A WILL TO DO.  

            CHAPTER 50             LINK TO OTHER PAGES

  1. It was my will to die, but the Lord willed me to live, and though I insisted upon my will with all my might He was the stronger to me.  And now that death is no more neither is life my own, for there is but One who lives, and I in Him.

  2. On this alone I could write a whole volume for great knowledge and wisdom, but I must not do so but in secret to the wise, or leave it be until the day that the Lord will reveal it to the ears of all man.

  3. From Genesis to Revelations the Lord willed to will, how then will you say there is no will in man, that his choice is removed from him?  It may not be in man to save himself, but his will towards that end remains, and equally his choice to perform right or wrong.   

  4. The ‘will to will’ so I said, or will you have me say, a will - to will to His will?  And what of it?  For if He who is One and only did not instill the same, how would you make for a choice?

  5. From Genesis to Revelations it is proclaimed how the Son of God was to give His life for all, and especially for the elect.   As then all things are in the will of God how will any man despair of His grace?  

  6. How is He to deny man the life that for him went forth from Him?  Will He bring to conception, and not cause to be born? Shall He plant a seed and not cause it to sprout forth in renewal?

  7. It is written; "For God is at work in you, both to will and to work for his good pleasure"?  Let us then read that sentence again, ‘at work’, ‘in you’, ‘to will’, ‘to work’, and ‘His pleasure’.   Who then is at work to will?  And who is at work to work in who?

  8. And for whom is He that works working if not for His own good pleasure?  Is it then in irrelevance that He who works to will is working?  For if it were in irrelevance the words “in you” would not have appeared.

  9. If then you say; “But where then am I in my own?"   You as such my dear person would not exist, since there is but one creation of One Creator, and there is no other, and surely not you beside Him.  And how must I clarify this for you other than in the wisdom that I have already placed before you?  Working a will to work.   

  10. Are we not all like animals, flesh and blood?  A horse then by nature is untrained, and how will it serve man lest it is trained and by none other than man?

  11. If then the horse does not depart from the trail by the directive of its rider, man will follow the law that is given him.   For this is in the will to work to man’s good pleasure, but when in rebellion the horse departs from a right in a course to the left, - how then is it trained for its work, as well as to its will?  For in its own will and not by the will or the training of its rider did the horse departs unto the left.

  12. Is it then by a right that man may act as he will, or believe as he will?  Not so, or the law would not be law.  Nor therefore does He who created man work in him but to His will even as the trainer of a horse does not instruct it contrary to his directive.  

  13. When on the other hand the horse is given free reign to roam at will, will it then serve man?  Moreover there be horse-thieves, demons ready to capture anyone either susceptible or available to their will, and then where will man be without its good Trainer?

  14. Let therefore the Lord work in you to a will in His work, which for you is the good work, and to your pleasure as it is His pleasure.  For He does not desire the death in man, but that he should live, or why else would He have created him? 

  15. But when a man becomes indifferent, or is drawn away, to depart from his Creator, - beware lest the Lord leaves you free reign in your own will, which can only come to your destruction. 

  16.   God is One and only, and without Him there is no existence, as He therefore made all things and all creatures each for His purpose in His great wisdom to the good of all, and of all things, be grateful and be content in what you are.    And strive each of you to His greater glory to honor Him in all your ways.   

  17. For each of you, you know very well that in our disobedience to Him you are not deserving of His grace, Yet He so loved us to give Himself for us in His only begotten Son Christ Jesus.

  18.  How then my dear people will you find fault with Him, and selectively save and/or condemn in contrast to His word?   Take my advice do not set yourself up for a judge who shall be saved and who not, but look to the welfare of all men, friend or enemy.  

  19. And let each of you work out his salvation in fear and trembling before His Almighty throne.   For the Lord wills to will that each man may choose be it for or against, be it of himself or of another.

  20. Some are inclined to do well, but then comes the evil spirit to corrupt his mind, and lest he resist the wicked thoughts the inclination to the good is overcome by the desires of the wicked.  And where the heart is indifferent the wicked spirits take their toll, yet when the heart suffers loss and he looks to the Lord for help, He is gracious towards all His creatures.

  21. There are those born of above but do not know it, yet what is born of above cannot be below.  And there are those born upon the earth who desire to dwell in what is above, and was not the grace of God given for their sake?   

  22. Oscar Schindler was ordained for a blessing and was himself a blessing for the children of the heritage of the Lord,  Yet he did not know the Lord, but he loved the people, he had compassion on the poor and needy.   His reward of the Lord therefore will be a good and generous reward.  

  23. And so there are many in many different ways that will receive a good heritage of the Lord, for the compassion of their soul.   While men such as Luther and Calvin will be shut out, for though they preached many words, and were esteemed by men as pillars of the church, by the Lord they are not accounted since they forsook the law of love, and did not have compassion when they should have had compassion. 

  24. The Lord willed to will Oscar Schindler, will you then judge the man?  For if it were not so - those people would not have been saved.  In the end he purchased the life of all of them.  Is it not written that if a wicked man turns from his way his wicked deeds will not be counted against him? 

  25. And the same applies for a righteous man when he departs from the truth, his righteous deeds will not be remembered, but for his wickedness he will die.    

  26. With Oscar Schindler there was this priest in the midst of the war, and the pistols to kill him would not operate, and why was that, "so strange" as the German officer said?   It was of the Lord since that priest was ordained for a service he was yet to perform, therefore did the Lord intervene.

  27.   Both life and death are before you, take of each as you will, for even as you will, it will be measured unto you.  And do not permit yourself to dispute about His will in such terms as are beyond the knowledge and the understanding of men, but permit yourself to concede that as great as His wisdom is, so great is also His mercy to act justly, and to do well unto all His creatures. 

  28. Act in a measure as Paul said;  "Not that I have already obtained this, or am already perfect; but I press on to make it my own, because Christ Jesus has made me His own."   Therefore in a previous chapter I said;  “Predestination, elect? "A stupid man will get understanding, when a wild ass's colt is born a man".   

  29. Not very commendable to Calvinism, and neither for anyone in the same sentiment to contend that there is no loss for them of the elect.

  30. For while the sentiment is true that “what is in the hand of the Father no man can take away”, it is well to believe and to hold to all that is written, and this too was written as Paul said; 

  31. I press on toward the goal for the prize of the upward call of God in Christ Jesus.  Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you.   Only let us hold true to what we have attained”

  32. How then shall it not be so that the Lord wills to will, that in love we may strive towards all that is perfect in Him who indeed is the love of all the world.   For it is in love, by a willing obedience that we aspire unto all that is Godly to please Him in whom we live, and who in His compassion is our very life and being.

Depravation

  1. Shall it now be total depravation when the wicked person who does not respect his Creator yet loves his wife and his children?  Or those whom do good unto their neighbors, and are both kind and beneficial yet do not know God?  

  2. For them in the good things it can be said that they are acting according to the nature which God has implanted within them.  And while this may apply to a great number of people, fewer are those which love even their enemies.

  3. Depravation, to speak of it, is not without the choice of man and/or the will of God.  For why are the homo-sexual in their state of depravation?  It is not of God that they should be so, neither were they made by Him as such.  

  4.  But as a means of punishment to show them that they are but animals, that in not honoring His just laws they are even less than animals as the lowest of them.  Wherefore to all men they serve as an example to the judgment of God.  

  5. Yet for many their depravation has reached such extremity as to see Gods punishment on them for a right, and even glory in it as were it something of honor.  They however will come to vomit of themselves, and to loathe themselves for their vile being when by contrast their foul concept is manifested to all men.  

  6. Then they will come to realize how very depraved indeed one becomes when he departs from his Creator.   Do not therefore anger the Lord lest He give you up to become like the lowest of all.

  7. The better of the German people acted indifferent when those of them possessed by demons started to humiliate and murder the sons and daughters of Israel.    And how did these so called otherwise normal persons become possessed by demons?   

  8. There is a saying, that bad company teaches bad manners, and the Lord spoke somewhere of a house swept clean, and the demon went and called others to come and dwell with him in that house swept clean.

  9. Being indifferent is like an accident waiting to happen, or like a smoldering fire waiting for a wind to blow upon it.  And a house swept clean, is an empty vessel waiting to be filled, one who has turned away from the law of life.  

  10. And in him the demons rejoice, as a conduit to their malicious aims, which the world has seen not only in the mass murder of late perpetrated by the German Nazi, but equally by the so called Protestants, the roman catholics, and the heathens in every century preceding the twentieth century.

  11. There is One who wills, and in His creatures there is a will, with angels as well as with man.   As then man chooses for himself, and he is influenced by those around him, the unseen are as many as them that are seen.  

  12. The first of their calamities is jealousy, and envy, for their love is for themselves in ignorance.  Therefore do they hate the righteous, those better than themselves. John Calvin is an example thereof.

  13. Envy is a grievous sin, and it manifest itself in many ways.  I had to live with it all my days, I was hated and despised for the gift of knowledge, and my name was being slandered for the ability of my hand.   

  14. No sooner had they heard of me or they envied me, and reviled me, speaking lies, though I had done them no harm.   Had I been a stupid man I would have been one of their kind.

  15. How very manifold now is the will of the Lord, to accomplish His will with man in a myriad different ways.   For as it is the will of God that we should love Him, and what is love if not a free willing?  Or how else would the law be the emulation of love in the will of man?   

  16. If love were not free it would not be love, since even it, the law that is, "is to love the One and the other.   Or how is a will in love aspired upon by compulsion?

  Fifty days to a coming.

  1. An odd heading, and who is willing to be educated?   It is not in the way of men by their esthetics that they shall come to the promise of salvation, to the day of the oath.   For the Lord made a promise, and reiterated it by a festival which is called the festival of weeks, of the oath of the Lord, which falls on the sixth day of the month of June.

  2. The promise was that in seven weeks, fifty days, (the day after the Sabbath) the Lord would bring us into our inheritance having redeemed us from the powers of death. That day after that seventh Sabbath then is also called the "eight" day, the day of all eternity.  

  3. The Oath then being our Lord Christ Jesus, on what day would it be most appropriate that He should come forth, to be born unto us?  Would it not be that day which the Father of all set as a festival to a reminder for us?

  4. How will you say that the Lord was born in the month of December, when the month of June is most appropriate?   By record it was in the sixth month, which is the month of  September when the Angel came to the virgin Mary that she was to bear a Son.  And adding nine months to that brings it to the month of June for her to be delivered.  

  5. There is no record of just what day the Lord came into this world, if therefore at random we are to pick a day for His birth, why not be reasonable to at least make it in the month of June.  

  6. And in honor of Him, seeing how the sixth of June is His day, would it not make good sense to have it at that day, the full celebration of the Oath, on the feast of weeks?

  7. This then may all be very well, but how will man reckon himself for that particular day when he lacks the knowledge and the cunning to add seven weeks to the sum of fifty days?  For it is as the Lord said – in fifty days, then shall be that festival, then shall be the fulfilling of that Oath.

  8. You will needs have to go by the Calendar that was instituted of the Lord, the Christian calendar, or God's calendar, and not the concoction in the ignorance of men.   For if you do not go by the design of God, you will not find that sixth day.  You may call it as such, but will it be so?  

  9. Am I then the one and only person from among the six billion currently living upon the earth able to celebrate the birth of the Redeemer upon His promise to us?  Whether now this is done or not does not bar a man from salvation, but neither shall it be for wisdom in him.

  10. Man multiplies seven to seven to a sum of forty nine, and never does come to the day of the promise.  For it is as the Lord said, “My people die for lack of knowledge.”   And how do they come to forty nine, and never fifty?  

  11. Because eternity is not on their mind, nor have they understood it, but a cloud of ignorance has overshadowed them in all these centuries.  The theologians put it as 49+1= 50, but that is not what the Lord said, it is 50 in 49, which is for the wise.   

  12. But now as the Scriptures said there is a star, and a star illuminates.  And what else does it say? “ By a star, those on earth who wish to see Him whom angels above do not see, will find the way to Him.”   The words are “who wish to see”, or as I said; “are willing to be educated.”   

  13. I explained it quite clearly how to come to the fifty, to the day of the inheritance, if only you would keep it in mind, eternity that is.   For that day is a day of eternity in the promise of the Lord.

  14. Will you then continue to honor paganism, and not rather the Lord?   The pagans, also called Christians, but only in name, will continue to honor their ignorance, for this is what they have and are made of, namely ignorance.   

  15. But what will you do to whom the truth has been manifested, you that know better because you are one of those of whom is reads; “who wish to see”?   And that “wish to see”, was in order that they might find the way unto Him.

  16. And it shall be very unwise of the people in the seventh day not to keep this calendar, and unwise to continue with Christ's Birth in the month of December, for it were devils and sons of the devil that established Christ's day in any other part of the year than the sixth of June.

  17. There is a greater mystery here which I cannot reveal in the sixth as in the seventh, though it is clearly written.   And so it is evident that no-one is able to comprehend His written word, nor the mysteries thereof but to whom it has been given of the Lord.   

  18. And I am walking a thin line to clarify the word lest I should make it too plain, for the theologians to ridicule upon.

  19. Behold O my people, though you are not my people, the knowledge and the understanding that the Lord in His grace has bestowed on me, would you not wish to have the same?   

  20. Yearn for it, and it begins with “love”, like the commandment says, to love one another, and the Lord your God with all your strength, your mind, your heart and your soul.   

  21. And do not doubt His word, but believe, yes believe that there is none other but the One and only Christ Jesus as a full redemption, for all that believe on Him.

  22. Then O my people, though you are not my people, you will be taught of the Lord, of His Holy Spirit as those many were that have gone before us throughout the ages.  

  23. For it was not in their teachers, the many hirelings that forced their subjects into the churches hoping to lead them into their hell along with them.    

  24. But such as were born of God were also taught of Him, and that were taught of Him also were justified.  And that were justified He glorified into Himself, even as they were born of Him.

  25. They were glorified upon the stakes, in drowning, in beheading, and in a multitude of ways, but the world saw them as lost, to be rid of them never to return.  But the world is blind, for they will return with the roles reversed, for these instead will come to own the world.   

  26. Seeing thus the great manifestation that will be awarded, to judge the world at your pleasure, by all means strive to be just in all things, and practice compassion.  

  27. For those of the Lord to judge the world will be just judges, and capable ones.  If then you cannot perform the least of these how will He grant you a crown in heaven?

  28.   A will to do, so I said, and with it I should place the word “caution” lest you should take flesh for your arm.  In the book of Isaiah the Lord is placing the word “caution”, and so it reads:  

  29. Woe to those who go down to Egypt for help and rely on horses, who trust in chariots because they are many and in horsemen because they are very strong, but do not look to the Holy One of Israel or consult the Lord!”

  30. What is the meaning here if not as I might rephrase it; “Woe to those who look to the world for help, who rely on men, to trust in secular means.”  If you are poor, and you do not know where your next meal is coming from, will you sit idle, or trust in the ways of the world, and not rather place your reliance on the Lord?    

  31. For it is completely impossible that any of the sons of the Lord should perish for hunger or thirst, since the Lord Himself is their stay, even in the midst of the severest famine.

  32. And will you now in ignorance take this to an extreme as some have, that when the Lord brings illness upon you, to refuse the help of a doctor, insisting upon a miracle of the Lord?  

  33. To refuse the help of a doctor is to refuse the help of the Lord, for He made the doctor and taught him for his profession.

  34. I heard someone speak this parable: A man fell overboard while no-one noticed, he thus was left alone as the boat went on.  That man then prayed to the Lord to rescue him from drowning.  Soon afterwards a small boat came by to pick him up, but he refused it since he wished to be saved by the hand of God and not man. And a second boat came by, and again he refused to be rescued by them.

  35. Thereafter when he drowned and came to the gate of heaven, he was refused entry, and he complained why the Lord did not rescue him while he was in the water, to which the Lord answered Him: "Twice I send a boat to you whereby to rescue you, but you refused the rescue of My hand."

  36. To insist upon a miracle falls under the heading where the Lord said;  “An evil generation seeks a sign, but no sign will be given than that of Jona.”

  37. Thus He was put upon the cross, and died, and was raised again, this miracle is the miracle to your health, to believe upon Him, and not to refuse His help in the way that He has ordained all things.  If the Amy’s do not wish to utilize the new inventions which the Lord has bestowed on men, so let it be in a spirit of meekness.  

  38. For this is not a condition of salvation, even as to drink wine or not to drink wine, or of meat, or no meat is not a condition of salvation. Yet their injustice against one another is, and likewise when they judge falsely.

  39. If you count it a sin to eat meat on a certain day, yet you eat fish, is not fish meat all the same?   How then are you showing yourself to other men, to the world and all?  There is no sin in eating or not eating any kind of meat be it of cattle or fish, but if you count it a sin for yourself, and you do not adhere to it, then it is a sin in you.  

  40. I will not judge you in anything that you eat or drink, except for the blood of any creature, be it of man or beast.  But rather than to abstain from food or drink that in itself has no meaning but to the person in himself, and for himself.  

  41. And so; why not rather abstain from idolatry, like calling upon Mary, or raffling off a prayer by beads, as if so you will be heard.  

  42. For that indeed is idolatry, to call on any name other than Christ, and to raffle off a prayer from the lips and not from the heart with due meaning.  Have you not heard how the Lord commanded to add salt to all offerings?

  43. You for example have a court case, or some other problem to solve, will you then rely on men for a solution to you, and not rather utilize what is in the way of things, with your reliance on the Lord?   For the Lord saves in many ways, and His help comes in ways that are as much higher as heaven is to the earth.

  44. And if you fail in reliance, recall the words as the Lord spoke;  “The Egyptians are men, and not God; and their horses are flesh, and not spirit. When the Lord stretches out his hand, the helper will stumble, and he who is helped will fall, and they will all perish together.”   

  45. The world are only men, not able to save, do not therefore place your trust in men, nor in the way of this world, lest you should fall along with them when they are cast down. 

  46. Let therefore the fear of the Lord guide you, for so spoke the Lord;  "Those who turn away from Me shall be written in the earth, for they have forsaken the Lord, the fountain of living water.”  You may will to have but two children, and take secular means to contrive it to that end, yet who is the Maker of life on whose mercy you must depend even for the two? 

  47. Man contrives his way, but unless it is granted him of the Lord - man's will does not prevail.   How then will man say to have acquired anything on his own, anything at all?  

  48. The Lord has placed both good and evil before man to take from either as he will, and with it He said to chose the good lest if you chose the evil I will punish you.  For you are My creature made in My likeness to choose what is of love.

  49.   One of man’s preachers said: Because of man's sinfulness, he is unable to understand God, seek God, or do any thing good.”   What is in error here?   

  50. He was commenting upon the words as it is written; “There is none righteous, not even one; there is none who understands, there is none who seeks for God; all have turned aside, together they have become useless; there is none who does good, there is not even one.”

  51. It is quite correct that man as such is unable to understand God lest it were given him, but he can nonetheless seek God, if he seeks Him.  For Paul did not say, that he was unable to seek God, as that preacher said, but that none were seeking for Him.  And so there is a difference that makes for a difference.  And that preacher is blind as well as a cheat. 

  52. For not is man necessarily unable to do anything good, but will he seek the good?   And why did Paul come to say there were none?   They all, so he said “have turned aside.” Like that preacher who spoke evil of God's word.

  53. If then one turns aside from the road, to no longer travel upon it, does not mean that therefore the road is no longer there.  For the road remains, but having turned aside one is liable to get lost, and not find it again, lest by Divine intervention the Lord leads him back upon it.    

  54. And since Paul acclaims all of us to have turned aside, conclusively we are all in need of God’s Divine intervention to lead us back. 

  55. What then are we to say of the wicked persons that do not know God, and frankly acclaim to have no need of Him?  If he loves his wife and his own children, he is not wicked in doing so.  Yet wicked as he is, he does not realize that this love is from the very grace of God upon him, even as his food, his work, his house, and his very health is all in a gift of the grace of God upon him.  

  56.   So then the good of even this wicked person is of God and none other, and while the man does not aspire unto God, yet the Lord willed him to love what He grants even unto animals that by nature are irrational.

  57. Many will help the needy, or be fair in things, some do so for selfish reason, while with others it is genuine.  Is it then of man that the needy are supplied, and/or justice be executed, or not rather of the Lord to have granted his love in these many, be it in part or in whole? 

  58. We now could go on endlessly in speaking of the will, by an endless variety of examples when in all of them the sum is the same that we in our will are engraved upon His will, since man belongs to his Creator, to live by Him and within Him, and without which there is no existence, no life, no man, no being.

The marvel of God.

  1. I wrote these pages in four concerning the elect, and the grace of Him who gave His life for all men, to still the dispute in the hearts of men in the mysteries that are not in their wind, nor to their taking.   But not everyone will hear, yet so it may remain for future generations.

  2. I then wish you to understand that it was of the Lord to  build many nations and He appointed rulers in each of them.  And angels to watch over them, each nation in their care, but for His own, He himself cared.  For so it is written; 

  3. "When the Most High divided the nations, when He separated the sons of Adam, He set the bounds of the nations according to the number of His angels, and His people Jacob became the portion of the Lord, Israel the lot of His inheritance." 

  4. And again in another place; "Behold, the Lord takes to Himself a nation out of the midst of nations, as man takes the first-fruits of his flower." If was in the marvel of the Lord to take a grape of the people for Himself, to bless them above all people, calling them His elect.    

  5. And what is it to you O man?  Indeed what is it to you, that you should frown on Him and not rather be glad for them?

  6. And again it is written;  "When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God."   

  7. If then the sons of God are many, so will be the people.   And why would you wish to envy them?  Will you drink the cup that He causes them to drink, will you accept His rod upon their backs? 

  8. Did He not punish them more than any nation, to visit them for their iniquities, while you went free?  They were burned upon the stakes, and persecuted and humiliated in every way, and by whom?   It was by you in your jealousy of them.   Have they not therefore earned their reward, even as you have earned your reward?

  9.  Their reward then is one of glory, as it ought to be, and for your sake no less, only you can not apprehend this wisdom.   As then the glory of the one who gives his life for another is as much greater as that of those that took life for their own selfish end, so your glory will be that of the dead even as you loved the same, and partook of it.

  10. His grape now shall be resplendent, and wherever a foot of man has trod the ground, there the sons of Israel shall rule, as I have said elsewhere that they shall own every grain of sand under heaven.  

  11. The number of the people of Israel then as it is written;  "Shall be like the sand of the sea, which can be neither measured nor numbered"  In these many my soul shall rejoice, and David the prince of the Lord shall be glad.

  12. And how shall they be like the sand of the sea?  It is written;  "After two days he will revive us; on the third day he will raise us up, that we may live before him."  

  13. The third day, as the seventh day, for in two days is two thousand years, as this prophesy was spoken two thousand years ago.  Wherefore this third day, the seventh day of creation, is about to take effect.

  14. And since again it is written that; "all that are born in the seventh day shall be blessed", so it is that His grape, His chosen ones, His elect, will be without number. 

  15. For is it not so that Abraham was called "father of nations?"  Abraham then had eight sons, seven of them were born after the manner of the earth.   But one came by promise, not in the manner after the earth, to whom belonged the promise of the greater inheritance.  

  16. This is the one that is unlike the many with not a name in the earth.  And he was hated and despised since he was but a foreigner, not like the sons of the earth.  

  17. But for what cause was he hated since he came for their salvation.  But they sought to harm him, and killed their own good.

  18. Yet then it was said;  "Thou didst bestride the earth in fury, thou didst trample the nations in anger. Thou went forth for the salvation of thy people, for the salvation of thy anointed."   

  19. This was written in past tense, as had it already occurred, but it is yet to occur in a day that is near.  Israel is His anointed and those from among the Gentiles, few as they be, as He choose for Himself.

  20. And what will you do about it O you sons of men?  Do as you please, proceed as you will to judge who shall enter into peace and who shall be excluded from it.  But it is not for you to judge, nor will your judgment take hold, but as I have spoken thus it will be, and by God's judgment you will abide.

IN JUDGMENT

  1. What I am about to write now in the ending of this four page testimony, is an astonishing word, a word in power, a word in truth, a word for you the nations, and for the wise to contemplate upon.

  2. If I were to visit the nation of Japan I would be hard pressed to eradicate most of its population, since those around me in the years that I have been a sojourner with them have been robbed by their leaders on account of them, and shall I now act as though nothing had happen?  Far be it from me  that I should be such a hypocrite.

  3. I am angry yes, I am angry with the rulers of the earth, for their gross injustice with the people.  Had they acted with a measure of justice I might have dealt with a measure of mercy.

  4. But in their wicked being they have placed it upon my shoulders to bring forth justice, and execute the vengeance which they should have enacted.  Therefore my anger will be the greater on them, a measure without mercy.

  5. But were I to visit Japan to act with justice, I should return and act with the same justice upon the nations of the American continent.  And having eradicated them I must do the same to the European and the Asian continents, and to all nations.

  6. But what would it be for me to take vengeance, since that clearly belongs to God.  And he has a better means, to bring a right judgment upon the sons of men for their backsliding, and their continual murders.   

  7. Is it then so wrong of me to desire that the sons of men be eradicated?  Is my love of justice, and my desire for truth so much in error to right itself for righteousness with the sons of men?   

  8. Hardly so, for my desire is for peace, for a true peace, and a righteous peace, seeing also how by Elijah I was called "a king of peace."    

  9. How then is my desire as a prince of the Covenant to be realized It is written, the Lord my God speaking;  "I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pride of the arrogant, and lay low the haughtiness of the ruthless.  I will make men more rare than fine gold, and mankind than the gold of Ophir."

  10. This mind you was spoken of Him who made that very Covenant, and caused me to partake in it.

  11. And elsewhere;  "For the Lord is enraged against all the nations, and furious against all their host, he has doomed them, has given them over for slaughter.   Their slain shall be cast out, and the stench of their corpses shall rise; the mountains shall flow with their blood."

  12. The Lord my God has a better way to deal with the sons of the nations, He will summon all the saints and His angels, wherefore it will be a very large army that is to come upon them.  But they will not use swords, nor bombs, nor any such tools.  

  13. But He who is King over us will execute them with the power of His word, and each of these will be handed over into the hands of his or her neighbor.  Parents against children, and children against parents, friends against friends.

  14. And this will proceed in a single day, from sun-up to sun-up, and from sun-down to sun-down.  And in the following days a man will search the houses and the ruins, not for any gold, nor for food or clothing, but simply to hear a voice, if perhaps so as it seems to him, he is not the one and only person left alive upon the face of the earth.

  15. And yet this is not the end, for I said "better" than ninety percent.   For then she that is spared will be given a sword to take vengeance on those that remain.   And they will not listen to their cries for mercy, even as their forebears did not listen to their cries for mercy.  

  16. Therefore O you sons of the earth I will wait upon the Lord, for you are a contempt unto me to have my abiding among you.

  17.   Why now am I so angry with you, with your leaders, your generals, and your commanders, as well as a great host of them that serve them?  It is for their cruelty, for their inhumane and barbarian practice.  

  18. It is for what each of them did to their neighbor.  Like your  Theodore Roosevelt, to name but one, the cowards unfit for anything but the depths of hell.  

  19. Nor were your so called icons George Washington or Thomas Jefferson any angels, with mount Rushmore a disgrace upon the American continent.   Or this preacher John Chivington, to name but one of many, whose torment in hell will be overpowering upon him for his most loathsome, and cowardice practice.   

  20. Especially since that coward practiced his villainy against his neighbor under the name of the Lord my God.  Shall not I as well as the Lord reward him for his atrocities against my people, and the people of the Lord, in addition to his foul blasphemy of the name of God?

  21. For all the murders and atrocities that the Japanese practiced on the Chinese and the American, as well as the other tribes of the people they will as yet come to pay a dear price. 

  22. And no less for the Americans for what in this last century they practiced on many tribes inclusive the Japanese and those  of Vietnam.  And no less for the gross incompetence by which these led their men to their death, to their confusion, and to their break down of morale.

  23. And who are the ones to receive a torment in sevenfold?  It will be their leaders and commanders more than them that served under them.  The higher they were the greater the fall will be.

  24. While it took the English and the Russians years to realize their ignorance in Afghanistan to kill those more righteous than themselves, the American commanders must surely be more dull, and egoistic than any to still be there.

  25. The reward merely awaits its time O you people, there is no escape from it.   If China came and nearly eradicated the population of Japan, it would be an act of justice.  

  26. But having done so they should perform the same upon the American people, and upon the Russians, and who then is to eradicate the Chinese themselves, and every other nation for their atrocities?  Vengeance in the hand of the Lord therefore is most appropriate.

  27. And do not claim yourselves innocent O you people that hear and serve your preachers, your leaders and your commanders. For you not only consented but applauded the low down cowardice, and atrocities of this preacher as I named, and so you did to untold many more, in this and every century.  

  28. Or what about your honored General Mc Arthur, to name but one of the villains, who forgave the most inhumane of all criminals, and cursed the innocent, and the helpless?  Why did you not hang him along with the  Japanese criminals that were supposed to be hung, inclusive their so called emperor?

  29. If this criminal should enter into heaven, I do not wish to be in heaven.    If Marten Luther for his vile blasphemy of God should come into God's rest, I do not desire to be saved from my iniquities.   Or if John Calvin for his ungodly practice enters into the Kingdom of God, I do not wish to be there.   

  30. For it is most loathsome to me that I should have my company with criminals.   My salvation is like Job said; "That a godless man shall not come before Him."   There are sins, and there are sins, and some cannot be forgiven, nor be covered, nor can the guilty remain guiltless.

  31. But now you will argue that the sons are not as the fathers, that while their fathers were no less than demons, they have not practiced the same atrocities.  And so why should the children bear the sins of the fathers?  

  32. Will you tell me that the offspring is any better than from whom they proceeded?  That since the opportunity to be like unto their fathers was not presented unto them, therefore they shall be guiltless?

  33. As a people you will serve, and as an individual you will bear reward, the greater for the greater and the lesser for the lesser.   It is of no honor to you to glorify your predecessors, the criminals among you, it makes you guilty of their sins as well.    

  34. No one will outrun his or her reward, and though to you they seem to be gone, they are not gone.  Wait a little and you will be laid alongside with them, grieving and wondering what sort of reward awaits you as well as them.

  35. Did you not glorify your General Mc Arthur, and many like him?   And why did you do so?  Because you were not aware of the truth, because you were deceived, and had not the zeal to find for the truth.   Like as it is with the many people of the many nations which were lied to and deceived by their superiors.  

  36. You therefore should not glorify a man lest you know the truth of him, the whole truth, lest you are found to be glorifying demons, your very own destruction.

  37. And to give an example, for every one Japanese that were killed by the Americans, the Japanese themselves killed nearly two of their own.   And so did the Russians.  How then will you assess a people that murders its own in greater numbers than its enemies?   A very depraved lot indeed - as the best that can be said about them.

  38. And while the remnant excuses itself, yet glorify their depraved among whom their emperor is one of them, who in his right mind will excuse them?

  39. Do not the Russians likewise glorify their criminals, the ones most responsible for their demise?  They built statutes and shrines for such as butchered and murdered more of their own people than of the enemy.  

  40. There is no knowledge, nor any respect of the truth among the people as it is of their superiors, their so called leaders.  And should I then hesitate to exterminate them, even the lot of them?

  41. Is it not correct when in speaking of the Russians how during the second world war and thereafter, these Russians in all respects "murdered" more persons than the tally of war casualties?

  42. And counting in the time after that war, these murdered yet many more of their own as they did of their enemies.  How depraved then these are as less than animals.

  43. And now that I have named a few, it does not excuse the English, nor the Dutch, nor the Spaniards, nor any other nation or people that have arisen upon the face of the earth.  Each one at one time or another had their atrocities, and none of them have been forgotten.  

  44. Each one of them is awaiting its retribution, and such men as you glorified or held in high esteem you will see them abased, and stricken with torment.

  45. I now know your belly aching, and your self righteousness, for you will answer me, that Moses prayed for the people that they might not be eradicated.   But I am not Moses, nor is my compassion for the people any less than that of Moses.  

  46. You may frown upon bombing or setting fire to whole cities, to kill in great numbers, yet you glorify the butchers that raped and murdered helpless women and children by the thousands and ten of thousands.  Wherefore I look upon you as hypocrites, and as cowards.   

  47. No wonder therefore that my assessment of you is sheer contempt.   You are indeed an abomination, and an abomination is any one that has any desire in you.

  48. Your kings and your presidents and your governors, O how they vie to have the rule over you.  But I would sooner commit suicide than to be a leader of a people the likes of you.  

  49. And if you were to prevent me from committing suicide and forced me to be a leader, I would exterminate you instead, so that I might not be an abomination before the Lord my God. 

  50. Are not therefore your leaders more blind than any bat, with no feeling for truth or righteousness within them?  They are an abomination to me and to the Lord their Creator for desiring to have any rule over you.   

  51. And how then will He save them to bring them before His throne, to bring that which He hates, an abomination before Himself?  It is to this end that He created another.

  52. For thus spoke He who enlightened me with His knowledge, to bring me upon many peoples;  "I will give him power over the nations, and he shall rule them with a rod of iron, as when earthen pots are broken in pieces."  

  53. And I will take that rod of His hand, and execute His justice among you, then you will know O my people that I spoke of a truth, when His rod scars your back, and breaks your every bone.   

  54. And woe unto your leaders, the abomination that rests upon you, for these will be in sad shape, as your eyes will see, and your hearts will meditate.    

  55. How is it of me to execute justice, while there is the Lord to execute justice?  You do not understand O my people, though you are not my people, for it is the Lord to execute justice.  Have you not heard how He spoke of me and of others saying; 

  56.   "I will grant him to sit with Me on My throne, as I myself conquered and sat down with My Father on His throne."  In His name it is that I will execute vengeance, and show compassion, for the one and for the other.

  57. Your abortions, how many are they?   Premeditated murder, so it is!  And who will bear the reward?  You kill because you do not want your neighbor to be aware of your un-deeds, and thus you are showing shame, a shame you do not want anyone to know about.   

  58. Your deeds however will soon be manifested to all of the people, and what then will you do for shame? There is an excellent means whereby to shame and reward you for your murders, and I will order and execute the same. It is then that you will know.   

  59. And also these abortions which you thought to be rid of - in person - will come to accuse you to your faces, and to condemn you for your murder of them.

  60. You indeed will then be in sad shape.  And I will look up in the ledger, in the record kept in heaven, how many atrocities you are to be sentenced for, and accordingly you will be sentenced, your own murders and sins testifying against you.   

  61.  Nor have you any inkling as to what I will do and command for those that murdered their own conceptions, who laid their hand upon the most helpless of all. 

  62. But in looking at the record of those many helpless children who never saw the light of day, their record will be a blank page, with no deeds to count against them.   Wherefore I will have compassion on them, and cherish them, to embrace them like a father and a mother, which they did not have in you.  

  63.   Or it is for greed, to have no burden upon you that you murdered your very own flesh.  But then you will learn how much greater the burden will be for having killed your very own, and how dearly that price tag will come to cast you down.  

  64. You will serve in torment like those cowards that in their bravery with weapons of war assailed themselves upon helpless women and children to rape and butcher them. 

  65. Shall I not punish them for these acts upon my people, and severely, in sevenfold and in seventy times seven fold, so they may learn what it is to suffer in agony and in regret?   Most certainly I will, and not one of them will escape.  

  66. For though their number may be endless, there are endless millenniums before me, all eternities to execute vengeance upon the butchers of my people.  And I will do so.

  67. Have I not cursed your judges, and your counselors, your lawyers along with them?  Indeed I have, the record is written and it can not be annulled.  It will come to pass and be executed.

  68. From day one to the very last day that is yet to appear within a millennium from now, I placed a severe judgment on them.   On them that are laid within their chambers, as on those that are yet to be born the curse has been announced and awaits their coming.

  69. Nor are these alone, nor will they be, but your magistrates, and such many others who were given power to judge and to govern, but not rightly, on them the curse has gone forth, and it will not return until it has accomplished its design.  

  70. In the day that these things take effect then you will know it, and understand it perfectly. 

  71. You now might complain to me, how I came to bring such a judgment upon your judges while it is not in their power, as no doubt you will quote me as Job said;  "The earth is given into the hand of the wicked; He covers the faces of its judges -- if it is not He, who then is it?"  

  72. But who are you to question the judgment that I have of my Father?   Have you seen the beginning from the end, or the traversing of the end from the beginning?  

  73. He alone is Lord, and just above all, as again Job said;  "Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse."    

  74. However much you may acclaim righteousness, yet you will be found perverse, for you have no arm as He has, nor the power in your voice to form whole galaxies, and how then will you compare yourself to Him, or question His word?   

  75. You are one to excuse your little children, barely weaned from the breast as the innocent ones to have no knowledge of right or wrong.  

  76. But were not these butchers that raped untold many young girls not of age for their vile pleasure, were not these also babes at one time barely weaned from the breast?   

  77. These so called innocent babes in having grown up cut their helpless victims to pieces, and ate their flesh, like cannibals among the villains.

  78. And will you now let their offspring live, the offspring of cannibals, of vile murderers? The Lord will indeed bring retribution upon them.   You have done so, and how then should I have my delight in you?  

  79. You are their chief executor, so my Lord said unto me, but O how I loathe you for all your criminal deeds, and for the aposty of your mind.  

  80. I indeed am between a rock and a hard spot, in the one I cannot resist the hand of Him who made me, and on the other hand is my disgust how I would rather die than to have you for my people.  

  81. But there is a remedy, and you will pay the price along with me.  In a day to come then you will understand the words I have spoken.

  82. A ruler that does not regard its own people is most loathsome, and a people not to regard their very neighbor is unbearable.    

  83. Therefore O my people, you must perish since indeed you are unbearable.  My frame is not able to sustain you, therefore I looked to the Lord, and He brought victory, the means to deal with you.

  84. War is war, where people get hurt, and people die, be it soldiers or civilians.  Nor therefore shall the civilians who themselves do not bear the sword be any less responsible or involved than those that handle the sword, since most often it is not without their general consent and their support.   

  85. A conflict of war however does not justify murder, and much less that it should justify the cruelty that so many have imposed upon others.  For every game there are rules by which to play, and that goes for war as for peace.

  86. This does not mean that therefore civilians cannot be executed, but it does entail in what manner death is brought upon them.  And so there is no excuse for barbarian tactics, and much less for demonic behavior, war or no war, hatred or no hatred.  

  87. And yet there are times when great cruelty is done that does not carry forth an inquisition, such as when the people bring it upon themselves.  One such was in the year seventy AD in the city of Jerusalem.  

  88. Another were the Japanese who in great numbers committed suicide for the ignorance of their superiors to have brainwashed them with lies and deceit.

  89. And in how many instances through the centuries can the same be said?  If then one commits atrocities and considers himself free of responsibility because he was following orders from his superiors, that person is as blind and as corrupt as those that indoctrinated him.  

  90. Nor shall he therefore be held guiltless, no, not in the least thereof, but for obeying the corrupt indoctrination of his superiors he will pay the price as if he taught or invented the same of himself.

  91. There is no excuse for ignorance, or this kind of ignorance as I might say.  The one who slices up, or that in any way comes to torture his enemy, prisoner or no prisoner, is a demon in the flesh by his own will and choice thereto, no matter what lies they may speak to justify themselves.  

  92. For having a wife and children of his own for whom he cares, he should have reckoned the same for his enemy.  He knows very well that he is there by order, and that his prisoners are there by the same order. 

  93.  For as much then as he would not slice up and torture his own wife and children, or his father and his mother in the most cruel manner, so he should have reckoned the same for his enemy.   

  94. It is enough to execute a person in the least painful and dignified manner, provided the execution is justified.  For he should also consider that for his brutality upon a prisoner of war, the same may be brought upon his own men as prisoners of war.

  95. This sort of atrocity may then be called barbarian, but it is demonic, and nothing short of cowardice for them with their equipment and power of war to torture and butcher helpless women and children, simply because it is in their pleasure to do so.  

  96. Or to rape women at will with not a grain of respite, and having humiliated them to proceed to murder them.  For there is no court in heaven or earth to let them free for such demonic minds.  Brave hero's as they and others considered them, while they were no more than cowards, and the lowest of beast found upon the earth.

  97. And what are we to say of the bastards to humanity that rape, or gang-raped such virgins as were yet children, and proceeded to slice them up, or force them into prostitution, which is not only a fact of history, but is being done this day as we speak.  

  98. Such criminals cannot be considered human, but like devils to be cast to the devil.   And any person that as much as sheds a tear over them, should be incarcerated to meditate their corrupt nature.

  99. The devils and the barbarians at the Nuremberg trial had the gall to plead not guilty, and for that alone their sentence should have been doubled.   And since in man's corrupt ideals he did not do so, you have placed the burden upon my shoulders for which cause I am not at all pleased with them.

  100. Nor therefore will their reward fail them in just measure.  In the day that the same is executed will they understand it perfectly, and not until that day.

  101. The younger generation no doubt are more angry with the atrocities of the past than those that passed through it, for the latter in the experience wish to forget it, so that at least they may have a life to live.  

  102. And I can understand this, but it is ignorance and not at all righteous that some should forgive the bastards of humanity their crimes against humanity.  

  103. Their grief may have overpowered them to no longer be able to think or judge rightly, but this too is no excuse.   Do not think for a moment that the guilty shall be held guiltless, or that they can be held guiltless, or be forgiven without a price to pay.   

  104. Your society runs on this very thing O you blind ones, and how then do you not see?   Look at all the righteous ones, those who had no sin above a mere ignorance, and how very dearly they paid being innocent of any and all things of which they were accused.  

  105. And do you then think that you shall go free for your sins, or the barbarians which you are so readily to forgive for their atrocities?

  106. The law must have its due, and you know this very well, and how then do you oppose it as if by being so corrupt in nature you could pass for a righteous person, as if there were some good in you?   The truly righteous ones paid very dearly, and found themselves to be forgiven, and how was that?  

  107. It was because the price was paid, the One and only Son of God paid the price for them.  In that way, and in that way alone was there forgiveness for them.

  108. How then will you fare who have not been called by God to find refuge in His Son, when as one of His sons said;  "If the righteous suffer being righteous, how much shall not the unrighteous begin to suffer for being wicked?"   

  109. In the ignorance of their mind men are readily to forgive that which cannot be forgiven, or not without first there having been a price paid for it.   

  110. But do not look upon me for such ignorance, since He who called me made me worthy to judge nations.  And for the same He taught me how to judge.

  111. Is it not written somewhere;  "Evil men do not understand justice, but those who seek the Lord understand it completely."    

  112. "Completely," so it reads, do not therefore think to educate me in the manner of justice.   For from the day of my birth I have been taught by but one Teacher, and no man taught me, how therefore shall I seek your input? 

  113. Man is ignorant, and those in authority over them are yet more than ignorant, they have no conception in the meaning of the word justice, even though they place the facade as if they knew, or are the very incarnation thereof.  

  114. It is written;  "To impose a fine on a righteous man is not good."  Yet they go out of their way to practice such villainy, and how then is justice in their wind?  

  115. They live for their belly, and for the glory of men, wherefore they are an abomination, a total disgust.   And for that cause, seeing how they loved to be an abomination, by the Lord my Father they will not ever again be an abomination, to me nor to the people.  

  116.   The Lord it is who lives, He makes nations great, and he destroys them, He enlarges nations, and leads them away.  He takes away understanding from the chiefs of the people of the earth, and makes them wander in a pathless waste.  

  117. They grope in the dark without light; and he makes them stagger like a drunken man.  And will you judge Him for it, you in whom there is no judgment?

  118.    "Agree with God, and be at peace, thereby good will come to you", so it was said, for you are but men, written in the earth, in the dust that came forth of His hand.  Or is it of you to assume that He does not love his creature?  

  119. Look how it was said; "What is man, that thou dost make so much of him, and that thou dost set thy mind upon him to visit him each morning, and test him every moment?  This was a question, and will you look for an answer?

  120. Look at the universe, His grand creation, and at yourselves for the whole earth as but a pebble in one of the countless many galaxies, and here are we dwelling upon it.  Why should He take such interest in us, and not rather deal with us, as we deal with the ants that live with us?  

  121. For do you step aside when there are ants upon your path, or provide them a new home when in a single swat you uproot them?  Will you guard their young, or their store of food for which they labored day and night?   No you don't, you are callous when it comes to creatures so much smaller than yourselves.  

  122. The Lord however is not callous with you, though in proportion you are far smaller.  He cares very much so that you might be taught to live, or if not, why did He give us a law, and visits us each morning numbering the hairs upon our heads?  He went as far as to give of His own self for you, in His only begotten for your sake.

  123. Who now will do such things if He did not truly love them, and cared for them?   And though you labor to understand the wisdom of His ways, is it possible for the ants to understand your ways?  

  124. Or can you speak with them to relate your counsel to them, will you instruct them in your wisdom?   For His very love to us which He has abundantly shown, accept also the wisdom of His ways.

  125. Job spoke saying;  "He is unchangeable and who can turn him? He does what he desires, He will complete what he appoints for me, therefore I am terrified at his presence; when I consider Him, I am in dread of Him."  

  126. These words should be of wisdom to you as well, to be in dread of Him, to fear Him.   For the fear of the Lord is life, and to love Him everlasting joy.

  127. My speech may be strange, and my motives not understood, yet my love for you is as full as the moon in all her roundness.  Nor therefore shall I leave the guilty guiltless, nor allow the reward to fail upon the one and the other.

  128. I am as the Lord spoke saying: "Therefore every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old."

Leonard.

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