CHAPTER 51              LINK TO OTHER PAGES

  1. The book of John:   "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God:  All things were made through him, and without him was not anything made that was made." 

  2. How then do you say He was born of the virgin? 

  3. And it is written:  "He is without father or mother or genealogy".   How then is Mary called His mother, or God His Father?  Like the Lord Himself said; "How can He be the son of David when David calls Him Lord?" And did not the Lord Himself say;  "I have come down from heaven."?

  4. Shall I confuse you more, or is there a wick of understanding?  And what shall I say to shorten the above if not, Christ Jesus is - God with us.  For where it is said;  "Let Us make man", the "Us" is more than One.  And where John says;  "The Word was with God",  the "with" also denotes more than One.  And where John says;  "The Word "was" God", it denotes but One.  

  5. And this by consequence means that the Word was as much God, as God is God, and singular, which comes back to what I said as, the Word being - God with us.  And yet He is two as the Lord Himself said; "The Father is greater than I"  

  6. As therefore He who sits at the Right hand is not as He whose right Hand it is.  And likewise to make your enemies a footstool for your feet - is one for another, so there is the Father and the Word, the Lord our God. And yet again He said; "I and the Father are One."

  7.   What folly of man to produce the word "Trinity", and that I should have to write concerning it, as if the Lord our God was in three.  There are indeed the Father, the Son, and the Holy Spirit, and while that enumerates three, these are also One.

  8. Allow me to ask;   Are you yourself two personalities, or am I?  . . . . I am me in body, and I am my spirit, - am I then two?  No, for I am me as my spirit. The fact that I live within this assortment of molecules is merely a house, a building to live within.  And when I put off this body I am still me. And yet again I am three, but who is able to comprehend the reality of my speech? Will it be the sons of man? Not likely!

  9. The body can be called a nature, as indeed it is a nature,  the nature of dust. Or better yet it is “the” nature, as the only nature which we know and understand, the media, the same as all that our eyes with the help of telescopes we are able to look into the universe, the light that we see, and warmth, and what have you, all belonging to that nature of dust.

  10. If then you wish to speak of another nature, you do not know what you are speaking of, if even such a thing exist.   For we cannot comprehend that which is above, below, or beyond this one nature.  And so what are you speaking of?   

  11. And will you argue that our spirit is a nature, as a kind of - that may be accepted, - - - when it is “a kind of”, since neither you nor I have ever seen a spirit, nor dissected one to perceive its nomenclature.

  12. The Lord therefore is the Lord, or God is God, and imperceptible, except that He revealed Himself to us in stating that He is Spirit.   If therefore we say, the Father, the Son and the Holy Spirit, - Whom, may we ask - is the Holy Spirit, if not God Himself in His Spirit, as also He is called "The Angel of the Holy Spirit."

  13. For by Isaiah, in the revelations to him, - standing with the Lord our Savior was an Angel, who was the angel of His Holy Spirit.  As then the angels are spirits even as God is Spirit, He that is with our Lord is called The Holy Spirit.

  14. Thus we come with three names for the One God, and yet in His oneness He is in two persons, the Person of the Father, and the Person of the Son, and thirdly His Holy Spirit, as simply that rather than a person.

  15. And as confirmation to all those that are the Lord's God grants That Spirit to dwell with them, even as His Holy Spirit dwelt with Abraham, and all that were righteous before the Lord Himself appeared to His people in the flesh.

  16. But before we go further let us define that term “spirit” a bit more.   We are spirits, and we were created, our very spirits were created, and equally so the spirits of the animals, and those of the angels, as also those of the demons.   And these are of different kinds, since those of man is one kind and that of the animals of another. 

  17. And again the angels which inhabit the multitude of (what we call) the galaxies, and those which watch and govern everything that goes on upon this earth, are (as it is given us to known at many instances) spirits of many different kinds. And what all these kinds are in their differences we have no conception, since we can’t even decipher our own spirit.

  18. Let’s consider just our own spirit for a moment; We can’t decipher it any better than our "thoughts".  And just how manifold that is, comes far short of its own self.   For it is our spirit which interprets everything that we see, feel, smell, and hear, by interpretation of the mere variations of parts in motion.   

  19. And much of that proceeds automatically without our specific order thereto as we do by moving our hand or feet.   And in reverse with our thoughts (our spirit or our very being as such) we articulate those parts that create sound again for speech to pronounce words and whole stories. 

  20. And we can tell these same stories by not making a single sound, just as I am writing these words (dots of black in many coordinates upon white paper) that you are reading.   If then the human body is a marvel of engineering -  our spirits are much more so.  But as to the how and why is beyond the reach of any that is in the flesh.

  21. Take speech for example, just to make sounds - to bring just the right order of vibrations upon your vocal cords so that words and sentences may be heard. This all in itself is an absolute marvel which the Lord has endowed upon our spirits to therewith communicate with one another.

  22. Or if you think that the speed of light is fast, to in a single second go around the world seven times, what about our spirits, to decode billions of light-waves simultaneously that come and go upon us at the speed of light? How absolutely marvelous that God has given us such spirits to define such a vast quantity of information at such inconceivable speed.

  23. When a blade of grass comes forth it is by a multitude of coordinates which the Lord has placed upon them, so that by it these work like what we understand by an automated machine. When therefore the helix of a male semen has entered the egg in the womb of a woman, it too begins to grow like unto an automated machine.

  24. But for both these above examples these are mere dust or flesh, and how then did an individual spirit come to the bones and the flesh of every new-born child, even before it is born?  So it is that God is continually creating, forming each person in the womb and adding the spirit that it may be a living being.

  25. Marvel at all that is made of His hand, of even the simplest of things how inconceivable their construction is to us, and that to be endowed with a spirit more manifold and vastly inconceivable to any man, and yet every man is one.

  26. To then again divide spirit from spirit is as manifold as there are spirits, or the nature (if you will) of the spirits, some being thrifty, some generous, some virtues, some indifferent, and the whole array as you yourself can enumerate.  

  27. The demons then likewise are spirits having left their giant bodies, but since these did not proceed from the union of man to women, but of angels with women, committing a lewd act forbidden by God the Creator, they are indeed demons, meaning evil spirits, whose joy it is to perform any kind of atrocity, or better yet to destroy all of us of the human race.

  28. And to proceed a bit further with "spirit";   Behold the spirit, your very own spirit; notice how you can order a multitude of commands all at once.    For when you are having an amorous debate, or so, you are sending out commands to articulate a host of muscles, the ones for speech, and all the impressions upon your face, and you are moving your arms, your legs, and the whole of your body.   

  29. Meanwhile you are sensing pleasure or anger, and you might blush, along with interpreting billions of light waves into a picture of beholding.    (You have to make an effort to visualize all this how these things are done)

  30. All these things, you, as a spirit are accomplishing simultaneously. But if we step down to the nature of dust, you, or it, can only do one thing at the time.  You can only put your foot forwards or backwards at any one time, and not both directions simultaneously. You can only move into one direction at any one time, or hold with your hand one thing at the time.

  31.   But this is not the place to go too deeply into the science of things, for we were speaking of God and of spirit, and I plotted down these words here above in prelude to what I really wished to bring to your attention.   We then have seen how there is spirit, and spirit, and again Spirit.  

  32. For while the many spirits were begotten, created that is, there is One superior to all Who is un-begotten, who was from ever,  One without beginning, and without end.  

  33. And as to this point, do not torture yourself attempting to understand “forever” as in with no beginning or end, for this one thing, though it may be logical in my mind, it is not something we can comprehend.

  34. As then our spirit is so much loftier to the body to issue a multitude of actions simultaneously, as compared to the body where it is only one thing at the time; so much the greater is one spirit from another.  

  35. And since there are spirits far more lofty than our spirits, such as those of angels, which in themselves are of many kinds, there is One immeasurable greater and more lofty to all, namely, the Creator of all.   

  36. And of Him it is written; "He sends forth His Spirit, and they were created."   If then we in our spirit, which is near the bottom of the scale so to say, are able to perform such a multitude of things and articulations all at once, how very great and illustrious shall not our Father be whom created us?   

  37. He, all in Himself, knows the thoughts of each one of us, all the billions of us, and then to realize that we in all our numbers are less than the dust on a scale.  For this whole earth is but a single grain in the immensity of just this one galaxy we call the Milky way.  And as we have discovered, the Lord created for Himself many of such galaxies and then some.

  38. If then it is wondrous in our eyes that He beholds each one of us, on this single grain of sand called earth, how very grand and very glorious He in His Spirit must be to behold all of His works at once, the whole of the universe together with the myriads and myriads of spirits, angels that is, which He distributed throughout His grand works.

  39.  Does not this put us down a peg or two, and elevates the Lord our God to a measure we can not possibly comprehend?   And while His Spirit fills the universe, for He causes as we might say, His thoughts to be everywhere.  (For so I might say; how else were we created? 

  40. And; in what other way are we sustained?  And I choose these words, for did we not call our own spirit as being our thoughts?   And while our spirit is more than just our thoughts, for it may also said to be our soul, and being, - so, in a far loftier sense, is the Lord our God.

  41.   And to employ another in the teaching of this ill conceived term "trinity" in opposition to those that worship John Calvin and the likes, I will utilize the very words and teaching of Michael Servitus, the same words for which John Calvin had him burned at the stake. Or in reality roasted to death.

  42. So that now the Calvinists - instead of just driving me from their church as they did, and plotting disaster for me behind my back, - they may, like they did to Servitus, slowly roast me to death at their stakes -as if that should prove any harm to me.

  43. Let us therefore behold what the man had to say. And having taken it from a web-page, this notice was given; quote:  "Due to the size of Servitus' book I will provide his arguments (as given by the translator)"

SERVITUS       Book I    Argument

    Any discussion of the Trinity should start with the man. That Jesus, surnamed Christ, was not a Hypostasis but a human being (as) is taught both by the early Fathers and in Scriptures, taken in their literal sense, and is indicated by the miracles he wrought. He, and not the Word, is also the miraculously born Son of God in fleshly form, as the Scriptures teach - not a hypostasis, but an actual Son. He is God, sharing God's divinity in full; and the theory of a communicatio idiomatum is a confusing sophistical quibble. This does not imply two Gods, but only a double use of the term God, as is clear from the Hebrew use of the term. Christ being one with God the Father, equal in power, came down from heaven and assumed flesh as a man. In short, all the Scriptures speak of Christ as a man.

The doctrine of the Holy Spirit as a third separate being lands us in practical tritheism, even though the unity of God be insisted on. Careful interpretation of the usual proof-text shows that they teach not a unison of three beings in one, but a harmony between them. The Holy Spirit as a third person of the Godhead is unknown in Scripture. It is not a separate being, but an activity of God himself. The doctrine of the Trinity can be neither established by logic nor proved from Scriptures, and is in fact inconceivable. There are many reasons against it. The Scriptures and the Fathers teach one God the Father, and Jesus Christ his Son: but scholastic philosophy has introduced terms which are not understood, and do not accord with Scripture. Jesus taught that he himself was the Son of God. Numerous heresies have sprung from this philosophy, and fruitless questions have arisen out of it. Worst of all, the doctrine of the Trinity incurs the ridicule of the Mohammedans and the Jews. It arose out of Greek philosophy rather than from the belief that Jesus Christ is the Son of God; and he will be with the Church only if it keeps his teaching.

Book II   Argument 

CHRIST, the Son of man, who descended from heaven, was the Word by uttering which God created the world. He became flesh as God's firstborn, and was the Son of God. He was both human and divine. God's Spirit, moving all things, operates within us as the Holy Spirit, which is a person of the Godhead. It proceeds from the Son, not as a separate being but as a ministering spirit. It is holy, one of three persons in the Godhead, and sanctifies us by dwelling within us.

Book III   Argument

The pre-existent Word, first uttered by God in creation, was afterwards incarnate in Jesus as the Son of God. Christ spirit manifested the power of God's Word in creation and in the world, and he derives our holy service; yet the Father did not suffer in Christ body. High praise is ascribed to Christ as the wisdom of God. The Word was not the Son, but a disposition of God, who is above all distinctions of time. Belief that Jesus is the Christ, the Son of God, is the essence of Christian faith, and the foundation of the Church.

Book IV   Argument

God has manifest himself in three different dispositions. Of these, the Holy Spirit is his activity in the spirit of man, and is the minister of the Word. God is seen in the Person of Christ, represented in Scripture the imagery of angels; but the real image of God is Christ. The term Nature is appropriate only to God; the Word no longer exist; Person means a representation of another being; Christ incarnate, is the image of the Substance, but not of the Nature, of God.

Book VI  Argument

The incomprehensible God is known through Christ, by faith, rather than by philosophical speculation. He manifests God to us, being the expression of his very being; and through him alone God can be known. The Scriptures reveal him to those who have faith; and thus we come to know the Holy Spirit as the divine impulse working in us.

Book VII   Argument

The eternally begotten Son was a spoken word by which God made himself known. The Hebrew shows that the whole nature of God abode in Christ as Elohim, man being blended with God. The Word was a disposition of God, who begot the Son, a visible being. The Holy Spirit also is a real being as Christ was. The Word was an actual being, creating all things, manifesting God in bodily form.  

  1. If thus Servitus was burned for these words, they would have to burn me a thousand times over for my words. It was of course so one could disagree with God all he wants, only not with us, nor our interpretation of the word of God.

  2. After this Servitus complained, that he wished to retract his words since he judged them as written by a child for children, as not sufficiently elegant or clear.  But my dear Servitus, (in the short review of the translator of your words) your definition leaves little to be desired.  

  3. In essence Servitus saw the Word as a disposition of God until the incarnation when the Word became the Son of God. And he has a point in that it is written "This day I have begotten Thee."  Yet we continue to refer upon the Lord as not only the Christ but the Word as well.

  4. For when God said:  "Let us make man," He was not speaking to a disposition as such of Himself, but to Christ Jesus before He was incarnate as the Lord Himself said quote: "And now, Father, glorify thou me in thy own presence with the glory which I had with Thee before the world was made." 

  5. And by Isaiah (44) "Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: "I am the first and I am the last; besides Me there is no god."  Here both the Father and the Son are speaking saying "I am the first and the last."

  6. Servitus therefore might have utilized a poor choice of words, if so; but then how many do the same?  The human teachers around Servitus were hirelings who liked nothing better than to hang a man on his word, even on a single one thereof, rather than in a spirit of meekness show the Spirit of Truth.  

  7. And it was Servitus himself who said, quote: "But if ever I said anything it is because I consider it a serious matter to kill men because they are in error on some question of scriptural interpretation, when we know that even the elect ones may be led astray into error."

  8. If then Servitus was a heretic in the eyes of Calvin, that leaves John Calvin to be the heretic and servant of the devil, as in fact he was - since no Godly person, - or even human person - would so grossly violate the commandment of the love for God and ones neighbor as John Calvin did.  

  9. Reading about his conduct he was nothing short of a vile terrorist for the whole city of Geneva, a devils servant, and unless one has a stronger stomach than mine it is impossible to hear of it to the end. 

  10. By his own words his flock hated him more than his enemies, since of course he was never a shepherd nor a bishop, but a cruel barbarian, a conduit of the Devil.  And should you doubt the word that I speak here, as if it were in me to pronounce lies, look up the facts for yourself and wash your mouth and your mind out with soap. 

  11.   The Word in the beginning was what is now pronounced as the Son of God, as John said: "And the Word became flesh and dwelt among us".  And never at all did the Word cease to exist. But the Word of God is as much the same as He is called Christ Jesus.  

  12. Nor is it; "The Father, the Word, and the Holy Spirit, but Father, Son, and Holy Spirit, even though in their own context both may be correct. Furthermore the Lord said: "that they may be one, even as We are one."   

  13. The "they" are we that live in Him (( as one with Him )) wherefore when I speak to you it is the same as the Lord Himself speaking to you, for I speak not on my own authority but by His Holy Counselor in whom I live.  In our context - to be one with someone - is being of the same mind, not as such one body.

  14. But my dear people, take now from me this Spiritual word rather than a written word in which I will admonish you to no longer attempt to decipher this, for it is indeed a deep mystery, and we are but men. 

  15. But understand this much that the term "trinity" as such is not fitting in regards to the Lord our God Almighty, for He is ONE, and for our sake He begot Himself a Son of and in Himself, wherefore in that - "in and of Himself"- the context thereof - He is One with God in Him, and always has been, and always will be.

  16. And now to anger the foolish and reveal something to the wise, to sift men like wheat; Who or what am I? For the Almighty Father not only had an only begotten Son, but grandson as well, a son of His Son, of the Christ.

  17. Something new is it not? Yes because you are ignorant of the Scriptures, otherwise you would have concurred with me. Nor is it so written at any one place but at many places in the Scriptures. See therefore how poor you are in the Scriptures, while the Lord instructed me in all the Scriptures.

  18. And so here is another deep mystery we should not attempt to decipher any further, for if it is - as in a mist - to those to whom of the Lord imparted wisdom and knowledge, it is out of the question for mortal men to comprehend. Nor will I here and now enlarge upon it to a still greater mystery which by men will be taken in error.

  19. If therefore one will be wise - scrap that word trinity, and start acting in a Godly manner after His word and statutes.

  20.   Yet now I will say this;    The Church that Christ instigated by His apostles, is still here today, only it is not known by any name other than "IN" Christ, nor by any denomination, nor as such by any congregation. 

  21. The roman so called universal church was a temple and creation of the devil from the start (after God's people) and still is so to this day. And likewise with those so called reformed churches and its divisions whatever they did name themselves. 

  22. The Calvinists had a destroyer for a pontiff, and so did the Lutherans. And if ever there was a righteous bishop in any of these temples of hypocrites that proceeded from them, these were few and far between so much so I cannot name you them.

  23. So than you will say, but if none of these churches were truly Christian, how was anyone saved in them? It was by the power of God in Christ Jesus to rescue the ears of grain from amidst the weeds of the pasture.  How was it that our Lord said;  "Yet you have still a few names in Sardis, people who have not soiled their garments."

  24. For as the seven churches of the Lord are in His Holy Spirit to teach and bring the sons and daughters of the Lord to their crowns that awaits them, -  these were taught and taken out of their midst - both knowingly and/or secretly as the case may be.

  25. Myself I was brought up in one of these reformed churches, but when I testified of their wickedness to them, none stood with me, I was alone in that congregation, while therefore that temple (congregation as such) could hardly be called Christian, there was nonetheless a church of Christ Jesus -- seeing I came out from it.

  26. As the wind passes upon your face not knowing from where, or whereto it passes, so the Lord in His seven Spirits of the seven churches deals with the sons of man, that call upon Him "in truth", to turn them back from their sins, forming within them a contrite spirit towards faith and salvation.

  27. For it is so with the many congregations - as temples of the devil on the face of the earth, this day and age, there is none but the individuals that believes upon Him, as the Lord said; "I know where you dwell, where Satan's throne is;  yet you held fast to My name and did not deny My faith."

  28. So it is with the those remaining in this current generation the few of whom the Lord said; "Them that do not worship My Name in vain."


  1. There are always those attempting to hang a man on a word, these are the brutes the ones with no comprehension nor apprehension, and bearing with them that complex of inferiority, children of wrath since they have forsaken the law of love.

  2. They did so to Servitus, and they will do so to me, and anyone of the household of God. Nor should we as children of God enter into any discussion with them lest we become like unto them, it shall be sufficient for our sake and for those that are as yet weak in knowledge to simply show right from wrong.

  3. Take for example the words of the Lord as He said: "Father, glorify thou Me in Thy own presence with the glory which I had with Thee before the world was made." If then a meek person had put these words before Servitus, he would not have made an error in his statements - if there is an error to be noted.  

  4. But in Calvin or in any the likes in these days there was no such wisdom nor compassion.  For having sold themselves to, or being taken in by the power of darkness there was no light in them at all, as also all of their own writings testify, for they merely copied the written word without the understanding thereof. 

  5. The Lord our gracious Redeemer, the love of our soul, made this clear to us as He said; "They have set themselves in the seat of Moses, hear therefore to what they say, but do not after their deeds."

  6. There is nothing in the testimony of Servitus that warrant a rebuke let alone death, while the deeds known of John Calvin warrant's a thousand death's. Note then I said "his deeds" and not his words as some may be since he stole or borrowed these from the Scriptures which is the Word of God. 

  7. Not therefore are we to judge the Word of God, but the deeds of men and/or the lies of their mouth, words contrary to the truth of God. And John Calvin likewise spoke many words in defiance to God's word, speaking lies concerning God and His Christ.

  8. And now I know that certain persons will do to my words just as Enoch the seventh from Adam foretold saying: "They will invent fictitious stories, and write out my Scriptures on the basis of their own words. And would that they had written down all the words truthfully on the basis of their own speech, and not alter nor take away from my words, all of which I testify to them from the beginning."

  9. Nor should we therefore leave off, as again Enoch said; "Reveal it to them with your wisdom, for you are their guides, and you are their reward upon the whole earth until My Son and I are united with them forever in the upright paths of their lives."  

  10. Two part herein I wish to repeat, "Reveal it to them with your wisdom" And "My Son and I"  To you my beloved few as you may be - hear and comprehend.  


  ALPHA and OMEGA      

  1. Who said:, “I am the Alpha and the Omega”?   It was the Son who said this in the Revelations to John.  Therefore there are not two God’s but One in two persons, the person of the Father and the person of the Son, and He, (rather than these) in His Holy Spirit.  

  2. For again it is written somewhere, “And I Jesus will send you My Spirit,” in which case He was speaking of the Holy Spirit that is also of the Father, -- and is the Father.

  3. And now I will say again to you; - do not break your head on something which we in our small spirit cannot comprehend, but believe upon His Word, and accept His Word, whether you can understand or not understand it, since it is the Word of your Creator, who is far wiser than we are.

  4. If to the unwise it seems that I act as were I in the seat of the Messiah, did not the Lord say how we -that are His - would come to sit on His seat with Him, even as He came to sit with His Father on His seat?  How then do you judge me when the judgment proceeding from my lips are His judgment, emanating from Him?

  5. If then you have any love for yourself, and for that of your neighbor, do not doubt His word, for in so doing you are making Him, the great Creator out for a liar.    And no one that blasphemes his Creator shall enter into His rest, which He has promised to those that shall love and obey Him, and believe upon Him.  

  6. Among those 630 bishops at the synod of Chalcedon, was there even one to know and teach the truth rightly?  What kind of churches were they in these days to argue about such a simple matter of natures, and whether whole or divided, or to formulate the word "Trinity"?   Were they too blind and too dull to hear the words of Paul as he said:

  7. "From now on, therefore, we regard no one from a human point of view; even though we once regarded Christ from a human point of view, we regard him thus no longer.  Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come."

  8. And I might add to say, That from the time of Christ onwards we no longer regard the statutes of old as they were in the flesh, but in the new light of Christ Jesus, after the spirit of them, even as they were from the day of their inscription.

  9. And just as Paul said in the day of my distress the Lord made of me a new creation, just as when one dies and is raised anew, and from that day onward I was never alone, nor just one spirit, but like Father and Son; if one can grasp the same.

  10. And now I should pronounce a few words on what man has learned in these last decades, that there were many large animals upon the face of the earth, and that these inhabited the earth for millions of years. And they are quite correct, and for all we know there may be billions of other planets upon which there is animal life, to serve the angels as a zoo serves the children of man.   

  11. The discovery of these things led many to question the account of Genesis, and of God along with it.   And these blind ones, these so called scientists calculating the age of the earth at a number of billions, while in fact it is from ever since the beginning - to which there is no number.  

  12. If therefore any man places a number to it, however high or low, he is as the blind, with no understanding in reality or the wisdom of things.   Nor am I one to teach fools that for which they have no reception.

  13. The blind now as you should know, cannot perceive what light uncovers, since to them the darkness is the same as light, or their light.   But what it reveals to me in terms that you can understand, is, that in accord with the account of Genesis, God planted man upon the earth in the last seven days before the renewal of the heavens and the earth, the first creation.  

  14. For God did indeed create man and all creatures, to our reckoning, a long time ago, before even the first dinosaur was placed upon the earth.  

  15. And now that you would relish it if I placed a more accurate accounting of the years, and reveal to you what is to be kept Holy, as my Lord said;  "Keep My secret, you that are kept by it."  I will reveal only this even as it is written, - that it is in the middle of the years that this earth will be renewed.   

  16. In the middle of the times the seventh day will take place, for in the middle of the years the Lord will tread upon the sea with His horses.  And must I now expound this yet more?   For where is that middle in any circle, or a beginning or an end for that matter? 

  17. Let it be a mystery, for I neither will nor am I allowed to define this any further. But if the Almighty Lord will grant you sevenfold knowledge and wisdom so you might comprehend such and many other things not for the ears of those born in the earth, so let it be for a blessing upon you.  

  18. Or who are we anyway to comprehend the efficacious of eternity, or the span thereof that you should be wiser than Him who made you?   For it was in His Wisdom to create all things, and all His creatures, in such a way that they might be filled, and not suppose to be filled of themselves.  

  19. And this coincides with that all His creation should fear before Him, and not make the error that He in His sole being were not their Creator, for which cause also that glory should be His alone.  And this also coincides with righteousness, and with justice, and with truth, but such is a lengthy word for which your vessels at current are barely able.

  20. He therefore in creating His works subjected them to renewal, like as placing a seed into the ground, which afterwards comes forth into glory.  Or as the seed in darkness, like He spoke to Job; When I made thick darkness its swaddling cloth.”   

  21. If then man had been formed upon the earth a million years ago, and the renewal being yet a million years off, how is the account of the seven days, or seven thousand years in Genesis to be effected? 

  22.  For the account of man, as Moses clearly relates in the book of Genesis is for a period of seven thousand years, from the first to the last human person to be formed upon the earth.  After which, all of the sons of God having been sealed, and all of the sons of men in their number having come forth.  

  23. Then, and only then - this place of our birth, this seed sown in darkness, should decompose, and a new earth to come forth in a glory as much greater as the fields of grain or of corn is to the seed thereof.  

  24.   And am I now to define Genesis to you, the account as Moses placed it, and the mystery thereof which few if any have understood?  Look first into the night-sky, to behold but one ( galaxy.jpg ) of the possible billions of galaxies which the Lord created for Himself.  

  25. A thousand years ago, the world was only five days into its creation.  And how then is it written that He rested on the seventh?  And did not the Lord Himself say; "I work still and My Father works still," and yet we keep a sabbath, we rest from our works, and how is that to be understood except by the wise, the sons of God. 

  26. And how minute we are to be like a grain of sand upon a grain of sand circling around but a single one of these points of light.  Nor is our place within this particular galaxy, or else we could not have photographed it as this.

  27. Does not this provide you with some inkling as to how very grandiose, and very majestic the Almighty Lord and God of all is?  He who filled a universe full of these, what is the number of the myriads upon myriads of angels, and He only knows how many other creatures He made throughout His endless realm?  

  28. We do not know, and we cannot know, but this we do know - that He made us man, that is to say; man for the earth to live upon, as our place of abiding.  

  29. Do not therefore in your mind limit Him - He who is without limit, and by His will is able to perform anything and all things. And do not think that you could sustain yourself before Him who is so inconceivably grand.   And yet, - He who is so grandiose, and so far beyond any conception took pity upon the little of nothing creatures that we are in His grand creation.  

  30. So much so that He gave for us His only begotten Son to deliver us from death, and from the bondage in which we in our own ignorance had entangled ourselves.

  31. How then am I to pronounce the greatness of His love, and of His compassion with which He rules all things?  How am I - as less than a speck of dust to pronounce His glory?  Or we in the whole of us to add glory to His Name?  

  32. In His only begotten, in Christ Jesus alone, to have not a single doubt upon His word, in that we glorify Him, and He in turn will save our souls from the powers of death.  

  33.  For again, as it is written; "It was His good pleasure to grand unto us (who in our number are less than the dust upon the scale) the kingdom of heaven.

  34. The Lord now in having made us did not establish it for us to traverse the universe, to skip from galaxy to galaxy, or from star to star, but He gave us an earth for a home.  

  35. And when speaking of the inheritance of heaven, it is the heaven of the earth of which He speaks.  For is it not said, that He will make a new Earth?  

  36. And did He not say; "And I will cause My elect to dwell in it."?    So then it is the Earth, a new Earth that in this figure of speech is the inheritance of heaven.

  37. He did not say that He would cause us to dwell upon a dozen or more galaxies, nor even upon a single galaxy.  How for example would you visit a friend a hundred light-years removed, while the human body can take no more than 6 or 7 G's? How long at that acceleration would it take to come to the speed of light, and then to travel for many years, and again slow down? 

  38. No doubt you will say - to travel in spirit, to be like the angels.  And yes we shall be like the angels, at least for a time so I say, and more so for the sons of God.   But remember this that there will be a new Earth specifically made for us, for the righteous and the elect, for the sons of God to dwell in it.  And so again we are back upon the Earth which the Lord made for us, and us for it to dwell upon it.

  39. And now having spoken these many words, what is my emphasis in man and in the creation, and the forming of him when I turn to the words of Moses, the book of Genesis, in relating to us the creation of things?  

  40. The Universe is much older than six thousand years, or you would not see the light of any star or galaxy in excess of six thousand light-years from us.   Or will you say that where the Lord said; "In the beginning - from ever" was no more than six days ago?  How long do you expect forever to be?

  41.   Now I shall place some of the evidence to the weakness and inability of men craving to supplement their faith.   And I shall not deride this weakness, since it is written; “in weakness I am strong.”  The Lord our Savior, Jesus by name said“I am the Alpha and the Omega, the beginning and the end.”  

  42. Does that then sound like anyone having its beginning in Bethlehem?   He who was begotten (for that in itself is a figure of speech tuned for the small in understanding), was no more than a taking upon Himself of the nature of man.  

  43. And is this not also a figure of speech to say: "the beginning and the end"? For He is from ever and into forever, as in without beginning, and without end

  44. For He who took was God, and so you should reckon the Lord our God, our Redeemer, how greatly He loved the creature made man, to bring forth unto us -- God with us.  For that is whom and what Christ Jesus is to us and for us – as by the expression - God with us.   

  45. And in Hebrews: “He Himself partook of the same nature.”  To “partake” then is not as being it, yet He assumed upon Himself to be fully like unto us in every respect, and as such He is rightly called “The Son of man.”

  46. And again: "I can do nothing on my own authority; as I hear, I judge; and my judgment is just, because I seek not my own will but the will of Him who sent me.”  This clearly defines two Persons, and our Lord subjecting Himself to the Father.  Or again:  “And the Father who sent me has himself borne witness to me.”  

  47. Or: "My teaching is not mine, but His who sent me.”  “My teaching is not mine”, so He said, in which unquestionably He was speaking as of the Son of man.   For in His being as God (and I use “being” rather than the word “nature”) He said; “I will send you My Spirit.”

  48. The fact that there are two Persons in God is clear from the following: “Yet even if I do judge, my judgment is true, for it is not I alone that judge, but I and He who sent me.”  And: “I bear witness to myself, and the Father who sent me bears witness to me."    

  49. But that again He is God in the same power is evident here where it states:  “For this reason the Father loves me, because I lay down my life, that I may take it again.”  Note the words – “that “I” may take it.”

  50. The “I” is our Lord Jesus, for while it is also understood that the Father raised Him from the dead, the Lord Himself has that power likewise, being One with God, as we find: “I have power to lay it down, and I have power to take it again; this charge I have received from my Father."   

  51. And again:  “I and the Father are one."   It is not in two natures therefore that God or our Lord exist, but rather in none, He being as He is, and we having no conception as to His nature if it be a nature.  But that in the Person of His Son, He took upon himself a nature - that is correct - since He took our nature, that is a nature upon Himself.

  52. And as to the Spirit, the Holy Spirit, it is written; “When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.”   

  53. Conclusively it is the Father and/or the Son to grant the Spirit, the Holy Spirit, what to speak to us.  And so I could go on and on with evidence after evidence, but if you are dull of hearing to what end am I laboring?  

  54. Again it is written; "What is man that thou art mindful of him, and the Son of man that thou dost care for him?  Yet thou hast made him little less than God, and dost crown him with glory and honor."   Does this need further definition, or shall you be wise?

  55. I implore you O my friends and my people, do not hammer out a literal word that may only be spoken as a figure of speech.   For these; figures of speech are for our sake so we may grasp a little of what for its reality is far beyond us.

  56. For lack of any brotherly love Armenius was condemned because they interpreted his teaching as man chooses for God, while the Calvinist have it as God chooses man.  The essence then of both are correct, since No man comes to Me lest My Father draws Him.  and again; Choose you life that you may live. And at how many places in the Scripture does God call for us to turn to Him?

  57. And so the brutes take it as a tasty morsel to condemn a man merely for a word. As then there is a right and a wrong teaching, the above (as presumably something of Armenius) is not something to hang a man on.

The Dortse rules

  1. The Canons of Dort were set forth of the Reformed churches sometime ago. And as I read them I could not conclude them to be so untrue,  but they had the flavor of John Calvin, and as such in their context they seem to be destructive, not a wholesome arrangement of words to bring the love of God forth to man.

  2. It now is senseless to go into details, since that would become nothing more than splitting hairs, and we as the children of God have no such practice.  It is all good and well to enumerate such teachings that deviate from the truth, but to take it for an education so one may hold himself to only the truth, is a burden no one can bear. 

  3. Myself I started out that way, but then I realized it would take me a lifetime even to write down all such nonsense and consume a whole library. Wherefore I said to myself: " Learn the truth Leonard, educate yourself in the word of God and His only, and whatsoever does not agree therewith shall be of error.

  4. Priests and ministers are many, as it need be, since the flocks are all in need of a shepherd. And as the Lord foretold us that laborers would be few by these He pointed to the sons of the kingdom, for the great many that are - are indeed so; "laborers" shepherds laboring for their days pay, in other words, "hirelings, and not as sons of the kingdom.

  5. As then I read these forenamed rules, I judged them to be written by hirelings, and not sons of the vineyard. For the sons are taught of God and their speech is accordingly, while hirelings teach themselves by the written word, and their speech also is typical thereof. And so also it was foretold of the Lord by Ezekiel; saying:

  6. "They shall be ministers in my sanctuary, having oversight at the gates of the temple, and serving in the temple; they shall slay the burnt offering and the sacrifice for the people, and they shall attend on the people, to serve them. 

  7. Because they ministered to them before their idols and became a stumbling block of iniquity to the house of Israel , therefore I have sworn concerning them, says the Lord GOD, that they shall bear their punishment. 

  8. 13: 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; but they shall bear their shame, because of the abominations which they have committed. 

  9. 14: 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."

  10. So you see they were to serve, the many of them priests and ministers, but they would not have the wisdom, nor the understanding nor the blessings of Gods which the sons of God enjoy, as the Lord said: "Not to come near any of my sacred things and the things that are most sacred."  

  11. To have the knowledge of God by His Spirit within us is a sacred thing, and not for hirelings, nor will these hirelings ever be called sons of the living God, nor enter into His rest to serve Him as priests, but as the Lord said; to bear their shame..

  12. Therefore my people do as the Lord told you to do, these many having seated themselves in the seat of Moses or of the prophets and apostles, hear to what they say, but do not after their deeds, for they are hireling first and hypocrites second. 

  13. Make therefore a distinction in hearing them to hear that which they borrow of Gods written word, and not that which they learn of their master the devil.

  14. Their end will be in torment for all the souls they have killed in their idolatry, wherefore also it is written that at the Lords coming He will eradicate all of them.  

  15. And if after that day a son will stand up to say to his parents that he will become a priest, his own parents will kill their own son, their own flesh and blood with the words. "No you will not preach lies in the name of God."

  16. Meditate upon that word O you my people though you are not my people, meditate upon it.

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