Another Mighty Angel.

 

Continuing…The seventh seal was opened- seven angels were given seven trumpets and the last study had the sixth of those seven angels with trumpets sounding his trumpet. We pick up here in this very deep, study of prophecy and history with yet another angel appearing during the sixth angel with the trumpet sounding… (picking up from previous studies- we need to study over and over never allowing ourselves to forget the truth revealed. Remember we are to READ, to KNOW-understand, and KEEP the things in the Book of Revelation. Do we keep them? To do so we must read and know them first, and truthfully it is so easy to forget even after we read and believe we know. In forgetting we no longer keep what we've learned. God help us all only to ever know HIS truth in all things!)

 

Rev 10:1  And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

Rev 10:2  And he had in his hand a little book open...

 

Here John's vision of the angel with the sixth trumpet is interrupted.

 

He sees another angel. Why the interruption? The last angel sounded the sixth trumpet and set about telling of the second woe. Could it be perhaps because even while the woe is occurring other things are happening as well?

 

 Think about it. Right now there are men and women overseas fighting in wars, some of us know some of those over there, or we know of others who have loved ones over there. What do you think their lives consist of? Anything but the normalcy which we know, in which we live. They exist in another whole world, a world of war where they have guns in their hands, slung across their backs, in a holster at their hips, in a strap about their leg, in a back pack they wear on their backs. They have weapons of war in their possession and they wield them with the intention of shooting another human being should they be attacked by them. They are fighting to uphold principles of freedom that the others don't seem to have. The war is ongoing and has been for several years now. Think about it, really think about what is going on right now in a place that we are not. We are sitting at our computers reading/writing this in the comforts of our own home, in our own town, in our own city, in our own state, in our own country and we aren't wielding weapons of warfare. Two different worlds and it's the same in all time. While wars are being waged there is also another existence for those who send their loved ones off to war while remaining home. Rarely is there war everywhere in fact most likely never. When a war is started it's for a purpose, whether or not that purpose is achieved, it is started for a reason. Perhaps to conquer, but there is no guarantee to being the conqueror, you could be the one conquered in the battle.

 

Anyway, the point that I'm trying to make here is that while wars go on they don't go on simultaneously everywhere so there is an existence that doesn't have the war going on and I believe that when this angel comes down from heaven after the angel with the sixth trumpet sounds and tells of the second woe, it's not necessarily a continuation of time because that would mean the seventh angel should sound. It isn't the seventh angel with the seventh trumpet but rather a completely different angel and we'd do well to pay attention what messages are given to us by this angelic interlude.

 

This mighty angel comes down from heaven and is clothed with a cloud and a rainbow rests upon his head, what an image this evokes. His face is as the sun, his feet as pillars of fire.

If ever an angel was grand in appearance this angel all but demands notice.

 

We are concerned with symbols and the symbolic references here are what? Clothed with a cloud and rainbow on his head. A reminder of God's past dealings with humans? The rainbow was given as a symbol that God would never flood the entire earth again in a way that would kill almost all living things, it was a sign, a covenant with God and His people. His face as the sun- brilliantly bright, illuminated with the most powerful luminary in the skies. Feet as pillars of fire, a pillar of fire led God's people at night when Moses was guiding them through God out of captivity into the land of freedom. Clearly this angel is bringing a powerful message from God, enlightenment, powerful enlightenment.

 

Rev 10:2  ... and he set his right foot upon the sea, and his left foot on the earth

 

Symbolically in prophecy the sea can represent a place of many people, just as the earth can represent a place without so many people. It's possible the angel's stance is such that this messenger is going to give the message to all.

 

Rev 10:3  And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

Rev 10:4  And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

 

What a mighty cry! Yet just what his cry -was- isn't mentioned. His cry  precedes the voices of seven thunders to sound. Seven Angels, Seven Seals, Seven Trumpets, Seven Thunders- and yet whatever messages the Seven Thunders have to give to us we can't know, it wasn't for us to know or read, or hear, or keep. A voice came from heaven to John and told him to seal up the things the seven thunders uttered and write them not. That the angel who was amazing and glorious in appearance cried out and caused seven thunders to sound a message we weren't to know- tells us what? There are mysteries not meant for us, mysteries we cannot know. What we are being given isn't all there is but it's all we need and we have to trust that God has given us His words in such a way that we aren't completely overwhelmed.

 

Rev 10:5  And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

Rev 10:6  And sware by him that liveth for ever and ever, who CREATED HEAVEN, AND THE THINGS THAT THEREIN ARE, AND THE EARTH, AND THE THINGS THAT ARE THEREIN ARE, AND THE SEAS AND THE THINGS WHICH ARE THEREIN, that there should be time no longer

 

Thy will be done on EARTH as it is in HEAVEN. Mat 6:10 

 

For in six days the LORD made HEAVEN and EARTH, the sea, and all that in them is. Exo 20:11

 

Him that liveth forever and ever! The creator of HEAVEN, of EARTH, of the SEA.

For in six days the Lord made HEAVEN and EARTH, and the SEA.

 

The angel swore by the one and the only Creator God, the maker of HEAVEN, of EARTH, of the SEA.

 

This mighty angel cried out - SWEARING by GOD, by our LORD-- for God the Father with God the Son created the heavens, earth, and sea. This angel cried out that THERE BE TIME NO LONGER.  Then this…

 

Rev 10:7  But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

 

The seventh angel HAS YET to sound and yet we are being told ahead of time that when the seventh angel does sound that the mystery of God would be finished.

 

The mystery of God

...

Colossians

{2:1} For I would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my face in the flesh;

{2:2} That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the MYSTERY OF GOD, and of the Father, and of Christ;

{2:3} In whom are hid all the treasures of wisdom and knowledge.

{2:4} And this I say, lest any man should beguile you with enticing words.

{2:5} For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ.

...

In whom are hid ALL the treasures of wisdom and knowledge.

 

Romans

{16:25} Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the REVELATION OF THE MYSTERY, which was kept secret since the world began

{16:26} But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith

{16:27} To God only wise, [be] glory through Jesus Christ for ever. Amen.

Praise God!

 

1 Corinthians

{2:7} But we speak the wisdom of God in a MYSTERY [even] the hidden [wisdom,] which God ordained before the world unto our glory

{2:8} Which none of the princes of this world knew: for had they known [it,] they would not have crucified the Lord of glory.

{2:9} But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

{2:10} But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

{2:11} For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

{2:12} Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

{2:13} Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

{2:14} But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them,] because they are spiritually discerned.

{2:15} But he that is spiritual judgeth all things, yet he himself is judged of no man.

{2:16} For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

 

***

Praise the Lord!

 

Ephesian

{3:9} And to make all [men] see what [is] the fellowship of the MYSTERY, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ

{3:10} To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God

{3:11} According to the eternal purpose which he purposed in Christ Jesus our Lord

{3:12} In whom we have boldness and access with confidence by the faith of him.

{3:13} Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

{3:14} For this cause I bow my knees unto the Father of our Lord Jesus Christ

{3:15} Of whom the whole family in heaven and earth is named

{3:16} That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man

{3:17} That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love

{3:18} May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height;

{3:19} And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

 

All Glory to God!

 

To be continued…. By the grace of God!

 

 

Individuality the Eternal Principle.

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

 

  'Government exists in the very nature of the existence of intelligent creatures.  For the very term "creature" implies the Creator; and as certainly as any intelligent creature is, he owes to the Creator all that he is.  And, in recognition of this fact, he owes to the Creator honor and devotion supreme.  This, in turn, and in the nature of things, implies subjection and obedience on the part of the creature; and this is the principle of government.

 

 Each intelligent creature owes to the Creator all that he is. 

 

Accordingly, the first principle of government is, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Matt. 22:37

 

 This is pronounced by the Lord to be the first of all the commandments.  It is not the first of all the commandments because it was the first one that was ever given; but simply because it exists in the very nature and existence of every intelligent creature, and so inheres in the nature of things as soon as a single intelligent creature exists.

 

 It is, therefore, the first of all the commandments, simply because it is but the expression of the inherent obligation in the first relationship which can possibly exist between creature and Creator. It is the first in the nature, the circumstances, and the existence of created intelligences.

 

 It is the first of all the commandments in the supreme and most absolute sense.  It inheres in the nature and the relationship of the first intelligent creature, and stands as complete in the case of that one alone as though there were millions; and stands as complete in the case of each one in the succession of future millions as in the case of the first intelligent creature, as he stood absolutely alone in the universe.  No expansion, no multiplication of the number of the creatures beyond the original one, can ever in any sense limit the scope or meaning of that first of all commandments.  It stands absolutely alone and eternally complete, as the first obligation of every intelligent creature that can ever be.  AND THIS ETERNAL TRUTH DISTINGUSHES INDIVIDUALITY AS AN ETERNAL PRINCIPLE.

 

 However, just as soon as a second intelligent creature is given existence, an additional relationship exists.  There is now not only the primary and original relationship of each to the Creator, for both owe equally their existence to the Creator, but also an additional and secondary relationship of each to the other.

 

 This secondary relationship is one of absolute equality.  And in the subjection and devotion of each to the Creator, in the first of all possible relationships, each of these honors the other.  Therefore, in the nature of things, in the existence of two intelligent creatures, there inheres the second governmental principle, mutuality of all the subjects as equals.

 

 And this principle is expressed in the second of all the commandments, "Thou shalt love thy neighbor as thyself." Matt. 22:39 This is the second of all the commandments, for the like reason that the first is the first of all the commandments: it exists and inheres in the nature of things and of intelligences just as soon as a second intelligent creature exists.  And also, like the first, this is complete and absolute the moment that two intelligent creatures exist, and it never can be expanded nor can it be modified by the existence of the universe full of other intelligent creatures.

 

 Each, himself, alone, in his own individuality, is completely subject and devoted first of all to the Creator; because to Him he owes all.  And in this subjection and devotion to the Creator first of all, each honors every other intelligent creature as his equal: as equally with himself occupying his place in the design of the Creator, and responsible individually and only to the Creator for the fulfillment of that design.  Therefore out of respect to the Creator, to his neighbor, and to himself, he loves his neighbor as himself.  And this second eternal truth, equally with the first distinguishes individuality as an eternal principle.

 

 This is original government.  It is also ultimate government; because these are first principles complete and absolute; and because they eternally inhere in the nature and relationships of intelligent creatures.  And this government, which is at once original and ultimate, is simply self-government—self-government in rationality and in God.  For it is only the plainest, simplest dictate of rationality that the intelligent creature should recognize that to the Creator he owes all; and that, therefore, subjection and honor are the reasonable dues from him to the Creator.  It is likewise a simple dictate of reason that, since his neighbor equally with himself owes all to the Creator, his neighbor must be respected and honored in all this as he himself would desire to be respected and honored in it.

 

 It is also the simple dictate of rationality that, since these have all been created, and in their existence owe all to the Creator, this existence with all its accompaniments in the exercise of abilities and powers should be ever held strictly in accordance with the will and design of the Creator.  Because it is still further the simple dictate of reason that the Creator could never have designed that the existence, the faculties, or the powers of any creature should be exercised contrary to His will or outside of His design.  Therefore it is the simplest, plainest dictate of rationality that this original and ultimate government, which  is self-government, is self-government under God, with God, and in God.  And this is truly the only true self-government.

 

 God has created all intelligences absolutely free.  He made man, equally with other intelligences, to be moral.  Freedom of choice is essential to morals.  To have made an intelligence unable to choose would have been to make it incapable of freedom.  Therefore, He made man, equally with other intelligences, free to choose; and He ever respects that of which He is the Author the freedom of choice.

 

 When, in the exercise of this freedom of choice, an intelligence chooses that his existence, with its consequent faculties and powers, shall be spent strictly subject to the will and within the design of the Creator, and so, indeed, with the Creator and in the Creator, this is in the truest sense strictly and truly self-government.

 

 And when the service, the worship, and the allegiance, of each intelligence is to be rendered entirely upon his own free choice, this reveals on the part of God, the Supreme and true Governor, the principle of government with the consent of the governed.

 

 Thus the divine government as it relates to both the Governor and the governed, the Creator and the creature, is demonstrated as well as revealed to be government of perfect freedom; and of perfect freedom because of perfect individuality.

 

 Through sin man lost his freedom and therefore his individuality.  But in the gift of Christ all was restored.  "He hath sent me to proclaim liberty to the captives." "Christ suffered for sins, the just for the unjust, that He might bring us to God."

 

 Christ Jesus, therefore, came from Heaven unto the world to bring back to man, and to bring man back to, what man had lost.  Individuality was the Creator's supreme gift.  In the fall, this was lost.  In the gift of Christ the day that man sinned, the gift of individuality was restored to man.

 

 In the long ages of sinful and imperial despotism from Cain to Tiberius Caesar, men had been so continually and systematically oppressed that they had been robbed of every vestige of individuality.  Then Christ came into the world in human flesh as man, and through every phase of human experience established the individuality of man upon its own original and eternal basis.  Matt. 25:15. 

 

Mat 25:15  And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 

 

Therefore, without Christianity in its original and native purity there cannot be true individuality.

 

 But in the interests of despotism the very name of Christianity was perverted.  And through long ages of ecclesiastical imperialistic tyranny men were again systematically robbed of every vestige of individuality.  In the Reformation, God again restored men to Christianity and 'individuality.  But Protestantism hardened in forms and creeds; and every form and denomination of Protestants has denied, and done all that it could to destroy, Christian liberty and individuality.  And now, through denominational, national, international, and world federation and confederation in religion and of religions, again ecclesiastical imperialistic despotism will work with all worldly power, deceiving signs, and lying wonders, systematically to rob man finally of every vestige of individuality.

 

 But Christianity in its supreme gift of individuality, as always before, will now and finally triumph over all.  Rev. I5:2, 3.

 

Rev 15:2  And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 

Rev 15:3  And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 

 

  And Christianity triumphing through individuality, in the nature of the case, does it now as always before only in and through the blessed individual: the individual under God and with God, the individual maintaining in perfect sincerity the Divine Right of Individuality in Religion, and Religious Liberty Complete.

 

 Individuality, bear in mind always: not individualism: for it is distinctly and eternally an "ity"; never an "ism."

 

Note:  ("ism" makes it a practice, a system, a philosophy, "ity" highlights the word it's attached to.)

 

–ism is a suffix added to the end of a word to indicate that the word represents a specific practice, system, or philosophy. Often these practices, systems, or philosophies are political ideologies or artistic movements.

 

From <https://www.google.com/search?q=what+does+adding+ism+to+a+word+mean&rlz=1C1AVFC_enUS845US845&oq=&aqs=chrome.1.35i39l8.1671401j0j7&sourceid=chrome&ie=UTF-8>

 

 

 

Religious Liberty.

 

Individuality In Religion (Religious Liberty)

A.T. Jones

(Excerpt)

 

 WE have now traced in the Word of God the principle of the divine right of individuality in religion, as that principle is applied and illustrated as relates to autocracy, to government of the supremacy and inflexibility of law, to the union of Church and State, to the church itself, and to individuals.

 Please let no one think that all this is only a series of studies in ancient history, nor yet that it is a study of principles and Scriptures only as such: though on either ground the study would be amply justified.  However, it is nothing of the kind.  It is a study of principles which in one phase or another are fully as alive and active today as ever.  And the day is yet to be, and that not far distant, when the whole series of illustrations covered in these studies will again be all alive and active, and all at once, as truly and to the like purpose as each was in its place and day.

 The day is coming, and it is not far distant, when autocracies, governments of the supremacy and the inflexibility of the law, unions of church and State, and churches as such, will all be standing unitedly, and bent as from one mind, to compel submission and uniformity in religion; and to crush out every suggestion of individuality in religion and every kind of right of it.

 It is particularly in view of what is soon to come that these studies have been published.  All these things written in the Scriptures were set down there by the Spirit of inspiration, not only for the instruction of all people always, but, particularly "for our admonition upon whom the ends of the world are come." 

1Co_10:11  Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

The mightiest contest, and this upon the grandest scale,  between the forces of evil and the reign of righteousness that this world's experience shall ever know, is yet to be.  This mightiest conflict is to be in the time when the ends of the world are come.  That time is even now at hand.  For this reason these lessons from the inspired record are all-important just now.

 In view of the mighty pressure from all these sources and by all these forces, that is soon to be put on every individual, it is of the greatest importance that each individual shall know for himself, and know by the surest possible evidence-to know by very certitude itself-just what is his place, his responsibility, and his right, individually, in the presence of principalities and powers, and before God and with God.

 While in these studies of the Scriptures we have discussed each case from the point of view that these powers have no right to assert or exercise any authority or jurisdiction in religion, but that the right of individuality in religion is supreme in the presence of all, the other side is equally true and no less important, even if it be not even more important—that it is incumbent on the individual never to allow any other than God to assert authority or jurisdiction in religion without being openly challenged and absolutely ignored: that in true allegiance to God and perfect loyalty to the right, the divine right of individuality, in religion, shall be maintained.  This every individual owes absolutely to God, to the right, and to himself in God and for the right.  This principle each individual must maintain or else prove disloyal to God, to himself as a man before God, and to consent that the wrong shall prevail instead of the right: in other words, to consent that the wrong shall be the right.

 It is true, as the inspired record shows, that autocracy, as illustrated in King Nebuchadnezzar; that government of the supremacy of law, as illustrated in the Medo- Persian power; that the union of church and State, as illustrated in the Jewish church and the Roman power united against Christ; that the church as such, as illustrated in the church of Israel against the disciples of Christ; has no right to assert authority or jurisdiction in religion.  It is equally, and even more emphatically, true, that, to be at all loyal to God and the right, or true to themselves and to their fellow men, the three Hebrew young men, the man Daniel, the Lord Jesus, and the apostles of the Lord, must absolutely disregard every such assertion.  In each case God's dominion was usurped.  In each case the right was being completely thrown over, and the wrong established in its place.  In such a case and at such a time could any who knew God or cared for the right, sit still and do nothing?  Is allegiance to God, nothing?  Is loyalty to the right, never to be known?  Shall the wrong be recognized as having only the right to prevail?  Shall man never be true—neither true to God nor to the right, neither true to himself nor to his fellowman.

 It is true that Nebuchadnezzar was entirely out of his place and did wholly wrong when he attempted to exercise authority in religion; and the story is written to show to all people forever that every autocracy is just as much out of place, and just as far wrong, when it presumes to assert authority in religion.  At the same time it is true, and equally important to remember, that the three Hebrew individuals openly and uncompromisingly disregarded that autocratic assertion of authority in religion.  And the story is written to teach that all other individuals forever must do as did those three individuals, if these too will be true to God, to the right, to themselves, and to their kind.

 It is true that, notwithstanding its principles of supremacy and inflexibility of the law, the Medo-Persian government did wrong when it by its law entered the field of religion; and the story is written to show to all governments and people forever that every government is equally wrong in entering by law the field of religion.  It is equally true, and equally important to remember, that the individual,—Daniel,—did absolutely and uncompromisingly disregard that law; and that the story is written to teach all individuals forever that in all like circumstances they must do as did that individual, if they will honor God and the right and be true to themselves and to their fellowman.

 It is true that the Church of Israel did an enormously wicked thing when she allied herself with the civil power in order to make her will effective; and the story of it is written to show to all the world forever that every church commits the like enormity whenever, under any pretext whatever, she seeks to control the civil power to make her will effective.  It is equally true, and equally important to recognize and remember,, that the One lone Individual Who was the object of this wicked alliance of the church and State, would die under it rather than to yield to it or to recognize it in the slightest degree.  And this is all written, that every other individual to the world's end shall be ready under like circumstances to do as did the Lord Jesus, in order to be true to God, true to the truth, true to himself, and true to the human race.

 It is true that the church of Israel went out of the right way, and did entirely wrong, when she assumed the authority to decide what the members of that church should or should not believe and teach; and the story of it is written to make plain to all churches and people forever, that every church is just as far from the right way, and equally wrong, when she assumes any authority to decide what any member of the church shall or shall not believe and teach.  It is equally true, and just as important to remember, that the individual church members there openly and uncompromisingly refused to recognize any such authority to any extent or in any degree whatever.  And this is written to teach to all church- members forever that they must individually do the like, if they will be true to God, true to Christ, true to the right, true to themselves, and true to mankind.

 The three Hebrew young men did right when they refused to recognize any right of autocracy in religion.  Daniel did right when he refused to recognize any right of civil government of law in religion.  The Lord Jesus did right when he refused to recognize any right of the church through the civil power to make effective her will.  The apostles and disciples of the Lord Jesus did right when they refused to recognize any right of the church to decide or to dictate what they should or should not believe and teach.  In each of these cases God openly and in mighty miraculous power made perfectly plain to all that these individuals were right.  By this it is openly demonstrated not only that they were right, but that they were divinely right.  And in each case the story has been written out that all powers and people forever may know that such course is divinely right.  And whosoever will stand with God as did each of these in his place, can know it.

 It is these individuals and such as these, who, in their day and from age to age, have kept alive in the world the honor of God, who have kept alive the right in the world, who have kept alive integrity and true manliness in mankind; yea, it is just these and such as these blessed individuals who have kept the world itself alive.

 It is not autocracies, nor governments of law, nor unions of church and state, nor yet is it even churches as such that have maintained the honor of God, that have held true to the right, and that have preserved the integrity of man.  For all history with one voice testifies that all these have done all that they could to undermine and break down all individuality and integrity of man, to obliterate the right, and to shut out God from his own place in men and in the world.

 No, it is not these, but the blessed INDIVIDUAL with God and in God; it is those who have known and maintained the divine right of individuality in religion; it is the Daniels, the Christ, the Pauls, the Wyckliffes, the Luthers, who have stood alone in the world and in the church, and against both the church and the world—it is THESE, who have maintained the honor of God, who have kept alive the knowledge of God, of the right and of the true, and so have kept alive the world.

 And now, and for the time to come— when there is being pushed forward among the churches and urged upon the world, denominational, national, international, and world FEDERATION in religion and of religion; when all this is aimed expressly to the one end of asserting by autocracies, by governments of the supremacy and inflexibility of law, by churches allied with and in control of civil power, and by churches of themselves; when all these shall work at once and together to the assertion and exercise of absolute authority in religion -in view of all this, just now, as never before, it is essential to know, to proclaim, and to maintain, The Divine Right of Individuality in Religion, and Religious Liberty Complete.

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.

 

 

 

So then every one of us shall give account of HIMSELF to GOD

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

 

'From the Scriptures it is plain that the divine right of individuality in religion stands supreme in the presence of autocratic monarchy; in the presence of any decree, statute, or law, of any government; in the presence of the church in control of the civil power; and in the presence of the church itself, even within the membership of the church.

 

 There is just one other possible relationship—that of the individual to the individual.  But when it is plain and positive by the word of God that no autocracy, no government of law, no church in control of civil power, and no church within the circle of its own membership, has any authority, jurisdiction, or right, in matters religious in the presence of the supreme and absolute right of the individual, then it is certain that no individual can ever have any authority, jurisdiction, or right over another individual in things religious.

 

Though this is plain in itself it is well to study at least some of the Scriptures on this, as well as on each of the other phases of this subject.

 

Faith is the gift of God, and to the individual. 

 

Jesus Christ is both the Author and the Finisher of faith. 

 

This being so, it lies in the nature of things that never by any possibility in righteousness can anybody but Christ have any authority, jurisdiction, or right, respecting the exercise of faith which is the vital element of religion. 

 

Christ being both the Author and the Finisher of faith, to Him alone belongs the sole sovereignty and jurisdiction in all things relating to faith and to the exercise of faith, which is religion.

 

 Accordingly the Scriptures say, "Hast thou faith?  Have it to thyself before God." Rom.  14:22. 

 

Faith being the gift of God, and Christ being the Author and the Finisher of it, it is impossible, for any one to owe to any but God in Christ any responsibility in matters of faith or the exercise thereof, which is religion.  And this is the ground and surety of complete individuality in religion.

 

 Therefore, the word of God stands written to individual believers forever, "Him that is weak in the faith receive ye, but not to doubtful disputations": not to judge his doubtful thoughts; not for decisions of doubts; not to "judge him"; not to "despise him"; "for God hath received him." Rom.  14: 1-3.

 

Please let there be noted forever, and forever regarded, that the reason, divinely given, as to why no Christian can ever "dispute" with or "decide" for or "judge," or "despise" another, is that "God hath received him".

 

"God hath received him"  therefore, "receive ye" him.

"God hath received him" upon his faith, therefore, "receive ye" him upon his faith.

 

Even though he be "weak in the faith," yet "God hath received him"; therefore, even though he be still "weak in the faith," "receive ye him."

 

Even though he be "weak in the faith," it is "the faith" in which he is weak.  And in that faith and by that faith he is saved.  That faith is the gift of God, given to save the soul; and whosoever is in that faith, even though he be weak, has the salvation of God which is by faith.  Of that faith, Jesus Christ is the Author and the Finisher; and whosoever is in that faith has Christ working in him to finish the blessed work of that faith unto the eternal salvation of the soul. 

 

That faith, the individual is to hold unto God the giver of it, and in Christ, the Author and Finisher of it. 

 

The faith being the gift of God through Christ, he who has it, has it only unto God in Christ; and in that faith his responsibility is solely to God in Christ.

 

Therefore, "him that is weak in the faith receive YE, . . . for God hath received HIM." God being the giver of "the faith" through Christ, the Author and Finisher of faith, the responsibility of every one "in the faith" is to God in Christ.  Therefore, "him that is weak in the faith receive ye, but not to doubtful disputations, not for decisions of doubts," not to "despise him," not to "judge him"; for, since "God hath received him" "in the faith," and since "in the faith" he is responsible to God only, "Who art thou that judgest another mans servant?" Verse 4. This is impossible in righteousness even though he be a man's servant; how much more, when he is God's servant, received and accepted of God "in the faith?"

 

 Who then, art thou that judgest God's servant, received of Him "in the faith?" "To his own Master he standeth or falleth.  Yea, he shall be holden up, for God is able to make him stand." And when "God hath received" "in the faith" one whom you and I will not receive "in the faith," then, where shall we appear? The question is not then between us and him, but between God and us. Our difference is then with God, and we have entered into judgment with God.  But when we enter into judgment with God over His having received "in the faith,"  one whom we will not receive "in the faith," then it is certain that we cannot stand in that judgment; because we ourselves are not "in the faith."

 

 And when God will hold up, and will make to stand "in the faith," him whom you and I will not receive him, whom you and I will not hold up nor try to make to stand, then that one is altogether safe with God "in the faith." And even though he be "weak in the faith," yet God is able to hold him up and to make him stand, and "he shall be holden up" and made to stand by God who has received him "in the faith" of which God is the giver, and Christ the Author and Finisher.  And as for you and me, in all this matter, "let him that thinketh he standeth, take heed lest he fall."

 

 Another item that demonstrates the perfect individuality of man in things religious, follows immediately the words already quoted, thus: "One man esteemeth one day above another: another esteemeth every day alike.  Let every man be fully persuaded in his own mind." Verse 5.

 

 This Scripture does not say that all days are alike; but only that some "esteemeth every day alike." The Scriptures are perfectly plain upon the truth that all days are not alike: that there is a day that God has made peculiarly his own, and for man's eternal good has set it apart from all other days.  That day is "the Sabbath of the Lord thy God."

 

 And though this is true by the word of God, yet as to the observance or non- observance of that day the word of the Lord explicitly declares, "Let every man be fully persuaded in his own mind." And in this declaration he has again confirmed the perfect supremacy and absolute right of individuality in religion.

 

 And, by the way, this item touches a matter that is everywhere rife today: the matter of the compulsory observance of a sabbath or day of rest.  But in all things pertaining to the observance or regarding of a day, the word of God to all people is, "Let every man be fully persuaded in his own mind.  He that regardeth the day regardeth it unto the Lord: and he that regardeth not the day to the Lord, he doth not regard it." Verse 6.

 

 Any day regarded or observed nor to the Lord is not truly regarded or observed at all; for then there is nothing in it truly to regard.  It is God who has selected, distinguished, and set apart, the day.  The observance of the day pertains, therefore, to God; and lies only between God and the individual in faith and conscience.  Therefore any observance of a sabbath or rest day enforced by law, by statute, by police, by court, by prosecution, or by persecution, is, in the first instance, a direct invasion of the province of God and of the realm of faith and conscience in the individual; and in the second instance is not even the observance of the day, and never can be, because it is not of persuasion in the mind.

 

 God has appointed his own chosen and sanctified day to be observed; that is true.  He calls upon all people to observe it, that is true.  But in the observance or regarding of this day, the word of God thus explicitly declares that it is wholly an individual matter: "Let every man be fully persuaded in his own mind." And when any man is not fully persuaded in his own mind, and therefore does not observe the day to the Lord, his responsibility for this is to God alone, and not to any man, nor to any set of men, nor to any law, or government, or power, on earth.

 

 Following this item there is made an appeal in behalf of the recognition of perfect individuality in religion—this in view of the awful fact of the judgment of Christ and of God.  This appeal runs thus: "But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of Christ.  For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Verses 10,11.

 

 Every one of us must stand before the judgment seat of Christ and of God, there to be each judged by Him.  How then can it be possible ever in righteousness, that one of us can be called to be judged by another, or by any or all others, in the things of religion? that is, in the things in which we are to answer at the judgment seat of Christ.

 

 No, no.  "One is your Master, even Christ, and all ve are brethren." And, "He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.  There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?" James 4:11.

 

Thus, that there is to be a judgment-seat of Christ and of God where all must appear, each to answer for "the deeds done in the body"—this is one of the mightiest guaranties of perfect individuality in religion, and one of the strongest possible pleas for the recognition of it by every soul always.

 

 Finally, the whole thought and truth of perfect individuality in religion is splendidly summed up, and powerfully emphasized as well as clearly expressed, in the inspired conclusion,—

 

 "So then every one of us shall give account of HIMSELF to GOD." Verse 12.