that when she should speak, all must obey because it was she who spoke.

 

 When God bestowed upon her such measure of his power that even the devils were subject to that power and must obey God, upon this she assumed that to HER belonged the power; and even the power to compel all men and nations in all the world to be subject to her and to obey her.

 

 Thus in all things she actually thought it a thing to be grasped and held fast, "a usurpation to be meditated, to be equal with God." But the time has come when every person and everything that would be the church or of the church, must never more think it a thing to be seized upon, a usurpation to be meditated, to be equal with God; but must think only of how the church shall empty herself, and make herself of no reputation, and take upon herself the form of a servant, and humble herself, and become obedient unto death, even the death of the cross; and all this in order that GOD may be made manifest in His own person and Spirit in  her: and through her to the world.

 

 The time has come when no church should any more call men to herself but to Christ only. The time has come when the church herself must be most of all interested in making it manifest that there is no third kingdom, realm, jurisdiction, or power; but only the two—god and Caesar; and when she must ever urge upon all people the divine instruction, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's."

 

 The time has fully come when the church in all things must let only this mind be in her that "was also in Christ Jesus," that will not think it "a thing to be grasped, to be equal with God;" but that will completely empty herself in order that God may be revealed: the living and true God, and He all in all.  He, only King and Lord of all in the church and to the church, and that church "the fulness of Him that filleth all in all."

 Long enough have both states and churches usurped the authority of God, and have assumed to resign in the place of God.  Now the time has fully come when there should be, yea when there will be heard on earth the grand words of the glorious voices in heaven: "We give thee thanks, O Lord God Almighty, which art, and was, and is to come; because Thou hast taken to Thee thy great power, and hast reigned." Rev. 11:17.