(This and the following 4 pages are a single thesis.)

    This is in comment to an article.  


  1. There are many things in the scriptures that are twofold and seem to contradict one another, such as; that Christ Jesus was from ever, and, "This  day I have begotten Thee."  Another is man's free will verses what God pre-ordained.  And still another in Christ Jesus saving only the elect, or the whole race of man.   

  2. There always seems to be heated disputes and schisms among men on such issues simply because neither side has a true or complete understanding of the issue.   

  3. Nor will they come to an understanding thereof unless they lay down their dispute and begin by taking the word of God at faith, all the word of God, and concede that such are indeed mysteries beyond their comprehension.   

  4. For unless and until they humble themselves before the throne of God, - they can dispute until they are in their graves, and never will understand.  For unto those that do indeed honor God before their own insight, - there is no mystery, since the Holy Spirit within them teaches them.

  5. THIS IS THE VERY CORE: "It is not given you to understand".  It is faith that is foremost, and second to that is obedience, which in turn comes by love.   Here it is in a nutshell O my dear people, - keep His commandments - then you will know.

  6. Why should I educate them that are contentious and not rather reprove them?   It is not for those born in the earth (the self-wise) to have the knowledge of those born in heaven.  But pre-adventure some among the sons of men wish to be saved, for these I will show the way that they may set their foot upon the paths of righteousness which leads to heaven, as it is written;

  7.   "And by a star, those on earth who wish to see Him whom angels above do not see, will find the way to Him".

  8.   I now by way of introduction am not a Calvinist, for I am not denominational.  I am a servant of the Lord Christ Jesus, who anointed me to my task, which I shall fulfill.  As then a truth may be found in the teaching of Calvin, it is mere stolen goods, which he copied from the Scriptures, himself not understanding the same. 

  9. The same can be said of the devil as he spoke to Eve in Paradise, yet by those very words of no lie he caused all mankind to die and disobey God.  Likewise with Calvin or many such sons of the devil, quoting the scripture is not pronouncing a lie, but to twist its words or meaning is.

  10. In the article it states, quote:  "No greater confusion exists in Christianity than that concerning Calvinism. There are many people who call themselves Calvinists who have little idea of what Calvinism teaches, or of its history.   Many who claim to be Calvinists are not. Unquote.

  11.  Many have spoken out against Calvinism, and why should they not, since it's indoctrination was by a son of the devil, by a murderer, a butcher of his own people, by John Calvin, a person no better than the popes or Hitler himself. 

  12.   The Lord said: "If I bear witness to Myself, my testimony is not true, there is another Who bears witness to me."  And again: "If I do bear witness to myself, my testimony is true, for I know from where I have come."

  13. Is there a paradox here?  And is this not for the wise to comprehend, a word that seems to be folly to the sons of men?  For while He said that He can do nothing on His own, Yet He is as much God as God is God, since again He Himself in the book of Revelations said, "I am the Alpha and the Omega, the beginning and the end." 

  14. If then you ask what this has in common with predestination or what is referred to by "tulip" in the articles so mentioned, bear with me to relate this in another manner to the same end.

  15. Do not these words tell us of two?   Or as I might coin to say, of truth's in the one and the other, for it is correct that God gave man, as it is surely written, "a free will", and at the same time, "there is nothing new in the world", as it is also surely written.  If then the Lord said: "I have set My chosen, or My elect ones upon My right hand," does that seem to circumvents man's own free will?

  16. Utilize a bit of common sense, a degree of wisdom, for where the Lord said that "He was the beginning and the end," it mind you is a figure of speech, since He is without beginning and without end, in what context therefore did He speak saying: "I am the beginning and the end," when He has no beginning nor end?

  17. Saul was persecuting the church of Christ Jesus, and the Lord blinding him to his zeal in ignorance, opened his eyes to a zeal in wisdom.  And what of Moses, when he was but a babe and the Lord cast him upon the waters to become a sign of the Lord written in the earth?   Or the thieves which hung next to Christ, was it so I ask - free will, or were they destined to it?  

  18. Did not the Lord say of one - how his predicament was not on account of what man claimed, but rather so said the Lord, "that the Name of God may be glorified in him."  Or another;  "And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed etc." 

  19. Note the words; "whom Satan bound." Was it then of the Lord that this women should have that infirmity?  Or was it that the Lord took patience, to suffer it, since it was ultimately in His power to over-rule and correct, and/or forgive what man or His angels procure upon themselves or upon each other?  

  20. But this is but the half of it, since the Lord said; "Daughter of Abraham."  That word then is indeed but for the wise.  You therefore that are wise will understand why I mentioned it, while we know that the unwise will only ridicule such speech.

  21. To foreknow and to destine are both of the Lord.  But there is more to it, since it is absolutely correct that no evil design is of the Lord, wherefore, since it did have its entrance into the world, it is evident that there exists a will of its own in His creatures. 

  22. Since then it becomes equally evident that only God Himself could have given His creatures a will of their own, will He by implication therein be accused of bringing forth the evil that contradicts His divine will?   

  23. If I give an automobile to a fellow, and he uses it as a getaway for a bank robbery, will I be accused of the robbery?   If then Calvin said or implied that sin came into the world by the will of God, or in His design, he a liar and is contradicting the Scriptures which are the very words of the Holy Spirit. 

  24. And for another example, that one that was rich, and generous, and religious and all, who wanted to be saved.  And the Lord at length said, "Sell what you have and follow Me."  But he would not give up on his claim in this world.   Thus we say, that man shut himself out from heaven by his own free will, in his love for earthly belongings.  

  25. Herein we find a free will. And if then one says;  "But God elected that person not to come into "His rest." That person speaks contrary to the truth, since it is clearly written;  how it was and is God's will that all men be saved, but each person has his choice.

  26. That person then had his choice, and he choose to do well for the people, but not well enough to except a baptism for the greater glory.  Thus he cut himself off by his own free will.   This may be said in the fore-knowledge of God to know how he would act.

  27. Instead of listening to a devil's servant like Calvin, why not rather listen to Paul as he said:  "This is acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth."  Or John;  "And He is the expiation for our sins, and not for ours only but also for the sins of the whole world."

  28. Calvin never understood anything from the Scriptures, he was more blind than the blind, and yet men enthrone him as were he a pillar to lean on.

  29. The Lord gives no-one the right to do evil, nor to choose what is evil.  If then one chooses what is good, his reward will be accordingly, as it may be said in the words of Clement, who said; "If not heaven to at least come as close as possible." (How therefore this knowledge is but for the wise.)

  30. If this therefore is a word not in one's understanding, consider what knowledge Clement must have had to comprehend that mystery, which, if you or anyone desire to have the same, neither Clement nor me are likely, or for that matter allowed to reveal it to you.  But if you will truly honor the word of the Lord, all of them in every way, and the Lord counts you worthy of it, you will know.

  31. If on the other hand the person chooses evil, even though the law of God is before him, the Lord may do as we heard from Isaiah; "To shut their eyes, lest they should come to believe, and the Lord would have to save them."  

  32. If then you say, yes but the person had no choice in disobeying God's law, since he was not destined to the salvation of the saints.   Then you have a corrupt understanding, and do not know what you are saying.

  33. For to whatever end the Lord has pre-destined any of His creature, He does not cause them, nor gives them leave to disobey Him.  For otherwise His law would not be law, nor could it therefore be enforced by Him who made the law.  

  34. And it is truly God's will that all men should be saved, but since man was made in the image of God he by virtue thereof had a free will, even as His angels have their free will.

  35. If then the Lord gives him over into the power of evil spirits, whereby it is passed tense for him to come to any good, it is to his own well deserved end, since he choose that end unto himself, by his own free will that equally remains with all that are in His election.

  36. If then it was in the will of the Lord, even from forever, to forgive this person his bad choice, or his wicked ways, this is the right and the prerogative of the Lord, wherefore also He is found to be gracious, since factually none of us in our choice or weakness to disobey Him are deserving of His grace.

  37.   And so there seems to be one and the other.  And where there is knowledge to wisdom there is no confusion.  But where knowledge is lacking in understanding the same fails to measure for wisdom.  For without the grant of wisdom these can not be apprehended by the sons of man.

  38. I will put it in a nutshell: Why do you pay heed to Calvin, or to Armenian, and not rather to the Lord as spoken:  "There is no distinction between Jew and Greek; He bestows his riches upon all who call upon Him.  For, "every one who calls upon the name of the Lord will be saved." 

  39. And:  "For we share in Christ, if only we hold our first confidence firm to the end." How then will one know that the Lord made him or her for Himself?  It simply is - to believe, and to serve Him to the end enduring all the trials that may come upon him or her?

  40. If now one reads my writing in the many words I have spoken, you will find that I am reproving men for the ignorance of their heart, and their refusal to come to the understanding of the truth, by which their souls might be saved.   Thus I am judging them to their own free will, - and if they were without it, would not my reprove be unwarranted?   

  41. Know then this that I do not speak in vain, but that my word, even my word means life, as indeed I am that star that was spoken of to Jacob. And by me indeed the way unto Christ may be found. 

  42. Why are you so confused, or so angry with Calvin, and the "tulip" as you call it?  Why pay heed to Calvin if his definition leaves so much to be desired?  Claiming predestination is not something of Calvin, but of the Lord Himself, and for Calvin to reiterate the Lord is not in itself an error.  

  43. If then you go forth in a spirit of love for all mankind, and not call it blasphemy when the term or the subject is incomprehensible to you.  When you learn to act in patience and in love and not rashly, trusting in your own apprehension, and let go of anger and of dispute, then you have a first step. 

  44. And the Spirit of Wisdom when She finds you acceptable will come unto you to teach you the one and the other, and you shall understand.

  45. We have heard the debate how "the heart of the king is in the hand of God,"  and, "while man may counsel his ways, the Lord direct his steps," and other such sentiments.  When therefore the Lord directed king Nebuchadnezzar to lay siege against Tyre, we might say he had little choice, for it was also of the Lord for Tyre to hold out, and for him to receive all of Egypt unto him as wages since as the Lord said, "he labored for Me." 

  46. But in this very thing with Tyre, Egypt, and Nebuchadnezzar, is a prophesy that defines the differences about which you make such silly debates.  But how that is you will not know unless you truly hear to my word where I said: "This is the very core".

  47. But how was it when this king took away the honor of the Lord to imply that he had built Babylon?  The Lord could not have directed him to pronounce a lie, nor is it of God to pre-ordain that man should commit any kind of falsehood, for God is Holy, if you comprehend what the term truly entails.   

  48. Nor as we note was the judgment for him to become as a beast of the Lord, since it states, "The decree was of the Watchers."  In other words, the angels of the Lord appointed to govern the earth, made the decree against the king.   These angels of course acted after the will of God, or they would not have made the decree accordingly.

  49. Or President Bush for example, who against so many odds made war on Iraq.   He did as I advised him to do, to act as the Lord gave it in his heart.  For in that respect the saying is true that the heart of leaders is in the hand of God, and to direct his steps.  

  50. This therefore may be said pre-ordained, or destined from ever in the counsel and the will of God, for the same was also prophesied in the book of Daniel.  This leader therefore had no choice, even if he himself saw it as his choice to act as he did.

  51. But it is very well in his own choice to combat the injustice in his own people, for which, if he does not act rightly, God will judge him accordingly.  While then all things are foreknown to God, He creating everything after His will, in His own counsel, and He leads every man to his destiny, those that choose to obey Him, and that choose not to obey Him. 

  52. If then you say, But this is the same as being pre-destined.  Where O man did you get that notion?  And yes unless God ordains what man was to be, and to what end he would fit or serve into His creation, in what possible way would man have his being, his life, his work, or indeed his very nature if he were not engraved upon the very will of God?   

  53. For it is by His very will and in His constant care that the creature of man has his existence, without which he would be nothing. And O how I am concealing what I know so well, the final and the first of it all, the Godly wisdom given me, but it is a wisdom not for the sons of man, therefore I am concealing it.

  54. If man were arbitrary, seated in his own will, to be as we might say a god unto himself, how would he come to any knowledge, or prepare food for himself, or construct a body for himself?  For even if he did all such things from where would he acquire the spirit that is the life of the soul?

  55. If then you say for him to have all these of God, where then is his individuality to again become a part of the One God who alone is all life and being?  And for as much as his life and being is of the One, of "The" only One, how can he escape, as we could coin to say, being, formatted?

  56. And so all things are of God, for He is One and Only, and the Creator of all, and without Him nothing could exist.  And while He thought it good to implant eternity into man, He also subjected man to a will of his own, for so He spoke unto the Word of God, who was to be His only begotten for our sake; "Let us make man in our image, after our likeness." 

  57. If then there is understanding, realize how magnificent it is to be made in the image of the One and only Creator, in the image of Him who is truly God.   

  58. And at the same time realize how in subjection to a free will, - there is also no alternate but that all things should have their course before them, according to the will of Him by whom they exist and in whom they have their being.

  59.   But what am I doing speaking in these words to the race of men, when it is not in their comprehension?  Is it for argument sake that I am speaking?  If so - I could speak but a few words and silence all that make for arguments.  No but rather I speak for the wise, for their edification.

  60. Let us look at what king Jehosh'aphat said, He appointed judges in the land in all the fortified cities of Judah, city by city, and said to the judges,  "Consider what you do, for you judge not for man but for the Lord; who is with you in giving judgment.  Now then, let the fear of the Lord be upon you."

  61. Like unto the judges if the inclination of one's heart is for what is righteous, the Lord will guide him, or help them, since of their own they are not able to perform what is of God. But if they incline to their own heart, not fearing God, they will be left unto their own, and they are bound to perform what is not of God. 

  62. Realize this, and realize it well, how no man can overcome or contradict God's will, nor can any man do away with the free will that God has placed in His creatures made after His likeness.  Or else they would not be after His likeness.

  63. Hear then this: Did not God grant life and being to the whole race of men? And did He not give him a law to live by?  For in giving him a law to live by - man would also have to have a free will, or to what sense would that law be?  

  64. And why then did man choose to abhor God in His law?    Man is not his own, he did not create himself, nor was that law for any harm to him, but for his welfare.

  65. Since then man in the whole race of them spurned their Creator, just as the Satan had done along with his entire host, the great many of them, how was God to overlook man's disobedience, when Satan with his host was cast down for their pride against God?  If it be unjust in man to be partial how much more not of God?

  66. The law therefore had to have its due, with man in the whole lot of them to be cast down as the angels were, and not a single one of them to enter into the Sabbath.  Yet God had pity on the man since he was deceived by the angels, wherefore He spoke this judgment between the two, how the angels would bruise the heel of man, but man bruise the head of the angels.

  67. And to procure the same, the Lord wiped out all the race of man, leaving but an angel in the flesh, namely Noah, so that a righteous race of men might be brought forth, to serve Him and to keep His law.  And, - so I speak in Godly wisdom - to keep and enjoy the Sabbath with Him.  He who has an ear let him hear, and relish in the wisdom proceeding from my lips.

  68.   Now let us quote a line of what is noted in the article, for Calvin to have taught, Quote: "Plainly it was God's will that sin should enter this world, otherwise it would not have entered." Unquote.  

  69. Not merely a poor choice of words, but a destructive sentence.   Since it was never of God to place sin into man, but rather an outright lie.  

  70. The Lord indeed took not only patience with His creature, but pity as well, for while He foreknew what was liable to happen, He did not alter His will to deprive man of his image after his own Creator, nor could the created be as the un-created.  

  71. Do you not realize how if man had not a free will, how then he would not be in the image of his Creator?  And how then man would be no more than the beast, just another animal to walk the earth to live but for a few days, and never at all see eternity.

  72. I now in the wisdom granted me am touching upon such mysteries as are rarely in the mind of men.  But if I withheld such wisdom, how am I to make peace for such as crave it, or to what end was such a gift bestowed upon me - if not in part to share the same?  And I intend as I have before and will do again, bring forth confirmation from those that were before me.

  73. For we know as it is written, that like a seed planted into the ground which must perish in order that by its demise a whole new, and far more glorious plant may sprout forth, so all creation awaits its renewal.  For this too was in His wisdom to ordain accordingly.  

  74. He therefore who created wisdom as the first of its creation, and seeing the end from the beginning, multiplied His wisdom to the greater glory of all His creation.

  75. And while I refrain from the greater insight, the illustrious beauty of what is to come, and we in it, I shall remind you of what Solomon said, and he did not speak of Adam alone; "The generations of the world were created good, there was no poison in them."   

  76. And again:  "For God created man to be immortal, and made him to be an image of His own likeness, but by the envy of the devil came death into the world, and they that belong to him, shall taste him."

  77. This my dear reader is what Calvin should have said, to rely himself upon the word of God, and not upon his own insight"An image of His own likeness" so my friend said, and what was it that I have said?  Call it your demise, or your good fortune to be made in His likeness, but since you are - you shall bear it, the one as the other.  

  78. Or would you rather not be immortal, to go into all eternities, to be less than even the dinosaurs, to come and go and be no more?

  79.   Shall I now continue to reveal mysteries, to place knowledge before the sons of men, to grant them insight for what is most needful?   "Explain it to them in your wisdom, for you are their guides and their reward upon the whole earth."  So it was spoken of the everlasting Spirit by the seventh from Adam.  

  80. But whose is the "your" in wisdom, if not by a grant from Him who formed her? And what is the reward in the eyes of all men when I am to be in their accounting?  

  81. Is there not a wisdom here too deep for man as yet in his swaddling cloth?  Does not man complain about me that I claim to be their check in the mail, a wisdom they cannot comprehend?

  82. Who in all the earth is to fathom me? "We do not know him, for he speaks like no other man, words no man has spoken before, how then are we to fathom him?"  Yet I speak of all such things are were spoken, and that were written, still man will say: "We can't tell if he be right."

  83. Is it not again so that the seven days of man's forthcoming is no more than his birth - the seed to be laid under, for a new awakening?  And yes my dear people - it shall to you be a new awakening.

  84. Have I not as yet convinced you that there is much to be learned, and that we should not ridicule that which for the time being is hidden from us, or not in our understanding?   

  85. How we should step carefully - not relying upon our own insight, but to ask of Him who gives freely to all that seek Him in truth.  For it is truly not His will that man should perish.

  86. Yet then you say, but we are perishing in the unbelief and or pre-destination of the Lord, the Creator of all.  This however is a silly notion out of your own insight, and not in wisdom.   

  87. Or you will say; why did He not stop the devil before he deceived Eve?  Or why had there to be a tree of which man was not to eat?  O my dear people, my very dear people, how can you ask these things when just now I related these answers to you?

  88. These, so I say again to you, are foolish questions, because for as much as there is light, in the absence thereof there is but darkness, wherefore there is always one and the other.   And we being children of the light, after the image of Him who is all light, we should not have our desire, nor grope for darkness, as we did in taking from the forbidden fruit.

  89. This, as I might coin to say, justifies the placement of the tree of the knowledge of good and evil.   And in the taking of it, by our own weakness in the deception of a heavenly creature who was, or became the father of the lie, who departed from the light and took darkness for himself, - all this was in the so called independence, or free will that God had placed into His creatures by which they, as we say, might choose.

  90. If then we fall into a pit from which there is no way out except by the help of someone, and one delivers us from it.  And we turn around and are ungrateful to the one who delivered us, he is likely to cast us back into the pit.   

  91. But as I have defined elsewhere in an article entitled; "The Vessel," at our birth we are like empty vessels, that require to be filled, to have knowledge.   

  92. But if one is to have knowledge of what is good, he consequently must also have knowledge of what is evil, or how shall the good be known if not by contrast to what is not good, or visa versa?

  93. If then there had not been a tree, a commandment that is, and we had not entertained the good verses what is not good, how would we have come into the image of our Creator?   

  94. The abject state then of our being, we being flesh and all, like unto the animals, and such lowly creatures are given a life into eternity with the magnificence of knowing their Creator, these in their birth as empty vessels, how are they to be filled?  

  95. Will one fill himself as were he a god in himself to have knowledge aside of his Creator?   Or will he humble himself to allow himself to be filled of his Creator?

  96. If then you say, but why did God make us empty vessels?   Do you know of any place, or at any time, when vessels are made with their contents already in it?  Or if you will contend that He did not make us as empty vessels?  Then I reply, do not again come to contradict the Lord but rather note how the Lord by Job said:  "When I made thick darkness its swaddling cloth."

  97.   And now for a turnabout as it may seem to those who oppose John Calvin, I am inserting a line from such as are infatuated with his teaching.  This is a line from a typical Reformed person of the same churches in which I was brought up, and who drove me out of their congregation.  

  98. These of course have their canons, and the whole course of how God should save men and lay Himself down by their esthetics of His saving grace.

  99. Quote:  "It is simply literally Armenian to teach that Christ died for all men. That is the literal teaching of the Armenians. And that is the literal teaching that is explicitly opposed by the positive truth in Canons II, the first part, and rejected outright in Canons II, the second part, or the Rejection of Errors."  

  100. "Positive truth," as they said, indeed so by their canons, by their ill knowledge, and corruption of God's word. And what they "rejected outright," was God and His word.

  101. These illiterate ones are good at turning their belief into a ritual, and to write out their own versions in canons and all as to what is right, and how God should save mankind.

  102. These persons think to have life in the letter, for the Spirit surely escapes them. That positive truth then, as they said;  - is of course a venomous lie.  And if this be of Calvin, then Calvin is a venomous liar.

  103. I gather these Reformed ones have little love for their neighbor.   In their view God is to lay Himself down by their esthetics of the truth.  And to ensure that no average person will be educated in Godliness, their language is that of the over-educated, a mumbo jumbo of fancy words to pronounce their ill repute.

  104. The first sentence is of course a lie, it not being Armenian, by that person so named, but of the Spirit of God spoken in many ways, and most literally by Titus in:  "For the grace of God has appeared for the salvation of all men." 

  105. And John: "He is the expiation for our sins, and not for ours only but also for the sins of the whole world". And as for those canons (of their own) on which they lean - they will burn down to the ground at Christ's coming. 

  106. And what more do we need to recite , for since it is written, it is written, and whosoever opposes it, is making himself an enemy to God.  John Calvin for all his presumed good knowledge, was blind to this if he could not take these words for precisely what they state.  

  107. Nor is Armenian wrong in; "Yes but not all accepted it".  For these words in themselves are not incorrect, seeing how John clearly states; "for ours, and the world."  

  108. Elsewhere it is written: "For the names of the sinners shall be blotted out of the book of life."  If then these names to be blotted out were not first in it, - how are they to be blotted out?

  109. And where it states: "To this end Christ died and lived again, that he might be Lord both of the dead and of the living."  If then He died only for the living, are you not accusing God of deceit?   

  110. And elsewhere:  "In Christ God was reconciling the "world" to himself, not counting their trespasses against them."  The word "world" is an altogether different word from the term "elect."   Only a blind man unable to read could possibly mistake these two.

  111. And where it states: "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."  In these last three words, drawn upon the entire sentence, there is a mystery of God, which is not in the milk of understanding, and yet at the breast thereof.

  112.  I then say to you; "His grace appeared for the salvation of all men, since, and because; king Nebuchadnezzar laid siege to Tyre."  And will you now accuse me of placing a riddle, to pronounce a wisdom that is beyond the sons of men?   

  113. Yea, I am indeed guilty, but with intend, to impress upon you not to interpret a mystery according to your own insight, but rather to lay yourself down by it, accept it as truth even though you are not able to comprehend the same.  

  114. For I cannot in this day and age reveal more to you. Accept it first, have faith, and humble yourself, correct your ways, then ask of the Lord understanding, and He will grant you these and many other things that are not for the ears of them whose choice is for idolatry, to judge the Lord instead of to thank Him.

  115. One more quotation of those to indulge in their own insight rather than in faith upon the word of God, Quote:   "Often this disjunction between Christ's death only for the elect and God's purported desire for the salvation of all men is presented as a mystery. But that is no mystery. 

  116. If you say that Christ died for the elect, and for them only, and that God desires the salvation of all men, that is no mystery, but a flat contradiction. That is impossible. It is impossible because there is nothing positive, no benefit, no salvation, no love, no so-called non-saving benefit, - nothing positive whatsoever, - in that cross for anyone but the elect." Unquote

  117. These brutes obviously have no knowledge of what is written, and these will attempt to teach us?   By stating:  "A flat contradiction," that person is making God out for deceit, and it are only devils that speak that way.   

  118. We know that it is written, but these do not know what is written.  And by their ignorance of the written word, they dare call themselves teachers?   

  119. And now between you and me, we know that these know what is written, but in the abject sense wherein these do not know what is written, we know it to be of the Lord to have closed their eyes, and seared their understanding.   

  120. And who will judge the Lord for having destined them to punishment, to an everlasting disgrace, since none of us deserved anything but the same destiny.  And are not these Calvinists clearly showing their hatred of God? Therefore also these will have to taste their own medicine, or poison as it is.

  121. Yet the Lord took mercy on whomsoever He would, to take a grape of the vineyard.  And how did He take a grape of the vineyard?  Like after the laborers had taken the harvest, the Lord took the gleanings, that which was not esteemed in the harvest.  And that which was in no esteem He elevated to inherit the whole of the vineyard, laborers and all.

  122. And a last quotation:   "The Armenian presentation of the atonement comes down to this: Christ died for all men, but all men are not justified and saved. What follows from this? This: Christ's atonement was ineffectual. I cannot be sure that He atoned for any man, including myself. Thus the believer is deprived of the solid basis of assurance that there is in the atoning death of the cross." Unquote.

  123. What therefore may be wrong of that first sentence of Armenian?   There is no untruth in it.  While he that conceives himself to be deprived of a solid basis, who is not sure of himself, and that the death of Christ was ineffectual, try to convince Christ Jesus of it you foolish and blind person.   

  124. You obviously lack the faith to salvation.  Because in stating; "What follows from this," you have a perverted ideal, you are without understanding that is consequential with the lack of faith, and with disputes of this kind.

  125. You condemn Armenian because he calls for men to come to God.  And are you not then also condemning James who said; "Submit yourselves therefore to God, resist the devil." And; "Draw near to God, and He will draw near to you." And how many other passages of like can be brought forth?

  126. And now that there is much more to this, and the Lord enabled me in every respect to define the full harmony thereof, you are not by far ready for it.   But this I say to you.   End your silly disputes, speak no more of it, and write no more of it.  Return to simplicity, to a reliance on all the word of God.   

  127. And if it is a mystery, so let it be a mystery, and do not crucify a word for a simple lack of comprehension.  For not the disputers of this age, but the humble, and the contrite shall find mercy.  

  128. You debate the majesty of God as if by any means you are able to comprehend it.  But to the ends of the universe, as less than dust so you are, and you will judge Him for His will?  Herein lies your error, by disputing what is not in your knowledge.   

  129. First show me that you are also able to create a world, or even a blade of grass to form out of the ground, then I will show you what is in the wisdom of God that is withheld from you.  


  1. Do I now have to explain everything?  If so, where would be the intrigue for you? If you are of this world you are not likely to understand my word, but if you are as the Lord said, "not of this world,"  you will hear to my word, and it will be a token for you.

  2. It is as I began in speaking to you - food for thought, and let it be food for thought, that we may attain unto a right understanding.    When therefore you inquire how we are to be evangelists to convert souls unto the Lord if we go by the astute of Calvin?  

  3. My answer to you is; - Who is Calvin?  Believe upon the word of God, even that word which Calvin also spoke of a truth. 

  4.   But to whom may I be speaking?    Consider this very well - you that claim yourselves to be evangelists, to be converting souls, how the Lord said something of this nature: "You cross land and sea to make a single proselyte, and when you do, you make him a child of hell twice as bad as yourselves."  

  5. I am making a comparison, showing both one and the other, and taking two men to example, and I will relate the how or why I dealt with them as I have.  For the next part of this page is a comment to an article by another, one who calls himself an evangelist.

  6. Quote:  "If he had not been elected, all the praying of thousands of righteous saints would do not the slightest good." Unquote. 

  7. You servants of deceit no doubt imagine that by your prayer you can twist the hand of God.  For again, when someone speaks to you of a truth saying:  quote: "Train up a child in the way he should go: and when he is old - he will not depart from it."

  8. You replied, quote:  "When parents train their children in obedience to Christ and His Word, God has an obligation to save them, help them live victoriously, and take them to Heaven when they die!"

  9. Do you now expect an answer to your heresy from me, you hypocrite, you vipers-brood, that I should educate you in the truth?   This sort of heresy does not warrant a definition, but a condemnation.   

  10. I spoke in kindness to the words of the first, having determined from the spirit of his words that there is some measure of hope for correction to that spirit.  But you are full of hatred towards all that is of God, and you do not hesitate to ridicule His word.

  11. How truly the Lord spoke of you and all your kind to be making twice children of hell of those into whom your poison takes hold.    You indeed were destined, born for perdition.    And why then should you preach, since you will have no reward for all your labors in bringing souls to salvation?    

  12. Wrong!  You will have a reward!  And wrong again, since never was there a single soul brought to salvation by any of your speech or your doings.   And why then may you be preaching, corrupting souls to twice the status of hell?  

  13. It's your reward, for if you were convinced that there was no salvation for you,  you would not be preaching, nor therefore be corrupting souls, in consequence of which you would not be guilty, nor therefore be destined to perdition.

  14. So you see how right the Lord was by Isaiah to close your eyes, so you might believe the lie, lest otherwise the Lord would have to save you.  

  15. And how then would the father of the lie have his due with you missing?   Or how would one be for the other?   You cannot be a child of perdition lest you have made yourself worthy of it.   

  16. But it was your desire to act contrary to the will of God, as it is your desire still, and the Lord foreknew it.  And accordingly, He spoke by Ezekiel saying;   

  17. "They shall be ministers in my sanctuary," "and they shall attend on the people, to serve them.  Because they ministered to them before their idols and became a stumbling block of iniquity, therefore I have sworn concerning them, says the Lord God, that they shall bear their punishment."

  18. So you see why you are an evangelist, and how as such being a minister in His sanctuary the Almighty God appointed you for perdition?  The Lord created all things good, including you O you hypocrites, vipers-brood, but you loved not your Creator but your preference was for the scales of the dragon, to corrupt the good sounding words of the Lord.

  19. Therefore did the Lord withhold from you His Holy Spirit, and evil spirits made their abode in you whereby you became to believe the lie.   But He did not remove you from being ministers before the people, so that for your irreverence you might receive all that is due.

  20. And how or why is it that you have such a problem with the words of Calvin, that you are in no way able to comprehend what is of a truth?   It is because of what the Lord spoke concerning you in the second half of the sentence that follows:  "They shall not come near to me, to serve Me as priest, nor come near any of my sacred things and the things that are most sacred." 

  21. These words then: "Not come near to serve as priest", in the first half of that sentence must sound illogical to you, since you consider yourselves priests, and yet the Lord swore that you would never be His priests.   And why does not the Lord grant you wisdom and understanding?, Because like He said, you were not to come near to anything sacred, that's why.

  22. And for an explanation of this dilemma of yours the words that follow is the revelation thereto, quote:  "But they shall bear their shame, because of the abominations which they have committed. Yet I will appoint them to keep charge of the temple, to do all its service and all that is to be done in it."

  23. And now that I said "revelation", this will not come into effect for you until you have arrived into your abode, then all these words will become very clear to you.   And so why should I remove you from being priests, or evangelists, or ministers as the term may be?  

  24. If there were no persecutors of the truth and of the sons of God, how would the righteous be tried for their entrance into salvation?  And how would their demise come to the glory of their Savior, if you were not there to bring the demise upon them? 

  25. Are not all things for each other?  And how will you improve upon the marvelous ways of the Lord?  You master has no problem with the words of Calvin. He knows very well that there is no salvation for him, and that his torment is soon to come, and yet so he himself said, that he would not cease for an day, or for an hour to do evil unto man.

  26.   Moses went to Egypt, and that mind you is your demise, for the law came into the world, and by it you are found guilty.   If Moses had not gone to Egypt, and the law had not been written on tablets of stone, upon you that is, for you are stone, if you can grasp the word, then there would be no guilt in you.   

  27. And if Pharaoh was not of your kind, to worship stone rather than the words written upon it, he would not have pursued Israel. Consequently, had he not pursued Israel, how would God have drowned him in the sea?    

  28. For likewise you will be drowned in the sea.   Or should I say that it was the sea in which, and by which, he was drowned?  This however is too much for babes to digest, because the Lord directed that these were not to come to His sacred things.  It is for that cause that to you I speak in riddles without defining the riddle.

  29. I now will rephrase the first part of the last paragraph, to say;  Consequently, had you in yourself and in all your forefathers not persecuted the sons of God how would the Lord have destined you to be drowned in the sea?   

  30. And for your benefit to deliver you from your demise, the Lord send His chosen ones, that were not of your world, but they came into your world.  But you became angry at their words, and their righteous deeds convicted you of error, wherefore you killed them, and treated them with the most severe cruelty.

  31. Why then did you treat strangers that way, visitors to your abode to do well unto you?  Those therefore of your world which did give ear will be allowed to live with them in their world, a very blessed world of which you have no conception.   

  32. But you will come to behold their glory from afar for a full week in years of time, after which you will not enter therein.  But whosoever did not harden his heart in the day they were called upon, these will share with them in the everlasting peace that is theirs.  

  33. How very correct is it not - that the Lord in this day - sent one into the world with sevenfold knowledge and wisdom so as - to confuse the wise and to make fools of them, and of all their teachings.

  34.   It now is written, as this orator on whom I am commenting himself quotes, Rom 9:10-13.  "When Rebecca had conceived children by one man, our forefather Isaac, 11: though they were not yet born and had done nothing either good or bad, in order that God's purpose of election might continue, not because of works but because of his call (ing), 12: she was told, "The elder will serve the younger." 13: As it is written, "Jacob I loved, but Esau I hated."

  35. I now want you to pay attention to the words; "not because of works but because of his calling."  It is the key between right and wrong, life or death, salvation or destruction, Christ or mammon, God or man, righteous or apostate.   

  36. Since it is salvation by grace, not by works, by God's calling, and not man's acquisition.   Read it again once, twice, three times to apprehend what is said, then come to hear what this evangelist comes to make of it.

  37. Quote:  "However, the key to unlocking the mystery of this passage - if "mystery" it may be called - is found in our Lord's declaration of verse 12: "It was said to her, the elder shall serve the younger." It ought to be pointed out, and pointed out very strongly, that "S-E-R-V-E" does not spell "S-A-L-V-A-T-I-O- N." What a dishonest perversion of Bible teaching: to endeavor to build a theology of salvation upon a passage relating to service!"  

  38. At least he has a point, since in fact it does say; "shall serve." But why make such a fuzz over it, for does it not say further in Romans 9;  "What shall we say then? Is there injustice on God's part? By no means!  15: For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 

  39. You see how that vipers-brood attempts to destroy and pervert the whole message on a single word?  For the message is quite clear in all the words that follow it.

  40. Next: 16: So it depends not upon man's will or exertion, but upon God's mercy. 17: For the scripture says to Pharaoh, "I have raised you up for the very purpose of showing my power in you, so that my name may be proclaimed in all the earth."

  41. 18: So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills.  19: You will say to me then, "Why does he still find fault? For who can resist his will?"   20: But who are you, a man, to answer back to God? Will what is molded say to its molder, "Why have you made me thus?"  21: Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use?"

  42. As for the disputers, it is most foul to speak against God, and who would be so bold and so ignorant if not a vipers-brood?  Verse 20 is the real contention, a departure from where I stated; " This is the very core".   

  43. There is no faith, no love, and no obedience.  For these are in service to the evil spirits wherefore in their irrational being they speak against God, judging the word of God rather than to live by it. 

  44.  How therefore are there preachers and evangelists and yet others, to twist these simple words?  It is as the Lord said:  "Devoid of knowledge".   And because the Lord elected to feed them with wormwood, and gave them poisonous water to drink, they are without discernment.  

  45. If then their poison takes hold in you, your pains of hell will be greater.  And if you are not competent to comprehend simple language, even this language in the book of Romans by the hand of Paul, you better look for those telltale teeth marks by which  you in carelessness came to close to that brood of vipers.

  46. Where then are the hateful ones in proving Calvin in error?  If the Scriptures were not such strong confirmation to these words, you would not bother yourselves with him, nor make such an issue of it.  But because it is a Godly teaching therefore you are objecting to it, as you will of my word.  

  47. Nor was it for your sake that I pronounce all these words, but for such in whom there is knowledge - that their knowledge may be more profound.

  48. Again it is written by Paul in the book of Romans:  "The elect obtained it, but the rest were hardened, 8: as it is written, "God gave them a spirit of stupor, eyes that should not see and ears that should not hear, down to this very day." 

  49. 9: And David says, "Let their table become a snare and a trap, a pitfall and a retribution for them;  10: let their eyes be darkened so that they cannot see, and bend their backs for ever."

  50. What now is the summary?  From Genesis to Revelations, all the word of God, whosoever believe upon them and perform the same - these are the tokens of God's mercy to them.  and whosoever does not believe in them, and takes it upon himself to corrupt them, or to speak against them, these are a token of the wrath of God.  

  51. If your heart is hardened what have you to complain about O man?  Will you acclaim that you are not deserving of it?   And if to another He extends mercy, why are you so jealous?  You ought to be glad for him - as it - is the law of love.  

  52. The Lord brought me into this world for your benefit, why then will you bite the hand that feeds you?  Shall that be wisdom on your part?   

  53. "My people perish for lack of knowledge", so it is written.  If then you do not wish to perish - do not harden your heart - lest the Lord comes to harden your heart.

  54.   Why now did I speak gently to the first man, but not so to the second while both of them deny the word of God by Paul?   I will have mercy on whom I will have mercy, and as it is given me I will judge, for as I hear so I speak, and what is given me of above, that I again relate to you.

  55. Will you now say that I have set myself up as God, to judge as I will?  But is He not God in himself this Counselor whom He sent to me, and by whom I speak?  Why then are you reproving Him by whom you were made, and in whom you were made? 

  56. Is it my authority that I am sent of above, and not of this world that bothers you?  For in the outward appearance I am no different from you, and why then should this man enjoy such grace, while no such wisdom is given to us?

  57. You esteem yourself very near to God, while you reckon me for lost and for a fool since I do not agree with you, and stood to reprove you.  But what will you do in the day when you discover that I was right, and you are given into my hand body and soul, to do with you as I please?

  58. Will you plead for mercy?  Most certainly you will, but the more you turn yourself in anger or in jealousy, the longer and the less my mercy will be for you.  

  59. If then you have made many of my children twice children of hell, I mean to anger you O you boasters, and if possible to foam at the mouth, so that you will fill up your measure to the full, in which case my mercy for you in the day to come will be of no mercy. 

  60. In the wisdom given me I know that before long, you and all your kind, shepherds as you dare call yourselves, will come forth to shut me up, and to kill me, to kill the very anointed of God as your forefathers did.  

  61. Behold, I have spoken, and who but God alone can know what is to come?  If then this be a token it will be only for the wise.

  62. As far as the Lord is concerned, so He said, He will not have mercy on you, your life before Him being annihilated, and He did mean "annihilated".  And like it was prophesied of the seventh from Adam;  "Know that you shall be given over into the hands of the righteous ones, and they shall cut of your necks, and slay you, and not have compassion on you."

  63. Now you know where you will go, and into whose hands you will come, and what they will do with you.  And again he said, speaking to the elect, the righteous ones;  "Take this for granted for the Most High shall record their destruction for you, and the angels of heaven shall rejoice over their destruction."

  64.   It is quite obvious that Calvin erred in his reasoning's, but likewise his friends and enemies.  They all seem to be contend to split hairs, babbling about trivial inconsistent matters for the love of dispute rather than Godliness.

  65. If then one thinks it righteous upon himself to take the life of a man, friend or enemy, such as Calvin suing for the life of Michael Servitus, the words of the Lord fall on him; "Why do you see the splinter in your brother's eye, and not the beam in your own eye?"   

  66. And if this is not enough, how as a man could John Calvin have ignored where the Lord said; "Vengeance is Mine, I will repay."  

  67. According to the historical record, (which does not surprise me) Quote: "Calvin also had twenty or thirty women burned at the stake after accusing them of causing a plague that had swept through Geneva in 1545."

  68. Personally I do not expect anything less from the sons of the perdition, but you will have to see how painfully the torment of God will be on this Calvin in the everlasting fire upon him.

  69. It is inconsistent with Calvin's predestination to stop Michael Servitus for his teachings. The thing that is lacking by these, inclusive as we have seen with Luther, and many others whose names are too many to mention, is love, the simple God given, God ordained love for all creatures and their Creator.

  70. Herein is always the first failure, wherefore the apostle John in his letters always stressed love, for so he said; "Beloved, let us love one another; for love is of God, and he who loves is born of God and knows God.  He who does not love does not know God; for God is love.  

  71. And this is love, that we follow his commandments; this is the commandment, as you have heard from the beginning, that you follow love."

  72. If we love one another, we do not crucify a man for a word, And if we follow love we punish to correction, not bathing one in the law, but in the embrace of kindness.   

  73. And where John said:  "If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. 

  74. There is sin which is mortal; I do not say that one is to pray for that.   All wrongdoing is sin, but there is sin which is not mortal."

  75. Should we not therefore heed the words of John, and take warning, to listen to the words of wisdom, that pre-adventure the Lord may call you to His grace, or to at least have a lessening of your demise? For what does it mean, twice children of hell, if that fate is the same for all?

  76. Or will you do like some of those in the past, to burn us, and to throw our ashes into the sea, or upon the rivers, thinking in thus way to be rid of us?  For so these said; "Now let us see if they will return to come and own us."   

  77. And now that I know that many will twist my words, and call me contradictory since though they try, they are unable to comprehend the riddles of my speech.  For as it seems to them, -  in all things I come back to God having preordained all things, while equally defending the will in man.   

  78. There is however nothing in error of what I have spoken, and I have carefully chosen my words, more than you can know.  Knowledge is not yet wisdom, nor virtue a claim on Godliness.

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