Ravens Station Steward

Ravens Station Steward

By Ravens Station Steward

Copyright 2013 Ravens Station Steward

Smashwords Edition

Table of Contents

Delivery 1

Delivery 2

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Delivery 1

He who is the Holy One, he who is the Righteous One, he who is the Just One, the same is judge.

God is he.

And it is already given, let it then be known, that it is impossible for him to lie.

Adam, who was the earthly son of God, was created by God, made in God’s own image and for God’s glory. God is life. And it can be seen, that when God formed the man Adam, out of the dust of the ground formed he him.

God himself breathed into the man Adam’s nostrils the breath of life.

Adam then became a living soul: which soul is everexistent.

God put the man Adam in the garden of Eden. Put there to dress it and keep it.

God then gave Adam sure and certain commandments how to retain life.

God also formed the woman from the man.

Adam, the man, he had the words of life.

Adam died.

Adam’s will to reject the word of God caused his body to return to the dust. But everlasting God, having countless everlasting attributes, had himself breathed the breath of life into Adam: and Adam had become a living soul. But now, his soul was lost, not longer at one with God. For though the man Adam did not return to the dust for many days, yet in the day that he sinned, the man Adam, he was dead. Dead in that day.

This day the Holy Ghost, who is Jesus Christ, the word of God manifest in those that are his, endures unchanged from one generation even unto the next. And even so, shall be found God’s redeemed when the Lord Jesus returns for the church, his own body: souls living again: born of the unchanging word of God. Not living after its own will, but in the will of the holy, the unchanging and the everlasting God.

Adam, who was unwilling to accept the unchanging word of God, even the unchanging God, was found more loving of his own body than of the Lord God. A love, so misplaced, it was no love at all; but which thing was indeed a contempt for life. Which life was the very word which he rejected. For the word which he rejected is life.

Which sure life God affirmed when he did say unto him, But of the tree of the knowledge of good and evil, thou shalt not eat of it. For in the day that thou eatest thereof thou shalt surely die.

Thus, the man Adam, most assuredly he did know the difference between the truth and a lie. Not that God needed to inform him that he, being God, was truth and could not lie: for having said unto Adam, Surely, God, therefore, knowing full well the understanding of the man he had created, did but let this word, Surely, have its due effect and sufficiency.

For if Adam, whom God himself had breathed the breath of life into, had not the desire to bring the one thing under God’s dominion, of all the things God did give him dominion over, no amount of pleading by a loving but unchanging God would have bettered this breathing being, nor altered the outcome. The man Adam, he was allowed to retain dominion over his own will, and so great goodness had he dominion over also.

For this saying the word of God, God gave him dominion over all the works of his hands.

Indeed how good things God gave him. And yet Adam, he did much more grievously than die: his death not being through carelessness nor mishap, but willful: and it mattered not here what the living word given him had said.

Having willfully forsaken the so great charge which God entrusted in his care, Adam did effect a catastrophe beyond natural proportions. For do we not find that in Adam all die? Considering the enormity of his transgression, it yet left him but only faintly realizing something askew: for we see he still had a residue of desire for reparation; and in that effort was attempt to self remedy his dreadful, fatal malady. O but to what avail?

For after sinning, this saying the word of God, And the eyes of both of them were opened. And they sewed fig leaves together, and made themselves aprons.

Thus, we see the beginning of the endless pattern of well meanings of self: so early in the way, a will thought good, even though outside of God’s will; this even immediately after the transgression we see.

Moreover when God, as he always does, concerning sin, required account be given, this man Adam, he attempted to pass responsibility off on the woman.

Yet we see God, the righteous judge, not calling for the woman when he called; but upon the man we have seen the call made, and can hear the accounting coming. For when he called for the man, he also inferred the woman.

For the word did say male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

But now, in this, God not yet speaking to the woman as apart, he did address the head of the body man. For he called but the man Adam, saying, Where art thou?

God, having worked unto the sixth day made man in his very own image; he called him man, and he placed man over the works of his hands. All this being done before the woman was manifested from his side. And God saw every thing that he had made, and, behold, it was very good. Yea, this very good signifying an even better condition than that which had been made up to this point. For up to this point, before the man, it was good.

In the garden was the man placed, there by God himself; and given unalterable commandments how to attend this part of God’s creation. Which thing man had dominion over, but did not own, for he was put into the garden of Eden to dress it, and there to keep it. And to keep, it is more than to dress: for to so do entails a greater responsibility with one’s works.

We then see the making of the woman: God making her from the substance of the man. In that our God is a God of order, we know it is not without significance that he works not just what and how, but when. And we do ourselves well when we not ask why, but obediently accepts, when God is working his what, his how and his when. Even with all observance and predisposition, to but accept.

And now God, he does let us see with all sufficient clarity the making of the woman: thus we do see in reason, and the order of creation as a whole. Both of which be God’s will.

And so, bringing in the woman, this saying the Lord God, It is not good that the man should be alone, I will make him an help meet for him.

For the Lord God said, I will make him an help meet for him.

Thus was her purpose of accommodation for the man established, and created good in the sight of very God; and this we know before sin prevailed. She being given unto him was good: this because the living God said that the previous state of the man, it was not good.

And if he was prevalent in the creation before the woman was manifest, how shall he now be made less so; this when God has made his status yet so much the richer? For though he has dominion, and she now comes of him to be with him, she is still of his being, even of his body, and he is yet the head: and God showing it is he, Adam, that carries the charge. This he cannot discharge.

Thus, in this that the Lord spake against the man’s lonely state, against loneliness, that is, he did not determine to make an help fit for the man to be interpreted as befitting some particular times, as many are wont to assume.

This saying also, I will make him an help meet for him.

This then showing the man Adam’s first status maintained, not only in the sight of him who is God, and for whose glory Adam was made, but now showing the man Adam’s status concerning the woman also: she who is of his own body.

With great apparentness then we see God, saying, An help meet for him.

Wherein then the indisputable counsel of God establishes the preposition of the man, the man whom he made, first of all. Forming him before forming the woman: and this for his glory, there in the order of the works of sovereign God’s hand. Though the woman would be later formed, yet is there also a preposition for the man: a fixed status from which God himself would show it to be impossible for the man to absolve himself.

Unto the man Adam then, God had committed the words of life: and this commission, know that it did not carry with it the authority of concession to any creature. Nay, not concession to even the man himself: and so, not even a relinquishing to his own will.

And the Creator, he has shown us that he did bring the living creatures unto very Adam alone; and the Creator, see how he did give Adam authority to give a name upon each of them, even upon the Lord God’s creation.

And the Lord, he who does as he pleases in the earth, and in the heavens above, see how he works: see there how he did bring also the woman to the man. And in doing this thing, the Almighty, he did not seek the man’s permission, neither do we see where he did it for the man’s vanities. God’s sovereignty, God’s glory.

And the Lord, how great is his glory. For it is from sea to sea, from the heavens to heaven, and from everlasting to eternity; the glory is the Lord’s. And there is but one Lord.

But now we can see Adam, saying, This is now bone of my bones, and flesh of my flesh.

And Adam, he had known no other thing created to be so. For the man, he having seen the creatures, so then named them; and doing so with the knowledge that they were in the world before him.

In that this, the woman, was that creation unique above all the others, the man also recognized his very own bone and flesh: he beheld and held to this same being: she, taken from his very own body.

See that neither needed he on any wise to be told concerning her: for God, having taken her out of him, also put in him this understanding of her who did stand up with him.

Adam proclaimed, This is now bone of my bones, and flesh of my flesh.

And the woman, there in the presence of God, and able to speak, we see she did say nothing at all against the sovereign God’s creation. And let there be who are able to see, that neither did she have to say about her husband’s proclamation concerning very her. Adam, saying, my bones, my flesh. Moreover the woman, she was not yet given a name; which thing the man, very Adam himself would do.

Be not unset from the simplicity of the knowledge. This is about love.

God is love, and man, he is commanded and made able to love; and man, he has ability to choose not to do this also.

Hence, the man Adam, he proclaimed his own of the woman: and this did he when nobody else was prevalent except God and he, and the woman. And that they may know who would know, righteous God, he did not on anywise interfere with the man’s declaration, that of bone of his bones, and flesh of his flesh; even as the man’s reply showed just as much authority as love. And, behold, a thing more: righteous God bearing witness, and he is the faithful witness, he did himself let this thing so said stand. And so it stands.

Thus, Adam now had someone other than God to commune with.

And it is written of Adam and the woman, And they were one flesh.

And God, he is a spirit; and all things were acknowledged to God: nothing personal ascribable to the man Adam: however, concerning the woman specifically and selfwardly, Adam said, this is now bone of my bones, and flesh of my flesh.

A one thing special to very him. Of no other said he this thing: having thus acknowledged this unique being of one. Even on down to the bone itself, Adam, saying, This is now bone of my bones, and flesh of my flesh.

Thus, he, Adam, established before God and woman that this was his; and God, all understanding, and knowing all things, he, in the sight of all creation, did not once involve himself in this particular seal of selfwardness. Indeed this resealing.

And God, he gave it also to Adam to name the woman.

And there was immediately a cleaving to her, this good from God; and she did not have to work to earn it. And do you see that neither did she have to request it?

Now the serpent, O the serpent, deceitful all to death, he did not choose to come to the woman instead of the man without reason.

Alas, the serpent came to the woman, and here never the man. Knowing the estate of the woman with God, and her estate with her husband, and knowing her husband’s estate with God, he came not against God straightway; and he, knowing the power of subtlety with flesh, nor came he to her head; no, not so much as a mentioning her husband’s name. But came he, and spake to the woman alone: to alienate her from her husband, even the man: thus, to alienate even mankind ultimately from God. And being a liar and a deceiver, let the thing be said which is already known of him: Satan, he will not and he can not cease to be these. Liar and deceiver.

Hence, we see here the attempt to disadvantage her, and advantage himself withal.

But alas, alas; for what did that deceiver know about the woman, and about Adam, and about God, that Adam, the very first man, the only man, did not himself know? Adam, who had been entrusted with the precious words of life.

Between the man and his woman given him, we see the unity of this unique bond recognized by the serpent: he whose working and success proved, and with deadly apparentness, that he knew more about the man and woman than they knew about him, or even knew about themselves.

Adam needed the very word, for the life of his soul, and natural life; and this same Adam had the woman in natural life: and Satan, he would bypass Adam and go to the woman, and seek to undo Adam by undoing him with what else, but the very word; and also with the very woman.

For said he unto the woman, Yea, hath God said ye shall not eat of every tree of the garden?

Having chosen here to address the woman alone. Here he went about his work, here he feigned affinity, and here also familiarity.

Yea, said he, disarmingly, Hath God said, ye shall not eat of every tree of the garden?

And easy speaking does he: even as something then shared between the two of them: establishing a camaraderie of minds.

Now no question can be answered without first an opening, and a bringing to bear a part of the mind. But though it be more, yet also is it the insidious nature of the question, and even, too, that which allows it to send down its roots into a fertile, unsettled soil.

For the question had no beginning to beg, why not go ahead and eat of every tree. And be not content to think on all that God has made available otherwise, all that he has shown acceptable; but think rather on the one thing the Father has forbidden.

Now the word of God, it does not lend itself to human reasoning, and of this we must be sure. For there is an also of the mind, and it is not to digest the word of God, and it will always convert it to a form suitable to its meld. Once then the word of God is changed, and in truth it cannot possibly be changed, the changed thing, it is no longer the word of God.

And the remains, in its intents and purposes, it is without godly effect to man, who is made for God, and made to live by the word. And even in the strictest adherence to that way which he has rendered that residue, without the word a man shall but afford himself some religion at best. The simple certainty of the truth.

Hence, the best revision that the woman did offer, it could yet but leave her further exposed to the ravages of the destroyer.

For herein did she answer, and this, too, is not the word of life, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die.

God not having said, neither shall ye touch it lest ye die. For God spake nothing of touching.

God having said further of the tree of the knowledge of good and evil, For in the day that thou eatest thereof thou shalt surely die.

We see then the woman taking liberty with the word of God, that which God had entrusted to the man: she, adding a fatal mix to the word of God, even the word of life. Once doing this, behold, she is left altogether without power and defence. Although not without her own choosing. She, rejecting the word of God, and the counsel of the man, gave place to hear the spirit which would tell her that thing which she wanted to hear.

The woman had all the true word of God she did need. Hence, such superfluity showed her naughty; moreover, self detrimental to her main defence.

For should an one so much as presume there is another truth, one which he can live by besides the word of God, this one does court a prince not of his good.

The word is pure, and an adding unto is just as corrupting as a taking away. The word is a known unchanging to them that remain faithful; and faithful God has preserved them in kind. And this is the way it is: God’s people, they must live the word just the way it is.

Every man having a will, anyone then can reinterpret the word to fit his lusts. But the Lord God, in saving, he shall save his people with the word, and not the private interpretation of the word.

Now our God, which does know all things, and the whereabouts of all, would so loving a Father as he put his son in a garden with a deadly serpent, so doing without plenty good and ample protection; this without warning him of the imminent danger of so deadly a foe? Yet we know there was no need to warn him, so long as he is given all that is able to keep all; given even all instruction unto life: so simple instruction to abide in: the protection of the word of God: the sure sanctuary.

The word, the same which herein, a man abiding, neither the devil himself then, nor any other danger can prevail. This itself is a fortress. And this then the man had, having been given the word of God. For having been given the word of God, he had protection against all danger. Whether Satan or self.

See here then how it is, that the woman, she having the word of God from the man, unto whom it was given by God, in it she had her all sufficient refuge also.

However, an one having left the word of God, such an one is on the road to ruination, whereupon he shall meet more than his measure.

Now Satan is a spirit, and flesh and blood cannot prevail against such; no not except God, who is the God of all spirits, be with that very one. Yet if a man has a will to adhere to the will of God, that is, his word, then how shall Satan find his way upon him?

Thus, we see that the earthly son of God, yea, he had all he needed to live. For this he had been given: the word of God. But having this was not contentment for the man, neither the woman.

God had given them all sufficiency to live. Thus, we do not see God saying unto Adam, move, quickly; move, stop thine wife, for she is being subjected by the serpent to that which I commanded against.

And though we see that the woman did eat first, yet were the eyes of them both not opened till the man Adam himself did eat.

With such certainty we see Adam is now called: this after he followed his wife, obeying her, and not the word of God. Adam, having forsaken the word of God, and thus God himself, he forsook God’s will, choosing instead his wife’s will. Yet we see in submitting to his wife’s will, he truly preferred his own will to God’s will. For his wife, she was, too, of himself.

The matter is now grave, and the word is coming to address them, saying of them, Adam and his wife. And it did not say, Eve and her husband.

It is not without great significance that though the woman was beguiled and first sinned, we see God calling not the woman first, but Adam, saying, Where art thou?

Moreover God inquiring of the man, Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

For God did say unto the man, I commanded thee.

Thus, the woman was not duly called. Neither ever do we see God calling them both as one to give equal account. For in this that is done, there is seen a God ordained level of accountability.

For this saying the Lord God, I will make him an help meet for him.

See then that she was made for him.

For him.

Hence, this word establishing for the man.

For. Verily then it carries in itself no confusion. And she being for him, not saying, him for her, it establishes by the word of God an headship.

Though the body is now contained in two vessels, in creating the woman for the man, God did not take of the glory of the man, which he did make for himself, and bestow it upon the woman; but the man, as from the creation, he did retain the attribute as the glory of God.

All searchers searching, neither shall there be found an imparting of ought of the headship to the woman. But this we do see: when God made her, he brought her to the man, letting him decide with authorization from God, and but from self alone what this part of himself should be called.

And when he said, this is now bone of my bones, and flesh of my flesh, and the Lord God himself not contesting, search and see that he was not accounted before the face of the God of truth as one having committed a lie: which thing would have been a sin in itself. Sin by the man.

What he did show immediately, and show without confusion, was that he recognized that which was his own. His very own. For this was his; his not by assumption, but by creation; and then presentation. Witness the will of very God. And know his works.

Moreover Adam did show that this thing concerning the woman, he knew, and knew it without hesitation; and he unequivocally affirmed his own position of headship; this over that which was, and that same which he profoundly declared his own. And again God not disallowing or correcting; but even God who created her for him, same God then allowing him to establish this in the realm of his own things: things of the very good.

Now we are to see a thing: such that immediately after the word of God showed Adam proclaiming this, saying, This is now bone of my bones, and flesh of my flesh, the same word of God establishes his right, saying, Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Thus, not only granting, but putting upon the man the initiative to restore the body; that which was one and now are two flesh, back to one again; and if one flesh, then the status and manner it had as before the woman was taken out. However, this time, though he yet being with God, now having someone else alongside him in the creation being with him. Marriage this is. And so done, thus, again leaving Adam alone as head. And God being witness.

After the saying, This is now bone of my bones, and flesh of my flesh, then so establishing with the saying, Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh, the thing then is justified insofar as a man’s bond to his wife: but not without love to her as his own flesh.

Nay, it cannot be understood if it is not seen that love is all over this thing, and love lives all in it.

Now unto the woman, this same thing, this move, this reestablishment was not said; and this same initiative on her part was not by God; no, not as though she did have a like position; or as that she, being some head, she were likewise reclaiming also her oneness. But to the man only was this initiative to go forward commanded; ordained of God who made them male and female.

Now he who has the initiative is spoken of as having the call upon him to engage that reunion, that holy objective. Yea, this initiative, yea, this commandment to reunion, it is given by God to restore again to the one flesh. God took the woman out of the man, not separating them, and now it is God again who authorizes man to take the initiative: leaving his father and mother, this in restoring again the two back to one. God works no ill.

And in this good thing, come see if you can find what part sin does play. And even before, and ever after the transgression, shall it not be seen that numerous are the instances, the truths of God’s treatment of the male as the head?

So now in the garden, there when God gave Adam charge, the man Adam had sufficient authorization, and along with it the power; this enabling him to keep any charge God had given him; and an ability withal to command the outcome: yea, this regardless of what the woman and the serpent did or did not do. The man Adam, he did have the charge. And indeed, up to this point come see that God’s communion, it had been entirely with Adam. God and his glory.

Charging Adam, we see God charged him; this when he and the man only were there alone.

And we see God saying nothing unto the woman: nothing said before the transgression, even nothing said after he created her: for Adam made her proclamation. We see God saying nothing to the serpent, even immediately after he beguiled the woman. We see these things.

But it is only after we see the man Adam sin, the man made for the glory of God, the man having the charge, that we then see God having much to say to Adam, to the woman, and to the serpent.

Yea, at the first, we see that God had nothing directly to say to the woman. We see that the serpent had nothing directly to say to Adam. But when Adam disobeyed God, and hearkened unto the woman, God now had something to say to all three of these. If you can hear.

Now this is of the things which speak for themselves: we see two status set here before us. We see a status between God and the man, whom he made for his own glory; and we see a second status between the man and his wife, who is not without the man. Indeed God loved the man and also the woman, for she, too, is of Adam; and God having the one love to them: for they two being one. And there is no Adam without her. But Adam is the incumbent. Hence, when God called, it was for the man, and he was judged the profound and godly accountable; and God is a just judge, all his judgments are without error. Though men take aim to take down, God is just.

Now did not Adam say this, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat?

And it is only after Adam saying this do we see the Lord saying unto the woman, What is this that thou hast done?

Though he did know her in all things beforehand. And she, as did Adam, did make excuse. But shall a thousand excuses make one word of the Lord less required? Herein nobody accepts the accountability for sin; O but herein we see also an unchanging God who lets not one escape his judgment.

When the man Adam listened to Eve’s words, instead of the words of God, he failed not only God, but the man failed his wife also. And his coming children.

And God said unto the serpent, I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

But Adam, in spite of having so great charge that he had, made himself and all that came of his seed helpless: left them of themselves irretrievably lost.

Now the penalty for sin is passed on through the seed of the man only. And the penalty for sin is death.

Hence, there is the need of a Saviour, and he of another seed: and that shall be through the seed of the woman.

For Adam, having fallen, his seed corrupted, the same had not wherewith to bring forth any man to right mankind again.

Adam rejected God, but Eve, turning and following the serpent, rejected God and her husband. She was beguiled into thinking she was of more some thing, some thing of her own: separate from either God or Adam. A thing so manifest only because there was a desire to disobey in the first place: and the serpent, he so accommodated her selfserving desires: preferences which she harbored instead of the manifest will of God, and the instruction of her husband. Thus was she first to show herself not at all to be content; no, not with that which God who knows best had allotted her.

And to the woman, this saying the Lord, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

Hence, at first, even before her raising herself in her exaggeration, she had been allocated an able trust unto her purpose: her integrity governing her own self; for coming into the creation, as she was brought into it, she understood her unique and great position before God and her husband; and that position was not at all unlovely, even just the way it was. But now what had been her abiding by assent and reverence was instead manifestly framed: now set for her, in the conformance and substance of rule.

For in that there is already the headship established, for we see not only the greater charge and entrusting by God, and a declaration borne witness to by God, but having seen the woman being made for the man, and not the man made for the woman, there is in deed now another thing spoken concerning her. A spoken thing by God also brought to the fore, though it be not set forth by a God who is without love, nor before an husband as one having any diminishing of his first love for his wife: and that thing set forth is that the husband shall bear rule over the wife: that is rule, even rule, over that which was, and now is he to love even as his own body.

The two are not alien one to another, headship and rule; yet in the first, that is the headship, this was established under a condition wherein there was no sin in man. For yet she was for him, was of his bones and flesh, and brought unto him, the scriptures do stablish.

Now integrity, it has a beauty and virtue of its own.

But that lovely thing, even integrity, no longer appreciated for its worth, having been violated, there is rule now. And for a certainty, Satan being Satan, he is not done warring with this godly established matter yet. For in that God had said this concerning even the husband ruling over his wife, Satan now had this also to come against. And so he would.

God spake the word, saying, Thy desire shall be to thy husband, and he shall rule over thee.

Because it is spoken of God himself, the word, being ordained unto man, then he, Satan, shall, even must, come against it. And warring, he shall war; atimes so cunningly, till even openly against the established word and way. For such is Satan.

And not only Satan, but because it is the word of God, even the woman, along with whom but the man again, shall also come against it.

Nevertheless it is spoken. And given them both.

And there in the scriptures unto you, verily and summarily is established the essence of the headship; and if there need be any reaffirmation, the scripture saying moreover, For the man was first formed then the woman.

And not stopping there, but further enlightening, saying, For the woman was made for the man, and not the man for the woman. These things so written for reason.

So then, what is seen in the word altogether? We see the word of God and the deeds of God. And the word and the deeds themselves, of God and the man, they do speak for the understanding; speaking preeminently of the man.

And truly, of the woman, so good is she in her precious purpose, yet of her we are shown of God both in word and in deed a profile; and in its presentation, it is not as that of the man. Indeed the two, they are in capacity, they are in participation, simply and truly distinct. For it is this absence of her captaincy, as we see God communing with man, not only after her transgression, but before also, which makes the word of understanding all the more strikingly noticeable.

Yea, man was given dominion, and herein also, where is man without the woman; and look again and see, where is the woman within man? Looking through and going over, there is no contradiction between the word and the deeds: and looking longer undergirds the understanding.

For even if she were taken from a different soil, and God himself did yet make her for the man, still it would be more than sufficient to know that she was made for him: but it is shown, rather, that she was made verily of his, and not soil as his: she being bone of his bones, and flesh of his flesh. Not bone of her bones, and not flesh of her own flesh.

God, having formed the man out of the dust, he did not exactwise form the woman; neither not making her from the dust as a being for herself, and of herself. Adam was from the dust, the woman was of the man, for the man. One dust.

And the woman, she was not a replication, she was not a duplication, nor was she a female remake of the man Adam. But by and in the hand of God, she was made for the man, and made from him; then was she brought to him; and presented to him. All this by God.

God working, see on how he worked: for neither were they two manifest at the same time.

All this, not that anybody knowing need to be taught, but to take careful time to stir up the truth in the heart: hearts gone hunting. Hearts hunting, all the while unaware that there is a greater hunter in the hunt: even the hearts of those that are unwisely working with the adversary, to their own hurt: this to make God’s way something in them no longer acceptable.

So then, from ever so early Eve was present with her husband Adam; but Eve was not independent. And to this dependence would there be sealed subjection. Not subject to what they that have ways other than the word think: for in God, who is love, and who requires, even requires, that a man love his wife, this subjection is not woeful.

They are yet one. So then, what we are shown to see is God first manifesting man as one flesh, and bestowing upon him alone, not only the singular authority and honour to name the creatures of his creation, but further giving the man alone so precious commandments of life, and also work. He is God’s glory.

And it is only after do we see God making the woman. And her for the man. Now then, the one man is manifest in two flesh.

And the word of God said, So God created man in his own image, in the image of God created he him, male and female created he them.

Now, therefore, the one man, he can live only if he lives in two different vessels: male and female. And the one body, though now living in two vessels, they cannot be, simply cannot be without each other.

For Adam is the man; yet it can be seen, in his fuller estate, concerning the things of God, an encompassing the woman also; and though Adam under particulars is also the man aside from the woman, such as he was when with God, before the woman was formed, yet Adam is never the woman. And take care and see: how often has the woman been called Adam?

To be sure, the one body, it did not have two heads. Though separated in the flesh, they still are one body. Verily then, the one body would each need to have the head given, and also ordained of in the sight of God, this if they each were to have the headship.

Would God create one in his very own image, put that one in a place of completeness and delight, and then take of that very one’s own flesh, and divide it into a creature having two heads: this in an home of harmony, and in a place of peace?

But he who would seek separation between the goodness of man and God, the same would also in time seek separation between the goodness of man and woman; for of such an one, no peace can be his purpose. No peace. No matter his claim of intent to help her.

Moreover God forbid that a man, any man, would believe that God would make the image of himself with two heads. And let the wise, and caution the watchful, beware the man standing among the multitude who shall contend otherwise. By what spirit can it be reasoned that the one body had two separate heads?

But given the word of God, it can very well be received that the one head, it was for two flesh; even two who were one body. Seeing that the man Adam, as a whole, were apparently two flesh, it was not in spite of her husband, but being of and with him, that she held esteem, this in the one body again with her husband: thus, she also held esteem in the creation. Though all power has God, yet God bestowed headship upon the man. Headship even from the creation, and be it known, even before sin.

But now, it is at a later time that we see sin; and though the man and woman did both sin, now we see the woman in a securing by the just and loving God under the rule of her husband.

And let it be wisely known, and give consideration, that concerning this thing of rule, allknowing God, who works all things after his sovereign purpose, sought no counsel with the man: he who had sinned also; and we see no thing of merits here. But the thing done, even rule, it is holily ordained, and a thing here which is sealed of God himself. To be sure, God is he, and he knowing the end from the beginning, know for yourself that it is he that has a purpose for everything. Everything.

And if there be anyone, any two, who be better off to believe not that she is of the one body man, let such understand, that when God spake to Adam specifically that he would die, the woman, she did not receive the commandment. Yet, because she is wholly of the man, and God pronounced this judgment upon the man, the man died. Both of his parts. Both male and female. Come you, consider this.

Having spake unto Adam specifically, Unto dust shalt thou return, it was sufficient. So went they both. Both to the dust. Not just the head. But male and female.

Now if the woman had an headship of her own, independent of her husband’s, absolutely nothing is set forth to be used as contention of it; no, not even a slight manifestation in the word of God of it do we see. For we see solely and without reservation the manner in which God communed with Adam. And we see further in the matter that Adam was formed first. We see in the matter that God made the man for his glory. In the matter, we see that the woman was formed only after, when God, who saw Adam’s personal need, wanted to improve his state. Thus we see the matter. And the matter, it is there in order to be seen.

We see that the perfect God of order brought the woman to the man, and giving her, even literally presenting her, to him. Consider also that neither did he require them to meet one the other halfway. See sovereign, righteous, and Holy God working. And working the work in your sight, we see the woman having no authority, or even a spoken part in any of these.

And we see these things because they are given by God to be seen.

We see further, God allowing the man to declare and assert his position of primacy, this concerning that which was his own; and though Almighty God, even the Creator, is present, we see Adam alone ascribing the status to woman. In all these things and more, we see it is Adam alone who is the object of God’s communion. For God spake first things to the man alone.

There is yet another but all important thing, and it stands right tall in all these matters, and let it be no less understood: all of this, even all this, it was done in the spirit of love: on the part of God to the man Adam. Adam his image. And not any of it done, was done by God without love.

But, too, we see even that serpent, showing without uncertainty, moving upon the which of the two vessels comprising man more amenable to his assault. This that he might harm man to affront God. Indeed he himself knowing firsthand that selfwill leads to rebellion, and knowing dreadfully well that God does not countenance rebellion.

Then we see unto Adam, God said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

See if you can hear what the written word is saying.

Of this thing which God said unto Adam, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it, he made known unto Adam, even in a most profound way, that regardless of what Adam felt or thought to the contrary, that his word was to be heeded above the word of his wife. Heeded, both for Adam’s good, and for that of his wife whom he loved.

God said, I commanded thee.

I. Thee.

Nevertheless Adam, he took instruction from the woman.

God, saying, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree which I commanded thee, saying, Thou shalt not eat of it.

Thus, it is more than that Adam sinned in a deed; but there is a further condemnation: a penalty for him who is made for the glory of God, to turn away from God, and to instead obey that which is his own glory.

For God did not only say that Adam had eaten of the tree of which he should not eat; verily this alone was sin, complete in itself. But has not straight and Holy God also shown more, revealing his disapproval of the man, whom he made for himself, hearkening unto the voice of his wife, and going against his word? God not accepting the man’s hearing of the woman, instead of himself; the woman, whom he had created for the man.

For verily, even verily, God made man for his very own purpose, and did not make him for the purpose of the woman. Neither making the man for man’s own self. Nor ever for Satan.

So now we see God showing to Adam that two voices have spoken unto him; showing him that he has gone from him, and he has chosen instead the voice of his wife.

And so we see early on, between God and Adam, the beginning of that unacceptable pattern. For we see that Holy God, wanting man’s will one with his righteous will, shall allow the way of no man’s own will, nor that of his wife whom he made for the man, to come between him and that man whom he has made for his very own purpose.

God made the woman for the man. Yet the man did go and choose the woman over God.

Can it be that a man loves that which God gives him more than he loves the God who gave it him? Can you comprehend this? I believe you can.

Dead men nevertheless have accountability. For concerning Adam, made for God’s glory, consider well this thing: that God does not once treat the man Adam as ignorant, nor confused as to who the head of the woman is, and who the head of the man is.

Moreover when do we once see God taking time to teach Adam which voice is to be heeded: that of God, or that which he, Adam, was created to realize, even without instruction, was bone of his bones, and flesh of his flesh? Made the image and glory of God, God knows how to make that which he desires to make; and a man, he knows whether God is his head or the woman. The woman knows also.

Does God not know the mind of those whom he has created, whether they be ignorant or not? Be it known, therefore, in not some, but all his communing, that God consistently treated the man Adam as if, of man and woman, Adam, he were the authority. For this Adam was.

And the Lord God, he came to the head, upon whom responsibility rested. Even directly. Even as unto a man unto whom the responsibility was given. And so given, not without the measure of authority to execute; maintaining before a terrible God: he who will accept not even a thing pointing to variableness.

So then, we see God, saying unto Adam, Unto dust shalt thou return.

And God not saying thus to the woman. How then should she return to the dust?

The man Adam is still the head of the body, and more than the representation of its status; and on this matter, God needed only to speak this thing to the man Adam, and the woman, she also would return to the dust. And this you may believe, that in the course of time, to the dust she did also return. She followed her head. Both obeying the word.

Sovereign God gave the instruction of life and death to the man Adam, and a so great trust it was; and the woman, she was not company to the conversation.

It is in the darkness of mankind, and, too, it was later, and we see Adam executing yet one more prerogative. For he finally takes it upon himself to give a name to his wife. She had been called his wife, she had been called woman, called bone of his bones and flesh of his flesh. But in giving her a name, he conveys a spirit more of tender lovingkindness than one of any authority: Adam called his wife Eve.

Now Adam knew his wife, and she conceived and bare Cain, saying with elation, I have gotten me a man from the Lord.

Thus, Eve, she was not ignorant that God made man, even Adam; and that God and he were there, even before she was here. Now, having a son, behold, she has herself one of these: a man. Even a man has she; however, this time, one of these is come from her very own body.

Consider how God works. The God of love. He who is love.

Seeing that she was the mother of all living, and bare daughters also, she said this of none of the daughters which she did bare. What reason you then did she, knowing from whence she herself came, for some reason put a difference between her knowledge of the order: that of the male and the female in God’s creation?

And she again bare his brother Abel, whom Cain slew.

After Abel’s death, she also bare Seth, saying of him, God hath appointed me another seed instead of Abel: for she knew he was seed indeed: yea, he also was a manchild. This is that Seth, like Abel, who would be after pleasing God.

And this saying the word of the Lord, Adam lived an hundred and thirty years, and begat a son in his own likeness after his image, and called his name Seth.

Thus, we see not an image of Adam called in Cain, but an image of God in Adam, and an image of Adam in Seth.

And this saying the word of God, And all the days that Adam lived were nine hundred and thirty years: and he died.

We see, for so great number of years, yet Adam’s appointment with death did surely stand.

God had said unto Adam, a man with body and soul, Thou shalt surely die. And the serpent said unto the woman, for them both, ye shall not surely die.

Adam and the woman placed greater surety in a lie than in the truth. But the word, God’s surety, it did not change; nay, neither did it fail because of unbelief or a lie.

And thereunto the Lord showed what only a living God can do.

Adam, the son of God died: the word of the Lord affording no mention that Eve also died. But how should she live, in that she is the glory of the man; who himself is the glory of God? And they one flesh.

And it is written, to Seth also was born a son; and he called his name Enos: then began men to call upon the name of the Lord.

And this saying the word of God, Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters. And Seth died. And Enos, the son of Seth begat Cainan. And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters. And, too, we see Enos died. And Cainan the son of Enos begat a son, Mahalaleel. And Mahalaleel lived sixty and five years, and begat Jared: and Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters.

Thus, we see that after men began to call upon the name of the Lord, there is a spirit revealing pattern. For we see always a son, even an one designated specifically by name; and a line we do see: one of sons uninterrupted, even from here back to Seth. And indeed back to Adam.

The word of God, keeping us, even for us to see, to see but one son in the fore through which to work the Lord’s purpose. And this one son is not hidden from us, for we see this son particularly, and see the male called by his name. And not of the daughters.

And all the days of Mahalaleel were eight hundred and ninety and five years: and he died. And Jared lived an hundred sixty and two years and he begat Enoch. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters. And Jared, he also died.

Still we see by the word of God, that God has always kept for himself a man in the center of his eye. And so having, has always had an house, even a family, in the center of his eye. A man special, and a people reserved unto himself. And while God was always faithful to them, their faithfulness to God, it was not so established.

But now Enoch, he lived sixty and five years, and begat Methuselah: and Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: and all the days of Enoch were three hundred sixty and five years: and Enoch walked with God: and he was not; for God took him.

And saying the word of God, Methuselah lived an hundred eighty and seven years, and begat Lamech.

And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat sons and daughters. And all the days of Methuselah were nine hundred sixty and nine years: and he died.

And Lamech lived an hundred eighty and two years, and this man begat also a son. And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. And Lamech died.

And now we see Noah, who was five hundred years old: and he, Noah, had three sons: Shem, Ham, and Japheth were they. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

Then it repented the Lord that he had made man. He thus would destroy man, whom he had created, from the face of the earth; the scriptures saying, Both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

But Noah found grace in the eyes of the Lord.

These are the generations of Noah: a just man and perfect in his generations, and Noah walked with God. A father and three sons. Four men. These with their wives were the whole sum of God’s people.

And though the sons being men all, heads all, for God said, Therefore shall a man leave his father and his mother, and shall cleave unto his wife, we see God honoured and operated through the elder.

See how the scriptures do say, these are the generations of Noah.

And thus saying, affirming the linage first of the sons of man, and not the man’s daughters: this where that which is just and perfect is weighed in God’s assessment of man.

And God considered the heads, upon whom the responsibility rested in the earth which he had made, and made for himself. And as with Adam, as also with the men who would come after him, and in his likeness; even those who would try to shift the accountability to allay the judgment.

The foolish have learned to allay the fear of God. But God is perfect.

Nay, there is no erring, that which effects God’s judgment upon the whole of man is indismissible: disobedience comes with a cost.

So then, God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.

And it is written, But Noah found grace in the eyes of the Lord.

And an ark would Noah build, at the commandment of the Lord.

And the Lord said, With thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy son’s wives with thee.

Four men, four women. Eight souls, four heads. Four heads, one elder. One head, one glory. All glory to God.

And we hear God saying unto Noah, For thee have I seen righteous before me in this generation.

Hence, we see Noah was a just man, for God did not look to a woman inside Noah’s house, be she just or otherwise; nor sought he a woman anywhere upon the whole earth outside of his family: seeking not for the woman, this to uphold justice upon the earth which he created; but God, he instructed the man about the