Prophetic word for today
Georgia (Part 7)

First posted: August 7, 2017
E-mailed: May 17, 2012
Word received by: Tracey

This is a continuation of a prophetic word posted earlier ...

Click here to view the original text of the prophetic word sent to us on 17 May 2012.

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Green Wesley v. America's Uncle Thomas

As we shared in the previous post, Georgia's spiritual history is strongly linked to George Whitefield, one of the 3 founders of Methodism. Unbeknownst to most people outside of Georgia who are not Methodists, the main founder of Methodism, John Wesley, arrived in Georgia before Whitefield. Wesley's experience in Georgia was a rather bitter one, and it is a reflection of the spiritual forces in America working to destroy the manifestation of God's remnant in America, even from the nation's founding to this very day.

As indicated on wikipedia.org, John Wesley, at the request of James Oglethorpe, sailed from Gravesend, Kent, in England on The Simmonds and headed for Savannah, Georgia on 14 October 1735. Oglethorpe, the founder of the Georgia colony, saw something very special in Wesley and wanted him to be the minister of the newly formed Savannah parish. The fact that Wesley sailed from "Gravesend" speaks of how his visit to America was imbued in the "green-horse" anointing of a person who is willing to descend to Sheol so as to be risen from there by the Lord; this was certified by what happened after he arrived.

As described on sip.armstrong.edu, during the 4-month trek across the Atlantic, Wesley became friends with a woman named Sophia Hopkey, whose mother had employed Wesley to teach her French during the trip. Apparently, a mutual fondness developed, which continued even after they arrived in Georgia. However, Wesley chose to seek the advice of a man by the name of Spangenberg, a leader of the Moravians, a religious group whom Wesley had grown to admire during the trip. Spangenberg advised Wesley to avoid contact with female admirers, which led to Wesley abruptly ending all communication with Sophia, all without providing Sophia an explanation.

Around 13 months after their arrival in Savannah, Georgia, Sophia Hopkey chose to marry a man by the name of William Williamson, a clerk in her uncle Thomas Causton's store. Causton had become the first magistrate of Savannah and was, for all intents and purposes, the town's "political boss". Causton was an ambitious and corrupt man. He was able to increase his political influence and was aiming to wrest as much control of the colony as he could from the colony's founder (James Oglethorpe). Being a corrupt man, he sought to achieve this through (and for) financial power. Because of this, Causton began to misappropriate compensation from the Moravians, whose manual labour Causton credited to his own plantation and not to the Moravians' account with the colony's trustees. Having developed a friendship with the Moravians, Wesley eventually became aware of this and notified Oglethorpe, who had asked Wesley to be his "eyes and ears" in the colony (due to Oglethorpe's confidence in Wesley's moral character).

When he was discovered, Causton tried to justify his actions by claiming that the Moravians were refusing to bear arms against the Spanish threat to the south of Georgia. The evidence against Causton, however, was incontrovertible, and the Trustees ended up removing him from the office of chief magistrate. This led to Causton having a deep hatred for Wesley, and he would soon work his revenge against Wesley through his niece Sophia Hopkey.

It is somewhat unclear what transpired between Wesley and Hopkey, but some believe that Wesley had obtained a promise from Hopkey that she would not marry anyone else, even though Wesley had not yet proposed marriage to her. Regardless of the details, this writer believes that God used the Moravians to secure a testing period for Hopkey, a period during which her soul would be tested and her appropriateness to be Wesley's wife would be evaluated. If Hopkey had passed the test, this writer is certain that God would have moved Wesley's heart towards Hopkey, and they would have eventually become husband and wife. Unfortunately for Hopkey, for Georgia, and for America, Sophia was a soulish woman, and she was unable to see past the soul-component of her relationship with Wesley, which prevented her seeing beyond the external meaning of Wesley's action (or inaction). As a result, she became susceptible to her uncle's manipulation.

When Sophia Hopkey married William Williamson in March 1737, she did so in Spurysburg, South Carolina, some 22 miles up the river, away from Wesley's parishional jurisdiction. After not attending church for 5 months, Hopkey and her husband finally showed up at the church where Wesley preached. Wesley refused to give her the sacrament of Holy Communion, not out of emotional spite, but because of the Anglican rules that Wesley and that congregation followed, which stated that those who planned to partake of Communion were supposed to report their intentions to the Curate at least one day before. Besides this reason, Wesley also explained (in a letter to Sophia's mother) his conviction that a person in a state of unrepentance was not to partake of the Lord's Supper (as per 1 Corinthians 11:27), adding that he believed that Sophia Hopkey had committed wrong actions that she had yet to repent of. It is because of this that this writer believes that Sophia did promise some sort of commitment (either to God or Wesley) that Sophia broke when she ran off to marry her uncle's clerk. This writer is convinced that, despite his heartbreak, Wesley would have forgiven her if she had expressed repentance, and he would have promptly given her the (Anglican) sacrament of Holy Communion. Sadly, instead of receiving Sophia's repentance, Wesley suffered very harsh consequences as a result of his "simple" refusal to give Sophia the sacrament.

Considering all that happened, it seems as if Thomas Causton was a very astute "judge of character", meaning that he was very good at studying people and determining what buttons he needed to push to obtain the desired behaviour. This is why he was so quick to steal from the Moravians, who had an unhealthy tendency towards pacifism, which must have led Causton to conclude that he could push them around and take advantage of them without expecting much retaliation. Wesley, however, ruined this by fighting back on their behalf, which led to Causton's demotion from political power. In revenge, Causton then studied Wesley and realised that Sophia Hopkey was a vulnerability he could exploit. Also studying what made Sophia tick, he realised that she was resenting the test period that God was putting her through in her relationship with Wesley, and he saw that he could get her "in his camp", so to speak, by convincing her of how "evil" Wesley was behaving and by enabling a substitute for the soul companionship that she craved. This writer is certain that Causton must have scanned the staff that worked under him and found in William Williamson both a reliable puppet and a good bait for Sophia's soul. That is when he began to manipulate William into pursuing Sophia, possibly offering him financial compensation and a percentage of any future power he could acquire in future. After getting Sophia and William to marry, he must have convinced Sophia to stay away from church and all things God-related by portraying Wesley as a "resentful priest" that would unleash his vengeance at any time. After waiting a prudent amount of time, he proceeded to push the biggest button that he saw in Wesley: his zeal for doing what he believed was right. That is why he convinced Sophia to finally attend church again after 4 months of absence, making sure that she would not declare her intention to take communion that day. Why? Because he knew that the "zeal-for-the-right-thing" Wesley would deny her communion as per Anglican rules, which he would then exploit to bring Wesley down.

Immediately after Wesley denied Hopkey communion, Causton went on a smear campaign, telling everyone in town that Wesley was acting out of spite because Sophia had rejected his multiple marriage proposals. In fact, he even convinced Sophia to sign an affidavit certifying that Wesley had indeed proposed marriage on multiple occasions and that she had rejected him every time. Some might be tempted to lend credibility to this accusation, yet the evidence of letters and comments from the time do not support this claim, and the fact that Wesley showed himself, throughout his life, to be a man of impeccable character and integrity only confirms that Sophia was indeed lying when she signed that affidavit. The fact that she would be willing to compromise her integrity to that extent in order to play along with her uncle's intentions only proves how necessary it really was to put her heart to the test. She was indeed unworthy of being the wife of a man like Wesley, and Wesley's calling would have been destroyed had he allowed himself to quickly embrace Sophia as his wife.

Interestingly, after getting Sophia to sign the affidavit, Causton tried to precipitate a duel by sword with Wesley. This only certifies his involvement behind the scenes in this sordid affair, especially since Sophia was only his niece, not his daughter. Why would Causton take such personal offence at what "had been done to" her niece (not to him), to the point of challenging Wesley to a sword duel? Because the whole incident was indeed all about him. He was the instigator of the problem, and the instigation was so that he could exact his personal revenge on a man who had robbed him from great power in the new colony. This writer believes that Causton must have indeed been a man of larger-than-average size (especially because of his clear Amorite tendencies, which often points to physical tallness). Therefore, he trusted that he would be able to overpower the not-so-tall Wesley, especially since "religious nerds" like Wesley were likely not to be very good in the "art" of physical violence. Not being a gullible fool, Wesley never gave in to Causton's sword challenges, so Causton decided to sue Wesley in an effort to destroy his reputation in Georgia once and for all.

America's trial against Wesley for "defaming" Sophia Hopkey and her husband began on 22 August 1737 with a jury secured by Causton (something that Causton had already done with other trials). Despite this, 12 of the 23 jurors refused to sign the bill of indictment, convinced that the counts against Wesley were either false or outside the boundaries of secular law. Wesley appeared in court several times in September of that year, but Hopkey's husband was always conveniently out of town, leading to an inconclusive outcome.

Despite Causton's inability to legally indict Wesley, he was successful in fostering opposition against Wesley in the town of Savannah, whose people began to label Wesley as a "Roman catholic" for his unwillingness to give communion to dissenters (i.e. Protestants that no longer recognised the Anglican Church). As hatred for Wesley grew, fewer and fewer people attended church, and Wesley became more and more isolated. Seeing this, Causton launched another legal attack against Wesley on 3 November of that year. The colony's Trustees then sent William Stephens as a representative to sort out all the much-ado-about-nothing that Causton had started. Stephens found that the town was sorely divided over the matter, but he was impressed with the ardour and sincerity of Wesley's preaching.

In late November, as Stephens continued to sort out the matter, Wesley announced his intention to leave the colony and return to England. Infuriated, Hopkey's husband, William Williamson, published a warning that he had a cause of £1,000 against Wesley (which, as you can imagine, was no short change in 1737). In his warning, little Billy also declared that he would prosecute anyone who helped Wesley to return to England. Despite this threat, Wesley left Georgia on 22 December 1737. Unfortunately, he left a defeated man. His lofty intentions to preach to the Amerindians had been denied, and his fervent desire to ignite a new church in America that had the zeal of the Primitive Church had been squelched before he could even get started. Despite this, he left Georgia without ever compromising his principles to placate external coercion, no matter how multitudinous that coercion was. Hence, it can be safely said that Wesley's experience in America was a green-horse Sheol experience, a failed expedition where he was forced to die because he was unwilling to yield to the pressures of Korah Causton and his soul matriarchy.

"Black George is fine, green Wesley not so much"

Interestingly enough, George Whitefield was the man who travelled from England and eventually replaced Wesley as deacon of Savannah and Frederica, Georgia. However, he never encountered the opposition that Wesley had encountered. This is in great part to the fact that Whitefield (as we saw in the previous posting) was no more than a black-horse rider on the best of days and a self-interested matriarchal the rest of the time, meaning that he never posed a spiritual threat to the matriarchal system in place in Savannah. After a few months, Whitefield himself was replaced as deacon of Savannah, given that he was way more interested in raising funds for his Georgia orphanage than in doing any real and disinterested spiritual work there.

The matriarchal "uncle" debtor spirit

To better understand what happened with Wesley in America, we must consider certain important details. For example, the fact, that Wesley's experience in America was ruined by an uncle is no spiritual coincidence. As we have shared before, Scripture strongly associates the word "uncle" with Ner, Saul's uncle, who had an unhealthy influence on Saul's life as a father figure, effectively replacing Saul's real father Kish. Because of this, the word "uncle" is spiritually linked in Scripture to the kingship desired by man (i.e. the kingship of Saul) as opposed to the kingship desired by God (i.e. the kingship of David). Scripture also links the "uncle spirit" to Laban, Jacob's uncle, who subjected Jacob to slavery through his daughters and who tried to keep Jacob under a permanent burden of indebtedness to him, especially as Jacob endeavoured to escape from his grip. Hence, it is no spiritual coincidence that Causton tried (through his son-in-law) to prevent Wesley leaving Georgia in freedom, imposing a permanent debt of £1,000 on him, a debt that he never withdrew, even when Wesley was able to escape his grip.

As you may have noticed, all of the above points once again to the raison d'être of the colony of Georgia. It had been designed by God to be a place where people who had lived under the burden of debt and slavery would be given an opportunity to start a new life in freedom. Unfortunately, the matriarchal spirit was strong enough in America to thwart this, to the point that even the literal end of black slavery was postponed for 130 more years.

The debt of visiting iniquity

Why was it so important for God to end debt and slavery, and why was it so important for the soul matriarchy to prolong it? The answer lies in the following passage:

"6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." (Hebrews 8:6-13)

Notice how this passage speaks of forgetting two things in the context of the New Covenant: "sins" and "iniquities" (v12). As we have briefly indicated before, the word "sin" per se refers to "errors" committed by man, errors that cause man to be in a state of debt with God. By contrast, the word "iniquity" points to "generational unrighteousness", i.e. to unrighteousness that is "genetically" transmitted from generation to generation. Every new generation is "visited" by the iniquities of their ancestors and has a choice to either continue in those iniquities, like their ancestors, or reject them and start a new spiritual "genealogical line". This is why God speaks of "visiting" our iniquities, which refers to God visiting those who have chosen to follow in the iniquities that visited them. When God makes His visit, however, it is to execute judgement and deal with those iniquities in order to minimise or end their presence in future generations. As you may see, these concepts are embedded in the passages below that refer to iniquity:

"And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?" (1 Kings 17:18)

The word "sin" above was mistranslated from the Hebrew word avon, which literally means "iniquity" and is translated as such throughout the King James Version. Notice how the woman mentions iniquity in the context of Elijah visiting her and dealing with her iniquity by punishing her son (the next generation).

"Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day." (Ezra 9:7)

Notice how the passage above speaks of "iniquities" (avon in Hebrew) in the context of wrongdoing done by ancestors ("our fathers") that has continued through the years ("unto this day"), reaffirming the connection between iniquity and evil that is transmitted down the generations.

"And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers" (Nehemiah 9:2)

Notice how the verse above speaks of confessing one's sins (chatta'ath in Hebrew) and then associates iniquities (avon) to one's ancestors ("their fathers"), thereby drawing a distinction between "sins" and "iniquity".

"Behold, I was shapen in iniquity; and in sin did my mother conceive me" (Psalm 51:5)

Even if the above words by David have a general application to all of mankind, they also express a very specific reality in David's life. This is revealed by the "traveller" mentioned by the prophet Nathan when he confronted David regarding Bathsheba (2 Samuel 12:1-12). That traveller represented the spirit of iniquity in David's family lineage, more than likely on his father's side. This is the spirit that visited David when he committed the great evil regarding Bathsheba, and it is the same spirit that later visited Solomon and did him in completely. Considering that David's mother is never mentioned in Scripture, and considering how David's siblings treated him, and even how little David's own father thought of him (1 Samuel 16:11), we can infer that David may have been the product of an "indiscretion" committed by Jesse when his family's spirit of iniquity visited him. If this is the case, Jesse eventually made things "right" (to some extent) by taking David's mother as his wife, as revealed by 1 Samuel 22:3-4; and, despite her failings, David's mother must have had a heart that leaned towards God, if Psalm 86:16 can be taken as a literal reference to David's mother. This writer is typing these words with great fear, for they are very close to being "speculation". Therefore, if you perceive historical error but spiritual value in these words, take that value and discard the error. If you perceive no value at all in these words, feel free to discard them altogether, but do receive that there was a spirit of adultery/fornication in David's family lineage, and that that spirit of iniquity did indeed visit him when he sinned with Bathsheba. It is worth saying that adultery/fornication was not the only line of iniquity running in David's life. There was also a clear line of Jebusite iniquity, as evidenced by David's Jebusite behaviour in parts of his life (which we have described before). This line of Jebusite iniquity in David's lineage explains his father's Jebusite words in 1 Samuel 16:11 and his eldest brother's Jebusite words in 1 Samuel 17:28.

{As a quasi-comedic parenthesis, it is interesting to consider that the Hebrew word for iniquity is avon, a word that is strongly associated in modern mainstream culture with ladies who visit homes to sell beauty products. It is also curious to consider that the company was founded by a man named David, as mentioned on Wikipedia. Mind you, this writer is in no way insinuating that the Avon company is an evil company or that iniquity is visiting you when an Avon lady knocks on your door, especially because, as we shall see later, the "iniquity visitor" is always a "male" spirit with strong Amorite tendencies, not a "female" soul figure.

As a curious additional note, the Avon company was given that name in 1939, 53 years after David McConnell founded it in New York City in 1886. His son gave it that name in 1939, 2 years after his death in 1937, in honour of Shakespeare's birthplace (as mentioned on leaf.tv). This only adds to the curious connection with the Hebrew word avon, since iniquity is transmitted generationally!}

Iniquity through deliberate transgression

The Hebrew word for iniquity, avon, also appears in the following passages:

"If I covered my transgressions as Adam, by hiding mine iniquity in my bosom" (Job 31:33)

Notice how iniquity (avon) is mentioned above in the context of Adam's transgression, which points to evil that has come down through the generations, starting with Adam.

"Then will I visit their transgression with the rod, and their iniquity with stripes." (Psalm 89:32)

Notice how the Lord speaks of visiting iniquity with stripes (nega in Hebrew), meaning that His visit is to judge the iniquity. The word "transgression" was translated from the word pesha, which is also the word used in Job 31:33 above (translated as "transgressions"). This points to a spiritual linkage between iniquity and a transgression, i.e. deliberate trespassing. This means that iniquity is introduced into a spiritual lineage through a blatant act of deliberate trespassing and is perpetuated as each new generation is visited by that iniquity and deliberately chooses to participate in that same trespassing.

"Fools because of their transgression, and because of their iniquities, are afflicted." (Psalm 107:17)

The word "transgression" in the verse above was translated from the word pesha mentioned above, which once again reveals the spiritual connection between iniquity (avon) and deliberate trespassing.

"Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out." (Psalm 109:14)

Notice how iniquity (avon) is once again mentioned above in the context of ancestors (the "iniquity of the fathers"). Notice also how sin (chatta'ath) is linked to the "mother", i.e. to the "female" side of the ancestry, meaning that iniquity has a "male" connotation that is more related to the spirit and sin has a "female" connotation that is more related to the soul. As declared in Scripture, the woman (Adam's wife) was deceived into eating from the tree and actually thought she was doing a "good" thing (1 Timothy 2:13-14). By contrast, Adam was not deceived; he knew what he was doing when he ate of the fruit, yet he deliberately transgressed the boundary that God's word had placed around the tree, all for reasons that we have shared before.

"Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward." (Isaiah 1:4)

Notice how iniquity (avon) is spoken of above in the context of a people who have evil running through their genes (a "seed of evildoers"), with their new generations (the "children") deliberately perpetuating the corruption, thereby provoking the Holy One of Israel.

"14 Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, 15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife, 16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, 17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. 18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. 19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." (Ezekiel 18:14-20)

Notice how the Lord is declaring here that the transmission of iniquity (avon) from the fathers to the sons is not a "given" and that every new generation has the opportunity to reject that iniquity, in which case God will no longer hold them responsible for their fathers' evil. This is iniquity always has a "deliberate trespassing" quality to it, even when it was introduced into a lineage by previous ancestors.

Pride and iniquity

The Hebrew word for iniquity, avon, also appears in the following passages:

"And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible" (Isaiah 13:11)

Notice how, in the passage above, the Lord associates iniquity (avon) with pride and haughtiness. This means that a strong element of pride is involved in initiating iniquity and perpetuating it within a genealogical line.

"Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities" (Isaiah 14:21)

Notice how iniquity (avon) is once again mentioned above in the context of fathers and their children. Notice also how God's judgements come to stop those in iniquity from establishing cities. In Scripture, the establishing of cities is most directly related to the evangelistic endowment in a positive sense and to the Amorite spirit of pride and self-exaltation in a negative sense. Therefore, the Lord is speaking of exercising judgements to prevent those in iniquity from using their Amorite pride to establish more cities (spiritual strongholds) on Earth.

"Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy." (Ezekiel 16:49)

Notice how the passage above once again makes a linkage between iniquity (avon) and pride. All of this emphasises the truth that victory over iniquity is impossible without acknowledging the Amorite strength of the spiritual enemy lurking behind. Victory over Amorites requires an evangelistic, conquering nature that is willing to match the Amorites' determination foot for foot, punch for punch, shot for shot. Amorites never go away willingly, and they cannot be removed with "kindness", and to disregard this spiritual reality is equivalent to losing the battle before even taking the field.

Sickness and iniquity

The Hebrew word for iniquity, avon, also appears in the following passages:

"And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity." (Isaiah 33:24)

Notice how the passage above makes a linkage between iniquity (avon) and "sickness" or a state of physical weakness and inability.

"5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." (Isaiah 53:5-12)

Notice how the passage above once again emphasises the linkage between "transgressions" (pesha) and iniquity (avon), in verses 5, 8, and 12. Notice also that iniquity was "laid on" the Messiah (v6, 11, 12), which points to how the Spirit of God often portrays the punishment for iniquity: as a burden that has to be borne. Notice also how healing from our sicknesses ensues from iniquity being judged and dealt with (v5). Notice also how this passage speaks of one's generation being cut off (v8), which points to how iniquity is judged to prevent it being transmitted down to new generations. As the old iniquitous lineage is cut off, a new, righteous lineage is allowed to emerge (v10). Notice also how the annihilation of iniquity leads to evangelistic conquest and the taking of spoils (v12).

"When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without." (Hosea 7:1)

Notice how the Lord speaks of His healing being hindered by iniquity (avon), which once again reveals the connection between iniquity and sickness. Notice also that, as the Lord moved in to heal Israel, the underlying iniquity was discovered, meaning that there can be no true healing of the Lord without iniquity being dealt with.

As we have shared before, the endowment most directly related to the gift of healings is the evangelistic endowment. Hence, it makes sense that iniquity's connection to the evangelist's direct enemy, the Amorite spirit, leads to sickness, the opposite of healing. When the evangelistic endowment brings down the Amorite spirit behind the iniquity, the sickness it produces is ended, and healing ensues.

Acknowledging iniquity

The Hebrew word for iniquity, avon, also appears in the following passages:

"We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee." (Jeremiah 14:20)

Notice how iniquity (avon) is once again related to one's ancestors in the passage above. Notice also the importance of acknowledging the iniquity of our fathers, which is something that most children refuse to do out of pride and out of their satisfaction with that iniquity. Even if the non-acknowledgement does not derive from pride or complete contentment with the iniquity, it is important to acknowledge the iniquity so as to prevent it perpetuating down to future generations. There can be no healing without an explicit acknowledgement of the iniquity.

"Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment." (Lamentations 2:14)

Notice how not uncovering the iniquity of the fathers perpetuates bondage ("captivity"). To fabricate excuses and rationalise one's banishment from God's peace (to avoid exposing the underlying iniquity) is nothing but unrighteous and self-destructive deception. This is what blacks in America and hispanics have done, constantly finding ways to blame "the white man" for their woes, all to the detriment of their eternal calling. Because of this persistent behaviour, they have incurred the hatred and spite of God Himself against them. Whereas a few black individuals here and there will be rescued, God's hatred of the hispanic culture and the defiant evil it represents is so profound that any association to its iniquity brings instant eternal loss.

Mercy's reaction to iniquity

The Hebrew word for iniquity, avon, also appears in the following passages:

"Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name," (Jeremiah 32:18)

The word "lovingkindness" in the verse above was slightly mistranslated from the Hebrew word checed, which is better translated as "mercy". Notice, therefore, how the Spirit of God can simultaneously speak of mercy and the punishing of the fathers' iniquity (avon), meaning that the judgement of iniquity is actually an act of mercy from God, since it enables the rise of future generations that are not corroded and destroyed by that iniquity.

"Flee out of the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this is the time of the LORD'S vengeance; he will render unto her a recompence." (Jeremiah 51:6)

Notice how not dealing with iniquity (avon) results in one being "cut off", hence the mercy underlying God's judgement against it.

"Our fathers have sinned, and are not; and we have borne their iniquities" (Lamentations 5:7)

Notice yet again how the consequences of iniquity (avon) are transmitted down to the next generations. Even after that iniquity destroys its initiators (the fathers), causing them to "not be" any more, the consequences continue in the children. This is why True Mercy's reaction to iniquity is not to stroke it and rationalise it; instead, True Mercy's reaction is to visit it with judgement so as to end the generational cycle of spiritual destruction that iniquity produces.

The idols behind iniquity

The Hebrew word for iniquity, avon, also appears in the following passage:

"7 For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself: 8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD." (Ezekiel 14:7-8)

Notice how the passage above reveals that you can always find idols behind iniquity (avon). These idols are raised up by the fathers and then defended by the children. These idols and their fervent defence becomes a direct affront to God's Face, leading to the iniquitous children being cut off.

"1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. 2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. 3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy. 4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him. 5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon." (Hosea 14:1-5)

Notice how verse 2 above provides a basic starting point for the removal of iniquity: Turning towards the Lord's Face and asking Him to take away all iniquity (avon). This implies recognising it and no longer hiding it. Since iniquity is "generational", this implies ending the worship of the "fathers" and the idols that they have erected and left for the children to follow. This is why verse 3 speaks of turning away from idols, adding that the fatherless find mercy in God. Why? Because rejecting the iniquity of our fathers and the idols that they have fashioned for us implies the willingness to become "fatherless". Part of the reason why people refuse to reject the iniquity of their fathers is because their fathers and their works provide them with a "name" and a sense of identity. To reject their iniquity, therefore, is equivalent to coming from under their name and becoming "fatherless". Therefore, to reject iniquity implies trusting that we will be "OK" without a "fatherly covering" because God will have mercy on us and be our Father.

Causing iniquity to be remembered

The Hebrew word for iniquity, avon, also appears in the following passages:

"23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. 24 Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand. 25 And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end," (Ezekiel 21:23-25)

Notice that there are consequences to one's iniquity being remembered by God. Notice also that one is being responsible for making God remember that iniquity (v24). Notice also how transgressions (pesha) are discovered as iniquity is remembered, which once again emphasises the connection between iniquity and deliberate transgressions.

"9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins. 10 I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved." (Hosea 9:9-10)

Notice once again how the Spirit of God speaks of His visitations judging iniquity. Notice also how iniquity is yet again spoken of in the context of actions and mindsets that the fathers refused to surrender. Notice also how the Lord speaks of remembering the people's iniquity, which leads to a judgement visitation on their sins (v9). The question then becomes, Why does the Lord speak of "remembering" iniquity? To answer that, we must consider the following passage:

"And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth." (Genesis 9:16)

[The word "remember" was translated from the Hebrew verb zakar, which is the same word used by the Spirit in Ezekiel 21:23-24 and Hosea 9:9]

Notice how the Lord speaks of "remembering" (zakar) in the context of the eternal covenant that He made with every living creature after wiping out corrupted man and starting anew with Noah. Therefore, "remembering" is strongly connected with the spiritual lineage that the Lord perceives in a person. When we walk in the regenerated nature of the last Adam, He "remembers" us as those with whom He has made a New Covenant. When we walk in the corrupt iniquity of the first Adam and our fallen ancestors, He "remembers" us as people in need of a judgement visitation and whose spiritual lineage is to be cut off. In other words, God's "remembrance" of us is associated to the generation that we are walking in, either the old generation of the first Adam or the new generation of the last Adam.

Rendering the calves of our lips

Speaking of "remembering", let us bring to remembrance 2 verses that we quoted earlier:

"1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. 2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips." (Hosea 14:1-2)

Notice how verse 2 above also speaks of "rendering the calves of our lips". The word "rendering" was translated from the Hebrew word shalam, which can be considered the verb form of the Hebrew word shalom meaning "peace". Because of this, shalam is used throughout Scripture to refer to paying restitution in order to be at peace with someone to whom you owe a debt, and it is also used to refer to becoming complete, since shalom has the connotation of peace that arises from a state where nothing is lacking or missing. Hence, the phrase "rendering the calves of our lips" refers to paying God back something that we owe Him in order to be at peace with Him and become complete in our intended spiritual nature.

The word "calves" in Hosea 14:2 was translated from the Hebrew word par, which, interestingly enough, appears for the first time in Genesis 32:15, in the phrase "10 bulls", which, as we have studied before, are spiritually connected with the gifts of healings. This emphasises the inverse relationship between iniquity and healing.

The word "lips" at the end of Hosea 14:2 was translated from the Hebrew word saphah, whose most direct connotation is that of a "border" or "rim". That is why it is used to refer to "lips", since lips are the "rims" of our mouth and stand in the border between our inner, unexpressed thoughts and the outside world. Because of this, saphah is also used to refer to "language", which, interestingly enough, is how it is used for the first time in Scripture, in Genesis 11:1, when describing how the whole earth was of "one language" and of "one (dabar) word", before the "Tower of Babel" incident. As we have shared before, "tallness", "greatness", and a "strong will" are all spiritually related to the evangelistic endowment in a positive sense and to the Amorite spirit in a negative sense. Therefore, the Tower of Babel speaks of man's Amorite effort to establish a stronghold of (unrighteous) dominance over the entire spiritual atmosphere of the Earth. Hence, we can once again see the spiritual linkage between iniquity and the Amorite spirit, and we can also see how language is essential in solidifying strongholds of iniquity.

Thus, what sincerely pours out from our lips can have an impact on whether iniquity prevails over us or vice versa. This is why Hosea 14:2 speaks of giving the "calves of our lips" as a peace offering in order to have iniquity removed and be in a state where our nature is compatible with God's. Even though this writer has little understanding over the full meaning of all of this, it seems clear that removing iniquity implies sacrificing our speech patterns unto God, meaning that all the thoughts that we routinely mumble to ourselves from the lips of our soul and which constantly strengthen iniquity in us are to be given over to Him. Offering the "calves of our lips" also means an evangelistic determination to use the lips of our souls to declare the thoughts and principles that are consistent with God and contrary to the iniquity in us. In other words, just as the people of the Earth showed Amorite determination to build a gigantic tower that would "reach the sky", we are to show the same level of determination to tear down the tower of iniquity, not only in us but in humanity as a whole. By giving the "calves of our lips" as a peace offering, we are surrendering the will and determination that is embedded in our lips, using that will and determination to bring an end to any iniquity and forge the nature of God in us. Every time we do this, we are making a "crossing" across a spiritual border into a new level of God's manifestation in us, becoming more and more eternally compatible with Him.

"For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile" (1 Peter 3:10)

[The word "evil" was translated from the Greek word kakos, which, as we have shared before, refers to Hittite purposelessness. Hence, "refraining our tongue from evil" means abstaining from soulish Canaanite communication with others that is fraught with purposeless dribble. The word "guile", on the other hand, was translated from the word dolos, which is derived from a word meaning "decoy" and has the connotation of crafty deception. Hence, to have "lips that speak no guile" refers to lips that do not utter crafty thoughts of self-deception that turn something good into "evil" or something evil into "good".]

"If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen." (1 Peter 4:11)

[The word "oracles" was sorely mistranslated from the Greek word logion, which literally means "little word" and is derived from the word logos, which, as we have seen before, speaks of God's judgement word. Therefore, logion refers to uttering brief statements that contain within them God's judgements about things.]

"By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." (Hebrews 13:15)

The phrase "giving thanks" was poorly translated from the Greek verb homologeo, which means "to agree" and is derived from the prefix homo meaning "same" and the word logos meaning "word". Hence, homologeo has the connotation of declaring the same words of logos judgement as someone else. The verse above, therefore, speaks of lips that continually speak out the same judgements as God. As we have shared before, "name" in Scripture refers to more than what is written in one's birth certificate. It refers to a person's nature or internal makeup. Thus, to homologeo His Name means to speak words of judgement that flow out of God's very nature and spiritual makeup. This means allowing the last-Adam genetic makeup that has been placed within us to speak through our lips and declare the same judgements as God about what is "good" and what is not. This is how the corrupted iniquity of the first Adam is driven from dominion. This is why it is no coincidence that the first appearance of homologeo in Scripture is in the following verse, translated as "profess":

"And then will I profess unto them, I never knew you: depart from me, ye that work iniquity" (Matthew 7:23)

The "sacrifice of praise" mentioned in Hebrews 13:15 speaks of an awareness that the nature of the last Adam is superior to the fallen nature of the first Adam and therefore worthy of praise. This praise requires a wilful surrender or sacrifice that recognises the wonder of His nature and surrenders to it.

A good reception as He shines on us

The word "graciously" in the middle of Hosea 14:2 above was mistranslated from the Hebrew word towb, which literally means "good". And, as we have shared before, towb is related to God's righteousness and justice and, hence, to His judgements about what is "good" (as in Genesis 2:18). Therefore, verse 2 above speaks of asking God to receive us in His judgements, meaning that it is not referring to us asking God to receive us as if there is nothing wrong with us when there really is. However, if there is still iniquity in us, how can He receive us without compromising His judgements? Hence, we can infer that Hosea 14:2 points to the presence of a separate element, an element of "genetic" righteousness that can emerge from us, a righteousness that can overshadow the genetic iniquity in us. In other words, as we turn towards the Lord's Face, something within us gets triggered, and His righteous, judgement-laden nature begins to grow within us. This then leads to us being embraced by the Lord and becoming One with Him, since we are participating in His same nature. All of this also reveals that the removal of iniquity requires the desire to be One with God, meaning that we are to disdain anything that contradicts His Nature. Thus, a person who simply wants the punishment (i.e. the consequences) of his sins taken away cannot have his iniquity removed. He must desire to participate in God's nature, and he must believe that His Nature can begin to manifest itself in and through us as we turn to behold His Face in repentance. This is why the Lord God declares the following in 2 Thessalonians:

"5 Remember ye not, that, when I was yet with you, I told you these things? 6 And now ye know what withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness." (2 Thessalonians 2:5-12)

The word "iniquity" in verse 7 was translated from the word anomia, which is the Greek equivalent of the Hebrew word avon (as shown by the fact that quotes in the "New Testament" of "Old Testament" passages containing avon use anomia in place of avon). The word "wicked" in verse 8, on the other hand, was translated from the Greek word anomos, which is actually the adjective form of anomia. Therefore, a better translation of verse 8 would read "and then shall the iniquitous one be revealed".

Hence, regardless of your "eschatological thoughts" on the passage above, it is clear that, from a fundamental, spiritual perspective, it is speaking about how iniquity is overcome. First, the matriarchal leadership of the Church, which has seized truth in unrighteousness must be removed from in between God and His people (in verse 7, the word "letteth" was mistranslated from katecho, which literally means "seize, take for themselves, withhold", as in those who "hold the truth in unrighteousness" in Romans 1:18). In a personal sense, this speaks of rejecting the soulish paradigms in one's heart that keep defining what is right and what is wrong on one's own terms.

After this first step of removing the matriarchal in-betweeners (whether it be the matriarchal people or the thought patterns that they espouse), iniquity can be exposed for what it is (v8), and the Lord can then consume it with the spirit of His mouth, i.e. with an infusion of Spirit dominion over the soul from the Lord's mouth as His lips speak the language of the Spirit. That is when that iniquity can be annihilated with the brightness of His manifestation, i.e. with the shining of the Glory of God's Face on one's soul. These are the "simple" yet deep steps that we must take to eradicate iniquity in our souls, and these are the steps that will happen at a global level as humanity is regenerated in a generalised way in the coming latter days.

His Face conquering over us

In the preceding chapter of 2 Thessalonians, Paul declares the following:

"6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. 11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power" (2 Thessalonians 1:6-11)

The word "presence" in verse 9 above was translated from the Greek word prosopon, which literally means "face" and is often translated as such throughout the New Testament. Therefore, the Spirit of God is declaring that out of the Face of God emanates eternal destruction on the workers of iniquity (Matthew 7:23) whom God does not know and who do not know Him (v7, 1 Corinthians 8:1-3). That is why it is important to ask the Lord to stand before His Face in prayer so that He can destroy the iniquity within us. The word "power" at the end of verse 9 was mistranslated from the Greek word ischys, which literally means "strength", and is related to God's evangelistic nature of conquest. This is why the Spirit of God declares the following in Micah 7:

"18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea." (Micah 7:18-19)

Notice that the Spirit of God speaks of subduing our iniquities (v19). The word "subdue" was translated from the Hebrew word kabash, which appears for the first time in Scripture in Genesis 1:28, where God tells man to be fruitful and multiply and subdue the Earth. As we have shared before, subduing in righteousness points to the evangelistic endowment and subduing in unrighteousness points to the Amorite spirit, all of which certifies how Amorite strongholds on Earth are the consequence of iniquity and how those strongholds, which guard that iniquity zealously, must be torn down with God's evangelistic strength so that iniquity can truly be eradicated. This is why the Lord declared the following to Abraham:

"13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full." (Genesis 15:13-16)

It is worth noting that the word avon ("iniquity") is never mentioned with any of the 7 "-ites" in Deuteronomy 7:1 in the same verse, except for the Amorites, with whom the Lord mentions "iniquity" only once (in Genesis 15:16 above). This means that, when man's "spiritual DNA" was altered upon Adam's fall, the ability of man's spirit to exercise true dominion over the Earth was crippled, creating a "power vacuum" that was happily filled up by Amorite spirits, which endeavour to perpetuate iniquity through the generations because their dominion hinges on it. The Lord's reference to the "4th generation" in Genesis 15:16 above means that the Amorites' dominion cannot be dismantled until the arrival of a "4th generation", a generation that will gallop in the 4th horse of the Apocalypse, the green horse, the horse whose riders are willing to die in sacrifice and descend to Sheol in order to release God's liberation and regeneration on others. Through His green-horse sacrifice, 4th-generation Yeshua broke open the toppling of the Amorites and their iniquity; and, as we join in His sacrifice, we enable its completion in us and in others.

Iniquity gone in a day

The second-to-last mention of the word avon in Scripture is in the following verse:

"For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day." (Zechariah 3:9)

Notice how the Lord speaks of removing the iniquity of the land in "one day", meaning that the removal of iniquity does not need to be a protracted, drawn-out process. This is because it is not based on human, religious effort. The Lord God has already enabled the path for all people to move away from the corrupted spiritual DNA of the first Adam and to move in the righteous DNA of the last Adam. Even though the actual removal of iniquity in our lives can require a process, the ability to embark on that process is instantaneous. This is because the payment required for this has already been made. The debt has already been paid so that we can start operating in God's DNA because the New Covenant is freely available to anyone who believes. This, however, is constantly rejected by the matriarchal Church, which constantly emphasises the Old Covenant of priestly intermediaries and punishes anyone who dares to break away from that Covenant. Despite its emphasis on a "non-judging" God who "forgives sins" and will "let us into Heaven 'cause he is just so nice", the matriarchal Church does not truly believe in the full redemption of its "helpless sheep", who are, at the end of the day, nothing more than "sinners saved by grace" with a perennial debt of submission to their local religious authorities and who can never aspire to manifest the nature of God Himself, since that would make the matriarchal leaders less important and relevant than they want to be. Because of this, they keep charging the debt of iniquity on God's people, just like Sophia Hopkey's uncle Thomas Causton tried to do with John Wesley, ascribing a fictitious debt of 1,000 pounds on him even as he left Georgia and returned to England, and all because he dared to not submit to him and to actually hinder him from extorting unrighteous benefit from the leadership he was given.

The creditor daemons

According to surnamedb.com, the surname Causton means "the farm of Kalf", and, according to meaning-of-names.com, "Kalf" is a Norwegian name meaning "half son of Asgeir". The name "Asgeir", in turn, is derived from two words meaning "god" and "spear", according to behindthename.com. As we have shared before, "spears" are spiritually related to the prophetic endowment. Therefore, the name "Asgeir" refers to someone with a "God" nature who has direct (prophetic) communication with God Himself. Thus, the name "Kalf" meaning "half son of Asgeir" refers to the demigod mindset, the doctrine of daemons that we have shared on earlier, i.e. the Old-Covenant mindset that teaches that we are all too "damaged" or "unworthy" to be One with God (given that we are mere mortals), but that, despite this, there are a chosen few who have been given the privilege of hovering somewhere between the ordinary mortal and God. These demigods, known as the "ordained ministers", are to be treated with "semi-God-like" reverence, especially since they have a channel of (prophetic) communication with God that the rest of the "mortals" have no access to. All of this means that the name "Causton", meaning "the farm of Kalf", refers to the spiritual plantation where these demigod Kalfs are worshipped and allowed to reign supreme, since they are the closest thing to God that the rest of the mortals can have direct access to.

Just as the surname "Causton" has strong significance, the forename "Thomas" does as well. As most may know, it was the apostle Thomas who had the deepest doubts about the possibility of Yeshua resurrecting from the dead. This is because he had sincere doubts about man's ability to transcend his mortality, meaning that he sincerely believed in an impenetrable barrier separating mortal man from the only Immortal One, i.e. God (1 Timothy 1:17). Even though we are all quick to criticise Thomas for his incredulity, it can be argued that he was probably the one apostle who gained the clearest understanding on the implications of Yeshua resurrecting from the dead. In other words, he knew that Yeshua coming back from the dead meant more than Yeshua "cheating" death and being able to continue with His biological existence. Instead, he knew that if Yeshua (who was clearly a man) could resurrect, the line separating "man" from "God" was not there any more and that man could aspire to be a direct manifestation of God Himself, God in the flesh, God amongst us. This is why he is the only apostle recorded as explicitly calling Yeshua "God" whilst He walked on Earth:

"26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God." (John 20:26-28)

From all of the above, we can conclude that the name "Thomas Causton" speaks of how the matriarchal spirit of ministerial reverence sneaked into one of the boats from England as a stowaway and was able to establish a stronghold in American soil. This spirit came with a dose of unrighteous pragmatism that scoffs at the New-Covenant notion of mortal man becoming One with the Immortal God, and it came with a deep interest in deriving continued benefit from the doctrine of daemons that exalts a few believers to the status of demigods destined to be served and enabled by the nameless masses of "lesser mortals". Unlike the apostle Thomas, those under this "Thomas Causton" spirit refuse to have a conversion from their scepticism, for they know that doing so represents the death of the "benefits" that come with being a demigod. This is the spirit that drove John Wesley away from America, the spirit that was determined to impute an unpayable Old-Covenant debt on him. The worthless Thomas Causton and the pathetic spirit that moved him were so bent at protecting their selfish interests that they were willing to destroy a sincere young man's calling before it got started. Had Wesley been of a weaker temperament, he could have either caved and become another promoter of the Causton spirit, or he could have ended up falling away from the faith, disappointed by the "Christian experience" and becoming another victim in the matriarchal cemetery of aborted callings. Knowing that there is no time-space limitation when it comes to the things of the Spirit, this writer curses Thomas Causton. Cursed are you, and cursed is your lineage, you worthless whore, for you tried to destroy the calling of a devout man, all to further your pathetic, short-lived benefit.

"6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. 7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!" (Matthew 18:6-7)

[As we have shared before, the verb "offend" in the passage above was mistranslated from the Greek verb skandalizo, which literally means "to put a stumbling block in the way", meaning that its better translated as "to trip up", which speaks of radically and treacherously hindering another person's spiritual walk]

There is more to say regarding this word, but we shall do so in a future posting, God willing...