 
## Ravens Station Steward

By Ravens Station Steward

Copyright 2013 Ravens Station Steward

Smashwords Edition

Table of Contents

### Delivery 1

### Delivery 2

### Delivery 3

### Delivery 4

### Delivery 5

### Delivery 6

### Delivery 7

### Delivery 8

### Delivery 9

### Delivery 10

### Delivery 11

### Delivery 12

### Delivery 13

### Delivery 14

## 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 matter of things; and hereunto just he and the man communing alone.

Now except for the creatures taken aside, we see the great destruction by flood of water upon the earth: destruction to all in whose nostrils was the breath of life.

And we see God making his covenant with Noah only, absent the man's wife: yet not altogether without her. And so we see here again a likeness of the time of Adam, even when God spake with him also without his wife.

God chose the man Noah, and not a woman, to head up the new generation of the earth; and he made his covenant with the man Noah. God is now entrusting to the man Noah alone, making so great covenant with all man, and so great responsibility also. For here it is not totally unlike a new beginning. Yet where is Noah's wife, and what is even her name? Or set you your ear now to hear her father's name. Yet Noah is with God, and Noah's wife is with the man Noah: both secure in the sure covenant with God.

And as with Adam and not his wife, so now with Noah and not his wife, has God spoken the things concerning life; things concerning the man, and not without the woman; speaking concerning the life of all humankind. Yea, God did love all eight souls, both men and women. Yet, God, being God, God will have things God's way.

God shall work, and who shall let it? Generations meaning what?

And the word is given us: the Lord blessed Noah and his sons.

And saying so, it cannot offend but the proud, ungodly spirit; even as of those that were destroyed in the flood.

The needful word of God informs us of something needful: the sons of Noah were Shem, Ham and Japheth; and that these four men each did have a wife.

But again, just what are their names? For indeed these four women were in their time the highest esteemed women in all the earth, and they held to God, season in and season out; doing this for so many long years.

They, women, being but four, yet held holding; tried treasure, knowing that neither time, nor greatest of numbers, nor silence by man to sin changed the word of God.

And these four held, thus not conforming to the overflowing influence of the women of their generation; nor giving themselves over to the seducing men who gave licence to leaving the Lord. Time not taking these women out of the holy way: but these same four women, they kept their heart and eyes on the word of God unto them, and thus proved faithful to God's purpose. And he proved faithful to them. Even these virtued four.

Yet God esteemed these women through, and therefore with, their heads. Calling none of their names, they were yet on no wise less honourable; but we see a revealing in the sufficiency of their heads, and thus themselves by name. And these four men and four women were saved. Saved.

Also God blessed Noah and his sons, and said unto them, Be fruitful and multiply, and replenish the earth.

And again God spake unto Noah, and to his sons with him, saying, I establish my covenant with you, and with your seed after you.

Thus, we see God not giving his counsel to the four wives. But unto Noah as the charge, and his three sons, Shem, Ham and Japheth, yea, gave he the charge.

Going forth: concerning Shem we see his son Arphaxad, though there were other sons and daughters. Yet the scriptures show a purpose by name one son, and that son is Arphaxad. And Arphaxad begat of note a son, Salah; and Salah of note begat a son, Eber; and Eber of note begat a son, Peleg. And Peleg of note begat, Reu. And Reu begat of note a son, Serug. And Serug begat a son, Nahor. And Nahor begat a son, Terah; and afterward sons and daughters.

And Terah begat Abram, Nahor and Haran. These three are sons.

Then said the word of God that Abram and Nahor took them wives: and the name of Abram's wife was Sarai.

But now Sarai, she was barren.

And Terah, who was the elder, took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter in law, his son Abram's wife, and went forth with them from Ur of the Chaldees, to go into the land of Canaan. And they came unto Haran. And Terah died in Haran.

We see that the Lord had in the center of his sight Abram, for it is written, Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing.

And see Abram departing, as the Lord had spoken unto him, taking Sarai his wife. Taking also Lot, his brother's son, and the souls that they had gotten in Haran; and they went forth into the land of Canaan.

And the Lord, having called him alone of his house, and not forsaking him, appeared unto him in Canaan, and said, Unto thy seed will I give this land.

Now we see that though the Lord called him into Canaan, there was a famine in the land of Canaan, and Abram went down into Egypt because of the famine. Now God had told him at the outset that, I will make of thee a great nation.

But Abram, determining in himself that to save himself alive, that which had to be done, as he saw it, was to deny that his wife was his wife. And that in the face of the Egyptians. And to have it that she was his sister: thus leaning upon her and not God for the power to save him alive. For she was a fair woman to look upon: and he reasoned that the Egyptians would desire her for themselves.

Yet God had made the man Abram a promise. And this Pharaoh, taking Sarai into his house, indeed he did entreat Abram well for her sake. But this was a woman who would be in the sight and purpose of God as no other woman; and he, being God, had his own design on her. Though as unknown to her, yet in her purpose for God, whose she was, Sarai was sealed.

Thus the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife: causing Pharaoh to let Abram and Sarai, God's people, go their way up out of Egypt. And Abram had much riches.

However, Lot was still with Abram. And when there arose strife between Abram's herdmen and Lot's herdmen, Abram, being he whom God called into Canaan, set before Lot the choice of Canaan, or the plain of Jordan.

But know that Abram in Canaan, and there by commandment of God, could not have come up short of the infallible promise.

Thus, Lot having departed to the plain of Jordan, the Lord of the outcome having chosen for him, he now saying to Abram alone, Lift up now thine eyes, for all the land which thou seest, to thee will I give it, and to thy seed for ever.

Afterward the word of the Lord saying unto him, I am thy shield, and thy exceeding great reward. And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

For though God had blessed him with much material abundance, the man Abram longed for seed. For, too, he had no heir of his own flesh upon whom to bestow his substance.

And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

But this saying the Lord God, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

And thus God at this time did put forth the promise with more clarity. Saying moreover, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Not saying at this time who shall be the mother. Neither said the Lord when.

And Abram believed in the Lord; and he counted it to him for righteousness. The Lord blessing even more abundantly, saying, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Now this man being goodly in age, and having no sizable army was to be father of seed without count. And with this all the land, even forever.

And this saying the Lord, Thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

For a man to be gathered to his fathers is to speak to the measure of a man's life, even from that which he sprang. But here we have all as good a promise from God, that neither war nor plague, nor any other affliction shall get pass the shield of God: nothing to take away this man Abram early.

All these good things the Lord God promised Abram. And set for us on record, we also see it, that this thing was between God and Abram, and not counselled with Sarai. But again, even yet and still, of a certainty, the covenant, it was not without her.

Now Sarai, Abram's wife, she bare him no children: however, she did have an handmaid, an Egyptian, whose name was Hagar.

And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Now the Lord, he had promised Abram seed, and not yet promised Sarai. And look what we find: Sarai giving Hagar to be the wife of Abram; and he went in unto Hagar, and she conceived. But before the birth, even when she had conceived, her mistress was despised in her eyes. And when Sarai dealt hard with Hagar, she did flee from her. But the angel of the Lord came to her, and did send her back to her mistress, and this not before naming the child Ishmael.

Now Abram was eighty six years of age when his first seed was born. But this was not of the promise. And Abram was ninety nine years of age, and the Lord appeared unto him again, saying, I am the Almighty God; walk before me, and be thou perfect.

God commanding a fearful thing of man in commanding, Be thou perfect.

And now he spake of the covenant between himself and Abram, and even promising to multiply him exceedingly.

And Abram fell on his face: and God talked with him, saying, Thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

Behold the great God speaking the thing, and speaking as though it were already done.

Saying further, And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

Showing Abraham, too, that Ishmael would not be of this promise, and nor of this covenant. And the promise, though it were good as done, it was yet to come. Of so great promise, too: God saying in the covenant that he would be a God unto Abraham, and to his seed after him.

And this saying the Lord, This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

So then, we see the Lord specifying the males of the house of Abraham. And when he, the Lord, said, Every man child, we see it so, even he that is not Abraham's seed; and we began to see a greater measure of the emphasis upon the focus of God, and on him that is made in his own image: for every man is made in his image.

And this saying the Lord, Ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

Thus, even Abraham himself had need to meet the covenant requirement of God.

For saying the Lord, He that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

Lest that which is of particular to God is misesteemed, know what the Lord also has to say to the man Abraham, to whom he promised great seed, and commanded that seed under his covenant: even requiring, too, that this man also must be circumcised of his house: even any stranger which is not of his seed, he must needs be circumcised.

And much more had God to say unto Abraham, but this time womanwise, saying, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be called. The word of God saying of her, And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

Having been given the promise, we see Abraham fell upon his face, and he laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? And shall Sarah, that is ninety years old, bear?

And Abraham, he appealed to God, this for Ishmael's establishment before him who is the hearing God.

But the Lord, he commanded that he that should be born of his promise, that is, to Abraham and Sarah, be called Isaac: and maintained this same one shall receive the covenant, and he shall be the son of the promise.

Saying, And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he begat, and I will make him a great nation.

It is the Lord showing that in the establishment of princes as authorities, even among nations which are not called by God's name, God himself has ordained a rule of rules in the earth, the whole of which is his: showing that the man shall bear the rule among nations. And though promising princes from the loins of Ishmael, the Lord said, But my covenant will I establish with Isaac.

And Abraham hesitated not to enter into the covenant, and circumcised Ishmael, himself, and all the men of his house, doing but even as the Lord commanded him.

Now it was in Mamre that the Lord next appeared unto him, speaking first yet again about the promise of a son. For he lift up his eyes and looked, and, lo, three men stood by him. And after Abraham showed them due hospitality, they did ask, Where is Sarah thy wife?

For she remained in the tent.

And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son.

The Lord did not in this matter enjoin the name of Ishmael. For Ishmael was not at all associated with the promise which could not be alienated from the spiritual. This child now spoken of would be Isaac, and he from the loins of Abraham. And not without so godly faith, and that same with so apparentness.

Now Abraham and Sarah, they being old in age, Sarah, upon this promise did laugh within herself, saying, in her disbelief, After I am waxed old shall I have pleasure, my lord being old also?

And not yet addressing Sarah, the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

How quickly Sarah sobering denied: she, saying, I laughed not.

Our Sarah, she was afraid. But he that was all about business, maintained, Nay; but thou didst laugh.

And though the Lord did change Sarah's name, as he did Abraham's, yet Sarah did not gain authority with or over Abraham.

Now there were no small number of years passed since the Lord had communed with Abraham, since first calling him into Canaan, till up to this time.

God gave the woman Sarah unto Abraham. And God gave the seed Isaac unto Abraham. And God gave the land Canaan unto Abraham. And God made Abraham, and all that pertained unto him, Sarah, Isaac, and Canaan, for himself.

And during all this time, all the substance of the communion had been between God and Abraham; and Sarah, she had not been party between that great business: that thing which was taking place between the Almighty God and Abraham. For God dealt with the head, though this thing in its fruition, it could not have been done without the entirety of the union, which must include the woman. And Sarah, she was that woman, and it was not Hagar.

Hence, Abraham, being the head of the two which be one, and Sarah, knowing full well who her God was, did call her husband lord. And this she did without any spirit of reservation, or fear of retribution from the Lord God, before whom she walked. For did he, the Lord, not stand right there, and know all her thoughts? Even as she also laughed within herself, he knew. As she called Abraham her lord, he knew. Moreover neither did the Lord himself show his disapproval or jealousy; and you, you should know by now that he is a jealous God.

But we know Sarah to be an obedient and holy woman, and specially so; being here so chosen above all women.

Moreover, we understand as we ought, that it was not the reverence which Sarah showed her husband that prompted the Lord's reproof of Sarah, but this: that she laughed in disbelief at the promise of the one sure keeper of promises.

And this we see also, that the Lord did not call Sarah to answer for her doing, but we see the Lord, rather, saying unto Abraham, Wherefore did Sarah laugh, saying, shall I of a surety bear a child, which am old?

Inasmuch as Sarah herself stood there in the tent door, see that he could have as well called upon her to speak, to answer for herself to this accountability: she being close enough to hear the conversation between the men. Hence, the Lord doing here all things according to the purpose of his counsel, nay, he did not ask the wife Sarah. But here, with the gravity rising, he, pulling Abraham squarely between himself and Sarah. But Sarah denied, saying, I laughed not; for she was afraid.

And he said, Nay; but thou didst laugh.

Now this is at last the one direct communion that the Lord, after so long time dealing with her husband, and for so many years, had with the woman Sarah. And Sarah, but of her own cause, does not allow even this so limited communication to be given commendably.

But indeed the whole set and substance of the communion establishing this plan, it was between God and the man Abraham; and this is God's doing; even his altogether.

Not so much as saying to Sarah, thou shalt have a son, but saying to Abraham, At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. Now it is the woman Sarah who shall conceive and carry, but the Lord has said unto Abraham, I will return unto thee. Moreover the Lord here spake to the man, communing as he had so done all along. And this is sufficiency.

So then, the Lord did not commune hereunto with Sarah, Abraham's wife; nay, but to Abraham only. And let it be seen that nowhere did Abraham seek to counsel with Sarah his wife; nowhere did Abraham seek to get her approval of godly things: that which was commanded him of the Lord God, his head.

The Lord sharing also with Abraham, Shall I hide from Abraham that thing which I do?

For the Lord looked upon Abraham, and Abraham alone as accountable for the things done in his house, saying, For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.

O but see in this so grave hour how the Lord does set his eyes upon a man's house in his earth; and how that a man does account for that same house.

Thus, it is that from the man Abraham did the Lord seek, requiring his household to keep the way of the Lord. Which same thing did not fall to Sarah. For where judgment is concerned, if the house has one head, and the one head is under the jurisdiction of the one God, then through this godly governance is God, who controls all things, affording man safety from his wayward self; and also from his adversary.

And so now, upon Sodom and Gomorrah, behold, judgment is about to fall.

And these travelers, in that business here, they be judges; even as they came to Abraham.

See Abraham interceding, with so much compassion; and see the Lord exceeding, with even so much more mercy. See that this was communion found but among friends: the Lord and the man Abraham. But see also, that still these were judges in righteousness; just judges, even as they set their sight onward toward Sodom.

The wickedness of this place being great on earth, it was enough so to displease heaven beyond tolerance. And there stood before Abraham not just a man with a willingness to show mercy, but this thing was with the God of mercy.

Nevertheless in the earth, holy and righteous God made them male and female, and God did not repent for having so done. For here we see two things done: the Almighty God who shall not repent for his righteousness done; and a way in a vessel having gone and made itself vile: whose heart without desiring grace and godly good, will not repent for his evil done.

For the vile, it is that which has come but to blaspheme; to mock even the very design of the creation glory of God. Alas, this thing, it was witnessed to be at once wicked before man, and abomination in the sight of righteous God: and God, he would do right also about Sodom and Gomorrah.

Abraham and Sarah, they were male and female, and God made a special trip unto them there in their camp. But the thing there at Sodom and Gomorrah, it was male and male, and the female found no better; and God made a special trip unto Sodom and Gomorrah also. To the one camp, a case with blessings come to be profound; and to the other camp, a case with damnation come also to be profound. Both to be remembered. Remembered concerning both camps. About males, about females.

Onward then, to settle up that so urgent business. And so to Sodom they came; abiding there at Lot's house.

And it is written, the men of Sodom, they compassed the house round. The word saying, too, Both old and young, all the people from every quarter.

These fearing not at all, but even come seeking the very judges themselves: these asking of Lot, Where are the men which came in to thee this night? Bring them out unto us, saying they, That we may know them.

These rejecting then even the complementary blessing of the male and female, this in the way of the flesh. We see the men taking the fore in abomination. And not on anywise fearing to a seeking to recover themselves from their darkness: no, not even when punished wherein they stood sinning: for the judges of the Lord spoke to their dark spirits: smiting them with blindness, till they wearied to find the door. Yet this meant nothing.

So then, now has come forth the judges of God the Creator: the judges sent of him who created male and female. And these wicked against that way understood well enough that the judgment of God had come; this but for to judge them.

For what did they knowingly say of this? Come see what they said: This one fellow came in to sojourn, and he will needs be a judge.

God had mercy, even here in punishment, to yet let these blind see: to comprehend that they were about to be judged. But they then through hardness of heart, rather pushed on; even showing complete unwillingness to want to recover themselves, they went on now to show open, even open contempt for the judges; even the righteous judges who sought some opportunity to spare them: they who were bent on destroying themselves.

For coming, the judges did not come bringing the fire in their hands. But they came forbearing, that they might reckon the count unto repentance. And the fire, we see their holding it back, for this, too, is there: that the judges, when first invited into the house of Lot said, Nay; but we will abide in the street all night.

For this is that sin, the same which when has grown callous, does dare to leave the cover, the veil of discreetness: leaving the confines of the home. And it comes boldly, shamelessly, outright into the public: this in its final vaunting of itself. And at first, the night is its companion. Till after a season, having absorbed the darkness of the night, then shall it come to the daylight, bringing with it the inward darkness shining outward: till also darkening all the streets and environs about it.

However, does not the spirit of disobedience which tramples the rules, this when it perceives that judgment is absent, not seek again at least the limits of discretion, this when the judge shall arrive and step into the midst: the judge, watching again with a disapproving stare? If not stepping back, shall not the legions in unrighteousness at least lean back; if but perhaps with a little shame?

Perhaps?

But the Lord, he knows perfectly the difference between wantonness and helplessness. Thus, the Lord, speaking through Isaiah, saying of these, The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.

So then, these, seeing the judges who came to see them, they did have opportunity to show a reverent fear, if not repentance. Yet having then opportunity to hide, and not show themselves proud, these chose rather to become all the more abominable: showing even a contempt for the very judges. Having been emboldened by the success of their numbers, they show that there is a point at which they will not only force the just, but will attempt to force even the very powers of heaven also. For we see not this assailment upon Lot only, but also upon the judges from the Lord.

Nevertheless Lot, in grief, having lived among them for so long now, though not at all approving, comprehended the vulgarity of their misbehavior. He, thus admonishing them to desist with due accord, knew a thing: for he, Lot, would show neither accommodation, nor feign ignorance of their ability in this merciful moment afforded them: this that they might reach for the residue, and to conduct themselves with mitigating accountably.

Death is at the door, and Lot, being a just man, he does not seek to prop them up by a feigning of sympathy; nor doing disservice unto them by attempting some injurious defence; nor never a justifying, as though they were at this moment still helpless. But remaining rightly standing, he stood; and with care for them, ascribing grave accountability, saying, I pray you, brethren, do not so wickedly.

To be sure then, Lot does not speak unto them as unto helpless souls: souls who are unable to bring themselves unto subjection. For he himself yet did remain just, and gave not over in the midst of wickedness. He then demanding no less than this from them; and even immediately so, saying, I pray you, brethren, do not so wickedly.

Showing, too, that they understood unmistakably well that which is deemed wicked. And they were not here at a point unable to make a choice. For repentance was yet available: the fire not yet fallen.

Hence, the just judge, who knew the count before he came, had come; and they were able to see, and put themselves in fear of God. But, glory to God, if through the judges and Lot they refused to be spared, this we shall know of God, that though God sought first but fifty, and he through much mercy would have accepted a caring count of but ten, this counsel of very God bears the witness: that those ten could have chosen to live righteous, and not given themselves over; O if they but willed. And that is so, even if the entire of the cities did choose the way of corruption.

For in that he knew sin was there, sin in its abundance, the Lord came looking, even as he looks, seeking in the earth for righteousness.

For it was for them to know but this: that God, though he made man in his image and glory, he did not choose to make as such another man for the man: even two men of the same goodness and such glory, but rather, he did make a woman. And though he loved Adam enough to want better for him, in creating for him woman, he did not make two women for him, but God made them male and female. Amen, and so, Amen.

But now here, this thing, this nation of abominables, it was an assault on the very good will of God.

So purposed, male and female made he them.

For even one man and one woman can do what a thousand men of themselves cannot do. Let there be understanding. For so there is.

Hence, God, showing through the man Abraham, and Sarah the woman, things much indisputable: that even the deadness of age not being an impasse, but a blessing even unto the whole of man. When done in righteousness.

But, nay, here in sinful Sodom, concerning this matter, we see no wasteful, no fruitless debating about righteousness. Concerning this, we see no continuance. Sodom and Gomorrah fell, and the ordination of the man and the woman, it shall stand. And this also shall stand: that in such places where there was yet the honouring of male and female, as God created them to be, there was no such destruction.

So then, here we see the angels of the Lord, saying unto Lot, Hast thou here any besides? Son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place.

See them, going not to the wife, but placing upon the man Lot due charge: responsibility as the head of his home; and to do that thing, to execute that charge, that which is required of a man: one who does know the way of God, to save his household; even from the impending judgment of God: that judgment of which the abominable scale of the sin of Sodom had made them fearless mockers.

And it was an abomination indeed, for the angels of the Lord said, For we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it.

And Lot spake unto his sons in law, which married his daughters, but was seen as one that mocked. For being so great wickedness, this particular sin by its nature stood out among all the sin perpetrated upon the earth. And only the sin of the lost generation of Noah drew greater judgment.

And this, too, we see, that no slow moving plague was sent to sweep the streets of souls: swiftly came the fire swift, to contain and prevent the spread of the contagion: and the dead city, and all its living environs, alas for alas, they were judged unfit to remain alive.

So then, judgment came, and swiftly so. Destroyed also then was even that which grew upon the ground. Spared then were Lot, and even not all of his.

Halting questions for your soul: what man, what woman, desires to see man working wickedness with man, desires to see woman working wickedness with woman?

And so afterward we see righteous Abraham journey onward; moving from thence toward the south country. And he dwelled between Kadesh and Shur, and sojourned in Gerar. And fear setting in, Abraham said of Sarah, his wife, she is my sister.

For Abraham encountered Abimelech king of Gerar. And he sent and took Sarah, believing she was indeed his sister, even as Abraham had said.

But our God is ever watching, all seeing; and he intervened, and said unto Abimelech, Thou art but a dead man, for the woman which thou hast taken; for she is a man's wife.

But Abimelech had not come near to Sarah, and this man talked to the Lord, and received pardon. Afterward did Abraham confess that Sarah was indeed his half sister: the two having the same father, though not the same mother, and had become his wife. And Abraham left his presence with safety altogether, and also with much riches.

And it is shown that the Lord visited Sarah, even as he had said, and the Lord did bless Sarah according to his promise. For Sarah conceived, and bare Abraham a son in his old age. And Abraham, being commanded of God beforehand, he named his son Isaac. And Abraham circumcised his son Isaac, who was born unto him when he was an hundred years old. The promise of the heir, it is now manifest; and as God alone is able to do.

And now how far is it from Eliezer and even Ishmael? For in time Sarah saw Ishmael, the son of Hagar the Egyptian, mocking. Whereupon Sarah said unto Abraham, Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.

But the thing was very grievous in Abraham's sight because of his son.

Yet Sarah needed not fear, neither to wax froward. No, not so even once. Moreover doing what she did, concerning her husband and her handmaid, shall it be believed that Sarah did not know all the while whose she was: both in her husband's sight, and in the sight of him who is his head?

Cast out this bondwoman and her son, said the wife.

And behold what God said unto Abraham: Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

Now in Abraham who had the charge of his house, and favorably so in the sight of God, we see a decision on the part of his wife Sarah, and one that is consistent with the promise and the will of God, but in discord with the man Abraham. For wherein earlier he had hearkened unto the voice of his wife, and this bringing about the conception of Ishmael, which was not promised nor shown to be the will of God, here we see him with an heart not to hearken unto the voice of his wife: even in that which this time is indeed the will of God.

Yet nothing shall stand in the way of the fulfillment of the promise; that which was in Isaac alone; and moreover, Sarah, she was God's.

And see how that it was God himself, even her God, who intervened on Sarah's behalf: indeed, so doing to the blessing of all nations of the earth.

Now Sarah, as her husband, had not always been careful in her decisions. For at an earlier time, yea, she considered a child by Hagar of Abraham to be her child. And she, having conceived the plan to bring about the lad, is now of a different heart: for she does say, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.

God, he has intervened on Sarah's behalf, and yet not so much on Sarah's behalf, but in the keeping of the promise. That is to say, his word. His already given and established word. And so the man Abraham, earlier well commended of God as commander of his entire household, is now told of God himself not only to hearken unto his wife, but to hearken unto all she has said concerning the bondwoman.

And God himself gives him further explanation concerning the bondwoman, and the child; he whom now God, along with Sarah, calls the son of the bondwoman. And the bondwoman and her son, out and away then they both are sent.

And Abraham, as he himself would, planted a grove in Beersheba, and ceased not to worship the Lord, calling upon his holy name.

And in the course of time, this saying the word of the Lord, that God did tempt Abraham, and said unto him, Abraham; and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

The son of the bondwoman is gone. Now, and it is not at last, we see God saying unto him, Thine only son Isaac.

We see now comes the Almighty, he setting forth, showing his head and his hand; and he moves to command in all things all; and his worship is his to determine who, what, when, how and even precisely where. And, behold, and be you also aware, his saying of the son of Abraham, A burnt offering.

Yet, he himself, does not offer here a thing more specifically. Neither need he. God is he.

And as for us, we see no hesitation on the part of this father Abraham, but also this friend of God. For the word of God tells us, And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

Then, saying the word of God, On the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

Now in saying, we will come again to you, Abraham shows forth the faith in the promise and power of God to deliver: to make good on the promise to his obedient one, even beyond any comprehension of the natural order.

Isaac had question about the sacrifice.

Abraham had answer unto Isaac: My son, God will provide himself a lamb for a burnt offering.

For in that the lad Isaac questioned his father about the absence of any apparent sacrifice, and then blindly and dutifully committed to be bound, so that he be offered for a burnt sacrifice, what manner of dedication was he himself capable of giving God?

And the word of God shows us that Abraham stretched forth his hand, and took the knife to slay his son.

And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

Saying again, Thine only son, showing that that seed alone was of the promise; and that the sons of Abraham are by more than just flesh, for Ishmael is no more considered, being that the promise is also so full of spirit.

The angel of the Lord moreover saying unto him, By myself have I sworn, saith the Lord, In thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

And this we see, that Abraham, in order to receive so immeasurably great blessing, was altogether obedient to God.

And Abraham, he did not confer with his wife Sarah concerning Isaac. God did not confer with Sarah concerning Isaac.

This matter was between God and Abraham, and between these two only. For though men obey many voices, God said unto Abraham, Because thou hast obeyed my voice.

The promise now made all the more grand, Abraham returned unto his place in Beersheba with his son Isaac: he whom God gave by miracle to him and his wife Sarah.

And Sarah was an hundred and seven and twenty years old. And Sarah died in Kirjatharba.

And Abraham mourned and wept for his wife Sarah. And he buried her in the cave of the field of Machpelah before Mamre: The same is Hebron in the land of Canaan.

And Sarah, wife of the man of the promise, mother of the son of the promise, is the first of the chosen to be buried in the land God promised.

And so we think of Adam and also we see Eve, and we think as we can, and we see of life there. Yet so inseparable was the life, that life of the man Abraham and the woman Sarah, even the one being of this husband and wife, that so often, to summon the thought of one, this male or this female, it would be to see a coming along with that thought the other also.

And theirs was not entirely a life which some, who know the worth of a promise from God, can count at all as alien. For O such a promise it was: the promise emanating from this marriage; one being an Almighty assurance. And it led to a most gracious blessing: one for so many of us also.

On and long had they lived. And O that man would let it be as it is; that it is settled anyhow: that is, that God is able to show that he has a way, and a different way with time than man. Now Sarah is gone.

And this saying the word of the Lord, And Abraham was old and well stricken in age: and the Lord had blessed Abraham in all things.

But now we see Abraham still holding the promise unto him and his seed. And a father is this, seeing a son without a wife. Therefore Abraham made his eldest servant of his house, he that ruled over all that he had, swear by the Lord that he would not err, not take a wife unto his son Isaac of the daughters of the Canaanites. And the servant, receiving instruction from Abraham, consented to obey him.

For, too, Abraham had made known unto him that the angel of the Lord shall go before him, even as he went unto Abraham's kindred to seek a wife for his son Isaac. And the Lord's hand, it led him to Rebekah, born to Bethuel: son of Milcah, the wife of Nahor, Abraham's brother. And she became Isaac's wife.

But as for Abraham, he married yet again, and his wife was Keturah. And she bare him several sons, but Abraham gave all that he had to Isaac. But unto the sons of the concubines which Abraham had, the scriptures said Abraham gave gifts, and sent them away from Isaac his son.

Behold what faithfulness; behold the friend of God.

And Abraham lived an hundred and seventy five years, and he died. And his sons Isaac and Ishmael, they buried him in the cave of Machpelah with Sarah his wife.

Now after the death of his father Abraham, God blessed Isaac. And Isaac and his wife, as did his father Abraham and his wife, they dwelt together under the shield of God.

So then, just as the word of God had said, God did indeed bless Ishmael; and the word of God said he begat twelve sons, and so these were princes. And recorded in the record, the names of his sons: Nebajoth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadar, Tema, Jetur, Naphish, and Kedemah. And it is written, these are their names, by their towns, and by their castles; twelve princes according to their nations.

Men all, and sons of Abraham, whom God had put in authority, doing but as it pleased him.

Now Ishmael lived one hundred thirty and seven years, and he died.

And concerning Isaac, though it seems the seed of the promise is scarce, and the line thin, yet this is that which is altogether within the promise. And that itself is altogether sufficient, thus it shall not, cannot fail.

So then, These, saying the word of the Lord, Are the generations of Isaac, Abraham's son: Abraham begat Isaac.

Isaac is but one. But God is God.

Too, Isaac's wife Rebekah was barren, and Isaac knew to entreat the Lord for his wife. And the Lord heard him, and Rebekah conceived. And two children struggled together, even before being born.

And she, inquiring of the Lord of the troubling in her womb, was told by the Lord that there were two nations in her womb, and not just two nations, but two manner of people; and that one people would be the stronger of the two people, and the elder would serve the younger.

And why are we not confused as to whether these two nations would indicate two sons? From whence such wisdom?

Now to the firstborn male is accorded the birthright. And with the birthright is given special privileges. And not just special privileges, but also to this oldest son is granted certain benefits; things which are not unable to put him at the advantage over his younger brothers. For with the birthright comes to the oldest son, even from his father, a double portion of the inheritance of his father; and this above whatsoever that which the younger brothers are to receive.

To the firstborn is the privilege of the priesthood. Being firstborn, he inherited the judicial powers and authorities of the father. And more also than these are the privileges, and the benefits able to advantage the firstborn above his younger brothers.

Now within the womb of Rebekah are two brothers at once. And these then are Esau and Jacob. Now Esau was born first. But then when Esau came out, there is this of Jacob: His hand took hold on Esau's heel.

Now over time we see that Isaac loved Esau, his firstborn, but Rebekah, she loved her Jacob.

And the occasion fell when Esau became faint with hunger, and said unto his younger brother, who had pottage, Feed me, I pray thee, with that same red pottage; for I am faint. And Jacob said, Sell me this day thy birthright.

And Esau sold to his brother Jacob his birthright, saying thus to the younger, Behold, I am at the point to die; and what profit shall this birthright do to me?

And Jacob gave Esau of his provisions: and thus acquired his older brother's birthright.

And as in the days of his father Abraham, so, too, in the days of Isaac, there arose a famine in the land. And Isaac went unto Abimelech king of the Philistines unto Gerar.

And the Lord appeared unto Isaac, and said, Go not down into Egypt; dwell in the land which I shall tell thee of. And I will be with thee, and bless thee. For unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.

Now this thing promised the Lord God unto Isaac, and this was communion between the Lord God and Isaac alone, and not communion between the Lord God, and Isaac, and his wife Rebekah. So done now unto Isaac, just as it was done unto his father before him. Done when God promised so great blessing unto his father Abraham. For in his father's time, then also it was communion between the Lord God and Abraham, this concerning the thing which God would work with Abraham; and not communion between the Lord God, Abraham, and Sarah his wife.

And Isaac, the son of Abraham, dwelt in Gerar. And the men of Gerar asked him of his wife; and he said, She is my sister; for he, as did his father before him, feared that the men would kill him, and would take for themselves Rebekah his wife, for she was a woman fair to look upon. So we see Isaac then, as Abraham his father, denying his wife, and not wholly holding to God to be with him, as infallible God had promised.

However, when it was known unto Abimelech that she was indeed his wife, he called Isaac into account, and restored unto him his wife. And further, giving him protection in the land. And there in that land the Lord blessed him; and there he grew bountifully, and was envied for so being by the Philistines. And so it was that God caused Isaac's might to become great; so much so that Abimelech himself cast him out, saying, For thou art much mightier than we.

And the Lord appeared unto him yet again, saying, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

And Isaac, being the priest of his family, builded an altar there, and called upon the name of the Lord.

Now when Esau was forty years old, he took to wife daughters of unbelievers, which doing was a grief unto his father Isaac and Rebekah his mother. For these wives, they were not of a people who feared God. Isaac, too, knowing the promise of God unto his seed, and not being ignorant of his father's manner of obtaining a wife for he himself, that is Rebekah.

Now it was the case that when Isaac was old, and his eyes were dim, that he called Esau his eldest son and informed him, saying, My son, I am old, I know not the day of my death.

With this, he desired of him that he take his bow, and go and bring back venison, and prepare him a meal such as he had grown to love. This being the heart of the matter, saying, That my soul may bless thee before I die.

So now, we see that along with the birthright to the father's eldest son, there is forthcoming a blessing of so good proportions. And this blessing, behold, it shall be so much greater blessing: even spiritual shall it be.

But now Rebekah, she heard when Isaac spake to Esau his son. Thus, while Esau was yet in the field, Rebekah, mother of both Esau and Jacob, she went to the younger son, even Jacob whom she loved, being the son of her preference, and said privately unto him, Obey my voice.

And she devised a deceitful work with Jacob: this a work to steal the blessing that would never be Esau's from him.

And would you know that she, not being in the least ignorant of her transgression in the sight of God, and profiting without pity in the dimness of her husband's eyes, did say unto Jacob, Upon me be thy curse, my son?

Yea, the deception unto thievery being set forth, Jacob, pretending himself Esau, stood before his father Isaac; and Isaac blessed him, saying, God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

Now this being done, and done it was verily, Esau returned from the field to find that his younger brother had received so special blessing: to wit it being one that would exalt beyond any ability of man to do. And Esau, being so immensely grieved, he besought his father desperately for yet a blessing of his own, saying, He took away my birthright; and, behold, now he hath taken away my blessing.

His father, having but this left to offer, so then but offered: Thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

And Esau hated his younger brother Jacob; and determined to slay him.

Now Rebekah, seeing that Jacob's life was in peril, sent Jacob unto Laban her brother in Haran. Grieved, too, that Jacob might take a wife of an heathen nation.

Isaac blessed Jacob and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

And Jacob, the son of the sure and so superior blessing departed. And in time Jacob journeyed on toward Haran.

And he came to a certain place and dwelt there all the night, and took stones and made of them pillows, and there he lay down to sleep.

And in that place Jacob dreamed, and saw a ladder set up on the earth, and the top of the ladder reached to heaven. And in the dream the angels of God ascended and descended on it. And the Lord himself stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

And Jacob rose up in the morning, and he called the name of the place Bethel.

And so onward Jacob journeyed; God with him, onward toward Haran; and there he met Rachel one of the daughters of Laban, his mother's brother. So then, Jacob, he met also Laban the father of Leah, Rachel's sister; and he communed with Laban, and abode with him.

Having determined that Jacob should not labor for him for nought, Laban inquired of him what his wages should be, whereupon Jacob requested that Rachel would be given him for his wife.

And Jacob, by agreement, he served Laban seven years for Rachel of his bosom.

The seven years being fulfilled, Jacob now said unto Laban, give me my wife.

O but Laban, this man went and gave unto him rather Leah, the older daughter. And unto her, Jacob, being unaware, went in. And it was not until the morning that Jacob would come to know of Laban's deceitfulness. Laban, saying, It must not be so done in our country, to give the younger before the firstborn.

Now unto Leah from Laban also was given Zilpah his handmaid to be her handmaid. However, this saying Laban, that if Jacob would serve him yet seven years more, then would he give unto him Rachel also.

And Jacob did so serve. And it was so, that after seven years, Laban did give to Jacob his daughter Rachel to be his wife. The word of the Lord, saying, And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

Moreover Laban gave to Rachel, Bilhah, his handmaid, to be her handmaid.

Now Jacob loved Rachel more than Leah.

And thus it is written, When the Lord saw that Leah was hated, he opened her womb: but Rachel was barren. And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me.

Thus, Reuben is the firstborn son of Jacob, unto whom the Lord had spoken, saying, Thy seed shall be as the dust of the earth.

For now Leah had not only given Jacob a man child, but she had given him his firstborn son; for it is of course the firstborn son of the father to inherit the birthright. Moreover this son stood to inherit the priesthood. And Leah conceived again and bear a son, and she called his name Simeon. Leah yet a third time conceived, and bore another son, saying, This time will my husband be joined unto me.

And Levi this son was called.

Now this wife, a woman not much held in consideration in the eyes of her husband, yea, has righteous God himself blessed. Blessed was she of this generation; blessed was she to be among those women who would bear the tribes that be the children of Jacob. Not yet done bearing, and her God not yet done blessing, this very woman conceived a fourth time, and bear a son, saying, Now will I praise the Lord.

And this fourth son, give attention if you will, the joyful woman, she called his name Judah. And for now, this was the sum of her bearing.

As for Rachel, not having brought forth any children for her husband Jacob, she became envious of her sister. And she said unto Jacob, Give me children, or else I die. And she brought forth Jacob's anger with her: he confessing the power not to be in himself, and acknowledging the hand of God upon this matter.

And desiring to have children on any wise, she gave to Jacob Bilhah her handmaid to wife, and Bilhah bare Jacob a son. And his name was called Dan. And she conceived again and bare a son, and Naphtali his name was called.

Now Leah perceived that she was conceiving no more, thus she gave also unto Jacob Zilpah her own handmaid; and she bear Jacob a son whose name was Gad. And also a second son for Jacob did Zilpah bear. His name, Asher. And God blessed Leah again to conceive, and she herself bear Jacob a fifth son, this was Issachar.

In all this, yet Rachel had not conceived. In all this, no girls had been named. In all this, no one son had come forth and died. And still more of this, Leah conceived again, and brought forth for Jacob yet another son. And he was her sixth son: and she called his name Zebulun. This, too, all in time, Leah brought forth for her husband a daughter, and called her name Dinah.

God, who had heard Rachel, he now also answered Rachel: and he opened her womb. And this wife, bearing for her husband a son, she said, God hath taken away my reproach. And she called the name of this son Joseph; and said moreover in faith, The Lord shall add to me another son.

Now Leah, though she had much rejoicing, she did not as some priest offer sacrifice unto the Lord God. Nor did Rachel. Nor Zilpah or Bilhah.

And Jacob, having been blessed, and abundantly so of the Lord God, said unto Laban, Send me away, that I may go unto mine own place, and to my country. Laban, seeing God had blessed him for Jacob's sake, desired that he remain and tend his flock, which thing Jacob did do. And Jacob yet increased all the more abundantly.

And so it is written, Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

And he said unto Leah and Rachel, his wives, Your father hath deceived me, and changed my wages ten times.

And the Lord said unto Jacob, return unto the land of thy fathers, and to thy kindred; and I will be with thee. The allknowing God, saying moreover, I have seen all that Laban doeth unto thee.

And so Jacob took his sons and wives, and all his herd and substance, and he stole away while Laban was unaware. And when Laban did become aware of Jacob's stealth, he pursued him.

There is caught up a soul in the house of Jacob with a teraphim. And God accepts of no soul's idol worship. Yet see here: God is keeper of him who has the promise, though his wife be an offender. For it is then Jacob, the man, who is head of his house, and here did God not so much as inform him of his wife's sure offence. But, rather, we do see this one thing of God, who sees all things: he warned Laban that he not speak to Jacob for good or harm.

And when Laban overtook him, he lamented over this manner of departure of his sons and his daughters. But this also he spoke of, to which he held to some clear esteem, that in departing, Jacob had also taken from him his gods. Yet this is the brother of Rebekah. This is the father of Leah and Rachel.

Now Jacob, knowing that he himself had neither heart nor life in such an abomination, let liberty to the searching of his goods. Saying this, With whomsoever thou findest thy gods, let him not live.

But Jacob did not know that the Rachel of his heart had stolen the false gods. For his wife not only stole them, but in the search to recover them, she took cunning care to protect their hidden whereabouts; and thus she preserved these things unto herself.

But see now Laban, a worshipper of the false gods, how he would say in this same encounter as he sware peace, The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us.

And Jacob sware by the fear of his father Isaac.

After this, Jacob offered sacrifice upon the mount, being the priest of his house; and called his brethren to bread.

And as Jacob journeyed on, the angels of God met him. And thereafter he sent messengers before him to entreat his brother Esau. For he feared sorely that the wrath of his brother had not abated. And he prayed to God, putting him in remembrance of his promise to be with him, this if he returned to his own country and kindred.

Afterward he sent before himself a present to his brother Esau: this thing to appease him. And that night he sent apart his two wives and his eleven sons, and his remaining substance. At which time he was left alone.

Now it was that as he was alone at night, there wrestled an angel of the Lord with him all the night; a great grappling till the breaking of the day. And when the angel saw that he prevailed not against him, he touched the hollow of Jacob's thigh, taking the thigh out of joint.

Wrestling, yet Jacob would not let him go, though the angel wished to be gone, seeing the light of day was arriving. And Jacob said unto him, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And this saying he, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

And there the angel of the Lord blessed him. And there, that same place, Jacob called Peniel: For, said he, I have seen God face to face, and my life is preserved.

Now he who had just before feared the face of man, the same has exercised power with the angel of the Lord; and also made knowing of this, that his life is not just let, O but also it is preserved.

Now it was that when Esau did come face to face with Jacob, Esau was not at all bitter, but Esau ran to meet him. And Jacob, who had prayed to God to deliver him and his house from the hand of Esau, he now found his brother Esau falling upon his neck and kissing him. And the two of them did weep. Moreover Esau offered him assistance.

And onward Jacob journeyed on still, till Shalem he came, a city of Shechem, in the land of Canaan.

And Jacob bought land and he spread his tent, and erected there an alter unto God; and he worshipped the Lord, this son of Abraham; and called the place EleloheIsrael.

And Israel worshipped the Lord God in Canaan.

Now the people of Israel, among whom was Dinah the daughter of Leah, dwelt among those who did not know the God of Israel. And Dinah went out to see the daughters of the land. And one of the princes of the country, Shechem by name, the son of Hamor, saw her, and he did force her.

And when this was known of the sons of Jacob, they were grieved. And Simeon and Levi, these devised a cruel plot: for they did put to death all the males of the city. And this thing greatly displeased their father Jacob; and he feared that he and his whole house would be destroyed.

And God commanded Jacob to go to Bethel, and he himself commanded him to build there an alter unto God. And the man Jacob said unto his entire household, Put away the strange gods that are among you, and be clean, and change your garments. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And Jacob came to Luz and built there an altar, and called the place Elbethel; because there God appeared unto him, when he fled from the face of his brother.

And Deborah, Rebekah's nurse died, and was buried beneath an oak.

And Jacob, God with him, he came to Padanaram, and God appeared unto him and blessed him. And he said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. And God said unto him who now had eleven sons, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; and the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

And still again, as before with the man Abraham, and the man Isaac, his fathers before him, God made this promise of great magnitude to the man Jacob all alone; and he did no communing on this purpose with his wives Leah and Rachel. Nor to Bilhah or Zilpah, but to Jacob alone. Though these women were the mothers of those who would become the heads of the families of God's people Israel.

And having received so great revelation from God, Jacob set up a pillar of stone in the place thereof, there where the Lord God talked with him. And he poured a drink offering and oil thereon, and called the name of the place Bethel.

Now as they journeyed from Bethel toward Ephrath Rachel travailed, and with much difficulty. And she was delivered of a second son, even as she had believed God for. And she called his name Benoni. But Jacob called the son Benjamin. And Rachel died from her hard labor. And Jacob buried his wife Rachel in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave.

Still yet, the must moving Israel journeyed, and encamped beyond the tower Edar. And while in this place Reuben, his firstborn, went in and lay with Bilhah his father's concubine. And Israel became aware of this loathsome dishonour. This thing inflicted the son upon his own father; this son who was about being the first most honourable behind the father.

And Isaac the father of Jacob and Esau died, being an hundred and fourscore years old. And his sons buried him.

Now concerning the promise, there was Isaac born to Abraham; there was Jacob born to Isaac; but to Jacob there are now twelve sons. And these are the sons of Israel as according their mothers: the sons Israel by his wife Leah: Reuben, Simeon, Levi, Judah, Issachar and Zebulun; the sons by his wife Rachel: Joseph and Benjamin; the sons by his concubine Bilhah: Dan and Naphtali; and the sons by his concubine Zilpah: Gad and Asher.

God had promised, and the same God, see here now, has he not also delivered?

These twelve are the sons of Israel; and it shall be through these sons that God fulfill that infallible promise: that which he made unto his friend Abraham; Abraham, who asked him, Lord God, what wilt thou give me, seeing I go childless. And saying moreover unto the Lord God, Thou hast given me no seed.

See what God has done.

So then, these are the seed of Abraham, the house of Israel. And even by their heads. And though Jacob had a notable daughter, Dinah by name, it will not be this daughter, nor any other daughter, not at any time, which will head any of the houses of Israel, God's people.

Now of the sons of Jacob there be four mothers, but what is to be known is that they had but one father.

And see and know, that God, having brought forth these twelve sons expressly for the purpose which is his own, even his own glory, will not suffer so much as one of them to be overtaken by incapability; nor shall an one return to the soil before he has become by oversight of the Lord God a tribe: and by authority of the Lord God directly, the head of his own tribe.

The daughter, however, she would head no tribe, nor would there be any female to do so: not from within any of the tribes of Israel would a daughter spring forth to be head: not head of so much as one of the families of God's people Israel. It shall not be.

And this saying the Lord God unto Jacob who is Israel, A company of nations shall be of thee, and kings shall come out of thy loins.

Yea, these are the sons of Jacob who is Israel.

And as Abraham was the head of his house, and God commending him for so well being, and as Isaac was the head of his house, as Jacob is the head of his house, so shall these twelve males be the heads of their houses. And God, he would most assuredly require that they every man be so. And being so, be altogether accountable: each man for his own house; for his very own house.

These twelve are the sons given to Jacob. Men answerable to God.

This way, it is the Lord's way. Even in the Lord's earth: there where skillful men err, crafting the Lord's way, till they fashion it to be acceptable, both unto the Lord, and to their very own selves, in their own wise generations.

And to Esau also did the Lord give generations. Even as the Lord had spoken concerning him also becoming a people. But Esau, who is Edom, went out; and this man married women of Canaan: Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah, and Bashemath, Ishmael's daughter. And to Esau did the Lord give sons and daughters.

And we are let to know, that there were kings that reigned in the land of Edom; kings before there reigned any king over the children of Israel. And these reigned until their death, after which yet another succeeded. And these are the kings that reigned in the land of Edom: Bela the son of Beor reigned in Edom, and the name of his city was Dinhabah; and when Bela died, Jobab the son of Zerah of Bozrah reigned in his stead; and after Jobab's death, Husham of the land of Temani reigned in his stead; after the death of Husham, Hadad the son of Bedad reigned; and after him Samlah; and Saul succeeded Samlah; and after the death of Saul, Baalhanan; and in succession we see Hadar.

And of the sons of Esau, there came forth the dukes.

The scriptures of God showing the world moreover, these are the names of the dukes that came of Esau, even according to their families, after their places, by their names: duke Timnah, duke Alvah, duke Jetheth, duke Aholibamah, duke Elah, duke Pinon, duke Kenaz, duke Teman, duke Mibzar, duke Magdiel and duke Iram. And they are reckoned in the eyes of God after their father. And this saying the word of God, And Esau is the father of the Edomites.

There in God's word he has wanted it seen, and there in the word he has had it written.

Now Jacob, the father of the children of the promise to Abraham, he dwelt in the land of Canaan. And thus it was that Joseph, his son being seventeen years of age, was feeding the flock with certain of his brethren. And he brought unto his father their evil report. And Jacob, having fathered Joseph in his old age, loved Joseph more than all his other children: and had made for him a coat of many colors. And this so special love, see that it did not go overlooked by his brethren; nay, it left them hating him. Even to the point of not being able to speak peaceably unto their brother Joseph.

But now, with their looking at him like this, what can we see coming? Consider with this that God had caused Joseph to dream a dream. And what can we have, when the same dream, which when he revealed it unto his brethren, this thing caused them to hate him but the more?

And look at this dream which he told unto them that hated him; look right here at it: Behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood around about, and made obeisance to my sheaf.

Now Joseph was next to the youngest son, and they said unto him, Shalt thou indeed reign over us? Or shalt thou indeed have dominion over us?

Upon this the hatred but heaved in them.

But in this thing God was not yet done: for young Joseph, he dreamed yet a second dream. And taking no heed to his brother's offence at the first dream, do you know that he went further yet, and he told this dream also to his brothers? And said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

Showing yet again a thing wherein he was the authority.

Now this one told he as well to his father, and also to his brethren. And for this his father rebuked him, and said unto him, Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

But his father, not being anywise ignorant of the manner in which God speaks at times, even atimes through dreams, did not dismiss nor cast aside the dream.

Now on an occasion, but not at all without higher reason of occurrence, his father sent him to see the fare of his brothers and the stock, and to bring him back his report. But upon his brothers observing his coming, it became clear that their hatred had waxed to killing: and they conspired against him to destroy him: still smitten also by his dreams.

But Reuben, the eldest brother, he would not be party to slaying his younger brother, and so sought to dissuade them. Thus, he offered another thing, this in order to afford himself alone opportunity to deliver Joseph, even to his father alive again.

So then, when Joseph, wearing his coat of many colors, approached his brothers, this standard in their faces, it was but an emblazonment which stoked their enmity. And they went and cast him into a pit: and the coat they secured, this to the end that they might show it to his father, might validate their victory, and thus make certain their deceit. See the brothers work. Brother working against brother.

Now Judah would have say also, even to his brethren: that to slay their brother and conceal his blood was not to any benefit; and that it would be expedient to sale him to the band of approaching Ishmeelites.

Now these coming on were but they whom God brought on: having timely provided for none: but for his own purpose.

Thus, when Reuben returned to the pit to recover his brother, he would not be found; and he rent his clothes. But the brothers delivered the coat unto their father Jacob, this driving him into grief and mourning.

And Joseph the son of Jacob was sold by his brothers into Egypt unto Potiphar, an officer of Pharaoh.

But the word is showing that the Lord was with Joseph, and caused him to prosper there down in Egypt. So much so that even his master saw that the Lord was with Joseph. Hence, his master made him overseer of his house. And all that he had he put under the charge of Joseph. And Joseph conducted himself wisely and favorably.

And it was that his master's wife, she falsely accused Joseph: so doing because she was scorned, being that Joseph would not agree to lay with her. And this wicked accusation caused his master to cast him into prison.

But even there in prison was not the Lord with Joseph, and therein he had the charge of all the prisoners? And Joseph was able to interpret the dreams of the prisoners. Yea, the Lord made this so. And thus Joseph gained a reputation, one that spread beyond the prison. And such a reputation it was. So that when the Lord caused Pharaoh also to dream, and greatly troubled him with this same, and when none of his own could show the interpretation, how shall it not be made known that Joseph, who was yet in prison, was a man capable indeed of showing Pharaoh the meaning of his dream?

And the thing which he dreamt, and the meaning thereof which eluded him, was to do with the wise and timely management of the food of the land; for now and in the future; this to avoid the coming famine in the land of Egypt: every which thing Almighty God controlled.

And appointed of Pharaoh, and having most wisely done so in this same management, Joseph of Israel saved Egypt from great ruin. And would you know that he found favor this time with Pharaoh himself? And this Pharaoh set him over all the land of Egypt, saying, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

And in all the land of Egypt, and the world over famine did spread.

So then, Joseph was governor of the land of Egypt. Hence, all the food was under his hand.

Now when Jacob in Canaan was let known that there was food in Egypt, to Egypt he sent his sons. But younger Benjamin he kept by him. And Joseph, being accountant over the food, recognized his brethren when they came before him; but as yet he himself was unknown to them. Then it was that Joseph remembered the dream given him by God.

And desiring to see his younger brother Benjamin, he kept himself from their knowledge, even feigning hostility toward them, accusing them to be spies. And he demanded they return to Canaan and come back again, but returning with the youngest brother with them. But now Simeon, he was kept behind in bond as a surety.

And they journeyed. These were one brethren, God's people. But now some in Egypt, now some on the road betwixt there and home; and one yet held at home. The eye of God fastened upon these sons each. These be brethren, God's people: and they did and would manifest ways most remarkable as brethren. God, having the first day; God, commanding all the middle way; same God also having the last say. Nothing left to chance.

Coming to Canaan, the brothers returned; and here at home they informed their father that which had befell them: telling about the ransom; and men as men, talking up the requirement to set matters straight. And this thing would be nothing less than the delivery of the brother Benjamin, this before the eyes of the governor of Egypt. But hearing this thing grieved Jacob, even beyond measure.

See how he said, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away.

But now it is Reuben, now it is the firstborn of the brothers, saying unto his father, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

But Jacob said unto his firstborn son, My son shall not go down with you; for his brother is dead, and he is left alone.

My son, his brother, said the father to the also son, and the also brother.

Even so, young Benjamin had ten brothers, and even one more yet alive; for God, who is the sure deliverer, the same is every bit a preserver.

But the famine is fast, and God caused the famine to press sorer still. And as it would but be, they were compelled to return for provisions a second time.

And he who had been captain in the disservice to sell his brother into servitude, now said unto Israel, Send the lad with me. I will be surety for him; of my hand shalt thou require him, said Judah.

And so it was a second time, they came unknowingly to their brother to purchase corn; and fearing his wrath and honouring his authority, they did bow down their heads.

And where is the coat, of which it was never about, when now they did obeisance unto their brother Joseph?

And he, Joseph, seeing Benjamin after so long years of absence, retreated from them. And in his deepness of heart for Benjamin, he wept. Afterward he treated them with great hospitality, though aside from the Egyptians. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and this particular thing caused the men looking on to marvel one at the other.

O but the time did come when Joseph could no longer hold back from his brothers: and he revealed unto them that he was indeed their brother Joseph; even that same brother whom they had sold to strangers.

And in the written, this said he also unto them, God did send me before you to preserve life. And God sent me before you to preserve you a posterity in the earth.

Drawing moreover from the wellspring of wisdom, he said, It was not you that sent me hither, but God.

And Joseph sent word unto his father Jacob, saying, Come down unto me, tarry not. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks and thy herds, and all that thou hast.

And Pharaoh received this thing gladly, and promised Joseph's kin the good of the land of Egypt, and the fat of the land.

So then, when this thing was told Jacob, he received it with joy, and said, Joseph my son is yet alive: I will go and see him before I die.

So then, Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.

And God spake unto Israel in the vision of the night, and said Jacob, Jacob. And he said, Here am I. And God said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again.

And Jacob arose and took all his seed, and all his cattle and goods, and came he unto Egypt.

And we are shown that Jacob took with him his sons, and his sons' sons, his daughters, and his sons' daughters, and with all his seed went he into Egypt.

And there is a clear family structure that we can see, this of the children which went into Egypt: Reuben, Jacob's firstborn. And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul. And the sons of Levi; Gershon, Kohath, and Merari. And the sons of Judah; Shelah, Pharez and Zarah. And the sons of Pharez were Hezron and Hamul. And the sons of Issachar; Tola, Phuvah, Job and Shimron. And the sons of Zebulun; Sered, Elon and Jahleel. And with these, Dinah the daughter of Jacob. And the sons of Gad; Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi and Areli. And the sons of Asher; Jimnah, Ihsuah, Isui, Beriah, and Serah was their sister. And the sons of Beriah; Heber, and Malchiel. And the sons of Benjamin, Belah, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. And the sons of Dan; Hushim. And the sons of Naphtali; Jahzeel, Guni, Jezer and Shillem.

Now it was Judah that Jacob sent before him unto his son Joseph.

So when this father and son, even Jacob and Joseph, met after so great and long absence, there was much deep weeping.

And Joseph spake unto his brethren, and unto his father's house, saying, I will go up, and shew Pharaoh, and say unto him, my brethren, and my father's house have come unto me, and they are shepherds.

And they would abide in a land called Goshen.

And as it would be, he took five men of his brethren, and presented them unto Pharaoh. So, too, Joseph brought Jacob his father unto Pharaoh, and Jacob blessed Pharaoh.

And so Joseph governed Egypt wisely. And God continued to bless him, and caused him to prosper.

Now then, the time approached that Jacob should die, and he summoned his son Joseph, and charged him that he should not bury him in Egypt, but should carry him back to the land of Canaan, and there bury him with his fathers. And to the keeping of this Joseph the son of Jacob swore.

Now there had been born unto Joseph while in Egypt two sons; and these be Manasseh, the firstborn, and Ephraim. And in his father's sickness, Joseph took them both, and he went unto Jacob. And Jacob said with much profoundness, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me. And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.

And he spake things as flesh and blood had not the unction to do, saying, And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

Look here and see this. For even now, what has he done? He has put Ephraim before the firstborn, Manasseh. Moreover saying he, And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

And these things of light and life Jacob spake, even as death drew nigh.

And as for me, said he, When I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way to Ephrath; the same is Bethlehem.

A wife was gone, and a wife was buried by an husband who yet loved her; and with a tenderness though spoken of words, yet can be felt as living substance: for so is also buried a part of Jacob. For now this he brings back, even as a void so empty that it is become an ever carried full weight: a thing planted in the tenderest part of his own heart; and though a while gone, a good while, yet a thing as of but recent.

Rachel died by me, the husband said of his wife.

Rachel died by me.

And through Jacob now, the power to bless the lives of men was present; and Jacob first inquired, Who are these? And Joseph said, They are my sons, whom God hath given me in this place.

Now the eyes of Israel were dim, and Joseph guided his two sons circumspectly toward his father's each hand: Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand. However, Israel laid his right hand upon the younger son Ephraim's head, and his left hand laid he upon Manasseh's head.

And further, concerning Israel, the word of God showing us of him: Guiding his hands wittingly; for Manasseh was the firstborn.

And so he blessed Joseph.

And Israel said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

But now when Joseph, the lads' father, beheld the placement of Israel's hands, he sought urgently to correct Jacob, even his father Israel; so doing he without hesitation. For in this the father Joseph, he was offended. Hence, Joseph removed his father's right hand from the younger Ephraim's head, this to place it as he understood be appropriate: upon Manasseh's head. Voicing disapproval.

But unto this same thing, his father Israel held faithful, for he, Jacob, who had the blessings from God for the sons of Israel, refused and stayed steady, saying, I know it, my son. But the younger brother shall be greater than he.

And so Israel set Ephraim before Manasseh. And Joseph, himself being a younger among sons, blessed by the power of God that works as he will, was without power to disannul the blessing wherewith Jacob himself, a younger son, now blessed his sons: even blessing the younger son of Joseph above the elder. For the sons, truly they did not belong to Joseph, but be it known that these sons belonged but to the Almighty: to God, and thus, men made to and for his purpose, and his glory.

So then, after this, Jacob called his sons together; this that he might reveal unto them that which should fare, and become them in the latter days. And they did all come before their father.

And their father, blessed mightily of the God of heaven and earth, yea, God of even all there is, he did have for these every twelve sons. These sons, whom God brought forth in the earth to walk godly before him: before him which is the true and the living God.

Many were the nations in the earth, every and all which belong to the Lord, but God did choose these men, these sons, that they should manifest his even so greater glory. And hereinasmuch even the record concerning the sons: and the pattern of the written record concerning the sons, even in all this, it is not without reason. And so here now, Jacob did bless.

And in this matter was manifest neither wife, nor sister, nor daughter; no, not in all Israel. And even down in Egypt was this done. And the God of Abraham will not repent for his righteousness done in Jacob, nor will he set aside his sovereignty in earth.

So then, Israel spake on the manner of what shall be the fare of these sons, each whom God had given him: unto Reuben he spake, then on to Simeon and to Levi, to Judah, then Zebulun, and also Issachar. The father spake unto his sons Dan and Gad. He had Asher and Napthali hear theirs. He, Jacob, spake to Joseph. And then finally, the dying father spake unto Benjamin, the son of the dying delivering mother.

And so it was that these were spoken to and blessed: these twelve tribes of Israel every one: their father so doing, even as his death drew nigh.

What was meet to be done, unto every individual one, accordingly, the thing is so done. Down there in Egypt this was done.

And Jacob now instructing them, Bury me with my fathers in the land of Canaan. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.

After thus commanding his twelve sons concerning their future and his end, Jacob died there in the land of Egypt. And the sons, they obeyed the command of their father.

They carried Jacob back to Canaan, and there in Canaan they buried him. There in the field of Machpelah. And the sons of Jacob, they returned into Egypt.

And Joseph, harboring no hatred, reviving not the past, he still well entreated his brothers after that their father was dead. And they abode there in Egypt, and saw generations of the seed which was itself of the seed of Jacob: even the seed of Abraham.

And the scriptures show that in time it would be that even Joseph himself also did say unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

And he charged them that they should carry his bones up from Egypt, and over into the land of Canaan. And Joseph died there in Egypt, and was put in a coffin in that land. Now the wisdom of Joseph, it did not ask to be returned immediately back to Canaan upon his death.

And, too, all Joseph's brethren, these every one also died. But the children of Israel, they increased with great abundance in the land of Egypt: having been but seventy people coming out of Canaan into that land. And we know of Joseph's family to be accounted. But indeed the hand of God was upon them to increase them very much.

All in God's own time a new king arose, unto whom Joseph and his name meant nothing. And this same, he became fearful of the children of Israel by reason of their great numbers, you see. And so it was that this king thought it safest to bind them with burdens.

Hence, they were a people oppressed, even to persecutions.

But this thing did God: the more the children of Israel were afflicted, the greater their numbers grew. Until the children of Israel cried out: being heard of the Lord God because of their bondage.

Now it came to the Egyptians that it be better to destroy the sons of Israel, the very seed of Abraham whom God had promised, saying this, I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant. And saying moreover to Abraham, Tell the stars, if thou be able to number them; so shall thy seed be.

Now do we not know that the God of Abraham was not the god whom Pharaoh served? And Pharaoh, he was set on destroying the sons of Israel with whom was the covenant of the living God. Even in the land of which the Lord spake hundreds of years earlier unto Abraham, the father of Israel, saying, 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. And afterward shall they come out with great substance.

Now in that the Lord God said that they shall come out, the time was approaching that the houses of the twelve sons of Israel shall be delivered. They must come out.

And it was of the house of Levi, to a man named Amram and his wife Jochebed, that the Lord caused a deliverer to be conceived. And this at a time when Pharaoh had decreed that all the male newborn of the Hebrews should be put to death, and the female newborn spared. And this child was a son.

However, the child's mother, Jochebed, having had two older children already, Miriam, a daughter, and Aaron, a son, seeing that this child had further notability, she hid him from the destroyers. O but she could hide him but for so long.

Now the sparing of the child was by putting him into a vessel, and launching him into the river. And from thence he was retrieved, being seen by the daughter of Pharaoh. And the daughter of Pharaoh took him in as her own son, even knowing him to be an Hebrew. But now it was so, too, by the hand of God that the child's mother Jochebed would be summoned to be his nurse. And the daughter of Pharaoh called his name Moses.

Thus, having been brought along in Pharaoh's house, he fared well. Well of a manner.

For he, Moses, yet knew this: that he was of a people unto themselves. And thus he could not hold his peace when he saw an Egyptian smiting an Hebrew: and he slew the Egyptian for his brethrens' sake; thinking he had so done with due secrecy, thus keeping himself out of danger. But there was an appointed time when he must see his own brethren striving against one another also. And in this thing he considered himself as one rightly to intercede.

But he who thought he was safely past any peril, insofar as his previous good intention, now was rebuffed: as the rebuker made known the act of his earlier killing of the Egyptian being exposed. This same thing which Pharaoh, too, became aware of, and so, sought his life. And which thing became a fear so great that it set him to flight up out of the land of Egypt. And even into the refuge of the wilderness.

And so it is once again, life in peril, Moses is as one remanded to the elements.

And there, in Midian, he sat by a well, at which he gave protection to the daughters of Reuel, the priest of Midian, when these daughters were ill treated by shepherds. Thus, Moses found favor with the father of these, and was content to dwell with the man. One of the daughters of the priest he took to wife, and her name was Zipporah.

And she bare a son for the man Moses, and his name was Gershom: for he said, I have been a stranger in a strange land.

And though Zipporah, his wife, would come to know that God required circumcision of the males, these that belong to him, yet we see that she held no sway in the profound: that which was between that appointed man of God and God himself.

Now the king who sought his life in Egypt, he had died. But the children of Israel, these were yet kept in bondage.

And Moses, keeping the flock of his father in law in the desert, came to Horeb the mountain of God. There an angel of the Lord appeared unto him in a flame of fire. And the fire which he saw, and the appearing of the angel therein, were out of the midst of a burning bush. And Moses, the man, was taken with mystery by this thing; indeed taken beyond his any comprehension.

And as well it would, this thing did draw him nigh. And it was there that the Lord God called unto him; speaking from within this same bush; even calling the man Moses by name. And Moses answered the Lord, and said, Here am I.

And the Lord God said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

Then said he, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.

And Moses hid his face: for he was greatly afraid to look upon God.

And there in that place, the Lord God made known unto him the thing wonderful: that he was going to assuredly deliver the people Israel out of their bondage, and bring them into the land of Canaan. For the people of God had a place where God wanted them to be; and they would be where he, God alone, would choose.

For even Abraham did not choose his home.

And the Lord God said unto Moses, Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

Now we know that God is the Creator of all men. But now God called these, the children of Israel, his own people. For it is seen that God has a people whom he has chosen; and they to be brought out, they be also brought without failure into a place which he himself has chosen.

Now concerning the man Moses, God had promised before to Abraham, this man's father, that his seed would be a stranger in a land that is not theirs, but afterward they would come out. And now same God would make good that very same promise to Abraham. And same God would use one of the very sons of Abraham to bring them down into Egypt, and the same God would again use one of the sons of Abraham, this to bring them back up out of Egypt. Down in with himself. Therein with them himself. Up out with himself.

And who is he who does not know, does not believe, that God is able to finish that which he will begin with any soul?

And this would not be at the request nor choice of any of these men, but as God himself so pleased; God using the man through whom he works his will: even the angels being at their timely service.

And so the time is come: God's time. This to deliver the children. And Moses, having on his own tried some forty years earlier to bring about a change, now being capably humble, asks of the Lord God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

And this saying the Lord, Certainly I will be with thee.

An when the man Moses spake unto God of his own inabilities of speech concerning the task, the Lord rebuked him, asking him, Is not Aaron the Levite thy brother?

And God, showing him that Aaron would meet him upon his return, and provide him with due assistance.

Now Moses had a sister, even Miriam, and she was older than he; and though resourceful as she stands, yet we see that the Lord did not give her to be speaker in this thing; neither had she authority in the great executions to take place.

Moreover concerning authority, we shall see quite another thing now.

For the Lord God said unto him, Certainly I will be with thee. And God said unto Moses, Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt.

Now God would send the man Moses, the son of Levi, back to a nation mighty upon the earth. Yet would Moses have no army, no forces tested in battle. But God said, I will be with thee. And said he a thing yet more unto Moses to tell the people: for he said, Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: I will bring you up out of the affliction of Egypt.

For now there was no fighting arm of Israel, but what is this with God, for God has promised his hand would be with him. Therefore God would indeed be with the man Moses. But, too, there had to be an order of authority: for in God there is order.

Thus, for the first time we see a thing for and among the children of Israel; a thing which goes beyond the head of the families of God's people. For where there was but at first one family, that is, Abraham, and he was the head of his house, and after him we see the man Isaac, and so, too, he was the head of his house, now we see several families. Yea, from the loins of Jacob we see twelve tribes; and each male being the head of his house. And even greater now we see the seed of Jacob being a multitude, and growing yet exceedingly faster.

And if the heads rule within their own houses, then who shall rule on that matter which invariably arises between the heads?

But now we see the elders. Even openly established. Seeing the elders of the one house of Israel. For these were older men of authority: verily men who were about the business of governing the house of Israel, God's people. They represented the people of God in the common good of the house of Jacob.

God, who has authority over all authority, he thus acknowledged the elders among his people. Not leaving Moses with the people alone, but saying very early in the beginning of the work of deliverance to a concerned Moses, Go, and gather the elders of Israel together. Not even saying unto Moses to gather first the people whom he had come down to deliver, but by instruction of God, the elders of his people had the Lord given him to gather together.

Moses, seeking to help them, he had been rewarded with the rod of rebuke forty years earlier; but hear what staff is now handed him of the Lord God: They shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The Lord God of the Hebrews hath met with us: and now let us go, we beseech thee, three days journey into the wilderness, that we may sacrifice to the Lord our God.

So, too, then the elders were in their place, serving with the deliverer Moses; and God was with the deliverer Moses.

And so the Lord said unto Moses, Go, return into Egypt. Saying moreover, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand.

And he took with him the rod of God in his hand; which rod with God, who had provided it unto him, was not some ordinary thing. And Moses took his wife and his sons, for now he had two sons, and return he did; on back down into the land of Egypt.

And the Lord had commanded him to say thus unto Pharaoh, Let my son go, that he may serve me; and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.

For to destroy a firstborn son was to strike at the very root of posterity. And firstborn, for man that dies, it is so great heritage gone on.

Now the Lord had sent Aaron, the brother of the man Moses, to meet him in the wilderness. And Moses spake unto Aaron all the words, and the signs also which the Lord had commanded him. And again, Moses and Aaron went and gathered together not immediately the people, but they gathered together first all the elders of the children of Israel. Thus, Moses, the man of God, recognized the authority of the elders among God's people.

And when the people were told of God's coming hand, with Aaron also doing signs before them, they believed and bowed their heads, and worshipped the Lord God.

And when Pharaoh was told that the Lord God commanded him to let his people go, he refused, and made the people's burdens greater. Thus, making the children of Israel bitter, and they directed their discouragement at Moses.

And as the Lord God commanded, Moses did many wonders before Pharaoh and Pharaoh's servants; but because God had hardened his heart he would not let the people of Israel go.

But now, the time is come for the one judgment more; even that one so very grievous judgment upon Pharaoh; and this same would be upon Egypt altogether.

For this saying the Lord, About midnight will I go out into the midst of Egypt. And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

Saying moreover, But against any of the children of Israel shall not a dog move his tongue, against man or beast.

And saying unto Moses, Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.

And giving but exact detail on the wise in which they should prepare themselves, this against the coming destroyer, he said this, too, Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

And this saying the Lord, They shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

This were God's people commanded to do. Thus was the word.

Taught so, this way the people did eat so: for they did even eat the purtenance.

Here is about life and death.

Thus, a record reserved unto the people. For surely, in the course of time, the seasons would come with its variant teachers: and for some, the eating of the purtenance, even eating all told of God to eat, shall be an offence to men and women: handed out, but just too hard to the swallowing. And so they will perceive within themselves the reason, and even see the need to eat it not.

Nevertheless here and early, the people of God, you see, they were commanded by the Lord of life to let nothing of it remain until the morning, for then must they burn it with fire.

But they must strike the blood, they must eat the purtenance.

This saying the Lord, The blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you.

And having commanded Moses in all things wherein he was to instruct the people, the man Moses received them.

And again Moses called for all the elders of Israel, and instructed them in the only way of causing death to pass over the houses of their fathers. And concerning this great deliverance, he said, Ye shall observe this thing for an ordinance to thee and to thy sons for ever.

And at midnight the Lord went throughout the land, and slew all the firstborn of Egypt. But every house of Israel was spared.

And after this great sore judgment, Pharaoh did most assuredly call for Moses and Aaron, even by night, and he drave them and the children of Israel out of Egypt. And a mixed multitude went out with them.

And the Lord spake unto Moses and Aaron concerning the ordinance of the passover, that no stranger was to eat thereof lest he be circumcised.

And the children of Israel, they dwelt in Egypt four hundred and thirty years. And they were brought out even as God promised Abraham, even as he promised Jacob, and even as it was spoken by Joseph. And Moses carried the bones of Joseph out of Egypt when the children of Israel came out.

And the Lord spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

And this saying the Lord, Thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord's. And again the Lord saying, concerning the sons of Israel, And it shall be when thy son asketh thee in time to come, saying, what is this? That thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage. Therefore saying to the son, I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem.

This done in remembrance of God slaying all the firstborn of Egypt, slaying both man and beast.

This taught Moses to the people of God.

And it is written, The Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light.

So most unmistakably visible then. God showing his people the way. To go by day and night. A cloud then, in order that it be clearly seen; a pillar of fire, in order that it be clearly seen. That the children not choose a way inappropriate. But follow God's way.

Thus, it can be seen that the Lord will not leave his people to walk lost; they are his: and he will always in all things pertaining to himself provide them the way. And that way they will see.

And the Lord commanded Moses to encamp in the place where the Lord himself chose they should be: there even against the sea. And Pharaoh, thinking himself not yet done against the children of Israel, would be compelled to try to reestablish his power against them. And so he pursued the children whom he had let go.

Now had not the Lord brought the people of Israel unto a place from whence there was no apparent escape from Pharaoh's army? And when the children of Israel saw Pharaoh's army bearing down upon them, they repented for having left out of Egypt. But the angel of the Lord provided a fortress about them.

And when Pharaoh's army sought to raven down upon them, the Lord God opened a lane in the sea to provide his people select passage. But denying passage to the army of Pharaoh and drowning it. Look there, and you see where the thing which seems impossible is become done.

The Lord, he called this day also: calling the Red Sea to bless Jacob, but to battle Pharaoh. In that day, when Israel, up out of slavery, had the mastery over its enemy.

Rejoicing in the might of the true and the living God, even he alone who had done great things for them only, Moses and the children of Israel sang unto the Lord.

And Miriam the prophetess, she led the women in dance in the praise of God. And all the women followed her in singing and dancing, this for so wonderful works God had wrought unto Israel. Now this is that same Miriam which is the sister of Moses and Aaron. And she was of that family which showed again and again service unto the Lord: seeing that her father and mother were chosen of God, this to bring forth the deliverer of the children of the Lord from bondage in Egypt. God raised up that deliverer: the same is Moses, whom he made a god in the eyes of the great but ungodly nation of Egypt.

And Miriam, she is a prophetess. And the prophetess she is; and the Spirit comes upon her here, manifesting itself in magnificent exultation: extolling how wonderful works God had done for his people Israel against their enemy.

And this saying the word, And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Now this was the congregation of the Lord, and Miriam the prophetess went out, and not she only, but all, even all of the women singing. Not a man did go. Not a woman singing and praising did stay.

See the thing. See it so set forth: established, even though in the eyes of some it would seem a certainty, and so most appropriate, that the congregation was of all places that one place where they would stay and praise aloud. Specially now. The man Moses, see how he sang before she did, and Moses went not out when he sang, but stayed in the congregation; as well, staying the men. But concerning the women singing, Miriam answered them.

And why would she go out now, leaving the main part of the congregation; and going with her, all, even all the women going?

This even with the Spirit. She went out. And the Spirit will always lead the follower rightly. Therefore with the Spirit now upon her, the prophetess did not misbehave.

Now in the wilderness, the people of Israel received all their provisions from the Lord. And the Lord sustained them altogether fully, and provided for them manna.

Nevertheless they disobeyed Moses, and murmured greatly against God in their refusal to be content; though they lacked nothing of their needs. For, too, the Lord provided for them water in the wilderness. He telling Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it.

And in battle, the Lord, their provision, provided for them victory over Amalek when he came out to fight with Israel.

And Moses, leading under God, said unto Joshua, Choose us out men, and go out, fight with Amalek: I will stand on the top of the hill with the rod of God in mine hand.

Now where there is a choosing, shall even a child not know, comprehending there is verily and inherently selection and rejection. Thus, this was not merely a counting out of men, but rather, a choosing.

For though all the people were saved from their bondage, and kept by the angel of God, even his ministering spirit, yet all the people were not selected to participate in this particular battle: one whose outcome would not be successful without the hand of God.

And with Almighty God as captain, why need there be a choosing at all? Why not any one whosoever?

Therefore, though the battle was a matter of all God's people, men, women, and children, yet all men were not accounted to wager in this war; but verily they who were chosen: and God would qualify them.

Moreover can you see and hear that Moses, having said unto Joshua to choose us out men, the man Joshua, he was not at all confused? That is, he did not go about the camp of the children of God's people conscripting from the women. Not so. Regardless of what kind or measure of spirit they had.

These were the people of God. There were no women who were at all even distantly ventured; not even brought into so much as the imagery of the battle. For, to be sure, this is not so among the people of God. For it can be seen that when God sends his chosen forth to do battle with the enemy of his people, they were surely and always men. Even always.

So then, Joshua, he with chosen men engaged the enemy of the people of God. And during the battle of this untested army, so long as Moses held up his hands, the people of God prevailed in battle; and when he let down his hands, Amalek, their adversary prevailed. So Aaron and Hur, these men held up each of the hands of Moses.

And so because of obedience, the Spirit of God carried the battle on that day; yea, when God's people defeated their enemies in that place.

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## Delivery 2

And Moses and Jethro his father in law met again in the wilderness: this time with the whole people of God. And Jethro said unto him, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians. Now I know that the Lord is greater than all gods.

And Jethro offered a burnt offering and sacrifices before God. And Aaron came, and all the elders of Israel, to eat bread with Jethro.

And on the morrow Moses sat judging the people; and they stood before him morning unto the evening. And when Moses' father in law observed this thing done by Moses, he inquired as to why he sat doing this thing entirely by himself. Now Moses explained that the people came unto him to inquire of God, and said he, I judge between one and another, and I do make them to know the statutes of God, and his laws.

Jethro said unto him, Thou shalt surely wear away.

Making known unto Moses, that the burden which he bore was too great for him alone; and that he had counsel for him that was more expedient.

Thus, Jethro said unto Moses, the man of God, Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people God-ward, that thou mayest bring the causes unto God. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk. And the work that they must do.

See Jethro instructing: Moreover, thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons, and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge.

And said Jethro, If thou do this thing, and God command thee so, then thou shalt be able to endure.

Now Jethro, he was priest of Midian, and not a priest pertaining to the God of Abraham; even the God who had just delivered his people from under the rule of the ungodly worshippers. But he said this unto Moses, this thing which is of all significance: If thou shalt do this thing, and God command thee so.

For the thing so closely done to determine the walk of God's people before his eyes, and the thing conducted among God's people which so much affect the love of brethren among brethren, it was not, and could not be accepted, except it be approved first by God.

For it will indeed be seen of God, and made known by God concerning God who had the rule, that justice among his people was not far removed from love of God himself.

But this, too, counselled Jethro, Provide out of all the people able men. And this provision, it was to be of men. Clearly then when he said, provide out of all the people able men, he makes a distinction between merely any of the people and able men.

For see right here now, he could have said, provide out of all the people, able people. Moreover let yourself see that, in God's sight, men had even up to this very point held the rule over their own houses; and elders ruled beyond that: and these rulers were none other but males. Let the record itself make the matter, if so it need be further made.

Men of truth, said he.

And if wisdom yet be lacking, then God cause you to see with the significance: that is, see the counsellor saying also, Rulers.

Rulers, whereby we know that in the house of Jacob, even all the house of Israel, the women did not have ought of the rule. No, not ought. But these who would be judges, the same would have the authority of rule.

And it is written, Moses hearkened to the voice of his father in law, and did all that he had said.

Now in that he did all that he said, he did also inquire of God. Even the God who made in the womb, and raised up for himself twelve sons of the seed of Abraham: and established these same men, every one of them, heads over their own houses. Thus, Moses chose able men out of all Israel.

And he made them heads over the people, even God's people. And the word of God does not show us that Moses chose able people of Israel, choosing out of all Israel, and made able people heads; but he chose able men, even men; men out of all Israel. For yet again and again we see, as Moses and his father in law conversed, that they made the distinction between the people and the men who bore the rule, and which held the headship over them.

But the hard cases in Israel Moses himself judged; leaving the lesser matters to able men. And this exactitude was submitted unto God for approval: that is, insofar as who would have authority to have the rule over the heads of the sons of Israel; sons whom he himself, being God, had raised up to be heads over his people. And God himself did indeed raise them up to be heads. And what is it that God has to say about the rule?

So then, the judge over God's people must not be without these qualifications.

Now the judges, they are rulers; and you may be sure, and even very sure, that watchful God is particular about those that have rule over his own, his holy possession.

Be you not at all mistaken about this.

And not long after their deliverance from Egypt, the people of God were in Sinai, and they encamped before the mount, and Moses went up unto God. And the Lord called unto him out of the mountain. And the Lord gave unto him the words to give unto his people. And Moses returned, and called for none but the elders, and unto these men gave he all the words which God had delivered unto him.

And Moses returned to give the Lord the reply of the people. And the Lord commanded Moses to sanctify the people the first and the second day, for the third day, he, the Lord, would come down in the sight of all the people upon mount Sinai.

The Lord commanding Moses to the setting of bounds, this to restrain the people from so much as even touching the mount, lest whosoever do so be put to death. For not even an hand was to touch it, except he be put to death. No, not even any beast.

And Moses did as God commanded. And he said unto the people, Come not at your wives.

For Moses spake unto the people of God as unto the men in principal, and also men primarily: men as the charge, to execute among the people in this requirement; though in the sight of God, there is here one people. And Moses brought the people out to the camp to meet with God at the mount. And mount Sinai, it was engulfed in a thick smoke, and the Lord descended upon it in a fire.

Now the Lord said unto Moses, Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish. And let the priests also which come near the Lord, sanctify themselves, lest the Lord brake forth upon them.

So then, now we see that there are priests also in the houses of Israel. And we see these priests at the foot of the mount, but not without having a requirement placed upon them. And not at all being exempted from certain death just because they were priests.

Now Moses received the commandments from the Lord upon the mount. And though the commandments were to the people of Israel in all the number of their souls, yet the commandments and judgments were delivered and directed chiefly unto the men of the people of Israel. As saying even so upon this wise: If thou buy an Hebrew servant, if he came in by himself, he shall go out by himself; if he were married, then his wife shall go out with him.

And moreover on this wise: if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. Ye shall not afflict any widow, or fatherless child. If thou afflict them on any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.

Thus, the Lord let it be known that men in their days shall understand, and shall know assuredly that they have a charge in his sight. That is, the word that is given. Given regardless of the sage they resort to, and wise men, so called.

Saying moreover, Thou shalt be holy men unto me: I will make all thine enemies turn their backs unto thee: three times in the year shall thy males appear before the Lord.

Such were but a measure of the laws and judgments which the Lord God gave to all his people. And we know that his people were men, women and children. Moreover God, being holy, he required an holy accounting of all his people.

And after this the Lord said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship you afar off.

So now we see the Lord holding special place for Aaron; for with growing frequency he does call for the man Aaron to minister with Moses. But in this, too, there is more of the record left for us to see: the Lord calling for seventy of the elders of Israel. And not only does he give the specific count, but see how he also requires that they specifically be the elders of his people Israel. And saying unto Moses, Come near the Lord; but they shall not come nigh.

A question, which looks like two unto those who discern within themselves a spirit of discordance by now: that we may move on, but not until within all a sober self: now then, mind you this mountain, and answer: how far up this mountain do you suppose that a woman would have made it? And after this, what do you see when you see that Moses builded an altar and twelve pillars, according to the twelve tribes of Israel? See if you can see something; something coming here to show you yet something else going on. For this further he did: he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord.

And he took the book of the covenant which the Lord had given to the people, and took blood and sprinkled it on the people and said, Behold the blood of the covenant, which the Lord hath made with you concerning all of these words.

For he had given them all the words of the Lord God.

So then, again, we see Moses, and Aaron, Nadab, and Abihu, and none other but seventy elders of Israel; and they went up and saw the God of Israel.

And they saw under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. But upon the nobles of the children of Israel he laid not his hand.

Now after these things the Lord called for Moses to come up into the mount. And Moses rose up with his minister Joshua; and up Moses went into the mount of God.

And how, O how, do the feet keep taking us upward to meet face to face with the deepness of truth: this that God's people are not left with excuse to wander without instruction?

For even now, and so again, concerning the manner of the rule over God's people, here is the thing which Moses, about to journey, gave straightway the instruction on: saying first unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

And he did set no special time for his return.

And let yourself know this: the people of God would not be left on their own without order and authority. So then, the elders we see yet again to have an elder's office over God's people.

But look ever so closely, lest we fail to see a thing here of another order: Aaron and Hur, these were put at the direct head for this duration. These men, over God's people. And though the people had among them a prophetess, even Miriam, consider carefully that she is on no wise put in authority over the people of God. Though now her two brothers are indeed. And atimes, even her two nephews.

And as for Moses and Aaron, God himself has called for these two men, even repeatedly. The prophetess is a prophetess, and as she is made known unto you, is she not standing early among all that be a prophetess?

But spiritual as she is, yet she is not once put over the congregation. Moreover, the Lord, calling man after man, he has not called for her once to come with the men. And the man Moses, even the great minister of the Lord, Moses, he did not presume to put her over God's people: even though she was his sister. Yet she is a prophetess indeed. And a prophetess of God.

Yea, but it is seen, and clearly so, that all the authority over God's people, it is vested in the men. Moses and his lieutenant Joshua; then see Aaron and Hur; and the elders of Israel. To be sure, these things in the word of God, they do not subscribe to chance; nor certainly not any pattern of the people's convenience. For these things, they be of the government itself. Done in that day when God's word ruled; and the true Spirit, even the Spirit of the Lord God, manifested itself mightily among God's people. And results were seen.

And let it be well with the souls of man, that he who love God's ways, the same does love God's word. And God has understanding for those who humbly reserve room to receive it.

And so now the man Moses, he went up unto the mount into the cloud to commune with God. And he abode there forty days and forty nights. And the Lord God spoke to him in strict requirements concerning his offerings, and how he must have the tabernacle constructed and appointed.

For this saying the Lord, Let them build me a sanctuary, that I may dwell among them.

And this he repeated unto the man Moses with allowance for no, absolutely no amount of alteration on Moses' part. Herein commanding a precision with an urgency beyond anything else yet communed unto the man Moses.

And this had need to be, for the Lord saying, According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

And so it was that this exact pattern of it spoken of time and again, it afforded no small deviation.

And not only was there to be the tabernacle, but to be built also was an ark for the Lord. And it, too, according specifically to the pattern that the Lord himself gave Moses. So the ark of the Lord, and the tabernacle were to be built with their appointments, and only as prescribed by the Lord.

And this saying the Lord, In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before the Lord.

And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

These be men. For there were never the duties of the women in the priest's office. Indeed though Aaron had a wife, Elisheba, she was not a functionary. Nevertheless if you can see it, this woman had a so esteemable and honourable position among God's people. Yet she had not authority.

And though all the men in her household were authorities, that is, her husband and all four of her sons, yet she herself is not called forth to carry on at all.

For though aforetime the duty of the priest rested with the heads of the families, even as we saw so done with Noah and Abraham, now we see a new thing done by the Lord God: for now has the Lord God ordained that an office, even an office of priest be filled but by those whom he has chosen. And the priest was to offer up sacrifices unto the Lord God from the people; and he serves as an intercessor between the people and the Lord God. For indeed he was a minister.

These men, set apart, were men of a particular sort. For they were set apart, we see, by God himself. For God had made a covenant with Abraham concerning his seed Israel, and the priests, they were the mediators between God and Israel.

Aforetime the priestly functions, they were conducted by heads of families, and males of certain standing. Up until this time we see then even men of no great years, so selected for offering burnt offerings, and sacrificing peace offerings unto the Lord; yet they were selected from the males. Males were these, and showing not other wise selected by man.

But now we see God setting aside as it pleased him alone: priests after an holy, hence godly way.

Duties done with absolute holiness, with even the garments specially set aside: saying unto Moses, And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.

God is real holy.

Thus, we see a calling not only upon a select group, but in that the Lord also said office, we see a select area. And this calling is upon the tribe of Levi, with the chosen family of Aaron and his sons. And it was so of the Lord God, to make the things reserved only for Aaron and his sons well fixed; set in the minds and hearts of Moses and his people. Yea, even through oft repeatings, when it seemed most already to be understood, that a particular thing was to be of Aaron and his sons only, and no other, the Lord still made stipulation again and again, without granting room for assumption, that the thing was only to be of Aaron and his sons. These then were from God to Aaron, and particularly to the males of the house of Aaron were they.

So then, of the tribe of Levi only, and the family of Aaron in particular, were the priests established. And the Levites were they who did the work of the tabernacle. But of the priests, this would be Aaron and his sons, and these in their calling. Yet not without adhering to a God given strict holy code of conduct, of which we see Holy God warning, commanding these rules of ministering for Aaron and his sons be most strictly adhered to.

Yea, most strictly, for these would be they who would do sacrifice unto God for the people of God. And they must be presentable, pray God you hear, in the one manner in which God alone did set forth. And many and most exact were the requirements: the rules that they were bound to adhere to, this before ministering before Holy God.

Among these we see God, saying frontly, They shall wash their hands and their feet, that they die not: and it shall be a statute forever to them, even to him and to his seed throughout their generations, said he.

We see God, saying unto Moses in the mount, And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth into the holy place, for a memorial before the Lord continually. And saying moreover, The holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.

Now the names of the Lord's children, yea, the very same names in that breastplate, they were the names of the sons.

But now look at the people. When the people saw that Moses tarried long on the mount with God, see how they went unto Aaron, and hear what they said unto him: Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

And Aaron, O but how quickly Aaron accommodated them to sin: he instructing them to give unto him their golden earrings from the ears of their families. And they did this thing. And Aaron took them and made a molten calf. And so soon quitting God, they proclaimed this same thing, this abomination, to be the gods of Israel: so much as giving it the glory as being that which delivered them from Egypt.

Furthermore, Aaron made unto this thing an altar; and moving on down, he, presuming he could mix death with life, supposed a feast unto the Lord. And naked and in idolatry, they the people indulged themselves, and they reveled in wickedness.

Now the Lord God of the every moment, he said unto Moses, Go, get thee down, for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them.

Now these are that same people which the Lord God had said before were his own people. His. But now he has not called them at all his people: for in that they having alienated themselves, he has said unto Moses, that they were his people, even Moses' people: he, the Lord, being ever so terribly holy, even now casting them off unto Moses. For the people of Israel had played the harlot, doing so even at the base of the mount; even as God was seeking to make them holy unto himself.

And God sought to immediately destroy them, saying unto Moses that he would make of him, that is, the man Moses, a great nation.

O but the man Moses, used of God to bring the people out of bondage, this man stood before God and interceded. And God declared them unto Moses, this in rejection because of their sin. But Moses, loving God, and loving the people of God, he gave back the people unto God, saying he, Why doth thy wrath wax hot against thy people?

Now as the Lord had promised unto Abraham, that he would make of him a great nation, so now has he promised unto Moses, that he would make of him a great nation. Yet indeed Moses was of the seed of Abraham, of the tribe of Levi. But Moses, being meek, he sought not a name for himself, but rather, for love of God and God's people, he showed no hesitation, and made immediate and great intercession.

Too, said he, Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

And the Lord repented of the evil which he thought to do unto his people.

Now Moses was not ordained a priest as was Aaron to intercede formally for God's people, but we see a thing at the moment, one that would be unlike that of any formal priest interceding ever for God's people, saving one. And he, a priest forever, was yet to come manifest; and he would surely come. Indeed he was not afar, even as now.

But now Moses, he returned to the camp. And an early work must needs be done: he destroyed the idol, and confronted Aaron, whom he had left in authority with Hur.

Moses, saying, What did this people unto thee, that thou hast brought so great a sin upon them.

And Aaron, O he did offer but a pitiful excuse.

And the people were still naked. And Moses commanded they who were on the Lord's side to do a special work with him: and he said, Thus saith the Lord God of Israel, put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.

And it was the Levites who followed the word of Moses which he had gotten from the Lord, and there were slain about three thousand men.

And Moses returned, and pleaded with the Lord that he should blot his name out of his book, and forgive the people's sin.

And this saying the Lord, Whosoever hath sinned against me, him will I blot out of my book. And he plagued the people for their idolatry.

And the Lord said unto the people of Israel, Thou shalt worship no other God: for the Lord, whose name is Jealous, is a jealous God.

And he commanded that they should not make a covenant with the inhabitants of the land, lest they take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

Hence, they did not decide for themselves how they would walk before him: but the Lord instructed his people, even unto all that they were required to do: this in order that they walk acceptably before him.

And they journeyed. But if the cloud were not taken up from the tabernacle, then they journeyed not till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in sight of all the house of Israel, throughout all their journeys.

And it was that Moses called Aaron and his sons, and the elders of Israel. And said he unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord.

And Aaron was to go unto the altar, and offer for himself a sin offering and a burnt offering, even making required atonement, and an offering for the people of God. And it was so done. And the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted and fell on their faces.

But now Nadab and Abihu, the sons of Aaron, each took his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And for this there went out fire from the Lord, and devoured them, and they died before the Lord. Then Moses admonished Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

That these two men were ministers appointed by God, made no difference to Holy God, he who struck them dead. Now Aaron was anointed of God; and that Aaron, their father, and being God's appointed priest of his people Israel was looking on, even as two of his sons were slain, this did neither deter nor delay God from killing them in their presumptuousness.

Was there not room for God to be pleased here with such intentions? And even be pleased there?

O but so strict an accordance were these statutes that we see certain of the sons of Levi, namely Korah, Dathan and Abiram, not content to abide in their calling, and leading an insurrection: their challenging not only Moses, but the holy ministry of the priesthood of Aaron. For we see them leading two hundred and fifty princes of the assembly. But we see also that these men had grown famous in the congregation, men of renown. And they railed against Moses and Aaron, contending that they took too much authority among themselves, and considered themselves above the congregation of the Lord. Saying, too, that they made themselves princes over them.

And the Lord spake unto Moses to command the congregation to separate themselves from the houses of Korah, Dathan and Abiram; and the Lord caused the earth to swallow up these and their houses, and all their followers with their substance. And while of the children of Korah was a sparing, the fire from God consumed the two hundred and fifty transgressors: these who acted presumptuously with those who led the rebellion. Now these were all men, and they spoke for their houses only, and these caused their own houses only distress. And this example that was done, and the lesson learnt with it, all were of the Lord God.

And the thing was quick; and the thing was final: this thing that was done of the Lord.

Moreover we see God affirming his select calling only upon Aaron and his sons, by causing Aaron's rod alone among the twelve houses of the fathers, even among all the other rods, to bud, to blossom, and even to yield fruit. Now this was not done in secret, but a thing done openly in the presence of the people of God. For God destroyed Korah and his followers, and doing so in a most profound and fearful way.

Now neither goodwill, nor presumptuousness shall be justification for disobedience: thus Korah and his followers were destroyed by God: this that it might be known that the thing which is sanctified by God and established for his purpose, the same then is not according to man's undertaking. God's way, it shall be established, that God may be known holy, and yet commune with his people. And it is given that they should know his will and his counsel; given that they not be cut off from him and die. For all the glory is his; and his counsel, yea, it is made known for the life of his people. Even his counsel of judgment among his people.

And thus for which we see that the Urim and the Thummim, these were to be upon the man Aaron's heart when he went in before the Lord: the Lord, saying, And Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.

For the Urim and Thummim provided access to the righteous judgment of God: this when matters among, and concerning Holy God's people could not be resolved through avenues of the lower order. Neither by the system of judges, men so chosen from among able men at the counsel of God and Moses; judges to be heard of over the people: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. These judges. For God's people must not only be upright before him, but in so doing, be upright between one another. Thus, the priest, he provided so vital a link between God's people and God himself. For this was the official duty of the priest.

And when adhering to the sanctified strict code of conduct, the priest in his official capacity could affect God. Rather, too, we see there were those who occasioned to some degree a priestly function: some extemporaneously, and some did even do profanely.

And this also we see, for thus it was, that over time this once sanctified system instituted by Holy God, it slipped into a process of but ritualistic services: and so, having none of the powers, and scarcely more than the trappings of its former state.

Yet, when we see that office of priest faithfully retained as God so ordained it, we see God answering the so weightier matters of judgment, this through the priest by way of Urim and Thummim.

Yet those who had the office of judgment, the same, they were not without the rule.

And indeed after a time, there fell another occasion when the people murmured; and the Lord heard their murmurings; and this angered the Lord. And the fire of the Lord burned a portion of them. But though they cried for relief from this their punishment, lo, it was not long before they complained even yet again.

And when Moses heard the people weep throughout their families, every man in the door of his tent, Moses spoke unto the Lord about so great burden upon himself alone. And Moses asked favor of the Lord, that he would now destroy him to relieve him of his distress.

And yet again the Lord God commands Moses to a call, and again for none but the elders.

And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

Now whatsoever has been the need, the Lord God has been the provider for all his people, all the time; and he said, Gather unto me seventy men of the elders of the people.

Now the time is indeed grave, and the Lord has spoken concerning the wellbeing of his people; these who were tempting closer and closer his greater wrath.

In his choosing of people over his people, the Lord left nothing for careless choice. Thus, in accordance with the word of the Lord God, let there be understanding, steadied with resolve and soberness, that these headings called for could be none other than men; men, whose forthcoming would be in the sight of God.

Furthermore, concerning the grave matter, the Lord God said, Whom thou knowest to be elders.

The Lord God even specifying, saying, Whom thou knowest.

Hence, before the pure and true God, let a thing be assuredly known: that these in that count must needs be true elders only. And we know, as well as we should, that they were men only. These were elders in the sight of God. And the elders who were officers, they do show this to be authority held by men.

And I, saying the Lord unto Moses, will come down and talk with thee there.

So we see that this is not on any wise without weight and substance. And while the count for the seventy was being conducted, where, might you reckon, the Lord's eyes have been? Shall he countenance contempt?

God, saying moreover, And I will take of the spirit which is upon thee, and will put it upon them.

So then, while we see that though Moses does the choosing, it is limited to God's own preliminary specifications first. And are you able to be asked, do you not think that God had beforehand known every one of these to be men, even before the count was taken; and knew he the merit of these men altogether?

Verily it is God who is the God of all spirits, he having the true power, and all the authority to impart the spirit required to minister unto his people; putting it upon them that do minister. Yet God shows his servant his doings; and it is this spirit that is upon Moses that is to be put upon the seventy elders; and these chosen. In this spirit there can be no spiritual conflict, not between these seventy and one. All men. For they, too, know that God talks to his servant Moses, though they are themselves elders; even in the sight of God are they elders.

Indeed it has been the elders whom God has placed among his people; this even before Moses himself communed with God, when he manifested himself in the bush that burned and was not consumed. The elders were officed.

For even at that time also, when Moses was considering the work too tedious, the Lord God said unto him, Go, and gather the elders of Israel together.

Showing that the elders were already established among his people; and receiving no discounting of responsibility in the sight of God.

And this then being of the order of things; things among the people of whom God be Lord; and he is Lord indeed. And these must needs be elders but of the people Israel only. And it is not just oft, but always seen, that the Lord God places no small care upon the restrictions, and neither the qualifications of the rulers that do be over his people.

And hear now with both your ears what the Lord spake unto Moses, and also unto Aaron, saying, Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch.

And with ears yet open, now again we see that the Lord honoured this: that among his chosen, even his only people, that the males only represent any authority whatsoever. That every one of these males, barring none, were to have representation of his father's house, and not his mother's house. For if a certain of the fathers had been dead, yet had the Lord provided that there had been representation somewhere of, and within his tribe; even to represent his father's house.

For by the design of the God of all creation and life, there did not fail to be a male among the houses of Israel, God's people, to have a son to represent his father's house by tribe. And that the house represent the base unit of authority among the children of Israel, even God's people. For even again and again, without sparing, the Lord God let be known that which showed itself as right and accountable: the way of the father's house among his people. You search, and you will see the Lord himself being the chief architect of this institution of authority and representation.

This, the established way of the houses of man, the Lord God, he who created men and women in the earth showed. And though the world departs, as the world so dangerously does, yet it shall not be by surprise that so many of the people calling themselves of the living God, seek also the way of the dying world, and not the Lord's established way.

And so now we see that the Lord God, he did choose how these should even pitch about his tabernacle. And this also as he, the Lord, would choose. And it can be seen a thing done not subject to any man's approval.

And the Lord God, he knew each and all of his people by name: shown on the east side shall be the standard of Judah, and of God, Nahshon is named the captain. And now next to him Issachar, with Nethaneel named captain. Then came Zebulun, and Eliab is called to captain. Stationed on the south, it is the standard of Reuben, and Elizur is elected this captain. And situated by him Simeon, and hereof, Shelumiel shall be captain. Then Gad is pitched, with Eliasaph given the captain.

And you should surely know that the Levites were there. Where but in the midst of the camp. On the western wing, the standard of Ephraim, with Elishama having the commission as captain. The men by him, Manasseh, and given the captain, Gamaliel. Named next, the tribe of Benjamin, being captained by Abidan. Now the north side, this is Dan, and designated is Ahiezer. And abiding by him Asher, with the position held of Pagiel. Till finally holding by him, captain Ahira, consigned to Napthali.

And the standards of the sons of Israel, even the sons whom God gave, were so stationed such as was deemed good in the sight of the Almighty. And see the thing set there and take it to heart, that there was none who challenged.

Now Moses had the authority over God's people, but Miriam and Aaron rose up against the man Moses, because he had married an Ethiopian woman. And, behold, these same two, they considered themselves above that they were. For they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us?

Now Miriam, the sister of Moses, she was a prophetess. And Aaron, the brother of Moses, was the priest over the people of Israel.

And when the Lord heard their pride speak out, he came down and called these three forth; and he called Aaron and Miriam, and said unto them, If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.

Moreover he said unto them, My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?

For the Lord called the man Moses his servant, and his context and his communing does not put him at but a prophet only. Yea, and goodness, but what a servant he is: one who is faithful in all the Lord's house.

For now a prophet, though he is a prophet, has a room to occupy in the Lord's house; and withal let him know the extent of his calling. And he is required to be faithful in that appointed room in the Lord's house. But now the man Moses, he has not the restrictions that follow such, but has gained so great favor in the sight of God: that is, in his house to minister throughout. Others, they have of places. But the Lord has said, My servant Moses is not so, who is faithful in all mine house.

And the Lord's anger was kindled against them both; and in a moment, only a moment, Miriam was left leprous, white as snow.

And Aaron, who had boasted of his standing with God, making himself minister much as Moses, he now cried unto Moses for mercy unto her; even confessing that they had sinned and done foolishly. And he said, Lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.

So then, Aaron, how quickly he stopped deceiving himself. Proud Aaron, now calling Moses, My lord. And he hastened to acknowledge that the two of them were foolish. And more. And now the humble Moses, even he who had been the object of their offence, he cried unto the Lord that also he might have mercy upon her.

And hear this saying of the Lord unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again.

Now being that they knew not enough about themselves, and certainly knew not God as well as they thought, they, being forward in what they had, did go and take upon themselves as it were some spirit to please God; and as presuming to please God, got beside themselves, and thus above his will. They claimed what they claimed. Even in some purpose of pleasing. God is not flattered.

For even pleasing God must be maintained in fear. Lest self, thought dead, rise up and result in its own death.

But O what greater justification: pleasing God. And what greater fulfillment than that which pleases God, even as he or she is pleasing self withal. So the heart deceives. O how it deceives.

Now it is good that a man understand that God is also just. Without this, he will know not fear. And how then can he know wisdom?

So said, shall it matter to show all that it was both, Aaron and Miriam, who rebelled, but it was Miriam only who was punished. Aaron himself, he received no punishment. Moreover, the Lord, rebuking Aaron, did not further measure the part of the man Aaron in this push for authority among God's people.

And we see, too, that the Lord spake unto Moses, saying, If her father had but spit in her face.

For the Lord did not say, had her mother but spit in her face, but rather, Her father.

Her father, this man was also Aaron's father.

Daughters start with fathers.

And we shall soon indeed move on, even soon enough: but there be things more of which you ought be reminded, even fearfully: sovereign God is always just.

Concerning her and her father's rebuke, then moreover this saying the Lord, Should she not be ashamed seven days?

For a spitting, it is a thing of lowering esteem; and shows a total disregard for a person's position; and even the rejection of so much as a person's presence. For such a debasing, even a spitting upon, this thing does come close to disacknowledging a person's worthiness of his own life. And here this thing is spoken to effect more notably: as should have been done not upon this person's elsewhere, but in this person's very face; thus his identifying presentation, if you can but hear.

This thing is a thing spoken in sure purpose, and which would ought to do a man, and certainly a woman, instant and so irreparable humiliation.

But now she who wanted authority, and an having to be heard, she has been rebuked openly, and so dreadfully by very God himself in his anger; and in so clear sight of the people to whom she was a prophetess. And wanting to lead.

And she, knowing better before all this, even before she was a prophetess, and yet showing no shame, she went ahead anyhow, and did what she did: thus, she being guilty of more than just one level of insubordination here.

We hear from the prophetess no more.

Some men and women can still learn from God. And some never do.

What got into her?

Nothing got into her.

She got into self.

God got her out.

And lest the thing be put to pacifying them that will have but for the crowd, who is he that can learn for his own self, and consider and walk fearfully: he that can see that man did not have part in this punishment from God? But indeed, even according to the God of truth, who made man and woman, let it be seen that surely a man could have prevented her. Weigh the wisdom here.

Yea, and indeed, it was a man who intervened for mercy toward her. Is sovereign God unjust? In heaven or earth? How speak your heart? Does God know it? And shall it matter?

Yea, though men deceiving themselves die without wisdom, yet wisdom itself shall live.

Miriam was not ignorant. Miriam knew completely well. That is not all. For there is more. God knew she knew. And you know also. We shall move on.

Our God is holy. Our God is holy. Our God is holy.

And so onward beat the path by the people of the Lord, there in the wilderness; unknown as of yet, but for so great a part of them, a path over their own graves.

And this saying the Lord unto Moses, Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.

Now when the Lord said unto the man Moses, Send thou men, it would not have been mistaken by Moses to send women on this mission. Nor would it have been expected that the women, these of the daughters of Abraham, would have risen up to demand of Moses that they be also sent. For, too, the Lord said, Of every tribe of their fathers shall ye send a man.

Tribe, father, and man.

Hence, the Lord does not here merely acknowledge a system by the hand of man, as that it holds the fathers as the authority, but the Lord, having established this himself, he himself then has also called for none other than men of the tribe of their fathers. God, he knew that the tribes were headed by men, and that these men now to be chosen, they were each to be of a tribe named after the sons of Jacob: and with Levi now being excepted, even sons of the two tribes which Jacob made his own: two sons from the loins of Joseph.

Thus, in order and authority, God again showing men his way; nevertheless, much people then, specially when given time, bring much opportunity for departure from that way; and even more so temptation to change what they will of that word: but yet, faithfulness in the word, this shall fix the blessing.

Thus, as the thing has been before, it is now also: that there was no misunderstanding to be even remotely had concerning this matter. The Almighty is God himself. And the servant was Moses.

And there is but so settled understanding: that the men called, be men called. Keeping this much alone before us, then except through some errant spirit, who shall but so much as imagine that one woman might have been included? Or even her inclusion implied wherein these two communed?

For certainly when the Lord said unto Moses, Men, then faithful Moses chose for the Lord but men. Moreover in that the Lord said, Every one a ruler, the Lord chose for himself, and for Moses, and also for the men and the women who were his people; choosing but men; and these chosen, as rulers then, must have authority.

And moreover in that God said, Rulers, these would be rulers indeed: rulers after the word of God that showed how very God accounted rulers. And of a truth, though it shall be known that all but two of these men will fail God, and not deliver, let it be seen, there in the record of the Rock of Ages, O you gullible men, that yet God did not speak a word to supplanting them with women who were his, O you gallant women.

And these men sent, they were sent from Paran. Men.

And so it is written, All those men were the heads of the children of Israel, and these were their names: of the tribe of Reuben, Shammua the son of Zaccur. Of the tribe of Simeon, Shaphat the son of Hori. Of the tribe of Judah, Caleb the son of Jephunneh. Of the tribe of Issachar, Igal the son of Joseph. Of the tribe of Ephraim, Oshea the son of Nun. Of the tribe of Benjamin, Palti the son of Raphu. Of the tribe of Zebulun, Gaddiel the son of Sodi. Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi. Of the tribe of Dan, Ammiel the son of Gemalli. Of the tribe of Asher, Sethur the son of Michael. Of the tribe of Naphtali, Nahbi the son of Vophsi. Of the tribe of Gad, Geuel the son of Machi.

And it is made known, these are the names of the men which Moses sent to spy out the land. For they did all go into Canaan to search the land. But of all these men who were sent, only two held rightly: knowing that the Lord would deliver the land into their possession. Now these two were Oshea, who is called Joshua, and the other is Caleb. For the others brought up an evil report: which report, when the people were given, they murmured at, and rebelled against the Lord, even the whole congregation.

Now because of their shameful outcry, we are shown that Moses and Aaron fell on their faces before all the people.

And Joshua and Caleb sought to encourage the people, knowing that the hand of the Lord would of a certainty carry them into the land which he had promised them, and also promised their fathers. But they would not hear them, and the whole people called for them to be stoned.

And the anger of the Lord was kindled yet again, and he said unto Moses, How long will this people provoke me? And again he said unto the man Moses, I will smite them with the pestilence, and disinherit them, and make of thee a greater nation and mightier than they.

And it is again that Moses interceded for them, and prevented their destruction. But in this, he would only delay the wrath of the Lord.

For he, knowing their each and every transgression, this saying the Lord, Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land, which I sware unto their fathers, neither shall any of them that provoked me see it.

Now Joshua and Caleb, the Lord declared, would he bring into the land.

But this saying the Lord unto the people, Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land.

Now even those men that did bring back the evil report upon the land, these did the Lord destroy with the plague. And the people from twenty years and upward would wander in the wilderness for forty years, till they were all dead; and Israel was purged of those who murmured against the Lord God.

And out there in the desert of Zin, the people yet rose up against Moses again; so doing because of their perceived lack, saying, too, That there was no water.

And Moses and Aaron went apart from the people, and communed with the Lord. And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock.

Now the people did finally move Moses out of his patience. And Moses and Aaron gathered the people together before the rock, but the man Moses lifted up his hand, and with his rod he smote the rock. He smote, and even twice smote the rock. And the water came out abundantly.

And this thing was transgression; and the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

And this man, who had seen God amazingly in the burning bush, he now had failed to afford God's people to behold his amazement in the rock; even in which he waited. For he had followed them, and now brought them to this point also for this purpose.

And when Israel journeyed on and came to mount Hor, the Lord spake unto Moses and Aaron, saying, Aaron shall be gathered unto his people, for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. And the Lord said moreover unto Moses, Take Aaron and Eleazar his son, and bring them up unto mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.

For the Lord had given them instruction on how to work before him, that he might be sanctified. But though they did go about the matter as a getting the work done, what sort of work did they work in the congregation? What sort, seeing as how they did so to the satisfaction of a people leading God's people, but they doing so in a way which was not that way which God himself had commanded? Done, but done wrongly. Satisfying man, failing God. Done of a sort.

Yea, the people of God, they received water, but not according to God's way. Man had his way. Even with God's people. And God rejected this. And held them accountable. For God is holy.

And so Moses went on up with Aaron, knowing the death of his brother was at hand. And Eleazar went up also with Aaron, knowing the death of his father was at hand. O but there had been a transgression against God. And great as they were, Moses and Aaron, they had both been replaced. And these men, even Moses and Eleazar, needed now to be about the business of the Lord only. Thus, they did as the Lord commanded. God was still God. Their thoughts mattered not. God is still God.

Now this man, even Aaron, who had ministered before very God, in the office of priest, for the sins of other people, he had not to save himself for his having taken lightly the word. Position shields no man. For God is holy.

And Aaron, what could Aaron do, but die there in the mount?

And though of Melchisedec we know, yet Aaron, the son of Amram, he was here the priest; he being even the first of the established order of priests. For the Lord ordained him to this so high position.

But what is position to the most high God, when disobedience is wrought: even position of sacrifice for self, and more sacrifice for others?

For the man Aaron had transgressed, and Aaron's position before God, it was filled, given to another: the Lord already having found for himself someone else, this even before Aaron died. His position, it was taken away, and even in the face of his death, the man did not so much as retain even the garments upon his back. They, too, were God's.

When God establishes position, the position cannot sin, but now men in position, somehow some men get bigger than the position. Bigness overflowing the position. This bigness is sin. Every bit of bigness.

But see how the position does outlive the man. Behold a wonderful wisdom. And the simple solution.

And Moses, there in the face of the death of Aaron, knew full well the reason that Aaron was dead, for he and his brother were party in the same transgression; and God had said unto him as well, Ye shall not bring the congregation into the land which I have given them. So then, take the count: it was Moses and Eleazar who came down from the mount. Three men went up. Two men came down.

Let men's count change. God's work goes on.

Men appointed into office. Men failing in office. Men dying in office. God replacing these men. God's way changing not.

Now there had been much dying among the children of Israel in the wilderness. For even as for Moses, his sister Miriam: dead. So also his brother Aaron: dead. Before his eyes, by an angry Holy God, in a moment he had witnessed two of his nephews judged: dead, dead. And who knew the count of all those of the accountable age who had died: those who had offended against the Lord insofar as their refusal to move forward into Canaan? According to God's will.

But faithful Joshua and Caleb, these both would enter in. So much death saw Moses. And even now, through disobedience, his own death was fast approaching. Indeed there was much death. O but the Lord God, the Holy One of Israel, he would not change for even his people. They all and every one, so many untold numbers, had been in a position, and every one that died had gotten out of position. Their numbers changing nothing. Though they let go. Their titles meaning nothing. Though they let go. His word would hold. His word did hold. Though they let go.

And afterward the Lord spake unto Moses, and unto Eleazar the now priest, saying, Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their father's house, all that are able to go to war.

And there was taken a count of the sons of Reuben after their families, forty and three thousand and seven hundred and thirty. And the sons of Simeon after their families, twenty and two thousand and two hundred. And the children of Gad after their families, forty thousand and five hundred. And the sons of Judah after their families, threescore and sixteen thousand and five hundred. And the number of the sons of Issachar after their families, threescore and four thousand and three hundred. Of the house of Zebulun according to the sons, threescore thousand and five hundred. Of the sons of Manasseh according their houses, fifty and two thousand and seven hundred. But unto one of the sons of Manasseh, Zelophehad, were born no sons, but daughters, even five. And the sons of Ephraim after their families, thirty and two thousand and five hundred. And these are the families of the sons of Benjamin, forty and five thousand and six hundred. These are the sons of Dan after their families, threescore and four thousand and four hundred. The family of Asher after his sons, fifty and three thousand and four hundred. And Sarah was a daughter of Asher. And the sons of Naphtali after their families, forty and five thousand and four hundred.

And it was spoken by the Lord, Unto these the land shall be divided for an inheritance according to the names; according to the names of the tribes of their fathers they shall inherit.

And, too, there were the Levites, who received not inheritance as such. And they were numbered also after their families. And those that were numbered of them were twenty and three thousand. All males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.

Now it is given that these are the families of the sons of Israel. For the families were accounted by the sons. And the houses were accounted by the sons: such is the way shown in the sight of righteous God. For this is the way God established the families of his people. And in this way these were the families that God put in the earth for himself: being of men, women and children.

And the women, whom God created, they had no say in how the families were to be headed, and established in the sight of sovereign God. And the children, whom God created, were not to say how the families were to be headed, and established; no, not in the sight of God. And even the men themselves, whom God created, they had but limited say in how the families were to be headed, and established in the sight of sovereign God.

But now came the daughters of Zelophehad, the son of the families of Manasseh, the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. And they came before Moses, and Eleazar the priest, and before the princes, and all the congregation. And they let it be known that their father died in the wilderness in his own sin and not by sedition. And that he had no sons. And because of this, his name stood to be lost from the earth. And so these women said, Give us a possession among the brethren of our father.

Now Moses was judge here, and brought the cause before the Lord God whose land it was: and who has all the borders; and whose it is to place all the families within all the borders of his land. Even the land of Canaan.

And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto his father's brethren. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it.

Now in the house of Joseph stood Manasseh and Ephraim. And the chief fathers of the families of the children of Gilead, the son of Maschir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel. For they knew that the Lord had commanded Moses, even concerning the inheritance of the daughters of Zelophehad their brother. And these men were troubled that if these daughters, having land in the portion of Canaan given by the Lord to Manasseh, were to marry outside of their tribes, then would the land of Joseph, even Manasseh, be thus diminished. For, maintained they, their inheritance would fall under their husbands, and out of the tribe of Manasseh. For they held right strongly, this be the land of their fathers.

And Moses commanded the children of Israel according to the word of the Lord, saying, The tribe of the sons of Joseph hath said well. This is the thing which the Lord doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry.

Moses, saying, And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.

And so it is written, Even as the Lord commanded Moses, so did the daughters of Zelophehad.

And it became unto the children of Israel a statute of judgment, as the Lord commanded Moses.

For this and other commandments gave the Lord concerning the daughters of Israel, even as daughters in particular. And the commandments were not grievous unto the daughters of Israel. For the word of the Lord was given that they might live; that the land would not spew the children of Israel out. For the land was altogether given for a blessing. And the commandments were life, thus nowhere did the Lord God leave any of the people ignorant.

For Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded. If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

Saying, too, If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth; and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her. And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; and her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul of none effect: and the Lord shall forgive her. But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

And if she vowed in her husband's house, or bound her soul by a bond with an oath; and her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the Lord shall forgive her.

For we see the Lord, being God Almighty, does not stand between the husband and wife whom he gave unto the man; being he himself who made her of the man: made her of the man's flesh and his bones. For God made the woman for the man; and his mind is not as the mind of men: as double minded men come to be offended by God, and making rules suitable for men, only to be broken by men, be of a double mind; even men who would often prove to be determined that their way be a better way, driven by their righteous indignation: but God is altogether true.

For this saying the Lord, Every vow, and every binding oath to afflict the soul, her husband may make it void.

For in saying, Every vow, and leaving out none, it is shown altogether created by God that the man is the head of the one flesh. For God did not make another woman from and for Adam besides Eve: and not taking Eve from the ground, nor making some other woman, as a woman separate, thus of her own, from the ground; not as he did the man. And having so created the woman, God does not disaffect the man as head of that which is as his own flesh.

And these are not as types and shadows, for Christ would come affirming the bond of the one flesh: this time, coming even in his manifestation. And the Lord's own Spirit, which he will give, he being that Spirit, the same will not contradict him.

But here, this saying the Lord, But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them.

And here this thing is settled in God, and by God. For this be not only a thing between the man and wife, but a thing which is between Almighty God and the woman concerning a vow; and to the specified extent that God has allowed, the husband is given power to even disavow.

Yet God, being wholly her God, even the God of her salvation, and she belonging to him, she is his, and the Lord, he is hers. And though she has of her own with her God, and he with her, yet the head of all, he has not disaffirmed the headship which he established, nor has he who is the faithful one disannulled marriage. All the scriptures bear witness to this. Even all the scriptures.

God did establish this. God and not man.

For no other creation of man and woman being made, she is indeed of the man. Though created by Almighty God, she is made from the man, made to be to the man. And on no wise is she the authority over him. Though her husband rejects God, and attempts whensoever it is convenient for him, to put her where he chooses, even over himself, as did Adam, we see God nevertheless having her on another order. And that husband, in that marriage, this man is not at all absolved of the consequences of his forsaking his office.

Concerning that matter further, this saying the Lord, But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.

For these are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house.

And whether or not it be seen, suffice it to lay the thing at the ear: that here also the Lord provided a thing for the men to comprehend, even between themselves and God.

For her father's house among the people of the living God, it be the living way; and his way meant more than just a way of ungodly social preferences, established on failure by proud dying men, and the destroyer Satan; but it showed among the people of God his own established order wherein his people abode. Hence, God himself has built the house. For as Israel became a people, the spirit of rule carried from their father's house unto the elders, princes, and judges, and priests. The true rule of government did not alienate the people from God and his requirement: that is, that a man be accountable for that done in his house. For the houses of the heads of Israel, these did form the house of Jacob.

God will have the way with his people, public and private.

Now even again, in public office, they who had the title of officers bore the rule. For when the Lord said unto his servant Moses, Avenge the children of Israel of the Midianites, Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the Lord of Midian. Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war. So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.

And it was so that upon their return from the victory, that Moses and Eleazar the priest, and all the princes of the congregation went forth to meet them. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds which came from the battle. For they had not wholly held to the commandment of the Lord given by Moses. For the officers had disobeyed.

And these were officers, men of war, men of authority; and recognized as such not just by the man Moses and Eleazar the priest, but by the Lord God who commanded that they be sent. These men had failed.

Now when a man walks upright before God, and his days grow short, that man does not well to start fearing God any less. And though his sons come to be men of themselves, yet does he retain both a concern for, and an understanding of God upon their houses: for they are his posterity.

And as he himself knows God, he likewise understands the expectation of God upon the houses of his sons. Lest his sons become estranged from God. Indeed though he has sons and daughters both, yet because God made him a man, there is in him the understanding: that is, that God will exact payment upon the house of his sons: for his daughters are of the houses of their husbands, and if not so often, still of the house of their father, her mother's husband.

And let us recall that as Jacob, being a father of the houses of Israel, God's people, showed communion with God for his twelve sons, so, too, then, we see yet another man, even Job, showing communion with God toward his own sons who were seven. Now there was no absence of a daughter neither wise, but these two men knew God, and thus were not ignorant as to what he would require of men, and the sons of men.

And these men, Jacob and Job, were both well blessed of God. And searching, we see that they found much favor in his sight.

But now as for Job, his sons feasted in their houses by turn, and brought in with them their three sisters, did they not? But their father sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job reasoned within himself that, It may be that my sons have sinned, and cursed God in their hearts.

And he did not do this thing on short, but continually. Now then this man Job, he knew well of God. And though he had seven sons and three daughters, and sacrificed for them all, we are shown an acuity in his concern in the offering of sacrifice to God: this per chance his sons had cursed God in their hearts: not so saying for his daughters on this particular thing. Not that women are incapable of cursing God.

But and if you will not see by now, denying what the matter is with the heart within you, then hold out but just a little while longer, till the day break into your darkness, when the light is lent to the learner.

And thus it is written, There was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, whence comest thou?

Only when God questioned him did he answer. And he said, From going to and fro in the earth, and from walking up and down in it.

And Satan, in his searching for an opportunity to destroy, the Lord said unto him, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

Now again, this man Job, shown being of but his own house, was not ignorant of what was required to please God, and remarkably so. For the Lord said of him, A perfect and an upright man.

And the Lord who searches all the hearts of all men all the time did say, There is none like him in the earth. But this, too, the Lord God said, That he feareth God.

And what can take the place of this? For every man who will please God, that same man fears God.

But now Satan answered the Lord, and said, Doth Job fear God for nought?

For Satan, he is still not done challenging God; and he will surely challenge man; man made in God's image: this in his ongoing mission to destroy man: as he did give Eve her justification to think amiss, as in herself: this in order to seek an advantage over man. Thus, he is Satan, always Satan, and altogether so.

For, too, he questions God, Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land.

Desirous always to do destruction, is he; and see therefore, and forget not how that he does show himself a spirit treacherous: a spirit that has found fault in God even here for being righteous, and for being love, and for protecting even the upright. For he knows that if a man remains acceptable in the sight of God, that he, Satan, cannot touch him without his permission.

Now in that God knows his own, we see that Satan does also. Seeing, too, that the destroyer of man, he has even beforehand reconnoitered every factor of that man of God: this to see where he might possibly find an entry: through the man, or through the woman near by him, or any other wise possible.

Now Satan accused God of having an hedge about his servant: hedged, even on every side.

For see here, the hedge is about not only the man, but about the man's house. Satan showing he knows that in the eyes of God, the man carries the manner of the house.

Thus, the man being the head, he it is who has the wellbeing of his house: and of this way, which God himself requires, what a man shall think, this not being a matter; what a woman shall think, this not being a matter; what Caesar or Satan shall think, this neither not a matter. For God, he has settled things in the earth which he created: even in the dying societies of dying men, along with Satan whom he has given but his done season.

For though man move the cattle off a thousand hills, and set a thousand homes thereon, what is this? You are still talking about stuff of the dust. He made this also. God is still God. And man still accountable.

Would not Job's sons and daughters be gone, an house gone, and the beasts be gone? Yet God controls Satan.

In the earth searched over, Job, the man, is found acceptable; and he, Job, holy been. And the house here has an hedge about it. For if we were to speak of an hedge about his health and his substance, still we could not begin to comprehend the all: the fullness of the measure of God's protective hand upon those who fear him.

Therefore, having found no breach in the hedge of protection, this that God has compassed his own with, though going about here and there, Satan shows no interest in mounting what would therefore be an unsuccessful challenge on this man: except requesting through God himself.

But it is very God who recommends his servant Job.

And Satan, who is not yet here bound for done, is not content to forego opportunity for destruction.

For this he did say to the Lord, But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

For the destroyer, he wants Job: and he desires that the Lord not delay, but for him to put forth his hand now, and not later; and not in part, but as Satan is wont to do, to afflict all. For he wants this done. And even now. So here, upon Job, Satan, he is desirous to strike in but a moment.

God is good to protect his own, even against unawares. And such a strike then, upon the godly, shall it come without God's permitting? And so coming, shall it not have potential to shake the faith, and even leave an one thinking here or there that God has forsaken him; and thus moving some to taste the bitterness of gall, where once there was such sweetness with God?

So then, this man Job, verily he is that man who is most upright in all the earth before God. Thus, if the Lord God did not keep, even now, then Satan would destroy, even now. Even health, house and substance. And not sparing life.

We see then that there was a day when Job's sons and daughters were gathered together, these in the home of one of Job's sons.

And O so quickly calamity befell Job. For Satan was given control of nature enough; and he turned it into fury, so that all of Job's sons and daughters were destroyed by it. Too, were all his servants, save one, killed by murderous marauders; these same who carried away part of the herds; while Satan continued on, killing, stealing, destroying: even calling nature against the remainder of the herds; alas, alas, till a total consuming. Thus, Job was in an instant left utterly stricken. A man most stricken.

Yet God is there.

And again Satan came among them who presented themselves before God. And Satan responded to the Lord's inquiry; and again, he was scouring the earth. And, too, again, the Lord recommended none other than his servant Job.

For the man Job, in spite of his afflictions, was yet perfect, and upright in the earth; even more than any man. And, too, he was yet serving God. Faithfully. And Satan, having nothing to work with here, yet sought to negotiate with God: this time for the man Job's very life. And God reproving him, yet exercising his own sovereignty, granted him passage upon the man Job's person: excepting his life.

Having to work in darkness, he went from before the presence of the Lord, and he smote Job sorely. And the boils covered him over.

Now hear what Job's wife did say unto him: Dost thou still retain thine integrity? Curse God and die.

Now then, she, having lost all her children at once, and having not so much as the small measure of earthly possessions once held, she had no further use for her husband, nor for God.

And had the man Job hearkened unto her, she would have had him squander his very soul, this even in a moment. Now, without even any fear of her own for God, she had thus done in her own heart already a thing: even that thing which Satan so much wanted not the woman, but ultimately the man Job to do. Since Eve, he persists.

You do see, do you not, that from early on, Job offered sacrifice unto God, principally for his seven sons, in the event that they had cursed God in their hearts? And not so provisioning for the daughters who might have cursed God in their hearts. But look: we see the wife being a daughter of some man, and moreover already cursing God in her heart. And she would not receive apparent punishment. And God, he makes even no mention of her. God's plan moves on. Not the woman's plan. God's plan moves on. The man has held.

Need you some light more here, that very you may see? See then. No mention of her in this: though still she has cursed God in her own heart. Take needed time and understand: Satan, he is not anytime slow to accuse, as he is wont to do; nevertheless, see how that even he himself does not so much as make mention of what the woman has here done. Though he wants a soul to curse God in one's heart. And she has done very so. For even when he scoured the earth searching for souls to further corrupt, he did not mention her before God. Not did he once. God mentioned her not. Not did he once.

Not that she is unaccountable.

Satan, corrupter of man. He has a plan. That he grieve God.

Can you hear this? True daughters of God?

Pride makes a dead ear to the word. A dead ear makes a dead soul.

But with Job, the charge. And this woman, she cannot here even curse her house. The head is holding. And he be blessed. And she be blessed. Even by and by. The house be blessed. And souls be fortified. Even souls afar off. Souls in your day. Because Job has held. And God is glorified.

Nevertheless as Eve, the woman, she can be an influence upon her husband; even against God: that is, if that husband would so submit to her. Satan, he understands this. Though some would not.

And so we see the Lord in particular forewarning the sons of Jacob, this lest they marry unbelievers. But now this is Job, the man who outstands all the men in all the earth. And had he not been an husband, be you sure, God himself would not have declared this man perfect and upright. Thus, as a wife must be wife, husband this man Job is. Yet he is wholly God's. Can men hear this? Can women hear this?

God is Job's head. And this man, he answers to God, and not to the woman. Nay, he is not without understanding in the matter of man and woman in the sight of God, he who created them both. Else the man Job, he would not, and he could not please God. Else God boast not upon him.

But if where faith in God is abandoned, loneliness is then given room; and it will seek to breed even more loneliness: for, behold, through his wife, even yet another test; in the midst of the trials, another test is now come.

This time from within. This time from wife. Job has an answer. One left on record. The scriptures provides answers.

God's servant Job, holding, waiting for God, Job has certain words of response unto his wife. Saying he, Thou speakest as one of the foolish women speaketh.

This was as a woman who knew God. And for her, yet it mattered not.

There are women, who when God comes between them and their desires, they have no use for God; nor for the men whom he made for himself to fear him. The man Job understood that though he had a wife, surely, O surely, there be a time when men must serve God as if they had no wife.

Though she should prove as foolish, surely the man must not. Though some men are.

Nevertheless, in the latter days, detriment and disorder. For in hein, that which is no head, it shall seek to aggress as head, but so, in the head of the woman.

And this wisdom and fear, this faith and love for the Lord, it shall be for a standard against all that seek to stop the glory of the Lord. Whether or not the woman holds holy.

So then, take heed, for this thing so seen, it is not at all a thing between God and the woman. And of a truth, neither is this between Job and the woman. This is not between Satan and the woman. This is not between Satan and Job. And if you can hear, it is not between God and Job; no, not so much as it is among God and Satan. Hear if you can. Hear if you can.

That you may hold. Even when it appears to some that you no longer can.

Thus, of necessity, yea, necessity, the servant Job must remove the man Job from any misperceived import. Even if it so be that his life itself is to be spent.

And this thing the father of slain children proclaims: Though he slay me, yet will I trust in him.

For this man, he is not just able, but he is one of the willing to speak; to testify as one who has a sight which transcends the grave.

And in that certain willingness making him to speak, now does he see even himself as expendable, and even all that he has. Indeed, all that he did have, he understanding this, that before he had it, it was God's, and that God had given it him.

And you, what are you made for? And you consider for self, and see right here in the record what it means to you: see that when the bearers of bad tidings came, they did not bring their report to the man's wife, but came they did unto the head, even unto the man Job. Unto whom God sent them.

Coming to Job, they came: telling him, that that which was his, alas, it was his no more. It was now lost.

And of all the things which befell Job's house, the man Job maintained his communion between God and himself: for he did not lose the recognition as the servant of the Lord God. For now even at the end of his trial, the Lord still called the man Job his servant. And this man, having pleased God, was in his latter end blessed to be even greater than he had been in his former estate.

And the Lord turned the captivity of Job, when he prayed for his friends. For his friends, they had spoken things unacceptable unto the Lord. Moreover these, having come short, were required to offer up burnt offerings unto the Lord God. Which thing was not here required of the wife of the man Job, who was not herself on anywise innocent: not guiltless of things which ought not to have been spoken.

Moreover though Job's wife cursed God in her heart, the Lord had no thing of offence to say unto her. Yea, but be it known that when the men which spake unto Job offended, they, however, were surely held openly accountable. Openly. Might you wonder why?

God has his eyes upon the houses of men: and shall Jacob and Job be exempted?

And so just how much did the Lord bless the latter end of the man Job? Verily, giving him twice as much as he had before. Moreover it is written that Job had seven sons and three daughters; which daughters were fair indeed; even remarkably so. And Job gave his three daughters inheritance among their brethren. And so fair were they. Now the Lord causes us to see the names of the daughters of the man Job: fair Jemima, Kezia, and also Kerenhappuch.

And it should be known that the Lord gave the man Job an hundred and forty years: seeing his sons and his son's sons.

And of the wife there is no treatment, hear you. Yet she is also blessed; because her husband walked upright before God. And Job, for so holy doing, the man Job, he brought the blessing upon his entire house. No mystery be here.

Job's house was required. That is not all. Jacob's house was required.

The sons of Jacob were about to enter the homeland.

God's people, they do fear him. And how shall a man's house serve God without fear of him?

Men have the charge.

The godly way, this then be that way which the sons of the houses of Jacob, these going into the promised land had need to hold. They must needs hold.

So then, so settled, the land at hand, look again: for there came the time when Joshua, a follower of the commandments of the God of Israel, was about to receive the charge of the children of God.

For Moses was nearing death, and the Lord had said unto him, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.

For the Lord had commanded that he should not enter in because of his disobedience.

And Moses, even here now, he was no longer concerned about his own wellbeing. And he said unto the Lord, Let the Lord, the God of the spirits of all flesh, set a man over the congregation.

Here, this man which had been so ill treated by the people of God was near death; and here, too, was he yet shepherd hearted. For he, having known the ways and needs of the people, called straightly for a man. And not just a male, but a leader: a man having a spirit from God which was meet in all this people's needful ways.

And he said further unto God concerning such a leader for God's people, Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.

Now the Lord, having all things already answered, said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit.

For the Lord spoke of Joshua, that he is a man already having the spirit.

And this saying the Lord, Lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.

The Lord is here. The males are here. The authority is here. Give misunderstanding no place.

And Moses did as the Lord commanded him. And we ought not fail to see that the Lord, he did not ask of Joshua whether or not he desired the ministry appointed of the Lord. Joshua, he was God's. His ministry was God's.

Now Moses was an hundred and twenty years old, and he encouraged the people of God, and called Joshua, and he spoke words of encouragement unto him also; and this in the sight of all the people.

And God said plainly unto Moses, Thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Moreover he said unto him, Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them.

And Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death?

Then said Moses unto them, Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them.

For Moses knew that the elders and the officers were closest to the people of God, and had the immediate charge over the masses: and the message, it verily held life and death. And they now would have even more urgency of accountability.

And that there be no excuse for misdirection, he called for all the elders of the people.

And Moses spared nothing of their feelings as he spake unto them, saying, I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands.

So now it had come down to the time; he must be gone of this life; Moses must now take his leave.

And so Moses went up onto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the Lord showed unto him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

And Moses, the servant of the Lord died there in the land of Moab, even according to the word of the Lord. And the Lord buried Moses his servant. And the children of Israel, they wept and mourned for Moses.

And thus it is written, There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.

For the word of God, it showed how great signs and wonders the Lord worked through his servant Moses. But now Moses was dead, and there was yet much work to be done. And God is altogether able to complete all that he has started. And none can hinder him. God had elected Israel for his people, and Canaan, it is his prescribed land.

And the thing which God has said, the same he shall also do.

And the earth shall know, and the inhabitants thereof, that this thing shall stand. Come what may, in the early day, and also in the latter day wherein shall be seen the setting no more of the rising sun, this shall stand.

Yea, but for here now, in this day, here for but his own purpose, even his long standing purpose, the Lord has chosen Joshua; and he was full of the spirit of wisdom.

And the Lord said unto Joshua, that he go on; go on over Jordan, and the people with him, and possess the land that he had secured unto the children Israel.

So then, God brought the men out by the hand, the men bringing their wives and children, these even of their families. God bringing them all.

And there was a day when the children of Gad and Reuben had come and spoken unto Moses, seeking that he would exempt them from going over Jordan, and allow them rather to stay in their newly possessed homeland. But at that time Moses rebuked them for their selfishness and they conceded, and said thus, We will build sheepfolds here for our cattle, and cities for our little ones: but we ourselves will go ready armed before the children of Israel, until we have brought them unto their place.

Moreover the children of Gad and Reuben had said unto Moses, Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead. But thy servants will pass over, every man armed for war, before the Lord to battle, as my lord saith.

Now Moses who himself was not permitted of God to go into Canaan, so most wisely commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel. For he instructed them, that if Gad and Reuben did not pass over Jordan with the rest, every man armed to battle, before the Lord, and the land subdued, then they were to have possession among the children of Israel in Canaan.

But if they did go armed to fight with their brethren, then they were to possess the land of Gilead with half the tribe of Manasseh. For the other half of the tribe of Manasseh was given land on the other side Jordan.

Therefore Reuben and Gad, these did agree to work in the won battle, even as Moses commanded them.

So then, among the children of Israel, the men, they did do the battle before the Lord: and the wives and the little ones were kept home.

And the Lord, he had spoken unto Moses, saying, These are the names of the men which shall divide the land unto you: Eleazar the priest and Joshua the son of Nun. And he said, Ye shall take one prince of every tribe, to divide the land by inheritance.

And these are the princes by their names and tribes: Of Judah, Caleb, the son of Jephunneh; of Simeon, Shemuel, the son of Ammihud; of Benjamin, Elidad, the son of Chislon; of Dan, Bukki, the son of Jogli; of Manasseh, Hanniel, the son of Ephod; of Ephraim, Kemuel, the son of Shiphtan; of Zebulun, Elizaphan, the son of Parnach; of Issachar, Paltiel, the son of Azzan; of Asher, Ahihud, the son of Shelomi; and of Naphtali, Pedahel, the son of Ammihud.

And that we might know how the Lord God of all power, and all authority acknowledged them who were princes indeed among his people, too, he straight out called them: calling each very man by his name.

And he did not stop at the names of those whom he called princes; nay, but that he might not have confusion among his one people, he also, even also, called these each one by the name of their father.

The Lord had also instructed Moses, that it should be given unto the Levites of the inheritance of their possession cities to dwell in, and they should also have suburbs for the cities round about them.

Moreover the Lord instructed that the children of Israel should appoint cities of refuge, that the slayer may flee to which kills any person at unawares.

And Joshua, he who had been a dutiful and obedient minister under Moses, he had now the charge over God's people. For the man Moses was dead.

And the Lord God reaffirmed his promise, and strengthened Joshua, saying, Be strong and of a good courage. And again a second time, Be strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee; turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.

Now this man would execute in a good way, and acceptably in the sight of God by his obedience: for he would rule strictly, and without deviation from the way of the Lord.

And we behold the Lord God delaying not, but moving straight to the life of the matter, for he said, That thou mayest do according to all the law.

Is it then acceptable to render that the keeping of some of the law shall be good enough? What is that thing which shall please God? The Lord straightway has said, All the law. And seeing, too, before this, saying, Be strong and very courageous.

These things having been said that all the law he may so do. So then, is it not that a man in the Lord thinking to do so is required to first be strong, and with courage, if he is to be able to stand before the people; or even to stand in spite of his own self, and execute faithfully the word of God? And is it not yet here early in the work?

Is there a set time that might be found, a time thought convenient to the man, before the need to do according to all that is commanded? Excuses to escape? But the Lord our God, he now has before the work begun set forth the foundation for success in his holy sight.

Thus the Lord promised Joshua success whithersoever he went; and this carried over not only into his conquering mightily the land promised Abraham, but success also in his leadership as ruler over the people of Israel; and as commander of the army of Israel. So then, he turned not to the right hand nor to the left. As the Lord so said, so Joshua did.

Moreover the Lord said unto him, This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

And the Lord showed him no other way to prosper.

And the first charge for the whole of the people was but upon the man Joshua. And the urgency was clearly defined by the Lord God. For all the urgency was rolled into but one detail: and this being that the man Joshua be obedient to the commands of the commander in truth of Israel: and thus, the resolve, and all the rest that be involved, it is always rolled back upon the Lord.

The Lord said unto Joshua, Have not I commanded thee? And then saying the Lord God, here yet a third time, Be strong and of a good courage. For the Lord thy God is with thee whithersoever thou goest.

And so Joshua sent two men to reconnoiter the city of Jericho. Now for fear of the coming men of Israel, Jericho was shut up. Closed. And when they came thence, they were hidden by the harlot Rahab; she who understood that it was the true God that had foreclosed on the city of Jericho. She hid them, and for this they promised her pardon.

And there among the houses of those that knew not God, all houses, all due for destruction, through her faith in God, Rahab's blessing would come to be that she and her father, mother, brethren and sisters, with their possessions would be spared in that coming day of Jericho's destruction.

And so now, onward toward this Jericho they journeyed. And Joshua spake unto the priests, this that they should bear the ark of the Lord going before the people, and so this they did. And the Lord did also command the advance over Jordan, telling Joshua that which was to be done.

And in the crossing of Jordan, upon the entry of the feet of the priests, the Lord God caused the flowing waters to back back: making way for the people of Israel; creating a crossing that day of a dry way through Jordan.

And when the people passed over, the Lord commanded Joshua, saying, Take you twelve men out of the people, out of every tribe a man. And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night.

And Joshua, being careful in all things, all concerning the order and manner of things done in Israel, had prepared twelve men, even one from every tribe. For every man was to take him up a stone from the river, even according to the twelve tribes. And this was to be a good thing unto the children of Israel, a thing whereby their fathers could bear a memorial unto yet another wonder of God; which he did unto these same men.

For among the people of God, it was imperative that the fathers assure instruction to the children; to instill in them the way of the living God: that they, too, might live.

Thus here, too, a testimony. That it might be known what God has done; done here, at this time; here, for his people; done here, at the crossing of Jordan.

For it is written, When your children shall ask their fathers in time to come, saying, what mean these stones? Then ye shall let your children know, saying, Israel came over this Jordan on dry land.

But, too, it can be seen through time, testimony unshakable, that it is Holy God who has held the fathers paramount in the families, this to furthering the word of the heavenly Father: even the Father of Adam unto his son Adam. And even the son Adam unto his sons, and all of his house: the charge upon the man, and he unto his wife, and also unto his children. That men may fear the Lord, the God of all creation. Even all creation. Thus it is, in that house that serves the Lord. For the word of God, the testimonies of the Lord, and these stones from Jordan would outlast these corruptible fathers.

And the Lord, the commander, he gave his commander Joshua commandment to command the priests, to come up out of Jordan, which he had commanded to back back. And all these obeyed. And God got glory.

And on the other side of Jordan, the Lord said unto Joshua that he should circumcise the children of Israel at the hill of the foreskins. For all the people that came out of Egypt that were males, even all the men of war, save two, died in the wilderness by the way, after they came out of Egypt.

Among men everywhere, the reproach is brought upon the house by the man; and thus it is seen in the sight of God.

And now through this circumcision, the circumcision of the males, God said thus, This day have I rolled away the reproach of Egypt from off you.

Now God has rolled away the reproach from off the house of Israel: taken it completely off this, his own people, by doing this thing unto the males; and thus, at this time, it was done as unto all the people.

And while the people were by Jericho, Joshua looked up and beheld a man: even he who had kept the presence among the children of Israel; even the wielder of the sword, by which the children of Israel had the victory. Yea, victory through none other but the very Lord himself.

And Joshua, unawares, and having nothing of cowards in his spirit, did at first challenge him straightforwardly: settled was he, that all there is, it be either for God, or against God.

And it is written, Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship.

And Joshua, realizing he needed guidance beyond himself, said, What saith my lord unto his servant? And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the ground whereon thou standest is holy.

And Joshua, being the strict and the quick in obedience, did exactly that.

After this, the Lord, the perfect commander, set for Joshua that exact manner which the siege of the city of Jericho was to be.

And without deviation Joshua and the people he commanded, these followed the word of God. And so to conquer Jericho, no one single thing spoken of the Lord was to be violated. And God gave Joshua the city Jericho; given on the seventh day of the siege. And the God of glory took time to magnify man in the sight of his people; doing this, just as he said he would do.

And Joshua, being zealous for the Lord's sake and fearing God, had forewarned Israel to keep themselves from the accursed things of the city. For if not done so, this would trouble all Israel.

And as the two messengers had promised Rahab, so then did Joshua honour. And this woman, who feared God, saved herself, her father, her mother and her brethren. And all was destroyed that was in the city: of man and woman, and of living creatures; preserving the silver, gold and vessels of brass and iron appointed to be preserved. And Rahab, though she had been of the house of Jericho, and seen Jericho burned, she had made her choice: she would dwell in Israel; alive, with the house having the way of the living God.

Now the Lord was with Joshua, the obedient; and the children of Israel also was the Lord God with. Indeed so great was the faith of the children of Israel in the Lord's won battles, and having accepted that the outcomes were already settled, that they requested of Joshua to send to the battle but a sufficient number to fulfill the requirement of obedience. And so the number was now sent.

But alas, the victory, it was not there. And not even nearly to be found. Moreover the spirit of fear had overtaken the men of war, and they fled. Even the men of war failed, put to flight; men who had been well visited by the captain of the Lord's host: even the host of the army. For it is written, Wherefore the hearts of the people melted, and became as water.

And at this Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide; he and the elders of Israel; and put dust upon their heads.

And Joshua said, Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us?

And this man, the appointed of God, leader of Israel, who had been promised by God, that there should not a man stand before him all the days of his entire life, now perceived that he was already in defeat. Undone. And he was on his face with the elders; there crying out before God.

Now the charge of all Israel was given unto him; and as had been the case with Moses, so now still, even with himself, there by the charge of God were with him the elders of the people. Elders who had held faithfully, but now elders in childlike helplessness.

For at a time while Joshua was yet the minister of Moses, the Lord said unto Moses when the burden became of great weight, Gather unto me seventy men of the elders of Israel.

For the elders were appointed to bear the burden with Moses, the servant of the Lord. And so it was indeed, in this hour, great is the despair. And those whom the Lord had vested with direct power and authority over his people, they were now fallen on their faces before God.

And the priests offered the sacrifice of silence. The judges had no jurisdiction. Caleb, who had been commendably strong, and of one spirit with him in an earlier similar dark hour, now here Caleb carried no counsel.

And so now with Joshua were they, the elders; even there upon their faces; and they, too, overtaken with consternation, felt but to abase themselves before the ark of the Lord. For none of these yet knew reason nor answer as to their confoundment.

O but among those that know what they know about God, be those that hold that God is yet righteous; and good also for his promise; and these same therefore consider that even now his children had undoubtedly sinned. Somehow, somewhere, had sinned.

However, what is one occasion of sin before God?

God was angry.

Joshua was sore distressed. Smitten of Israel were some thirty and six men of war. The army had been disarmed of its might; had been conquered of its courage. The campaign for Canaan had but just begun. And the commander was confounded.

To go forward was to do so without God: self will, which is defeat. Regardless of good intentions.

To go back was to forsake God: rebellion, which is destruction. Regardless of worldly wisdom.

This man, who when in the wilderness, had exercised godly faith, this in the searching of the same land some forty years earlier, this man, who had exercised unfeigned confidence among the children of Israel, this as they wandered for forty years in that wilderness, this man, who was now done with the wilderness, and now home in the promised land, was sore distressed.

Out of the wilderness. Only to be bewildered!

He who had been promised the land under his feet, he now fell there with his face in the dirt. And there the servant of the Lord accused his Lord of disservice. Even the servant of clay, with his face in the soil accused the Lord of heaven of disservice. But we know better. Both you and I.

Upon this, the Lord God rebuked him even as he did pray: for he had been promised victory in all battles already, even before he had prayed. And there was but to realize that the fault lie nowhere in God: and thus called for an earnest examination for some breach, one somewhere to be revealed in none but Israel.

And the Lord said there unto Joshua, Get thee up; wherefore liest thou thus upon thy face. Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.

Not having told him before, the Lord now revealed unto Joshua, saying, The children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.

Now the unforsaking God did straightway promise another thing, even in the face of him to whom he had promised he would not forsake. And this thing most terrible: not saying he would not be with them for a season: but letting it be known that he would no longer be with them any more. Except they destroy the accursed from among them.

For this thing first given was not without condition from the living God, and thus it is a condition that must be kept before him alive. Showing that to disobey God is to forsake God. This that the record might be set aright for man's sake, as to just who does in deed forsake whom.

Hence, the Lord God called for Joshua to present the people before him, and them sanctified. And this is the manner that God would have them presented: by their tribes were they to be brought forth. And then would he narrow before his presence by that family. And from thence would he, the perfect and the righteous judge, knowing all things, narrow on down to the household. And then the household which the Lord shall reveal, it shall come one man at a time.

When the thing is narrowed down to but one man, one man then can no longer hide. Such is God's way.

If any can hear it, let it feel like it sounds.

The judgment is coming.

Who shall escape judgment?

One man cannot hide.

Many are the men who think to hide their sins among a number people. O but now it is done God's way. But now there is a drawing down. But now a filing forth to the fire of judgment. One man at a time.

One man cannot hide.

And so here the one man shall be revealed, upon which the Lord said, He that is taken with the accursed thing shall be burnt with fire, he and all that he hath.

And Achan of the tribe of Judah, he was taken. So Joshua sent messengers, and they ran unto his tent. And Joshua, and all Israel took Achan, the silver, the gold, and a garment; and they took his sons, and his daughters, his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.

And we behold the restoration, with all the allocations for success: for the Lord God after this revested Israel with the spirit of victory. Even a conquering spirit.

And now Ai also had been judged. Now went up a goodly number of men of war. Behold now the manner in the determination of truth: that is, the completion of the work of the Lord upon Ai this second time.

For this time, the Lord's commander himself did lead the assault. This time, he took the elders with him. This time, even all the people of war went on up. And this time, this time, the Lord God was with them, even the very Lord of hosts. Yea, Ai had been judged. The high time of all his battles was upon him. His time was up.

And this time, in this battle, the Lord gave to Joshua the city of Ai; even Ai, to whom earlier Israel had forfeited the victory and failed. But not this battle.

Then Joshua built an altar unto the Lord of victory in mount Ebal. There an altar of whole stones, over which no man had lift up any iron. And they offered upon it the blood offering acceptable unto the Lord God. For this thing had Moses commanded, and this same did Joshua remember to obey.

And this thing we see: that all Israel, and their elders, and officers, and their judges, stood on this side the ark, and on that side before the priests the Levites; even as they were so instructed. And with them the stranger, as well as he that was born among them. These were there. And also there attended the women and the little children, and even the stranger which was conversant among them. And Joshua the servant of the Lord, he read none other than the book of the law. Even every word of the law from God did the man Joshua read unto them all.

And there we do see in the manner of this thing that is done: the elders, and officers, and their judges, they stood in a certain place. Now in this select gathering, among all those that are gathered, there situated was the whole of them who held the public authority among God's people. Yea, one position by one, these are shown forth in their accordings with the word of God: the elders, the judges, the officers, and the priests. And again, we know it is established in the sight of God that these are males, these which ruled over God's people.

For there is a certain truth, a clear and abiding truth, shown you up through the lasting scriptures, and hence, down through the changing times, and it is set forth without any shallowness of language, that women did not rule over God's people. See this certain truth.

O man, in God's order there is strength: otherwise, from the rising of the sun, to the setting thereof, there is nothing but a form and a fashion: lent licence by man's propensity to change the way of the Lord. And these same form and fashion do serve as man's proud foundation: whereupon he walks religiously in futility and failure; tolerated, even before the enduring mercy of God, and the longsounding trumpet of his call to repentance. Trumpeting the rise to the walk in true obedience.

And so then, Joshua, the sole of his feet went from here to there.

And wheresoever the feet of Joshua would trod, there he did also triumph. The victory most times following on his heels; on another occasion, the enemy's defeat followed when the defenders fought with but the fear of his forthcoming.

And Joshua, the servant of the Lord, and the leader of the Lord's people, he had mighty good success; even as the Lord God had promised him. And the people knew that this man Joshua, he had the authority as the leader of the people of God. And they saw of a certainty that God was with him.

But then there came a company of men, these feigning as though they had traversed from afar. And these managed through craft to deceive Joshua: even into thinking that they had journeyed from some distant place: though they were from nearer; and these same, out of fear for what they had heard, they sought treaty to escape with their lives. Joshua, the conqueror, he was taken by this: for he made agreement to alliance with them.

And the successful servant of the Lord, he who heretofore had kept both eyes on the Lord, now blinked; but for one brief moment: he, relying now upon his own reasoning to see him through. For success, it is known to breed complacency, and spoil communion; but success, it is never cause to forsake watchfulness and prayer with God.

This commander Joshua, his general intent, it meant good both toward God and God's people. And this once, just once, he presumed not to seek counsel with God; and neither did God, who knew he knew better, prevent this: even the man's own will.

Hence, it was that Joshua made peace with them, even a league with the men of Gibeon, in which he let them live. And the princes of the congregation assured them favorably.

O but shortly thereafter, it was revealed that they of Israel had been deceived by these. And in spite of the lie, upon which the premise of the pact was forged, the man Joshua did honour the truth in this trial. For they had sworn by the Lord God of Israel.

Now the congregation complained against them: this because they could not execute the sure slaughter. But the princes, yea, they stood fast, and showed the integrity: not forsaking that certain necessary fear of the Lord God.

And the Lord God was with Joshua, and he went about conquering those whom the word of God had defeated, even as he was appointed. And none could stand before him.

And when he needed more forces in his favor, the Lord rained down hailstones upon the enemies of his people. And even when facing darkness, when the commander of the forces of Israel needed more light to do the will of God, he was allowed to but command the sun that it stand still. The sun obeyed Joshua.

And when it was so required, that the moon also take heed, Joshua commanded. Then it, too, obeyed.

And the captain of the Lord's host was with Joshua. And he went about freeing the land that the Lord promised unto Abraham; even the land of the Lord, from the inhabitants and their armies.

And the land by lots was duly appointed unto the children of Israel. Now this was that same land which the Lord God had told Abraham, Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

And Joshua, zealous in his faithfulness and obedience to the commandments of God, did not cause Israel to come short. For this man clave to the commandments of Moses given by God.

For in Rephidim Moses had instructed Joshua, choose us out men, and go out, fight with Amalek.

And Joshua did so.

And Moses sent twelve men, among which was Joshua, to search out the land of promise, that they might bring back a report; and commanding them to be of good courage.

And Joshua did so.

And Moses, on the eve of his departure, instructed Joshua to assure that the children of Gad and Reuben pass over Jordan, and to do just battle alongside their brethren, else they should forfeit their first apportionment.

And Joshua did so.

And Moses instructed Joshua to set his heart, this in the dividing of the land unto the children of Israel.

And Joshua did so.

And Moses instructed that it should be that when Joshua and they pass over Jordan, that Joshua, who had been given a charge by God, and those arriving with him, should build a proper altar; and positioned from mount Gerizim bless, and positioned from mount Ebal curse, according to the law.

And Joshua did so.

And having been a faithful minister unto Moses the servant of the Lord, and therefore faithful unto God, Joshua now had the full charge of the people of Israel. And he from the start had shown himself zealous for the God of Israel.

And the Lord God instructed Joshua, Now therefore arise, and go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.

And Joshua did so.

And the Lord instructed Joshua, that he should go forth showing strength and a good courage.

And Joshua did so.

And the Lord instructed Joshua to keep the law, saying, Turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.

And Joshua did so.

And the Lord instructed Joshua, saying, This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

And Joshua did so.

And the Lord yet instructed Joshua go onward, saying, Be not afraid, neither be thou dismayed.

And Joshua did so.

And in the plan to take Jericho, the Lord would do a work with the water, and he instructed Joshua, saying, Command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.

And Joshua did so.

And the Lord instructed Joshua that he command twelve men out of the tribes of Israel, out of every tribe a man, to take from Jordan a stone; and that this should be a sign through time.

And Joshua did so.

And the Lord spake unto Joshua, Command the priests that bear the ark of the testimony, that they come up out of Jordan.

And Joshua did so.

And the Lord spake unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time.

And Joshua did so.

And the Lord instructed Joshua concerning Jericho, showing him the way of war, and how he should set upon the city: staying steadfast from start to finish with the plan of the Lord.

And Joshua did so.

And the Lord spake unto Joshua to get up from his face and prepare for the restoration of sinful Israel: this after Achan's transgression. For Joshua, being so astonished, had fallen upon his face after defeat at Ai, crying out unto the Lord after Israel had been set to flight.

And Joshua did so.

And the Lord instructed Joshua to make to pass before him all the tribes, families, houses and men, that the transgressor who troubled Israel and brought on defeat be taken.

And Joshua did so.

And the Lord instructed Joshua, that the transgressor and all that he had be burned with fire.

And Joshua did so.

And the Lord instructed Joshua to again go up against Ai, for this time he would have success.

And Joshua did so.

And the Lord spake unto Joshua during the battle for Ai, that he stretch forth the spear held in his hand toward Ai, for it would then fall into his hands.

And Joshua did so.

And the Lord spake unto Joshua to fear not. That he might go into the Gibeon campaign knowing with certainty, that it, too, was delivered into his hand.

And Joshua did so.

And Joshua spake unto the Lord, and called out through faith, unto the sun and the moon that they stand still: this that he have more time to finish the full work of the Lord.

And the Lord did so.

And the Lord spake unto Joshua concerning the king of Hazor and his confederation, that on the next day would he deliver them up all slain before Israel, therefore he should conduct himself without fear of them.

And Joshua did so.

And the Lord spake unto Joshua that he should hough their horses and burn their chariots with fire.

And Joshua did so.

And the Lord spake unto Joshua that he was to divide by lots the appointed lands of Canaan to the children of Israel.

And Joshua did so.

And the Lord spake unto Joshua, Speak to the children of Israel, saying, Appoint out for you cities of refuge.

And Joshua did so.

And the number of the kings which Joshua and Israel defeated were thirty one. And the strength of the inhabitants was broken. And the Lord God gave Israel all the land that he promised Abraham.

Now in that early matter of the learning of the land, both Joshua and Caleb did bring back good reports; and they were the only ones to believe the Lord faithful as a deliverer. And for their so being, the Lord promised these two that they would indeed be brought into the land of his promise. But now, here Joshua and not Caleb was the commander of the whole company of the people: though they both had pleased God through their faith and obedience.

And it was there in Gilgal that Caleb approached Joshua, this concerning the inheritance of the children of Judah; for he considered his part there.

And Caleb, he spake unto Joshua, as to how Joshua and he had pleased God; doing so with that just report which they two had brought unto Moses: this upon their return from the learning of the land of Canaan. Moreover spake he unto Joshua straightly about his yet present strength: that it was good to go out to war.

You see, he wanted a certain territory. And he expressed no doubt as to his ability to take it, and to take it even as it was. For with God, he knew he could just go, and would take the territory wholly. But there was this thing he needed: the permission of the Lord's appointed, even Joshua.

And Joshua blessed him, and gave to him such as he requested. And Caleb, being eighty and five years old made Hebron his. And not content to stop short of any of that promised of God, he purposed also to secure Debir. And he, now having unto himself a command, promised that man who would go up against Debir and take it, that he would reward him with Achsah his daughter to wife. And Othniel, his kinsman, did just take both: Debir and the daughter of Caleb.

Now then, Joshua had secured the land at large, and he granted in the portion of Judah a part unto Caleb. And Caleb commanded mightily in the conquests for Judah.

And the woman Achsah, the wife of Othniel, was a woman having been granted a field; for this was that which the woman herself wanted.

And so simply, just for the wanting, that is, the woman sought assistance from her husband. Again, the woman Achsah knew when there was a blessing even more for her: even though she had already been given a portion of ground earlier. So did she this also then: she approached her father, even Caleb, and asked of him springs of water as well.

And her father, he just granted her ground such as she desired. This even without a matter. But though these were both men of her family, this Caleb and Othniel, she could do little more than ask. And inasmuch as they being men honourable in the sight of God, where was it to be found in Israel, of such being slightly treated for that good thing which she, an also heir, did but voice her desire for?

And we see neither they nor any other man made any matter, nor received any matter against her in this thing. For the Lord had given this land unto her through her father. And was she not also an heir? Even of her father Abraham?

And indeed, though she had fought no battles for the land, yet through the men the land was hers: for the Lord sent not the women of Israel into the battle: for in the Lord's battle, when he did send, he sent the men; and these, he himself went before. Yet the victory, even the victory, and thus the land given, the portions, named after the fathers, land given to the men by God, and then taken by the men through God, it was not that she could be alienated from it. For whence the man without the woman? And whence God's people?

Achsah asked for a blessing; Achsah, she received herself a blessing.

And the Lord God had prospered his people through Joshua, the faithful man of his wars. Prospering the leader well in the taking of the land, even from the enemies of Israel.

And the Lord spake unto Joshua, instructing him to speak unto the children of Israel, that they appoint out cities of refuge; this that the slayer that killeth any person unawares, and unwittingly, may find refuge from the avenger of blood.

The Lord making known further, that the elders of the city, they were to shelter the slayer among themselves; this till the congregation rendered judgment; so, too, with accordance with the life of the high priest.

So yet here again we see the Lord confirming the power and authority of the elders; seeing this among his people Israel. And God had the elders of the children of Israel there, even for the man Moses, when he returned from the wilderness to stand before Pharaoh. And here the elders of God's people do yet stand, even with the man Joshua, the obedient commander of Israel.

And so now, we see, it has come to this: that all Israel and their elders prevailed, for they did things set forth as God commanded: holding, without deviation to the left or to the right.

Now the Lord had given rest unto Israel from all their enemies.

And so Israel had taken the hold on the land; though all the environs were not fully purged of the remnants.

And Joshua released the Reubenites and the Gadites, and the half tribe of Manasseh; this that they might return unto the other side Jordan. For these had been charged afore, by Moses and Joshua, that they should leave camp, and should proceed over Jordan to fight alongside their brethren till the land be subdued.

But now upon returning across the river to their inheritance, they set up a great altar; one even separate from the greater part of the children of Israel. And this thing offended the remainder of the children of Israel, who accused them of rebellion, and purposed to go to war against them.

And Phinehas the priest gathered together ten princes, each one the head of their house of their fathers, and went to them to demand an accounting.

But the children of that side Jordan quieted them, accounting that this work was done to be a witness between all of God's people: that they were a brotherhood on both sides Jordan; and that all may be one people. For, too, they declared that this altar was not at all for a burnt offering; and neither for sacrifices that thereby offend unto the holy altar of the tabernacle.

And so it was that war between the children of Israel was averted. Thus it is seen for now, that the children of Israel would have gone to war even one with the other: this for their zeal that they had for God. But the one had now appeased the other.

And Joshua, the warrior of the Lord, being old, he now called all Israel. And this is the manner he did call: he called for their elders, and for their heads, and for their judges, calling also for their officers.

And it was of necessity that Joshua remind them, holding how that none but the Lord had delivered up their enemies. Reminding them that it was the Lord who had wrought for them in their own sight. And reminding them that they should continue to claim the lands given, but not yet gathered; for he had allotted them their inheritance. It was theirs, and the Lord God was yet with them.

And Joshua sought to instill in them the fear of the Lord God, that they might know not to give themselves over to the false gods of those nations about. And he showed them that the covenant of the Lord God, it was not to be transgressed on no wise whatsoever: saying he, Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left. And he showed them the way of life: which life is in doing the will of God only.

With this, saying he also, Behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

So then, had there been any man, one who was able to show among them at all the things which had been kept by God, this was that man who could so do. And if there were among them at any time any man, one who could say that, All are come to pass unto you, this man Joshua, he was the one who could say so done. For indeed he was a living witness stood there by God even yet among them.

So then, this thing did Joshua, the faithful of the Lord God, he called but for the males, and called of the males: they only which were recognized of God with the authority among his people. For inasmuch as this being a most solemn occasion, even of the life and death of God's people Israel, the room was not there to give place for the slighting of God's word; or over the passing of time, to give the loosening which satisfies the longing for a turning to this side or that.

We see this: there at Shechem, Joshua, the servant of the Lord, gathered all the tribes of Israel; and the servant of the Lord called for their heads, and their judges, and also for their officers.

Now all these were Israel, but he did not consider the elders and heads, judges and officers to be but as one of the people common: for they were those who would not only have the weight of the enforcement of the rule, but the greater accountability of the rule also. Even all these were proven to be males, provided from among God's own people.

Now for him who has lived his life fearing and serving God, the approaching of death is not the time to forsake God.

So then, it can be seen in Joshua doing this thing, that this same was seen done by the man Moses, the servant of the Lord God; done even when the time drew near that he, too, should die. And lest we are careless about knowing the dying who love and fear God, and that they do know the ways of the wanderer and the loiterer if left without authority, Jacob did likewise gather the heads of the families of God before him; and get you up, and go seeking till you see in the word how gathered he the males. This father gathered the sons when the time approached that he should go sleep with his fathers.

For, too, indismissibly it was for the fathers to instruct the children in the way of the Lord God: that the fathers may continue to live through the children, even through his seed, that is, his sons.

And these men, patriarchs, servants of God, and whom God had made leaders of his people held; and did give to the people of God whom they left behind the things essential; things good for them to know of God: that they might choose them and live. Choosing even the word of God.

Thus, Moses, when the time drew near for him to die, he spoke unto God concerning the children of Israel, that God would set over the people a man to lead them after his departure; to this the Lord hearkened. And the Lord prepared Joshua to take the rule over his people.

And Moses, knowing his time of departure, spoke in the hearing of the people with heartmost concern of things pertaining to their past and their future. And not without reason he chose to start with their government. Choosing even that form of rule which would hold so much bearing upon the way they were to walk before God.

Now this thing we know, that the man Moses could not enter into Canaan. Moses, therefore, the servant of the Lord, called all Israel unto him, and with heaviness of heart, he began to speak in their hearing of things most urgent to be mastered.

And of so many things to have been spoken unto them, things needful to their life before an unchanging and jealous God, Moses, himself an appointer of judges, he spoke unto them with care of the things concerning the appointment of judges. For this was the early of the major matters: exactitudes that needed to be established among the people Israel. For they were God's people.

Thus, Moses reminded and reinstilled in them the way of judgment among God's people.

And he, Moses, said, I spake unto you at that time, saying, I am not able to bear you myself alone. How can I myself alone bear your cumbrance, and your burden, and your strife? Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.

For his father in law had put forth this way unto him; and he besought the man Moses to put this way into place, that is, if God commanded him to do so. God approving, not man.

And this Moses so did. And saying, So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

Chiefs. Wise men. Heads. Captains. Officers. God give you understanding.

And in so saying this, it reaffirmed for godly reason, that the man Moses went to the males. Males, whom the God of power and authority had made in his image in the earth. And he went not just to the males without due regard, nor males at random: but the man Moses, he took the chiefs: none other than the authorities took he. And he took these chiefs verily from their tribes.

So then this very thing, as to the chiefs of the tribes, it is but altogether clear that it has been set forth even in the word of God, if you care to see it there. And set forth not just once, as a thing unremarkable in the record, but again and again; set there with godly clarity. For the people of Israel, they were God's chosen people.

Wise men, said the man Moses, the man of God.

Wise men. Thus, at once precluding so many things. Instruction installed with such clarity that the record, though it be wrestled with, shall not itself be wrestable.

And this saying Moses further, These were made heads over you.

So this thing Moses did. Moses, under whose commanding and God's approval, the system of judges was established. Authority. Headship. Rule. Accountability. Now just as sure as this is of God, and man is man, there shall be some departures from this.

Nevertheless we see that in Moses' communion with God, it is God who acknowledged openly what is duly recognized as heads over his people; for the people are his indeed. And in so much plain communion between Moses and God, we are on no wise left to abandon order to guesswork. No, not in God.

Hence, we see Moses has said, Captains over thousands.

And we are shown captains over this number and that; for the authority was straight down; and so was the eye of God that came with it. So then, the same authority, straightdown, it must needs be executed with straightup accountability.

For he said, I charged your judges at that time, saying, hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is God's: And the cause that is too hard for you, bring it unto me, and I will hear it.

And so in their hearing, this is the manner of Moses' closing hereto: And I commanded you at that time all the things which ye should do.

Commanded all things. Should do.

But here now, after not so long, the like time has come also for the man Joshua. And so, too, here the judges are present, and as well the elders. And here the heads of the families with the officers. For again, beyond Jordan, with Moses nearing death, behold, how that God had this same man, the man Joshua, in the waiting. Even as Moses had distinctly called for a man in the stead.

But now, in the face of his own death, even the man Joshua's death, for him there is no such man to pass the rule of the people Israel on to. Neither had God at this time spoken of one man who would have the rule over his people.

And from God, where the rule is concerned, the scripture mandates it would have been a man. For not only up to this time has God spoken his way of rule among his people, and made it clear that they were to be men all, but in the time to come, when Israel did corrupt herself with departures from the teachings of Moses, God did not keep back his disapproval: speaking to the pitiful sorrow by his prophet Isaiah, saying, Women rule over my people.

Who of the truth cannot but hear a loving God grieving, this as he has spoken, Women rule over my people? Go there, take the thing, and read it; read all of it; slide nothing to the side, but read it. And then read it slowly. God letting it be known unto the world, that he accepted it not that women did or should rule over his people.

And inasmuch as he did show his voice on the very thing to the world, whence shall the contrary be at all acceptable unto God?

How then shall it be, that this thing of women ruling over his people, even doing so in any of its form, or this same thing done even in the apparent fullness, be acceptable unto the Lord God?

And in its very nature and spirit, is there not ability to discern, and clearly so, that it is an offence unto God? Yea, the God of all flesh, and the God of all spirits? Who shall seek to forego understanding, and who shall corrupt so simple truth? And to what purpose?

God, the Creator, speaking to Israel's misestate, saying, Women rule over my people.

Thus, his people, being of male and female, God, expressing women in the objective, he has left no room for the acceptance of such to rule; none; no, neither in the fashion of the thing, nor the fullness of her being.

Nevertheless being that it is the word, such are the things some pull away the shoulder from. Some, because they must.

Concerning women, come the litigants for the literal, come the subverters for the symbolic, the word of the way, it has been set. And it shall stay.

And though the gainsayers stand and contend, and the wayward walk away, yet the word of God is too wide to lend itself to skirting; or to be lent to the fashion anywise thereof.

Yea, he who made the woman, and does know everything of woman that be in her, ruling over his people, he does so declare her preclusion. Be it in her fullness, or be it even ever otherwise.

And concerning this same thing, even unto your generation, should any wisen to consider it, there is neither uncertainty nor confusion in the message of these two prophets, Moses and Isaiah, as to the will of God, as to the word of God, as to the way of God. But time and again they are made known by God to his people, and to all souls that would care to know. Caring truly to know.

How many times, and how much truth shall be needed to quench the fire of human desire, fleshly dare, and so deadly do good?

But now this man Joshua, the now leader of Israel, with the authorities present, he spoke unto all the people of the dangers of idolatry. For it had been revealed unto Joshua, even before Moses died, that this people, even Israel, the people of the living God, would forsake the way of the Lord, and go whoring after other gods. Even though it would surely be to their own hurt. Yet Joshua did not spare to rewarn them just the same.

For where the truth does offend, wheresoever it shall hurt, there then is where the ointment is most needed to be again applied: over and over, steadfast: more teaching, with truth unrelenting, till the healing of the people who will hear, be not just felt, but beheld.

So then, with the rulers present, Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods.

So then, here the Lord has for them to know the weight of the sin of idolatry committed by their fathers, and this thing is not to be taken with any lightness, for it is not even now forgotten.

Now all the people are given to hear the warnings against idolatry. For indeed the sin of every soul is accountable and cumulative, in Israel as in all the earth. Yea, thus to be sure, the sins of the man and the woman are grievous. And the prophets decry.

And Joshua spake unto them the words of the Lord, and how the Lord made promises; and as he, the Lord, so made, he also made good. And how he delivered through perils and distresses. Joshua, putting them in remembrance, too, how the Lord brought their fathers out of Egypt. And brought them into the land of the Amorites, and across Jordan, and all the while delivering as none other but God could.

And Joshua relented not, speaking on against their idolatry: for he spake unto them how that their eyes had beheld all that the Lord, and not their idols, had done in Egypt on their behalf.

That they might bear witness that their idols, these things dead, and never having lived, these things that were called gods, that they could move absolutely nothing; alas, move nothing but the people themselves unto the judgment of the true God, and he only being the living God: and he who is jealous. And that these worthless things, when they were worshipped, they would deliver nothing but the souls of those who worshipped them to hurt.

Joshua, saying, If ye forsake the Lord, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good.

Showing that God's good does not give licence to a man's lawlessness.

Nevertheless in time would they choose to forget this very thing. Yea, the warning would be wholly forgotten. In favor of these very things spoken against would it be forgotten. Moreover of things unto Israel that God had said were accursed, Joshua knew whereof he spake.

All for more, Joshua called upon them to fear the Lord, and serve him in sincerity, and in truth. And saying, Put away the gods which your fathers served on the other side of the flood, and in Egypt.

Now he was not speaking as one ignorant of the things hidden in their hearts; no, not at all; but here speaks an one knowing more than just their past indulgences. Much more.

Joshua said moreover unto them, And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord.

Now see it that this man showed no indecision as to the way of his own house. For we see that in worshipping the true and the living God, not all of the people were committed. But this man, being a man of God by his deeds, spoke not only for himself, but this man, he spoke for his entire house.

And the word of the Lord, who created every man and woman in the earth, thus letting a thing be seen: that here this man of God sought permission from no man, nor any woman to speak for his own house in the name of the Almighty God.

And the man of God concerned not himself with the manners of any here that thought otherwise. And here the man of God concerned not himself with waywards: the customs of those whose way it is to serve away from the word of God. Here then, this is that same man who had proven by his obedience that his purpose, and also his love was to please the living God.

And no soul left the business of minding his own house, and stepped forward and took over the charge of the house of Joshua. No, no, not here.

And neither another man nor woman did presume to speak for the house of Joshua. And what man is there alive this same day, who even in the quiet refuge of the darkness of his heart, can say that he would have stepped forward and challenged him in the name of some god? Any god?

So ruled this man his own house. And so held he the indismissible charge.

Now this rule, accountable to God, it is not relinquished to another god; nor is it a rule sold or bargained away for ought, in order to find acceptance among men.

Nor is it a rule to be parted with in order to ransom him from the wrath of his neighbor's wife.

This man, servant of God, spake for his own house; and this man spake, commanding the attention of the truly godly man and woman of times to come.

And though not all women, certainly not all, yet there be of the sort that when she cannot shake a man's wife, she, determined not to be denied, she will therefore take leave of the business of her own home, go down the road, and there she shall come seeking to shake that same man's house; and specially he in it: even till the hurt be upon all they that dwell therein. Man, wife, and children.

Heaping such havoc, with so much success. So doing, behold her boast. Boasting even publicly so.

Behold her spirit, and it shall be seen that it is one as if she does know what is best, even for another woman's house.

Though such an one be certified by her society, and through Caesar such be sealed of Satan, to be sure, God is God, and a man shall be accountable for his house.

And this rule of the houses under God's eye and name, and the accountability thereof, these same be not sold. Neither be they forfeited by the man in exchange for his wife's money.

For, as God verily showed in the visiting of Abraham's house, over which he had watched the every move, that man is not unaccountable for that house concerning his wife, and also his children in it; and even this is not the whole of the extent of his charge.

For indeed, though the hearts of the wives of both Job and Lot were not set toward God, yet did God honour these houses, for the sake of these men who feared him.

For he is yet God. Even the same God who made the man in his own image. Even before making woman.

And so now, even Joshua spoke this thing, even as one who knew that every other man had likewise the opportunity to make his own choice; this before man and God. Hence, the godly decision for his own house.

Wherein is wrought so greater simplicity, in bowing to the word to stand before God? Wherein is wrought so profound straightforwardness? Even that love for God?

We see in our hearing that it is made known that the man Terah, he found no favour in the sight of the Lord God. And we see that no honour is assessed his house, though he were father to father of Israel. And God had no good to say of him. But when the Lord came to Abraham's house, this to announce the blessing of a son unto Abraham, and to go about the judgment of Sodom and Gomorrah, he spoke with great esteem of the house of Abraham, and this for all the world to see: because of the rule that Abraham bore over his own house for love of God.

For this saying the Lord unto Abraham, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord.

And we are permitted to behold for ourselves, and know of the how great communion is shared between Abraham and the Lord: this for Abraham's commitment to keeping his house unto the Lord.

And the word of God said of Abraham, that he would command this thing of his house.

Oh but comprehending this thing, it is great riches to the wise; to the man that does fear God.

And Abraham, the keeper of his house, he would not parcel nor hope in this same thing helplessly.

All the authority is of God, and here God shows great approval in a man exercising godly authority over his own house. And because that God approves this same for his namesake in the earth, no such things shall on any wise go unchallenged by Satan and flesh, and the world.

And concerning Abraham, the word of God made it known, and straightforwardly, that his household would be after him: that is, his wife, children and servants. And for this strength of purpose, the Lord God shared with him of the very business of God Almighty. Heads communing. For the manner that he kept his house had been watched from very heaven, thus already known by the Lord.

Out of his house would come forth blessings upon both men and women, even blessings forevermore.

O but the Lord God spoke of this man's house. Even his house. What weight is this thing? It is then seen how great accounting is laid upon the houses in the earth by the Lord; and also required of him. Hence, upon that every one house there is an order commanded after the man unto the Lord God.

For when we see how great watch is upon the house, then we see more clearly how great weight is placed upon the heads of the families by very God himself.

Albeit these same things, they must be accounted as nothing for some so appointed. Till even in that day, the latter day, when the world shall look and behold that something is amiss, and fretfully so: something wrong, seen there even in the many of the houses of those who call themselves the children of the living God.

Joshua spake the right into rock.

For, as here, in some houses, to serve the Lord is taken to be evil unto them. For it does indeed offend some to see others who keep the way of the Lord; even certain of these called by the name of the Lord. For Joshua now has said, If it seem evil unto you to serve the Lord.

O how amazing it is among a people standing as for the Lord, that it should be found an evil thing that that house would serve the Lord.

Nevertheless if they had another god and ascribed to his righteousness, then the righteousness of the true and the living God, such would indeed be an offence and a burden unto them. And that required holy thing comes to be seen as evil unto that man, should it offend his own particular righteousness. But for the Lord's people, however, this other thing practiced would not be God's righteousness, but a righteousness as they who are outside the Lord's way prefer it.

And if the righteous things of God could be found evil at that day, be wisely assured, so shall they be found in your day also. For the obedient that keep the word of God, that one must needs be strong. For this pleases the Lord. And if this same obedient man is the head of his house, if this godly man's righteous works should be seen as evil by his shifting generation, so then is that man himself also seen as evil, in his house; and so, holding holy for the Lord, evil is he called; even in his own house.

The righteous, evil thought of. This that the godly house should be disestablished in the earth; and an house according to man is set forth in its place. Hence, one founded having no power against the sure and coming uncertainty: and coming into the ungodly and powerless house, Satan, Caesar, and finally, Satan.

Ungodly forces so great shall come for the attempted overthrow of the holy, godly man in the house. Openly showing that he must be removed. Till even causing some in his own house to rise up against him and be contentious.

So then, this godly man, holding and not relenting, and Holy God unto whom he is obedient, are both accounted as evil to the evildoer. For this faithful man has verily stood up, holding the place so required.

Shall it not be seen that the evil accused in him of godly standing in his house, it is seen by the men and women of his generation? For Joshua said, Choose you this day. And he said, My house.

Will they not then call such a man and this way evil toward his wife, and evil toward his whole house: this man who holds fast to the way of God?

Yet it is seen that it is righteous God who has established for man the Lord's way in the home, and not man himself; that this shall be the way of the home in his sight. For how shall truth abide, if godliness shall be feigned in the congregation, but godliness be absent in the home, by both men and women?

But look you now at Abraham and his house, as God saw the thing. You see Abraham, he could not head Lot's house; nor forsake God and follow Lot. And neither could Lot head Abraham's house; nor forsake God and follow Abraham. Both of these men had their charge.

And Lot's wife, she could not require Sarah to leave the head of her house, should she, Lot's wife, reject Abraham's obedience to God; regardless of what she, or even Sarah did think. No, Lot's wife, she could not come into Abraham's house and ridicule Sarah for not following her. In the end, what was the esteem of the wife of Abraham? And ultimately the esteem of his house? And consider in the end, what was the case of the wife of Lot? Weigh this thing well.

Shall a man who stands as head of his house, regardless of his wife's, and his children's, and his servant's opinions, do so and not be evil spoken of by other men and other women? He has taken a stand for the Lord, you see. And how long can righteousness go on and not be evil spoken of? Expect he that there shall be no enemies of his own household? For they, in order to judge his righteous house as an evil that must be righted, know also the need to dispatch the head first.

And Joshua, he being head, said, As for me and my house, we will serve the Lord.

Thus, Joshua, the man of God, has determined that his house will serve the Lord. Establishing this, that the serving of the Lord by this house was not beholden to, nor subject unto the approval of anyone else.

O but at this time, it was the right time to put before them this so profound thing: that they might determine whether serving God seemed to them to be an evil thing. And this answered the people of Israel before Joshua, before their elders, and their heads, and their judges and their officers, Nay; but we will serve the Lord.

Now you hold this in your hearing, even this their promise, and fail not to watch this: because that is what Israel, the children of the living God said.

And Joshua proceeded: Put away the strange gods which are among you, and incline your heart unto the Lord God of Israel.

Now we know that these lived yet among the Amorites, even the worshippers of the gods of the dead.

And with the understanding that not every man will do so, this man, having determined to serve the Lord, this man, understanding that it was the right thing for every man to stand before God for his own house, this man did not afford the devil, nor any other adversary any worthy holding in his house.

So Joshua, the servant of the living God, lived to be an hundred and ten years old, and he died.

And this thing we see, Israel did well here; for Israel continued to serve the Lord, all the days of Joshua.

So then this they did, in looking for the good, they served the Lord God: not failing to fear him, not failing to worship him; this they did all the days of the elders who held: even the elders that overlived Joshua; elders which had known all the works of the Lord: works which he had shown, revealing his arm, and wonders to his people Israel.

Attesting again not only to the affect of the authority of the elders among God's people, but also giving testimony to the required upstanding of the men: faithful stewards who held the office in that particular generation. Showing that men fearing God made a blessed difference.

For it was not so, and could not so be that Joshua could be the servant of the Lord and yet be given to pliancy. And so it was that this standard, this good thing of leadership was carried over and on forth by the elders, even after the man Joshua's death. Showing thus, that godly authority to godly living is not by chance.

But holding as they would to the word of God, and yet being flesh, yea, the time would come when these men would also die.

And so it was that Joshua, and at last the elders who overlived him, all returned to the earth.

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## Delivery 3

Now though Joshua was dead, and there was not one man alone who exercised the common rule over the people Israel, yet there remained the rule of the judges to keep the required order: judges, instituted even from the time of Moses; judges, soon after they came out of the land of bondage. Even out from under the outlaw of the oppressive Egyptians.

But though God approved this system of judgeship over his people, these judges were appointed of the people, and they were not handpicked by God himself to the rule. For before Moses, at the mount of God, there were no judges; and before Saul, man of the land of Benjamin, neither were there any kings.

For early, at the outset, it had been said unto Moses concerning this very thing, that is, the establishment of the judgeship over God's people, If thou shalt do this thing, and God command thee so.

Now concerning the implementation of the judgeship, Moses said before his departure, take ye wise men, and understanding, and known among your tribes, and I will make them rulers over you. And again Moses said, And I charged your judges at that time, saying, hear the causes between your brethren, and judge righteously. Moreover he said, For the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it.

Then so recognizing the judgeship, this saying the word of the Lord, If there be a controversy between men, and they come unto judgment, that the judges may judge between them; then they shall justify the righteous, and condemn the wicked.

Moreover this saying the word of the Lord, Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.

For we have been shown by Joshua at Shechem, near his death, that he called the judges to record: for it is written, And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges and for their officers; and they presented themselves before God.

But now, Moses was dead. And now, Joshua was dead. And just now there was no king. And though the judgeship was yet there and approved of God, these judges were of the civil order: that is, judges being appointed by men; and God-fearing leadership was not present. Without God in the man in the leadership, the people would and did surely lapse into idolatry, even serving the gods among them: and indeed, they did this thing in the very homeland which God had given unto them. Even as the Lord had made known unto Moses and Joshua.

And there in very Canaan, the land that belonged to God, and the land given unto them for an home, they took to worshipping the gods of the inhabitants before them.

For that generation that feared God, it had died.

And there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. And so they did forsake the Lord God for the gods of the inhabitants of the land about them.

Yet, at the first, the children of Israel set about purging the land provided unto them for their possession; taking it from the inhabitants thereof. And while they did against some persevere unto success, yet concerning the other ungodly inhabitants, they relented. This even though some of the children of Israel were prevented free passage in parts of that which was their own possession. Forsaking the fear of God and abandoning due urgency, they did go so far as to enter into agreements of convenience with them. O but even several of the tribes of Israel entered into agreements with the idol worshippers.

And the angel of the Lord visited them, and pronounced the vengeance of the Lord upon them. And he said that these very inhabitants whom they accommodated would cause them grief. And he showed them that their grief would be due to their very own unwillfulness: in that they had turned back from following the true God.

And the people of Israel upon hearing this wept.

Still, see with amazement, see, that though they wept, they would not forsake the false gods. But, rather, they forsook the Lord God, and went against his way, worshipping the gods of the heathen about and among them: Israel served Baal and Ashtaroth.

And God, being angered, delivered them into the hands of their enemies, for it is written, The anger of the Lord was hot against Israel; and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies.

And it is written, Nevertheless the Lord raised up judges, which delivered them out of the hand of those that spoiled them.

Now though the system of judges was already in place, from Moses and Joshua, yet there was not a judge among these that was raised up by the Lord. And these judges, spoken of by Moses in the wilderness, and Joshua at Shechem, and appointed by man, they did not possess the wherewithal to deliver the people whom they judged.

The people sat under their judgment, and the people suffered under their judgment.

For the oppression by their enemies was not simple, being indeed brought on of sin. And the punishment for sin is always so great yoke. Great is it and more than terrible.

Indeed sin is against God, and thus the yoke of sin cannot be broken by man, but requires the interceding of God. And though Israel hereof may attempt to deliver herself from the burden of the oppressors, this because of her sins, this thing will require the man sent by God himself.

For this saying the word of the Lord, Nevertheless the Lord raised up judges, which delivered them out of the hand of those that spoiled them.

Now in that the Lord raised up judges, which delivered them out of the hand of those that spoiled them, these judges were ordained with special power: power more than that of the civil judges who did simply judge in Israel, and this between the people who came unto them. For these, even these select individuals, verily had upon themselves the power of God to break the yoke of oppression; even that oppression into which the children of Israel sold themselves through their idolatry.

And even though the Lord raised them up judges, who then delivered them, yet they would not hearken unto their judges.

Yea, again and again would their idolatry be their undoing.

Nevertheless this judge which the Lord raised up did indeed have the power to deliver; for it is written, When the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groanings by reason of them that oppressed them and vexed them.

So it was seen then, and then only, when the Lord raised them up judges, that they were delivered.

For this made the difference: God, he was with the judge whom he did raise up for his special purpose. Even to subdue the enemies of his people Israel. For a man, had he been appointed of man, man sent by man, he was not able to deliver them from their bondage.

Now in that the Lord raised them up judges, that did not disestablish the system of civil judges: judges already set up in the land: these same being the judges who judged Israel; yea, even from the time of Moses, and continuing on through the days of Joshua.

Most assuredly then, this calling of the Lord, it was not that which a man could take unto himself. For when the land was disobedient and sold itself into the hand of its enemy, indeed, the sitting judges themselves were included; and these needed also themselves to be delivered: requiring the delivering power of this special judge timely sent of God.

And in requiring the direct hand of God, even the Spirit of the Lord, nor was this special judging that power which another man could of himself bestow upon any. For among all the judges, in order that God receive the glory, it can be seen that some did deliver from nothing.

For it is shown time and again that this thing, it verily required a special case calling upon that appointed one: even he of that handful of judges raised up by God for his special purpose: that is, to deliver his people Israel from their oppression wherein their enemies held them. This thing caused by their sin. For the divine covenant which God had established with Israel was transgressed by the people.

And this saying the Lord, Because this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; I also will not henceforth drive out any from before them of the nations which Joshua left when he died: that through them I may prove Israel, whether they will keep the way of the Lord to walk therein, as their fathers did keep it, or not.

And they cared not to keep the commandments of the Lord, and the Lord cast them into the hand of Chushan-rishathaim king of Mesopotamia.

And Israel cried unto the Lord God, and he raised up for them a deliverer. And this deliverer whom the Lord raised up was Othniel, kinsman of Caleb.

And as it must so be, the direct hand of the Lord was present in the work here to be done; for it is written, The Spirit of the Lord came upon him, and he judged Israel, and went out to war: and the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and he prevailed against Chushan-rishathaim.

Now this man Othniel did not just judge Israel, as is the power and duty of those sitting judges already present, and appointed of the common order; but, that it may be known, it is that this judge, he went out to war. Even himself went he out to war. For herein was a man who had direct power from God to execute judgment upon the enemies of God's people.

A man. A deliverer from God to set his people free from their captives, those who oppressed them because of their sins. And forty years did the land have rest.

And Othniel died.

And Israel, she did again return to the worship of idols. And as is the case without fail, the anger of the Lord God was kindled.

And it would be so that again and again whenever the judge died, Israel did leave the Lord; yea, Israel going back again to its love of the abominable thing.

And so again Israel sinned: again Israel gone away, whoring after false gods. Again, God's wrath, it was kindled. Again, God, the Just, punished them with the rod of oppression of those round about them. Again, the Lord strengthened an enemy, even Eglon, the king of Moab. And Eglon gathered the children of Ammon and Amalek and went and smote Israel, and besides that, he pleased himself some better, taking possession.

For eighteen years the children of Israel were held in oppression by Eglon; Israel, who had been delivered from bondage in Egypt; Israel, who had been delivered even in their own land from under Chushan-rishathaim.

But as before, the children of Israel cried unto the Lord, this because of their hard affliction under the hand of Eglon head of Moab. And even again the Lord God, he heard the cry of the disobedient children of Israel. And once again God raised them up a deliverer, in whom would reside the power of the Lord to destroy the destroyer of the peace of his people.

And this deliverer was a man also; a male from among those in Israel who were able to go out to war. And a Benjamite was he. This be Ehud, even the son of Gera. And this man, he was lefthanded. This same carried a present from the children of Israel to Eglon.

But now Ehud, he made himself a sure weapon of craft, and one which was capable of being concealed under his raiment. And Ehud, having this faith, that sure also was the plan he had with him: being that he was sent of God. And he delivered the present unto Eglon as well as should be, but in this occasion he found also opportunity to slay him.

Saying he who was sent unto Eglon, the oppressor of the people Israel, I have a secret errand unto thee, and I have a message from God unto thee. And the errand and the message were indeed from God, who strengthened Ehud's hand, and also his cunning, so that Eglon received his death presented by the hand of Ehud; yea, directly and summarily so.

And work here now done, the man Ehud let himself out, and with due cunning conducted himself away from the dead king, leaving no one the wiser. So none could have suspected that the king was dead; even until the man Ehud was safely away. And Ehud, returning unto his people was not slack, for he drew not back his hand: and allowing the completion of the full work which the Lord had but started in him, he went unto the mountain of Ephraim, and he sounded the trumpet to summon the children of Israel, even the men of war of Israel.

Now the children of Israel were not without men of war, but they had been without a leader; and God having sold them into the hand of their enemy, neither would there have been any man to deliver them of his own ability, be he judge or otherwise. But now God, who is great in mercy, had raised up for them a judge, and this of his own choosing, and given him unto them.

And hereby was the manner of God delivering his people in war: he himself did so, even as he had done so time all along; even down through the ages, by those males who were capable of going out to war. And as for the called judges, those being chosen of God himself, he thus being with them, they must needs go, putting their hands into the heat of the battle their very own selves: fighting the fight: yet not they, but God himself.

For it is seen that even in Sinai the Lord spake unto Moses, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls. From twenty years old and upward, all that are able to go forth to war in Israel.

For this was God's business, and it was business but unto the males only of the children of Israel. And the polling itself, it was commanded by the Lord God to be so done through Moses and Aaron.

And concerning this same, yet there came again another time when the men of war of Israel were numbered; and again by the commandment of God were they numbered. At that time Aaron was dead, but Eleazar the priest was this time commanded of God, and employed to assist Moses in this counting of but the males only.

And God said unto his servant Moses, Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their father's house, all that are able to go to war in Israel.

These were the men as God so desired; marchers in the manner of the fight in which he himself would be the captain; men these were, men capable of warring; and God suffered there be no one woman among them: no, not even once hinting. Such is shown the way of the Lord; and with so much striking apparentness was it shown. For whenever there was a leader, one given the direct authority by God, and called of God among the people of Israel, God's own people, he that led and they that were led were men: God being with them in the battle.

And also the man Joshua, if you are patient, was he a battler of no equal renown, or not? And do you not see the warrior, the captain of the host of the Lord unseparable from the thing?

And come you on back to this thing here now, and see here; that there was again indeed a leader among them, and this time even Ehud. This though their warring numbers were not diminished; for indeed, they had among them men of war aplenty. And, too, see you that they were not at all without their judges, even already at this time in Israel. Yea, even now. Yet they had not any deliverer who could go out before them, Almighty God fighting in him.

For that deliverer whom God raised up, he was not merely a certain man who so wielded the sword, bringing it against the enemy of God's people; yea, but the deliverer whom God raised up was the sword itself in the hand of God, by which he executed judgment against the enemies of his people. And being so, there could be no failure in that man called out; same sent forth, and same so used. For we see the presence of special powers, and we see decisive and conclusive achievements also in the particular judges raised up and sent forth by God himself.

Not since Othniel had God delivered. But now was there of God, a man, Ehud. And how is it now he has removed the head of Moab?

And so then, Ehud, having gathered of the men of war, said unto them, Follow after me; For the Lord hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.

Thus about ten thousand men of the choicest of warriors of Moab were slain. Even all of them slain. And thus was broken the yoke which the Moabites had upon the Lord's people.

What now would they, without yoke and without oppression do? What now, with fourscore years of rest, there in the land which the Lord did promise and gave to the seed of Abraham: even unto Abraham his friend?

O but watch on now; watch, for after Ehud, the land did even again need deliverance. From the Philistines it needed to be delivered by a deliverer. And Shamgar, he had the power from God: power to go out to war and deliver God's people Israel from these. For it is written of Shamgar the son of Anath, that he slew of the Philistines six hundred men with an ox goad. And we are made to know that he delivered Israel. For he did not just judge without also fighting the fight against the enemy of God's people. Judging rather with manifest might, he did execute judgment against the enemies of God's people.

Now the children of Israel were a pattern unto themselves: for they followed the word of the Lord when there was strong authority, and the Lord blessed them: but again, as before, when the authority in Israel failed, so did also the fear of God.

And now these are they who had the authority of Israel: the elders, the priests, the judges and the princes. And all these were confirmed by God unto Moses to have the authority over God's people. For the people being God's own, he was not uncaring about this.

And when the Lord said unto Moses in the mount of the Lord concerning the elders, Go, and gather the elders of Israel; and again, Gather unto me seventy men of the elders of Israel, whom thou knowest to be elders of the people and officers over them, Moses gathered men. And when the Lord said unto Moses, Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto me in the priest's office, Moses chose but males. And when the Lord gave the approval unto Moses in the wilderness that judges would rule over his people, Moses said, Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. And again Moses said, I took the chief of your tribes, wise men, and known, and made them heads over you.

And when the Lord commanded Moses concerning the status of the man who is a prince in Israel, the Lord spake unto Moses, saying, These are the names of the men which shall divide the land unto you. Saying, Ye shall take one prince of every tribe, to divide the land by inheritance.

And the Lord, the Maker of male and female, he proceeded to name one by one a male of the tribes of Israel. A prince he was, over God's people; even in the sight of God, a prince, O people. Every single one of them.

And this thing yet more: The Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

Clearly making clear for the offering, that the princes of Israel offered; these being heads of the house of their fathers; these who were the princes of their tribes; and so set, were over them that were numbered. And these were of the things holily done and deeded.

So then, these are they who had the authority of Israel: the elders, the priests, the judges and the princes. And all these were confirmed by God unto Moses to have the authority over God's people; for there was no arbitrary authority over the people of the Lord.

Now without the authority of those that feared God, the children forsook God. This when their judges which had delivered them died. Though their civil judges yet lived among them, and these civil judges kept on judging, yet, when the delivering judge died, even the judge sent by God, Israel, as they did always do, forsook God. For, too, it is written, And the children of Israel did evil in the sight of the Lord when Ehud was dead. And the Lord sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera.

Now it is written, And Deborah, a prophetess, the wife of Lapidoth, judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.

Now, up to this time you see that the judges in Israel were all males. Even also the judges of the military purpose: those latter, which God raised up to deliver the children of Israel from their oppressors. But here, for the first time, we see a woman.

And this thing does not capture our attention without reason. For under Moses and Joshua, we did not see this.

Now in that day, the day of Moses, there were judges judging and wars fought; and not without a prophetess in the midst even then: for Miriam was surely there.

But God sat men to judge, and God sent men to war. Same God.

Hence, under the godly leadership of Moses and Joshua we do not so see as we see now; nor in that part of our heart that has not been meddled with would we have expected to see it back then. For the appointing of the judges is with clarity, and shown with no shortage or want of word or deed. Instructed with exactness and further instilled with the undeniability of demonstration.

Moreover when the Lord communed with Moses concerning the areas of rule over his people, he communed concerning males. And unequivocally so. And we saw neither Moses nor Joshua departing from this way. These two, who stood straightly before God himself, stayed within this way: both having shown a dedication of being wholly obedient to the will and way of the Lord God.

For but males had been put over the people before, and indeed to find but one case otherwise, or any afterward, is to search in vain.

The will of God done in earth is the imperative. Time does not change God's word with man, but time will indeed change man against God's word.

So then, we see here a judge who sent and called Barak, the son of Abinoam, out of Kedeshnaphtali, and him to be a judge, even of that delivering order. Thus, that is, judge calling him who was no judge. Yet he is judge.

And Deborah the prophetess of God said unto him, Hath not the Lord God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

Now the word of the Lord shows us that when Israel sinned, and the Lord sold them into the hand of their enemies, that he, the Lord, raised them up judges; then the Lord, he was also with that particular judge. And by this judge he delivered them out of the hand of their enemies all the days of the judge.

Once God appointed the judge, they were delivered all the days. Yea, even all the days. But we see Israel still in bondage in the days of the judges not sent of God.

And it can be seen that the common system of judges established under Moses by commandment of God, and also that select number of judges raised up by God, the latter installed for the special purpose of destroying the enemies of Israel, these two did not disallow one the other. The two maintained and carried on, as they did carry on.

But the one, that is, the first system, was a judgeship whose judges were selected by the people. And herein we see a people who were already in need of delivering in the first place; and this same thing, even this very same thing, because of their departure from the strictly admonished teachings of Moses; even the man Moses, who told them that they would depart from the teachings; Moses, who took time with them, and gave them, along with their other laws, the exactitudes of the requirements for their judges: for he received the approval of this way from God.

But, behold, that other company, that is the delivering judges, a thing different; for verily these were ordained; and they themselves sent forth into the very battle itself; and moreover sent by very God himself: a man sent on forth, and going on forth, God with him, to deliver his people from bondage. For, again, the sinful people themselves, they could not raise up judges for themselves, this to deliver themselves from the captivity they brought upon themselves by their own sins.

That they might know that they had sold themselves into sin; and that they might understand that it is God alone who can deliver. This judge then, and the deliverance he wrought, freeing them from the bondage of sin, required the direct intervention of God.

Of this time we see the Lord sent his prophetess to call the man Barak. And Deborah, she was a prophetess, and great inspiration. And at an hour when the word of God was given, as such, the same word then should have been all sufficient; and the same word was good to lean upon. For the word of God, yea, it was, and yet is able to accomplish that which it be sent to accomplish.

Moreover we see this in particular, that even though there was a judge already sitting in the judge's seat in Israel, God sent his prophetess to call yet another judge: and this shown to be of the Lord's own choosing. Even particularly.

And this present judge, she already sitting and judging the people, yet would make no decision of her entering directly into the midst of the battle in this matter. Neither would make any decision nor contention concerning another chosen deliverance of the people of God; neither would make any mention of the appointment of yet another judge to judge the people.

Yet she most surely could have made mention. Not that being a woman would have hindered her in our sight: for we know that if God would have been with his judge, or any judge, then God, having all power, that power then is all that the matter would have required. Either male or female.

For hear again, the word of the Lord God again: When the Lord raised them up judges, then the Lord was with the judge.

Thus, showing that God himself did qualify, and fully so, this selection of any, even any that would have been a deliverer. And the word of God, it is there with such ascription and striking clarity that we are made to see.

As it is written concerning Othniel, The Lord raised up a deliverer to the children of Israel who delivered them, even Othniel. And the Spirit of the Lord came upon him, and he judged Israel, and went out to war.

And, behold, concerning Ehud, this is written and more: The Lord raised them up a deliverer, Ehud.

And we see Ehud, and the record of God bearing witness, that at the very hand of this warring man himself, Israel's enemies were defeated. And we see time and again, and shall see more, that even every single time, without fail, the striking manifestation of the Spirit of the Lord is upon the deliverer himself; even the Spirit of the Lord, being with that particular deliverer; and it made him the deliverer, yea, even as he delivered.

And though the prophetess herself did already know the Spirit of the Lord, and this before she called for the man Barak, yet the Lord, he did nevertheless choose to place the delivering Spirit upon the man.

So is it not here that we see God called for himself straightly a second judge? And see him revealing unto his prophetess also the completed plan; revealing even beforehand, setting the battle; and setting it openly to your seeing, mind you. Even from beginning to end. And do you see him making no mention of the first judge unto this deliverance?

But of other things spiritual, this we do see of Deborah, that she was a prophetess, and a prophetess indeed, called of God; and her spiritual work hereunto manifested itself through prophetic revealings.

And take time, and then move on if you may, but stay a while if you need: this that you may know that the Lord is allknowing here also, even very here; and that he is able to reveal by the spirit of prophecy the secrets of men's hearts. Even whether men's hearts be slow or fast to move when first commanded. Barak being no exception.

Moreover the prophetess, having called Barak, and spoken confidently and profoundly unto him of the plan of the Lord, spoke unto him also this saying of the Lord, And I will draw unto thee to the river Kishon, Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.

The prophetess was a prophetess in deed, and she was well known to be so; therefore, when God has pronounced the word, the word will produce: the word is itself all that is needed to lean upon. None else is needed.

For the word, it shall not return unto the Lord void, but it shall accomplish that which he pleases; and the word, it shall prosper in the thing whereto he sent it.

Now Barak said unto her, If thou wilt go with me, then I will go; but if thou wilt not go with me, then I will not go.

God's arm is not short. God was able. Able to give the man Barak the honour alone: even as with each of the previous judges he had raised up. But if this judge, after already having been told that God was with him, yet wanted a woman in the battle, for he already had thousands of men, brave men, then God would give him a woman; yea, then God would give him a woman indeed. And not by coincidence.

Nevertheless we see that there is no confusion as to whom the Lord has sent forth to deliver Israel by defeating Jabin, and his multitude.

For if there were a question as to whom the Lord commanded to go forth and judge, and thus deliver, the word of the Lord came expressly unto Barak, saying unto him, Hath not the Lord God of Israel commanded?

Now the prophetess of God was not unaware of all the plans. And having them in detail, she could have well gone forth to do the battle her very own self. O but would such a thing as this have been well gone forth at all? Moreover, God, already being with her in the Spirit of prophecy, he could have as well been with her in the Spirit of deliverer: and therein she not only could have, but also would have executed mightily.

But God is sovereign, and his ways his own. And the prophetess understood this. And God called Barak.

Now the Spirit was surely present, yet the prophetess was not presumptuous in her purpose. And God called Barak.

Be still, tarry on. Call yourself be still. Be still and listen.

Now if there had been, or is yet a question as to just who was to lead the men of Israel into battle, the word of the Lord came yet still unto Barak, saying, Take with thee.

And even if there were yet a question as to how many men were to fight the fight of the Lord, the word of the Lord was unto Barak, saying, Ten thousand men of the children of Israel.

And moreover if there were any question made small as to where the battle should be set, the word of the Lord came sufficiently unto Barak, saying, Go and draw toward mount Tabor.

And if there had been any question as to just precisely where, then the word of the Lord, the God perfect in battle, came expressly again unto Barak, saying, The river Kishon.

And if there were any questions as to which of the children specifically were he to command in battle, the word of the Lord came unto Barak, saying, Of the children of Naphtali and of the children of Zebulun.

And if there were any question as by whose hand Israel would be delivered in this assured victory, the word of the Lord came unto the man Barak, saying, I will deliver him into thine hand.

Now the Lord had always been with his deliverer, thus, even saying unto Barak, I will deliver him into thine hand.

But now we see Barak replying unto the prophetess, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.

Now the Lord God, never failing in might, or otherwise, he is Lord and master in the mountains, and in the valleys; and he is Lord and master on the plains, and on the seas; and even right there at every river.

He who has saved at the sea, is able to redeem at the river.

And herein we see that which is the will of God, and on the other hand, that, too, which is the will of man. For God, having delivered through the judges he had raised up even before now, he knows no failure, and is now ready to deliver yet again; and he has even now left no uncertainty as to his way. For he had made altogether plain his word. And these things are known of the prophetess speaking unto Barak. And the deliverer called of God to deliver his people, at this earliest stage, chose to lean upon the woman instead of the word of God.

But the Lord's hand, it is not shortened; and the Lord of glory is he, and let there be no mistaking, man or woman, he shall be glorified.

For when God has said to do, the way to do is done.

Calling upon the prophetess to accompany him, hear what the prophetess said unto him: I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the Lord shall sell Sisera into the hand of a woman.

Now there is no counting the men in battle who were killed by men. Ever Cain and Able.

But hear this here: the prophetess must needs emphasize, A woman.

Why is it so, that it need be so said that it would be a woman? Even a woman? And this to occur at the so decisive blow of the deliverer's battle? Even a woman yet unnamed?

So then, we see that God has shown his indignation by issuing so strong and pointed rebuke unto the man. And behold the similitude of the rebuke: for the Lord God has framed the rebuke of the man in such a manner that there was left no misunderstanding.

Nevertheless if for this reason or that, the thing is desired to be run with half done, it is for certain that this same thing from God, said unto the man, concerning the woman Jael, it is not lost on the prophetess Deborah, a woman herself. And you may be sure that neither is the acutely pointed manner of the peculiar outcome lost on the man Barak. Neither lost on you. Except you look away. Now you go ahead.

But one thing more, that you might further know, the Lord God of Israel, he did not let the honour of the defeat of the man Sisera, the enemy of Israel, fully able to fall unto Barak, go instead unto Deborah, the daughter of Abraham: such a thing would have made Deborah a warrior as a man among women. But, rather, God let it go unto Jael. Our God is true. In all his ways.

See what the Lord has done. And when he, who is the head of the man, has already told the man to command the battle, and the man went and placed the woman over himself, in the battle which was to come, yea, though Barak would prevail mightily, and rise timely to the faith, yet the Lord, requiring perfect submission, took from the man also a portion of the prize of the battle, even an hour of the honour, and gave this also to a woman, even also; this to mirror for him as such he, the man Barak, so desired.

Now we can count ten thousand and one men of Israel, even fighting men, and the Lord already with them, whom any one of could have delivered the man Sisera to death; but because this man for this moment pulled back from the Lord, and not only placed himself under the rule of the woman, but placed ten thousand of the men of the God of Israel there also, a thing never before done, never shall be done again, and not here commanded, the rebuke such as it was, left no room to ramble for its reason.

All God's rebukes are sure, and pointed, lest the lesson be lost. For even in this area, man's wisdom is not great enough, and his desire to deceive himself fails him: for these attempts at ignorance, they shall not suffice to veil his understanding of the reason for God's timely unique, and remarkably peculiar rebuke here.

There be no misunderstanding. Though denials come aplenty.

Nevertheless, as it is time and again, with battles public and private, whether out in the open or kept buried in the bosom, in the end, fear must be fenced in, faith must be fielded, the enemy faced, and the battle fought. Knowing it is the Lord's.

Hence, Barak, leaning as one ultimately must do, upon the Lord, he shall have to go into the bowels of the battle itself without her.

And now, however, the hour having come to set out on his own faith, he will have to, in that faith, wholly show forth; he relying not on the hand of the prophetess, nor even his own hand, but showing the requisite trust in God's hand; trusting in God now, even nevertheless.

For when has God not been all God? A deliverer is he, all by himself; and beside him there is none else.

And so the man Barak would indeed come to rise to the faith; and once there, he would go on and subdue mightily.

But at the outset, see faithful Deborah, she arose. And she went with Barak to Kedesh.

The Lord did call the man Barak. And the man called the woman Deborah. So then, Deborah went at the adjuring of Barak. And though the women of Israel were many, yet the Lord did not send the women of Israel into his battles.

For we need not just look at the battles of Joshua; but we may go back and see more deeply the Lord's way from the wilderness: this when Moses received of the Lord the commandments concerning the warring of the children of Israel, saying, Thrice in the year shall all your men children appear before the Lord God, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year.

Now in that the Lord did command all the males to appear, this left the vacated homelands undefended. For the men were the warriors to take the land, even under Joshua, and to afterward protect the homeland from any aggressors. But if the women were left behind, for they were not required to go up, as were the males, then the enemy would overrun the land while the men were away: specially knowing their schedules of absence. Repossessing it, the enemy would have it, and easily so.

Nevertheless if the women of Israel were warriors as well as the men, and God were with them, then it would have mattered not in the least who was left behind to defend the land, whether it be men or women. For God is the victory in any fight of his people against their enemies.

So then, we see plainly that while the men of Israel were away, appearing before the Lord God at his command, that God did protect the land himself, even keeping the enemy from so much as desiring the land. This till his glory and image returned. Thus, the women, they were clearly kept out of the fight.

God made the man, who is the glory of God, and made the woman the glory of the man: look away from this, O man, O woman, and you do err this day. Hereafter getting little right. And getting much wrong.

And here, with Barak, this thing, this particular battle for deliverance, it has not been so before: and it shall not be seen even ever again. Neither had any man of God whom God had chosen to go and fight the fight, called any woman of Israel into the fight to bear the burden of the battles.

And the spiritual warrior does already know, that the battle here also, it is the Lord's also. And that Barak now also must, even must man the battle.

And Barak, he shall indeed come to muster the faith to find this thing out for himself.

And it is written, Barak, called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.

For she went with Barak, who had purposed not to go without her.

And see you here where Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon.

Showing that if Barak had but put himself in God's hand, doing this by putting himself in position of mount Tabor, in anticipation of the encounter at the river Kishon, as God had fully said, it would have been found that God had already commanded that victory go ahead and put itself into the hands of Barak; and hence, there was no need for any further commanders, men nor women. For God, sealing the outcome, did already speak, saying, I will deliver him into thine hand.

And so it was into Barak's hand he had promised to deliver him.

And Deborah said unto Barak, Up; for this is the day in which the Lord hath delivered Sisera into thine hand; is not the Lord gone out before thee?

The prophetess saying unto the man, Before thee.

She, acknowledging the deliverer, saying, Thee.

And being true in word, she not in the least implicating herself.

Now if it can be received, take heed, that from the very outset, even from the outset, the spirit of the prophetess is guarded.

So Barak, faith now as it ought to have been then, faith to let God's word have the mastery, went down from mount Tabor, and ten thousand men after him.

And as with every warrior, it is known that faith grows upon faith. And when this is let be, how often is it known among your people, O God, that the magnitude of the outcome at the end of the day, it is nothing to be compared with the meager measure of the quiet start of the morning? And so shall it be again here.

Where the river began, there are so many battles between there and the end; but when the day is done, and the rewards are reaped, it shall be known that these were battles well worth waging.

Now the chariot is a formidable armament indeed. And it required no small faith to charge into battle on foot against established warriors in their chariots. For in so doing, one must needs negotiate the brute of the beast; must tread among the treachery of the wheels; while in the same moment, not failing the fatal once by miscalculating, to anticipate the arrival of the skillfully timed death blow from above: so held at its vantage point above the worry worn and battle weary head. And shall not the foot tired soldier have an heavy, hanging down head? Easy for the spear?

O but God battles. One with his people.

Hence, what is this or any other weapon fashioned against the Lord's people: and thus brought against the most high God? The victory was sealed.

And so it is now that the deliverer is not without courage and faith. And he is now as on his own nevertheless; even after a rounding about.

And the God up there on the mountain, where shall he be found, when the time comes that his soldier must go on up unto the valley?

And now faith is must needs brought to bear after all. And now Barak, he is where God can use him. And so God will.

Shall you rely on nine hundred chariots of iron? Or be you with the children of the chosen on foot? Make you a choice. Climb you on board. One or the other.

Now what kind of faith is this? Footmen chasing chariots? For, too, chariots are machines known to chop to and through the bone. Now time ago, coming up out of bondage, when Moses did lead, there were against Israel six hundred chosen chariots, and all the chariots of Egypt pursued, roaring after Israel, which was on foot. But here we hear sweetly, and we see that Israel is still on foot; yea, but now it is Israel doing the pursuing. After chariots. Even hundreds.

Sometimes God gives his people the victory; sometimes God gives the victory to his people. One thing requires understanding. Victory is in God.

And so now the Lord discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak: so that Sisera lighted down off his chariot, and fled away on his feet.

And for so great battle, yet we see that the prophetess, for reasons that would be known unto a true prophetess, even most assuredly so, does not venture from her holding point to participate in the fight. Though unto some, even many, would it not seem the right thing to so do? Some of another spirit?

God's glory revealed, the victory sealed, the prophetess of God holds.

Come on board now. Come you on board. Come share the victory. Come learn for yourself. Your battle is coming. Even your own battle.

Come learn the fight of the finished work to be done. O soldier fine, making you but fit to be refined. Come you on board.

Chariots of iron, footmen on faith. Which now shall prevail?

Flying high on the chariots of faith, Barak bore down on Sisera; but there would be no stopping short on the outstretched arm of God; God's work on the battlefield had already been worded, thus finalized.

Now Barak, riding high on faith, pursued after the chariots, and after the host, unto Harosheth of the Gentiles; and all the host of Sisera fell upon the edge of the sword; and there was not a man left.

And let it be seen, though some have prepared themselves not to see, that neither would the prophetess lift up spear to thrust through Sisera's heart, nor spike to thrust through his head. She could have; nay, but she would not. Thus, regardless of how a thing shall set in man's sight, the Spirit of the Lord will do all things right.

And so, now Sisera fled. At a distance, but not away. Fled he on foot to the tent of Jael, the wife of Heber the Kenite: where the Lord caused him to be heavy for sleep; and when he fell asleep, Jael slew him, driving a nail into his temples.

Thus, this one portion of honour of the battle was not awarded Barak, but unto the woman Jael; even as the prophetess of God had prophesied. For neither did her prophecy fail, nor her faith in the God of Israel once faint or falter.

Yet, her circumstance was unaccustomed. And being such a thing as it was, one as of itself, we see that even the prophetess her very own self, she bore witness to her singularly unique circumstance.

So then, though the men themselves had fought the battle, she, realizing her heretofore unmatched status among women, indeed see the prophetess so acknowledging her unique status among women. The acknowledgement then is on record. Hence, not a reference nor an acknowledgement of some new or established way, but rather, if truth is given a place, an acknowledgement, on this occasion, for the thing done in a way which is not itself known to be an established way.

We shall try for a bit of the truth of hearts here, if but for a moment: for even the woman who wants this to be the woman who does some thing for the women, in spite of the men, yet, in so wanting, she herself knows there is something here not quite settled in her understanding: for even though she attempts to embrace this thing with a whole heart, yet she must pick and place, for she cannot close the case; and there is left a lingering disquiet: for God has made her. And not she herself.

Behold, therefore. For so in deed there be for some a certain quaintness here; one quaintness that for some will not quit the curiosity.

Hence, that Deborah's circumstance is peculiar, see that she has reveled in her status unique; and for the interpreters come lately, she has not only celebrated it, but sealed its uniqueness with her own confession.

And it is not without reason a situation drawing attention; and one even striking to those that are of more understanding: those who have learned to study to make themselves quiet, that they may hear rather what the Lord does say; what their father is saying; saying even in his ways. And these beholders, holding things to themselves which they do behold, do know all too often why the thing which he or she beholds with such striking interest is so striking.

It is commendable that a man teach himself to read. But now, understanding, that is another matter altogether. Increasingly generations teach themselves to read. God give you understanding.

Moreover we find further concerning the way of the God of Israel, that when the thing concerning the judgeship was done by the hand of God, there are some things always to be seen: even here in this one case: for whereas there was before a woman in the judge's seat over God's people Israel, after God had intervened, now Israel was no longer left without a male in authority.

And if the will of God before, during, and after, is dare allowed to shine through, which thing done requiring a painful putting of man in perspective, even out of all personage, then shall the record on this matter, and on afterward, and into your very own day reveal the man Barak clearly called by God.

Yea, then shall a careful reading of your record unto you show a single calling. And with that calling, a power upon a man to go forth and deliver from the bondage brought on by sin. Power. With God's manifest hand.

And here the man Barak slew mightily.

For this we see, God showed by the mouth of his prophet Isaiah his pain for Israel's wretched and pitiful state when he said, As for my people, children are their oppressors, and women rule over them.

Even yet then, God himself pointing against the lack of male leadership. The absence of true male authority. Such is not known, neither is it shown to be the way of God. Search all the scriptures, and then search again.

And so here, in the end, faith must substance itself; this in the day of battle for the outcome. And so it had.

And in our gross observation of the deliverance of the children of Israel, the matter may appear but straightly as some are best to run with it, and there is an hour to rejoice. However, if at all any soul would believe that the entire will of God is not always wholly significant, to be sure, though once delivered, that soul must fall into captivity again. God's way is unlike the man's way.

Thus, the people, having before Barak departed from and forsaken the way of God, even the way prescribed and commanded unto them from the time of Moses, they would surely go into captivity, even again. They have not learned.

And so, even yet again the children of Israel, they did evil in the sight of the Lord God. And yet again the Lord God delivered them into the hand of their enemy, even Midian. And it was so that the Midianites oppressed them so greatly, that they were miserably deprived of their lifestuff.

And as they had done before, so did they again: they cried unto the Lord, that he might deliver them from the hand of their enemy.

Now the Lord sent a prophet unto the children of Israel; one which taught them why they were so afflicted. And he showed them with great simplicity the will of God. And he showed them with like simplicity their failing. And having so done, the prophet simply departed.

And the Lord sent an angel unto a man of Israel, Gideon, who was the son of one Joash. And the angel of the Lord appeared unto him and said unto him, The Lord is with thee, thou mighty man of valour.

Now this man would be sent to deliver, and for this, he was expressly called by God. And the man communed with the angel of the Lord God, and inquired as to the state of his people, whom the Lord, who was always the deliverer of, had permitted to suffer so great oppression; and this thing without deliverance. And the angel of the Lord said unto him, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

And the man Gideon said unto him, Oh my Lord, wherewith shall I save Israel? I am the least in my father's house.

And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

That it might be known that there be judges appointed by God, and through these judges he would be glorified. Thus it is written, When the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge.

And the Lord said unto the man Gideon, Have not I sent thee?

And the Lord again, saying, Surely I will be with thee.

And the man Gideon submitted an offering. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock.

And the angel of the Lord took regard to the offering, and departed from the man Gideon.

And Gideon built an altar there unto the Lord, and he called it Jehovahshalom.

And that same night the Lord spake unto the man Gideon, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it. And build an altar unto the Lord thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

And Gideon took with him ten men of his servants, and did as the Lord had said unto him.

Now this sacrifice was in the hand of a man who himself was working in the holy hand of God.

And Gideon destroyed Baal's altar. And this thing greatly offended those unto whom it was appointed to offend.

And when the Midianites and the Amalekites, and the children of the east were gathered together, these camped in the valley of Jezreel. And the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer came to his side. And he summoned Manasseh, Asher, Zebulon and Naphtali. And they also came together to go with Gideon. This being done, this man now sought and made for a surety that the thing which was to be done was indeed the will of God. And the Lord his God left him no uncertainty. Sending sure sign, even after sure sign, confirming his word.

Then early Gideon rose, with all the men that were gathered unto him, and camped toward the Midianites. And the Lord said unto him that the number of the people on his side, they were too many for him the Lord to give the Midianites into their hands. For this saying the Lord, Lest Israel vaunt themselves against me, saying mine own hand hath saved me.

For it is certain that the children of Israel were in oppression because of their transgressions. And they could not raise up or appoint for themselves on any wise deliverers, men who could free them from their bondage. The deliverer had need to be raised up by the Lord God, and him only. Indeed the children could not deliver themselves through any man, nor any judge whom they themselves chose, or any other that dwelt among them.

And here the Lord God has shown that it is not in numbers, nor is it in any power perceived in themselves among the people, that they should deliver themselves. For it was their will to transgress against the Lord, and if they could deliver themselves at their own will, then they would surely continue sinning, and would cease to call upon the Lord God, even the one deliverer.

This saying the Lord unto Gideon, Go to, proclaim in the ears of the people, saying, whosoever is fearful and afraid, let him return and depart early from mount Gilead.

And so there returned of the people twenty and two thousand. And yet there remained ten thousand.

Still, see what the Lord said unto the man Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there; and it shall be that of whom I say unto thee, this shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, this shall not go with thee, the same shall not go.

And Gideon did as the Lord spake. And the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.

And it is written, The number of them that lapped, were three hundred men and all the rest bowed down upon their knees to drink.

And the Lord God said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place.

And the Lord commanded and thus Gideon commanded. And the Lord delivered and thus Gideon delivered. The Lord handed the enemies of the children of Israel into the man Gideon's hands. For again we see God was with the deliverer, and so being, he could not fail but deliver.

So then, after the victory, having taken two kings of Midian, Gideon said unto Jether his firstborn, Up and slay them. But Jether had not in him such as to slay them. Therefore Gideon did so himself.

And he would request of the men of Israel to relinquish unto him the gold, and of the spoils of the enemy, of the which he would construct an ephod.

But this time, Israel, even all Israel, who had just been delivered from their bondage which they fell into because of their idolatry, and who had been faithful to worship the present false gods, now snatched unto themselves yet another false god whom they relished: this being the ephod itself. And this thing came from the hand of Gideon, who had not foreseen the depth of their lusts. Thus the man Gideon did place a great burden in Israel, and upon his own house.

Moreover the men of Israel had said unto Gideon, the deliverer of Israel, rule thou over us, both thou and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. And Gideon said unto them, I will not rule over you, neither shall my son rule over you; the Lord shall rule over you.

Now we see that that which is from earlier is there again, and made altogether apparent. For the men of Israel outright called for the deliverer sent by God, not only that he be their judge, but also his sons be judges. Showing, too, for a situation in which there were in Israel they of the order of judges appointed by God, and at the same time not disallowing the people to appoint for themselves judges as well. Yet the system of the judgeship was of the Lord, and thus was not without its qualifications.

But the people being the people, the godly qualifications were themselves sometimes disqualified.

Moreover we see another thing done in this purpose wherein the people spake unto Gideon: we see the men of Israel called upon Gideon to appoint as judges in Israel not only his son, but also his son's son: attesting yet to the manner of the establishment of the civil judges.

Now not only did they straightly call for the son, but going beyond this, calling for the son's son also: for in calling upon the father, his son, and his son's son, it is not without intent or purpose to fulfill in so apparent a pattern some requisite. Never mind that the deliverer has just gone forth by the very hand of God and fought the battle of deliverance; something that God had commanded no woman in Israel ever to do, nor will be shown to have done.

But, in calling upon the man Gideon to do this thing, in the manner so purposed, if he had by strength of his loins seventy sons, then might not the men making such a request, might they not have spoken in some anticipation: that is, making some mention of authority and rule, so to be executed also by the man's daughters?

But here, in this man, have not even all the children of his son been accounted that requisite to rule also? And no inclusion of his daughters? But in the understanding of all these men, there was left no room but to allow that the son's offspring also, should he be a male, be meet for the rule over them.

Now if a man has children, what reasonable thing would preclude the anticipation of any daughter among them whatsoever? But, full well. Go beyond. What, please then, if even a man's son has children? Shall any reasonable thing be there to preclude the anticipation of his son's daughter, that she might be spoken of as ruling? Shall we see in this matter granddaughters ruling? We see not.

And we are afforded no room for this way being shown acceptable. No room, lest we escape to the only remaining shelter, that one of mischance: that is to say, reasoning that the daughters were eligible, but it is mere coincidence that the daughters are not mentioned in the word to be in line for the judgeship. And thus we should know to take it for granted that the thing is to the daughters also. So reasoning, we are wise as we want to be, to make the case that daughters are rulers nevertheless; and it is simply a matter that the word, it just does not see a need to show us this is so.

So then, searching for something to make the case for women on any wise, might we make ourselves find it? Given the errors awaiting opportunity through our rejection of truth, might we find something suitable for us? For determination against the way of the word is, after a while, allowed to make its own avenues. Excuses we find acceptable. Errors we find right. Calling such God's plan.

Moreover we see it is not uncommon that the son overlives the father. As such, we then see even here what would have been the case of the judgeship in Israel, this when the deliverer Gideon died: that is, seeing that man raised up of God, and later his son, even he appointed by man, then being in the judgeship. One being no deliverer.

For again, it is shown in the word that the Lord delivered them out of the hand of their enemies all the days of the judge. And when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other gods to serve them. Yea, they turned quickly out of the way. Thus, their enemies oppressed them again. For Israel did sin greatly between the times of the divinely appointed judges. And verily during that period of oppression, and the call by the children unto God, and the call by God upon the next deliverer, that powerless judge who judged Israel at that time, even the time of the oppression, was of the people. And could do nothing.

For we see the children of Israel served Chushan-rishathaim eight years. Eglon, king of Moab, took from them eighteen years. Twenty of their years were Jabin's. Midian, most miserably, for seven.

Then they called upon the Lord for deliverance. And deliver the Lord did. Being so, it is not that all Israel was without the judges appointed by men between the death of one deliverer, and when the Lord raised them up another deliverer. But without fail, when the Lord raised up the judge, then, without fail, the Lord was with the judge; and that judge did indeed without fail deliver.

For when Gideon would die, and he would die, and when the people sinned, and they would sin, then the judge who was left to judge Israel would have been a judge appointed by the people. Even as the people who would make the son of Gideon judge. And would not this son be a judge who would commonly live past the years of the father: a judge judging Israel while Israel went through her whoredoms again; while she paid the price for her whoredoms again; until she called upon the Lord for her next deliverer again?

Now we see that the people did not call Gideon, but the Lord himself called Gideon for his people. But it would have been the people themselves who would add to the judgeship: by adding his sons as judges also.

And again, there would come in Israel in time another judge, mighty and renown; and this judge would indeed have sons who would judge while he himself also judged. But herein and now, we may discern that these men spoke as to appointing the sons of Gideon to the judgeship; though not as men who were promoting a system of some new thing uncommon in Israel.

This that it may be known that the people had yet wherewith to appoint unto themselves judges.

And Gideon who delivered Israel had seventy sons. And by his concubine he had a son whose name was Abimelech. Time came, time passed. Gideon to the earth. Israel to the idols.

Yea, the children of Israel reverted to their ungodliness. Gone again. Whoring. Serving Baalim.

Now Abimelech went unto his father's house and slew his brethren, the sons of Gideon, being seventy sons; but yet Jotham the youngest son escaped the slaughter.

And we see that the men of Shechem made Abimelech king. For Abimelech had inquired of these same, whether is better for them, that the seventy sons of Gideon reign over them, or that one man reign over them.

Now the man Gideon was dead, and at this time there was no judge appointed by God ruling in Israel. And the matter is now in the question of which of the sons of Gideon should be appointed the rule.

But now Abimelech, he would presume to be even a king.

And the men of Shechem did make him king. But God sent an evil spirit between Abimelech and the men of Shechem. And it is not so that God had called for a king over any of his people.

And Abimelech, unable to have peace with the people of Shechem, fought against them, and was wounded in his head by a woman. And because it was dishonourable that a man should die at the hands of a woman, he sought a man that he might die at this man's hand. And at his own command, Abimelech the son of Gideon, was pierced through with the sword.

Tola, the son of Dodo, a man of Issachar arose to defend Israel, judging Israel for twenty three years. And he died. And Jair, a man of Gilead judged Israel for twenty two years. And he had thirty sons. And indeed of this man we see a judge, and a judge alone, among the children of Israel. And this judge of Israel died.

And when the children of Israel did evil in the sight of God, the anger of the Lord was stirred up, and he brought the hand of the Philistines down upon them. And also the hand of the children of Ammon. And for eighteen years the children of Israel were oppressed.

So then, the children of the Lord once again called upon the Lord for a deliverer. And the Lord spake unto them that they should instead call upon the false gods whom they served, that they should deliver them. Yet the children pleaded with the Lord, and put away the false gods from their presence. And they served the Lord, who was grieved because of their misery. And he would send them a deliverer.

Jephthah was a valiant man and mighty. But he was the son of an harlot, and not proper of his father's house: not being accepted of the sons born to his father's wife.

And his brethren forced him out from among their presence. Yet, when the children of Israel faced war with the children of Ammon, they had not the wherewithal to stand before them. And the elders of Gilead went to summon this same Jephthah, that he would come and be their captain. Now the elders in Israel had the authority to speak for the people of Israel. And unto Jephthah they said, Be our head over all the inhabitants of Gilead.

Now Jephthah, though he companied with characters of the baser sort, yet he did not disallow in himself one true understanding: that it was God who would have to deliver the children of Ammon into any contender's hand. For, too, though he was already a mighty man of valour, he spake with immediacy, and confidence enough of the power of God to wield for him. Same Jephthah.

And Jephthah, already looking forth, made a covenant with the elders of Gilead; and the elders of Gilead consented that he should be their head, and said, The Lord be witness between us.

And the Spirit of the Lord came upon Jephthah, and he moved forth to do the work of the deliverer.

And this is the thing that the man Jephthah did vow unto the Lord, saying, If thou shalt without fail deliver the children of Ammon into mine hand, then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering.

And so Jephthah went on forth, and did battle with the children of Ammon; and the Lord indeed delivered them into his hands.

The day of deliverance done, darkness was about to fall, and O so very hard: for upon his return to his house, his daughter proceeded to come forth; and she greeted him with triumphant celebration. Now this man had but one child, and that was this same daughter. For we are to know that he had no sons.

Now we know this, too, that this was a mighty man of valour; and what manner of four footed beasts shall such a man have abiding in his house, that it alone must come forth, instead of his daughter, and meet him?

Even so, O Lord, you who are holy, you do not accept every creature offered.

Moreover to come through the door to meet him, what shall this be? For verily if a man had but one daughter, and a dozen souls abiding otherwise, shall he at all chance her? If a man did have any, how shall he slay his servant, and burn him unto the Lord: specially not having heard him call for an one? Yet where is it that he had any? Yea, and we, being godly, would see no better in this matter, even if he did here have many.

To be sure, the man Jephthah, he had this understanding, that some soul was therein, and from thence would come forth to meet him upon his return. For again, he said, Whatsoever cometh forth of the door of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering.

Yet, see here, that when he saw his daughter, the deliverer, renting his clothes, proclaimed rather that it was she who had brought him very low; and even moreover, that it was she who had caused him the trouble.

For now if a man's wife, even she who were as bone of his bones, and flesh of his flesh, should be the one to come forth of his house, loving to meet him, what shall be said? O Lord, merciful God, shall a man even think to take it upon himself and slay his wife, and burn her unto the most High? O Lord, Lord God!

Still his daughter, even his only child, spake unto her father, saying, My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon. And the daughter, she sought from him only that he would let her bewail her virginity with those that were her companions. And Jephthah consented.

And it was so that at the end of the allotted time, she, who knew no man, returned unto her father, who did with her according to his vow which he had vowed.

And this we see, that while as we are without a name, we are without also a commandment from God to do this thing; without, too, an approval of God of this thing being acceptable.

And when Jephthah had gathered all the men of Gilead, he fought with and prevailed against the children of Ephraim, for they strove for an issue because of his victory over the children of Ammon. And the man Jephthah judged Israel six years, and he died.

Now as Barak, as Gideon, and he who would come a time after him, even Samson, this man Jephthah would come to lean upon the Lord; that he would through him undo the hands of the enemies upon God's people Israel. And so we see imperfect men, all, and so greatly flawed, in the hand of the perfect, and the only God.

After Jephthah there judged in Israel Ibzan. And he had thirty sons, and thirty daughters. And after Ibzan, Elon. And of these we see no spiritual endowment, no calling. Neither see we at all a deliverance. And after Elon, there was Abdon who had forty sons, and thirty nephews. Eight years he judged Israel.

But what again, O Israel, in the eyes of your loving God?

And again he shall call for a deliverer; and the same shall be a summon for freedom; come, freedom, come set you upon the sons of Israel. Freedom, come set upon Israel.

And so sin was sown, and wrath was reaped by the children of Israel: for God delivered them into the hands of the Philistines. And forty years did the Philistines have the hand upon them. And there was no deliverer in Israel.

But the Lord God sent an angel unto a woman, the wife of Manoah. And this woman was barren. And the angel said unto the woman that she would conceive and bear a son; and said moreover unto her that she should take specific heed unto the manner of her eating.

Letting her know this, too, that no razor was to come upon the coming child's head.

And unto her husband the woman told these things, even which the angel of the Lord had spoken unto her. And the husband besought the Lord, that he would send the angel yet again unto them, and tell them yet again the manner of the upbringing of the manchild. And so again the angel appeared unto the woman who hastened unto her husband. And Manoah communed with the angel, who affirmed his first instructions.

And the woman conceived and bare a son, and she called his name Samson. And the Lord blessed him, and the Spirit of the Lord began to move upon him at various times.

And who does not know that Samson took to loving women not of the daughters of Israel? Which thing grieved his father and mother. Albeit this thing was the working of the hand of the Lord, moving to the good of Israel, and the undoing of the Philistines.

And the Spirit of the Lord came upon Samson even before the battle with the Philistines, for he came upon a lion and destroyed him with his bare hands. But in the hands of his Philistine wife, he would come to be also in the hands of the Philistine men. And all of them in God's hand.

And the people estranged him of her, even his own wife. But the Spirit of the Lord had come upon him again, and he had slain thirty men of them.

And Samson and the Philistines gave and took from each other in the throes of perpetual enmity. They took his wife and father in law, and burned them; and he gave them death, so much all but at will.

And the Lord God was with him, and he judged Israel twenty years.

Yet all was not done. For the man Samson saw in Gaza an harlot to his liking. And after that, even yet another woman, of Sorek, and her name was Delilah. And this same woman he loved. But the Lord caused that the enmity between Samson and the Philistines had not abated. No, not by any small measure.

Hence, the lords of the Philistines feared his strength; and they came unto the woman Delilah seeking her hand in helping them to destroy him. And would you not know that immediately she consented unto them?

Now she sought of him to reveal unto her the source of his strength; this that she might in turn reveal this unto the Philistines, his enemies; but he mocked her on several occasions, depriving his enemies of their wish. Yet, over the course of time, she persisted; and he relented; he indeed telling her the source of his strength. And she revealed this unto his enemies, the same who bound him, and put out his eyes.

For catching the strong man asleep, they had shaved away his hair which the angel of the Lord had commanded that, No razor shall come upon his head.

Thus, the man Samson, having allowed himself to be moved from the word of the Lord, forsook his strength to prevail over all his enemies. For now they set upon him, relenting not till they had undone him.

And when Samson had realized his error, he remorsed; and he remembered the goodness of God, and he returned back in: into faith and God's will. And he called upon the Lord to respond yet one more time. And God, the Redeemer of his people, he received Samson's prayer, and he recalled his tender mercies, and he restored his strength. And Samson, again relying upon the Lord, there was recompence upon his enemies.

But in this latter work, this most lasting deed, the worker, he himself was consumed in the work of deliverance also. And it is written, The dead which he slew at his death were more than they which he slew in his life.

Now heretofore there had been no king anointed of God in Israel. And heretofore did every man that thing which was right as that man had so determined. And the wickedness of Israel during those days brought upon them the wrath of God at the hands of their enemies.

Verily there even came a time when the sons of Israel were not altogether at peace among themselves. And now, even as beforetimes, God was witness to their wickedness. Indeed is there even one wickedness in Israel, or elsewhere that he shall not see?

Now in Israel, there was a certain man, a Levite he was, who had a concubine. However, she was one who played the whore on him.

And when she went from him unto her father's house, the husband sought after her, seeking but to return her home. But it came to pass in this man's return journey that the night closed in upon him, and he was hap to spend that night in a distant city.

But of the first city he came upon, he thought it not wise to tarry, for he said, We will not turn aside hither into the city of a stranger that is not of the children of Israel.

And desiring to spend the night among a more acceptable people, even his brethren, he pressed on, even going unto Gibeah; supposing in that place there would be more godliness; and assuming also they to be ones given unto hospitality.

Now that same city was of the land of Benjamin. And while therein, a wayfaring man would happen upon him, one who offered him accommodations in his own home: not wanting that he should lay exposed to the night: he and his concubine, and his servant.

But it came to pass, that in that same night there set forward wicked men of the city Gibeah; and these forced upon the houseman's door, demanding to lay hand on the traveler: this that they might spend their lusts upon the same man. But the man of the house rejected them, but yet offered unto them instead two women: one even his own daughter, who was maiden; and offering, too, the concubine.

These, however, the wicked men had no desire for; for the preference of the wicked men was instead the flesh of the traveling man.

The man nevertheless took the concubine, and gave her unto the workers of abomination. And ravaging, they did do much wickedness upon her: taking liberties with her to no degree possible unto reasonable men; taking till she was left deprived of real function: a woman wasted at their hands, she was. Only at dayspring did they release her from their hands.

And she died from their much vile abuse.

And he whose concubine she was, he in turn rendered savagely in the shadow of this heinous shame upon Israel. For he, knowing this thing to be most ungodly, and having not the wherewithal to avenge his concubine, and thus himself, severed her members; and he broadcast them throughout twelve regions to the whole of Israel.

And with great revulsion and outrage was this thing received. Insomuch that the men, even the chief of all the people of all the tribes of Israel, four hundred thousand footmen who drew the sword, arose: these were they who were as ready to strike as receive an answer.

But he, whose concubine she was, he, who had broadcast this savage thing, he did offer explanation for the thing: noting that thing which was first done unto his concubine. And when he had expounded unto them the sum of the matter, they were in no confusion as to that a response was to be done. For the moving was too much to be muted; too deep to be deterred.

And no man did say, nay, for she is but a woman, so be it. No man did say, what is one woman in all Israel.

With due civility, the chief of the tribes sought from the tribe of Benjamin answer: that they relinquish unto them for justice the men who had heaped folly upon Israel. For they had done grievous injury against even all the land.

But, behold, the children of Benjamin outright refused to hearken unto the call for justice. This was beneath Benjamin.

And they turned into themselves; for but of their own reasons they stiffened themselves against the rest of the land of Israel.

Till the children of Israel went before God, and asked counsel of God on this matter.

And God instructed them to send forth first one tribe, namely Judah, against the children of Benjamin.

Judah went on up. Benjamin backed not down.

O but who other than God himself would know, that this would only be the beginning of the bloodtide?

Benjamin, O Benjamin, would you not quit the malefactors?

First besought, and then battled, but neither of these responses breaking the resolve of Benjamin. For Benjamin came forth against them, and destroyed terribly. And the Lord God then said to send forth a second assault upon their brethren. Benjamin would not break.

And that second assault affected not the resolve of Benjamin's refusal to concede to justice; hence, at the Lord's instruction, Israel sent forth yet a third assault: not bowing to the owing against the children of Benjamin to avenge this atrocity.

Now before the third assault, the children of Israel inquired at the mouth of the Lord: for the price had grown great, and exceeding was the life that had been already lost.

Thus, Phinehas, the son of Eleazar, the son of Aaron, stood before the Lord, and inquired, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?

Now the Lord God did not say unto Phinehas who inquired of him, yea, cease; for she was but a concubine, and I will not extinguish, nor further worsen the agony of one of the whole sons of Jacob.

But hear you now that which was said by the just God; righteous in all his ways. He said unto Phinehas, Go up; for tomorrow I will deliver them into thine hand.

And though much loss had been suffered even now already, of this shall come forth so terrible more carnage indeed.

And this would be a day whose crowning would be the scent of blood, lifted high in the air.

Now this thing moving, it was not the doing of man, but the justice of God in avenging the great shame which was done unto the land of Israel.

And it is shown broadside that the brother was not remiss to withstand the brother in his wickedness; this that was done also before God.

And it was, that at the steady counsel of the just God, Israel destroyed of Israel; even brother against his brother.

And the battle was great. And Israel now overtook the Benjamites, their own brethren. Benjamin was brought down. He got up running. Those that were left. O how they ran.

And in that decisive season of setting things acceptable again, who but the God of the outcome would have known that in one day, there would fall of Benjamin twenty and five thousand men that drew the sword. And these Benjamites, mind you, being men of valour. Can valour be misdirected?

But the Lord had said, I will deliver them into your hand.

And when the Lord had delivered, they were delivered indeed: for the children of Israel inflicted upon the children of Benjamin so great slaughter. And Israel smote them with the edge of the sword.

They smote. And they smote. With so terrible a slaughter. As well, the men of every city in that range. Smote as well the beast; and smote all that came to hand. Not done, they set to fire all the cities that they came to; so to make real deep reprisal, after they smote.

Now was all this done after one concubine was so abused?

And of the tribe of Judah there first fell twenty and two thousand. Yet, the Lord God said, Go up.

And on the second day there fell eighteen thousand of the avengers in the quest to rid the land of the injustice. And there was no relenting. And of the children of Benjamin, so many thousands lay dead; so many that Benjamin was all but done completely away with out of Israel; and approached to be extinguished from the earth.

Yet in all so great and terrible judgment falling, unmeasurable grief mounting, Benjamin on the hard run, Benjamin approaching annihilation, with death dragging his remnant off into the night toward the grave, there where lay already but all his brethren, suddenly, without warning, there broke through the night the mercy of God.

And mercy swept down and rescued six hundred men: last moment mercy, snatching them up out of the darkness and the grip of death; and under the sure wings of the same mercy, they were sheltered from the determination of death, he still bearing down hard upon them: death dogging their scent, but mercy standing between them; and mercy sustaining them on; mercy covering them; mercy escorting them; even throughout their perilous flight to safety: unmeet as men of merit, unable to say that they deserved any mercy; nevertheless, nothing but the mercy of God saving them.

Now so many tens of thousands of men were dead. And not a woman was called to do the work of the men. Not even for this thing done, a thing done unto a woman: for God sent forth men. And she who was dead was a concubine. Yet, she was a woman; moreover the vile thing done, yet, too, it could not have been done without being done also unto him whose she was. A man and woman among God's people.

And now Israel sought for a means to restore the meagered and beaten tribe of Benjamin; for but a remnant was left; and this remnant of six hundred men had no wives. So then, of the six hundred men of Benjamin who escaped, were virgins found for them among the remnant of Jabeshgilead. But only four hundred of them could be found.

Now these six hundred men among other thousands had ventured their very lives to protect the men who had dastardly demeaned the woman in Israel. And now the thing, it is but turned around: for of two hundred of the but six hundred of them, they are yet left without the good of the woman.

Now the elders spoke for the people of Israel. And all but a remnant of Benjamin was dead; and the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin?

And they encouraged the unmarried remaining men of Benjamin to go to Shiloh, and wait for the opportunity to surprise and catch away for themselves an available woman for a wife: this that the tribe of Benjamin might be replenished. And this thing they did. All after so great tribulation and death in Israel.

Yea, that tender part of man that they had used to uselessness, and cast off, they now, with the real understanding, and being so much more sober, sought after with so much need and urgency. Behold. She is precious now.

Yea, these men, having ran for fear of their own lives, after shamelessly counting her life out, now they were rushing down upon her. Now eager to lay hold on her, seizing her for themselves, that she might afford them very survival. God has a way.

They had sown death unto her, and they had reaped death in return. Now they were seeking her urgently, to sow life through her, that they might reap life in return. God has a way.

First a woman was dead: abused unto death. Then so many tens of thousands of men, and great numbers of women among God's people were gone. Dead also. But great wickedness had been wrought, defiling the land: for she, that one first slain, was dead at the hands of wicked men. And she also, the dead, was avenged at the hands of men.

Now, in that one woman was so destroyed, what is this in the sight of the men of Israel? We hear the men of Israel saying yet after the vindication, There shall not any of us give his daughter unto Benjamin to wife.

Now one woman was so destroyed. What is this in the sight of God? We see well enough.

God's eyes are upon his people, every one, whence ever they might be; and his people, they represent him before all the world. People watch God's people.

Now there was a time when there arose a famine among God's people: and the man Elimelech sojourned in the land of another people, the land of Moab. And Mahlon and Chilion, the sons of this man, being without wives of the daughters of Israel, took unto them daughters of the Moabites. Now the Moabites, they did not serve the God of Abraham.

Now the wife of Elimelech was Naomi; and she was a daughter of the children of Israel.

But Elimelech died, leaving his wife and his two sons. And Naomi, she abode yet in Moab. And the Moabite wives of the sons of Elimelech, these were Orpah and Ruth.

But these wives of the sons of Elimelech bore no children. And after Elimelech died, his sons died also; even all three men died. And the three women were left alive, but all without their husband. Thus, this woman, Naomi, she lost both husband and sons.

And out there in the land of Moab, having neither husband nor sons, nor grandsons, Naomi set her face to return unto her homeland: for the word had been received that the Lord had visited his grace upon his people Israel in restoring their bread.

Now there was in the heart of one daughter in law to remain among her people; but not so the other. And so now that other one daughter in law, Ruth, she held to but one purpose: for her soul was to stay fast with the same soul wherewith she had come to realize so much difference: that difference manifest for the better: a fulfilling above the things realized among her own people the Moabites. People watch God's people.

But women have the eyes such that women have.

For though this woman of Moab was among her own people, she was in her heart no more of them. For when her husband was dead, and having no brother in law, and without the benefit of a father in law, and her sister in law having turned back unto the spirits of the heathen land, the woman Ruth held godly resolution: she having seen God's people.

Ruth, having no knowledge through self of the land wherein she was bent to go, she alone proclaimed this solemnly unto her beloved mother in law: Entreat me not to leave thee, nor to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge.

Not yet done, altogether forsaking the things of her own mother and father, and making no mention of desire to return unto the Moabites, and wanting no more any part of their ways, she said moreover, Thy people shall be my people.

What great forsaking iniquity.

And what is this which she saw in the God of her mother in law; saw yet in the God who had taken all the menfolk from the family, this when she said unto this daughter of Israel, And thy God my God? Saying, Where thou diest, will I die, and there will I be buried.

But she called this woman's God, even the God of Naomi, the Lord. She, saying, The Lord do so to me, and more also, if aught but death part thee and me.

Now from whence come to be known of the land of the heathen, the worshippers of Chemosh, so great faith in the Lord God of Abraham? What business or benefits have the servants of Baal, when they forsake Baal? Or what have they with the blessed of the Almighty, when they turn to the Almighty? Shall Ashtoreth at all assent? Shall she not seek to assuage? Be there no assimilation?

But this Ruth, she would not allow Naomi to see ought but her heart, and that it was whole to go nowhere apart from her.

And so loving was this thing. And so, leaving Moab, unto Bethlehem they came. And Naomi being thus received, not as one who were a stranger, but a friend longed for to be back home.

And the joy of the people notwithstanding, the woman Naomi would not receive the welcome as one untried by the hand of God; as might one altogether glad to be home again. For she grieved inwardly, and outwardly, of letting that the Lord had sought her out; as having chosen her for but affliction unto desolation.

A woman grieved, till saying thus, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty.

Now to bemoan is salve on the hurt soul. But too often shall first insight bring forth great remiss.

And the Lord, he had left on her side a kinsman of her husband. And unto this man had the Lord bestowed mighty wealth.

And the Moabitess, she did glean in the field of Boaz, the kinsman of him who had been her father in law.

And he did not fail to see her, and was moved to inquire as to her standing, speaking so very kindly unto her from the start. And she fell on her face before him, and bowed herself to the ground.

And humbling herself, she was gracefully found in the presence of the man whom she sought to find grace. Saying, too, Let me find favour in thy sight, my lord; for thou hadst comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.

And the man Boaz called her out to dine, and was specially gracious unto her.

Moreover the man Boaz called unto his young men, and commanded them that they should show her good favour, and withhold no tenderness from her.

And her renown went out that she was a Moabitess of virtue.

And so much was the hand of blessing upon her from the man Boaz, that her mother in law, an astute woman, and of ready understanding, saw with immediacy the need to move toward the end of that real business: things which she was no stranger unto; for she, though herself grieved, yet held in her knowledge the way of things done: things concerning women and the kinsman in his way. And so Ruth obeyed the woman of Israel, she having the understanding in this particular matter.

And did not the woman Naomi straightly set to teach the woman Ruth in the way of humbleness; sparing not to start with the spirit, the way of obedience; even teaching in the way of the handmaid, and in the way of the wife which would be? For she said unto her a significant this, He will tell thee what thou shalt do.

And Boaz called unto him the elders, ten men of the city.

And being about business even as a man of business, he moved to take her unto him as his wife.

And Ruth conceived, and bare a son and called his name Obed. And this was in the days that the judges ruled over God's people. And, too, these days were dark in Israel, for yet every man did what was right in his own eyes.

But herein is a son conceived. Here in the twilight of the near generations of the kingship, he is born. And by and by, consummate in this coming kingship, coming in his own time, time himself coming: the one only King of kings shall come.

But now the woman Ruth, this unprobable mother, was a Moabitess. And the Moabitess had made the Lord God of Abraham her God. The woman had made the people of God her people. And though she had had one husband who had died, and now having another, neither of these husbands were wholly obedient unto the word of God. But the woman herself wrought through faith and obedience, and having sought no promotion for herself, yet she was established. With so lasting establishment.

And whereas Ruth, obedient where she knew to be, was possessed of virtues come loved to be loathed, and accounted by some as weakness, yet this was strength without insolence.

Now the Lord our God, he does not on any wise condone idolatry; but neither shall he condemn faith in him, fear of him, and profound love of him.

And this woman, verily she was not the first Gentile woman to see the grace of God through faith. And see the thing that is certain, and be you settled that this shall not be that last Gentile woman to see the grace of God through faith. And of the latter thing, their names are of an accounting much too great for a man to number. And, too, how many blessings shall a wise man claim: blessings he did not receive from God ultimately through a woman? Let him name one.

The grace of God is alive in all the earth. And surely, this is not lost upon that one who has an humble spirit. There shall be no outdating of neither the grace of God, nor the humble spirit. And the God of grace, he knows the barren womb, and the passing years which holds the missing baby at its mercy.

Now there was a time when the humble spirit cried out silently, but the grace of God, it echoed with great resound.

Hannah was an hurting woman, though one who knew God indeed. And she was the wife of Elkanah. And Elkanah, he had another wife by the name of Peninnah. And the Lord had closed the womb of Hannah; but now Peninnah, she had children.

When Elkanah went up to the house of the Lord, Hannah prayed unto the Lord silently, but yet moving her lips. And Eli the priest, when he had seen such, accused her of drunkenness. But she vowed a vow unto the Lord God that if he would indeed give her a manchild, that she would devote him unto him all the days of his life.

Now Peninnah, who had cruelly provoked her, had sons and daughters. But Hannah wanted only a son. And her husband who was herein unable to sound the depth of her despair, sought to comfort her, saying, Am not I better to thee than ten sons?

Now the woman Hannah was made barren of the Lord. But also she was made out as one who was ill content by her husband. She was made out as one who was unworthy by her husband's wife. And made out to be as one who was a drunkard of a woman by the priest of God. All these things were handed unto Hannah.

But Eli, the priest, upon receiving her humble explanation, for she made known her sorrow, and her search unto the Lord for solace, repented for his wrong accusation of her. And, too, he blessed her, voicing that she would be granted of the Lord the thing which she so desired.

For now though neither of these men, her husband Elkanah nor the priest Eli, could comprehend the depth of her longing, yet in her humble patient prayer, the Lord did intervene; and he opened her womb: and so Hannah conceived, and did bare a son.

Now Hannah was indeed shown to be in so sweet communion with the Lord; even in a way that Elkanah her husband was not. But trouble not to search, should an one be inclined to go looking to find if she be at all heady; or if Hannah, blessed of the most High, be shown to have some spirit to be lifted above herself. Yet some might search.

Ever while, the manchild was named Samuel.

And she weaned her first and only child, and brought him unto the house of the Lord. This Hannah did, even as she had vowed unto the Lord.

And praying, the woman Hannah did exult with great jubilation for the good that the Lord God had done; and the magnificence of God that he would do in his appointed time.

For Hannah spake of the Lord in himself being Salvation: he being the Holy One: and the Rock withal: the Lord being Creator and Life: a sure Deliverer: and the Avenger also: and then this woman spake in joy of him that is the Judge.

And Eli, he blessed the woman Hannah, that the Lord give her seed in regard unto that which she had loaned the Lord. And Hannah bore after Samuel three sons and two daughters. But Samuel himself, he remained before the Lord God.

As for now, Eli was priest in the temple; as well his two sons were also at the temple. And Eli was both priest in Israel, and, too, he sat as judge. Even so, not of the judges having the power of God upon them to deliver. For indeed, this judge would contribute more to Israel's hurt than her help. Till another judge, one of God, be set forth.

And herein, Eli, he was so great authority in the midst of the people of the Lord God. But now the sons of Eli, Hophni and Phinehas, these were extremely vile, and so detestable in their deeds about the temple of the Lord God. For it is written, Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation.

Neither did they honour the Lord, but dishonoured him, in their ministering of the sacrifices and offerings of the Lord God of Israel.

That strict and holy detail which the Lord God gave unto Moses for the priests concerning the sacrifices did they profane. And they trode over the word; as beasts unbridled, trodding; going over it. Going, but not gone.

Now Eli, he conveniently sought to excuse himself, speaking but passingly unto his sons, Why do ye such things? For I hear of your evil dealings by all this people.

Now of his own mouth did he confess knowledge of their gross misdeeds. Yet in his heart, this father conducted himself shamefully: even as one who had seen nothing done of his own sons deserving of punishment, or even restraint.

And this, too, we see, the people, as people will, when authority is found favorably and conveniently lost, did take great notice of the sins unchecked: the exemptions here then of the sons left unpunished by the father; even the man of so great authority. And abiding in the priest's office? Now the father and the priest, it is not that he lacked the power or authority of judgment. But, not fearing God, yet he lacked the ability of judgment.

His dealing then was but with himself, and so limp of hand: saying unto his own sons, Nay, my sons; for it is no good report that I hear: ye make the Lord's people to transgress; If a man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

But this man here was pitiful priest; this man here was judge injurious; and this man here was also vacant father to the very sons gone so far away from God. But not God's judgment.

For shall not God see all wickedness? And the man Eli, be not at all amazed that he was visited by a man of God; be not amazed. The same foretold him all the great woe and recompence that would come to be his, and also his house. For the idle Eli, he had shown callous disregard: all but accommodating his two son's open contempt for the way of the Lord God, and for the very great charge entrusted to him.

Hence, let us come to understanding not hard to be had: which house say you, O seeker of things not hid, shall host the bound to come retribution?

And the Lord God sent his word, and in it was that Eli's house would be greatly cursed.

And this saying the Lord, Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. And this shall be a sign unto thee, that shall come upon thy two sons, Hophni and Phinehas; in one day they shall die both of them.

So then, we see the Lord executing judgment upon the man, and upon his house; and not saying, I will execute judgment upon the houses of the women, whether they be wives or mothers. Yet, for the sins of the men, neither would the women themselves altogether escape suffering. The men have failed.

And marking that all sides be bound in, the Lord said, Thy sons, and, The man of thine.

Furthermore then, the Lord did head off the old man. God showing also how he does judge in the earth, and the strength of the man in the house, even saying unto the man, I will cut off thine arm, and the arm of thy father's house.

Saying on, There shall not be an old man in thine house.

And has it not again been so that the man, he has brought in the sight of God the curse upon his house? So it is then seen, this way of the Lord God. For the Lord God was wroth with the priest, the undutiful man.

But, all glory to God, look what the Lord has done: saying moreover, I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.

But the young Samuel, he stayed by Eli, doing as he, the child, ought before the Lord.

It is written, And the word of the Lord was precious in those days; there was no open vision.

And it was early in the young lad's life that the Lord God called unto Samuel. Calling as he lay sleeping. Thrice and again he called unto the young appointed, who knew not at the first callings that it was the voice of the Lord God. But now, Eli, he did discern that it was the call of the Lord to the young lad; hence, the old man did instruct him as to how to respond to the next calling, as one called of the Lord ought to.

And thus the Lord began to speak unto the prophet Samuel; including matters concerning the visiting of all the terrible things promised; even from at the first upon the rejected priest, even upon the man Eli.

This saying the Lord, For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.

So then, concerning restraining, if the priest as a priest cared not, if the judge as a judge did not, then the father as a father in that same man, there was just no way that he could not have both cared and also done.

For the Lord has spoken so; and so, then spoken, that same is sufficient.

And so he has cursed the house of the father, saying, Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.

Eli let the fear of the Lord go so lax. God is still holy.

But now there is Samuel, and the Lord did so graciously establish him.

And the Philistines warred against Israel, hard so; and the Philistines prevailed. And the elders of Israel counselled among themselves: so deciding that the ark of the covenant should be taken next time with them into the battle for salvation from the Philistines.

And so Hophni and Phinehas, the sons of Eli, these accompanied the ark of the covenant. But doing so, it would be a keeping of an appointment with death. For the Philistines smote Israel even yet again, taking the ark of the covenant, and slaying both Hophni and Phinehas, the sons of Eli. As God said so.

So then was that word of the Lord concerning Eli's sons done, both dying in one day. Moreover, the messenger from the battlefield hurried back unto Israel bearing tidings of the battle. And upon receiving the same, the people of the city groaned so greatly, they letting out such a cry that Eli was caused to hear it, and sought what was the matter with them.

So then he was informed: told that the slaughter of Israel's army was so very great; moreover, that his two sons were slain. And Eli was told also that the ark of God had itself been taken away.

So now it was when Eli received news of the loss of the ark of God that he fell backwards, and he died: for his fall was so great that it caused his neck to brake.

So now was his son Hophni dead. So now was his son Phinehas dead. And now also the father himself, Eli. All three so. Dead. The judgment of God.

And we see that the daughter in law of Eli was heavy with child. And so when she also heard of the terrible losses: the precious ark of God: the death of Phinehas, her husband: and the death of her father in law, she, being so painfully stricken, she would be neither maternal nor lady; for, alas, she named the newly delivered child but after the malady of Israel.

Drawing from the heat of the so great battle, she branded her newborn baby with the label of her inconsolability, even her infant baby boy of her own body. The mother named him Ichabod. Sorrow had swallowed up joy. Should things so end?

And sorrow, as it too often does, on it steps on; sorrow, stealing joy, stomping hope, as a thing which has no stopping: for, behold, now she died also, delivered unto death. This in the travail, and in the trial of Israel.

And it is written that the ark of the Lord was in the country of the Philistines seven months.

Being there, we can see where the ark of God was a curse unto the Philistines, and they sent it back by oxcart. And it came into Bethshemesh.

Now the Bethshemites, upon receiving the ark of God, offered a sacrifice unto the Lord God for its return. And they, being jubilant, presumed to look into the ark of God; but, their jubilation notwithstanding, the Lord God destroyed fifty thousand and threescore and ten men in their presumptuousness.

Could their one offence have been so grievous, in but that they looked into the ark of the Lord God? Now they did this thing in the spirit of rejoicing: for upon its loss, there had been profound grief. But now rejoicing was theirs, inasmuch as the ark of the Lord, which had been taken from them was now theirs again. But though the ark of the Lord had been gone for so long, gone for so painfully long, what is time to truth? For God, he remains holy. Forever holy. What say you then of his truth?

And so here, the punishment, it was very sore. Thus were they made to comprehend, even in their praise and celebration, that they yet served an Holy God. And he has a way, and the same way, verily he had told them. Now upon this terrible punishment, see how the men of Bethshemesh came to: for see how quickly they did step back.

They came to understand that jubilation and praise, good as they sought to give, these did not take precedence over holiness and obedience.

Many worship with abandonment, and having with it a zeal to behold.

O but here now questioned these wisely, Who is able to stand before this Holy Lord God?

Saying they, This Holy Lord God.

This as it were that this particular God is so holy that all cannot stand before him in peace. And that which is presumptuous, it is not of the presentable: for all is not God's way, even though it be done in good will, or great jubilation.

Holiness, it leaves no room for complacency, for complacency leaves room for death: for complacency is room found outside the word.

Hence, they now suffered such a great loss of life. Yea, see these men of no ill will: for that they took a thing unto themselves pertaining unto God. But afterward they wisely took no more anything for granted; and rightly fearing, they sent for certain such as were acceptable unto God, and able to minister safely: that is to say, holily unto such matters: even sanctifying Eleazer to tend unto it.

Now the house of Israel had not just herein, but also otherways offended the Lord God; yea, for the Lord is ever holy.

Israel, she yet worshipped false gods, and it was now Samuel who went up and down in Israel exhorting the people unto repentance: that they put away their idols, and return unto the Lord God of Israel. And this they so did, even as Samuel had called.

And till another would come, even the Highest, Samuel in his ministering was like none else in Israel. And God blessed Samuel's hands, blessing this way and that. And he made them for to be good to Israel.

For Samuel ministered as priest in Israel: for when Israel was mightily oppressed of the Philistines, it can be seen that Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the Lord; crying out unto the Lord against the Philistines; and the Lord God put the Philistines to the worse.

And indeed, Samuel, he was also a prophet in Israel: for it is written, The Lord was with him, and did let none of his words fall to the ground; and all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord.

But there is further to be found of the man Samuel: this same man, Samuel, functioned as judge in Israel; for moreover it is written, Samuel judged Israel all the days of his life.

And when Samuel was old, Samuel did go and put his own sons into the judgeship; and his sons perverted the office of judge. For they took money for favor.

And this they did in judgment: the sons of Samuel held not that the judgment is the Lord's, even as Moses had set forth of God.

And, behold, this same sin, do you know that it was not a thing to go unnoticed in Israel?

Now the people, having purposed as they did, it was the council of the elders that came unto Samuel, having contrived a thing so very far reaching; so much so that they themselves could not have comprehended its outcome; such a profound thing, was this: one of immeasurable consequence.

For seeking a king they came. A king from among themselves: a king then who was such as themselves. Having contemned in their hearts that one who was already King over them.

And these same said unto the man Samuel, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.

So now the elders of Israel came, even Israel which emulated so much the nations about them, and now wanting again, even more to do so, saying, Make us a king to judge us like all the nations.

And the elders were yet established as they ought among the people of God, and so these same concerted. And not even unto the prophet Samuel did the Lord let see them coming.

Nevertheless the Lord God himself, he saw them coming; before he crowned the heavens with its wonder, the Lord God knew the hour, and knew the cause of their forthcoming. These had concerted in discord; thus, concerned with discord even against the coming Christ.

But now Samuel, however, he was not in agreement with the elders of the people, and meetly took the thing before the Lord God.

But the Lord, knowing what particular heart was of Samuel in this matter, and the heart as well of all people, said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.

For did he, the Lord God, not speak to reveal that he himself did already reign over his people?

Nevertheless the Lord said unto Samuel, Howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.

And the Lord spake moreover unto Samuel about this people, even from their bondage in Egypt, and how they were perpetually contrary, and seeking to be unpeculiar.

For these people, they wanted not him, the Lord, king over them.

Now kings have so great and absolute authority. For though Israel would not want to understand, yet God only was their king indeed. Being he who went out himself before them, thus king in battle also. And what is the battle that he himself ever did lose? For this, too, they claimed: That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.

Like all the nations, said they.

Howbeit they were not chosen of God to be like all the other nations: for God had chosen them out to be a peculiar people, a people unto himself: set aside from all, even all the other nations. But in this their offence, they conceded not.

And a king they now wanted. A king then they would have.

And the Lord said again unto Samuel, Hearken unto their voice, and make them a king.

Now he had already commanded Samuel to show them the manner of the king that would reign over them.

Now in that the Lord had said, Shew them the manner of the king that shall reign over them, the Lord did not leave them ignorant.

And the authority of this man, even the king, would be an overreaching authority beyond any in the land yet. And the Lord God gave unto Samuel for the people warning counsel: to weigh out unto them the pending costs of their misjudgment of the Lord their righteous God.

For the king they so desired, he would reach with authority immensely into their ways, into their families, their homes, monies; and the king, he would have so great power over them, over their sons and also their daughters; most deeply would he affect them. Kings, being yet mortal men.

But a king they wanted. And a king would come.

Now then, as for the authority, it was God only who had aforetime held this so great power: but God, he is King supreme; and in judgment or otherwise, he is in all ways always perfect; and Holy God, he is not a man. And those things concerning the man king whom they desired, those things Samuel did set clearly before Israel; to the extent that they should misunderstand nothing. And none did repent.

So the Lord, he would not that they should be ignorant, hence, he had said unto Samuel to show the people the manner of the man that shall rule over them.

And this would be the kingship.

And before this, even before this eve of the kingship in Israel, the man Moses had been enlightened by his father in law, even Jethro in the wilderness, as to the manner of the men who would be fit rulers of the people of God, even Israel; saying in finality, If thou shalt do this thing, and God command thee so. And thus Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; and the major causes did the man Moses himself preside over.

And before this previous governance, the elders had the authority, and it was acknowledged so of God. The last way of central authority you hear before the elders, however, passed down far back from God unto Noah. For so concerning the elders, when God appeared unto Moses in a flame of fire in the bush, and Moses thought himself to be at a loss, for he knew not the way of approaching God's people with strength, these elders, they afforded of rule, and of organization, and accord.

And concerning them, God said, Go, and gather the elders of Israel together. And thou shalt come, thou and the elders of Israel, to the king of Egypt, and ye shall say unto him, the Lord God of the Hebrews hath met with us.

Now at that time it was the king, the high authority of Egypt, facing as he could see it, the high authority of Israel: he saw Moses, and the elders behind him. Yet it was one king facing another: for God, he is, even is, the King of his people.

And on: before the elders, the way of the governance was given unto Noah; and not without his three sons was there given the rule in the earth, and here also a covenant; even a covenant through these; and thus unto the newcoming of all of man. For all but four men and their wives were destroyed from off the earth by God. And the Lord had spoken anew of the rule of governance in the earth unto Noah.

And also unto Noah and to his sons with him, this saying the Lord God, And I, behold, I establish my covenant with you, and with your seed after you.

And before Noah and his sons, the rule was given unto Adam; and this when he was yet alone, and even before the woman was formed for him. Moreover the Lord God, knowing perfectly well that the woman would be created, yet proceeded to command the man before forming the woman: so doing even while the man remained solitary: the Lord giving instructions in the keeping of his garden. These things that it may be known, that in the sight of God, there is an authority, and there is no less an accountability.

So then, if among men there would seem as it were some indecision, some lack of clarity about the one man having but one head to the one flesh, yet there was no indecision in the one who is one God. And there is no real misunderstanding about man: about that one body which would later become his own two fleshly parts: the same now no longer existable without the two being one again.

For yet his Creator showed clearly to the world, and showing right early the one whom he left retaining the headship of the body.

And God, he not only communed privately with the man, as solemn in his glory, but further, after man's failing, called the man to the accounting for the accountable thing unto God: summoning the man Adam, and the man as again alone, even though that which was one, now had the outward appearance of two.

And Adam and his wife, they were not two separate whole men, but two flesh: male and female; howbeit, in marriage, they two become one flesh again; hence, in the sight of God, even the one again. And so, the rule, it was given by the one God to the one man to live by. God has done this. Not for man's glory. But for his glory.

Now all these aforementioned authorities that can be found, whom God himself acknowledged, Adam, Noah and his sons, the elders, and the judges, these were specifically prescribed males.

But behold now, there also be the priests. What of the priests now? Be these more men, even men, standing before God having any authority? What think you? Keep it unto yourself.

Nevertheless come on here now, and we see God allowing the establishment of yet another governance, and rule over his people. A rule by kings.

And if God does of a truth condone the rule of the woman over the man, whom he made for his glory, or for that matter condones women ruling over his people, we shall expect to see from this same God himself a calling: even for the anointing of a woman into the kingship. Surely here and there. Once in a while.

Looking afore, we see Moses east of Jordan facing his imminent departure, concerning the matters of governance among God's people, saying, If there arise a matter too hard for thee in judgment, thou shalt come unto the priest the Levites, and unto the judge that shall be in those days.

For the same man Moses, he had been the judge over the other judges. And look how Moses, through God, saw down the line, speaking of the times to come, seeing the present judgeship standing without himself: Moses thus addressing the future, saying, In those days.

And he, Moses, said further, When thou art come into the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.

Showing even again, that the Lord God is altogether particular about the men who would have authority over his people.

Saying Moses, on this matter, He shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, ye shall henceforth return no more that way. Neither shall he multiply wives to himself that his heart turn not away.

Now when the prophet Moses spake unto the children of Israel concerning the setting forth of a king, he did forewarn that when they would say, I will set a king over me, like as all the nations that are about me, this man Moses knew most well next to God the propensity for the people, they of Israel, to emulate the nations around them. Thus, he spoke also from a position of understanding: knowing the things that would come to pass; even in that day when their ways shall have once again found them out. Yea, and in time, all their ways would come to find them out.

For doubtless if this people had desired the daughters of the nations around them, this when God had provided for them proper daughters of Israel, and if this people had desired also the gods of the nations around them, this when the Lord had given them unto himself that he be their God, in time then these same would surely come to prefer also the type of government had of all these same nations; nations even all around them.

Hence, the man Moses foreknew this, that they would hold to form that type of waywardness they so relished in their perpetual discontent; and a rejection of that which was God's way for them. For Moses said, when thou shalt say, I will set a king over me, like as all the nations that are about me.

And so indeed the very day had arrived: the elders of the people had come, saying, Now make us a king to judge us like all the nations.

Not that this would be assuredly better for them, but rather, they said the thing for this, Like as all the nations.

But verily and again, they were themselves that one nation different: that only nation formed to worship God. And they would not so do.

If they, specially set aside by God, did not themselves want God, shall all these other nations come to worship God? Here is a question. There is an answer.

So then, of the tribe of Benjamin there abided a man, Saul, being the son of Kish. And this son, he was one whose features were stately. The same now whose father had sent him in search of asses which were lost.

And the Lord had said unto Samuel, Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines; for I have looked upon my people, because their cry is come unto me.

God heretofore had when needed raised up judges to do the delivering of his people; and he worked through the deliverer, for he was with him whom he did raise up. However, now is to be one who is the anointed king, and this anointed shall go forth. This being a man.

So then, the Lord himself had chosen him that would be king anointed; and the Lord commanded that this man who would be king be also a captain.

Inasmuch then as God himself has appointed a captain for to be over his people, who themselves wanted this thing, in such authority shall we not indeed feel left obliged to reckon the captain's similitude?

And when Samuel laid eyes upon Saul, the Lord said unto him, Behold the man whom I spake to thee of! This same shall reign over my people.

And Samuel communed with Saul, showing him, though imprecisely, his great estate in Israel.

And Samuel spake thusly unto Saul, On whom is all the desire of Israel? Is it not on thee, and on all thy father's house?

And Saul responded most humbly, saying, Am not I a Benjamite, of the smallest of the tribes of Israel? And my family the least of all the families of the tribe of Benjamin? Wherefore then speakest thou so to me?

But Samuel took Saul and his servant, and brought them into a place; and there made them sit in none but the chiefest place; even among all those which were bidden come to that occasion. And there they ate together.

Now it was at an early hour of a particular day, and Samuel the prophet exercised goodly authority; and Saul, he showed forth good obedience. And so Samuel called Saul, and they together left that place; and they journeyed onward. At a space, Samuel said unto Saul, Bid thy servant pass on before us; and Saul did again follow Samuel's command; for Samuel said, That I may shew thee the word of God.

And Samuel took a vial of oil, and poured it upon Saul's head, and kissing him, said, Is it not because the Lord hath anointed thee to be captain over his inheritance?

Heretofore the so great anointing having been set aside for special purpose, it is then for only those that are select before the Almighty God. The same, it is now bestowed upon the man Saul.

And Israel, upon which when the sun had last set, being a state such as it was, had now become a kingdom; even in an instant, kingdom now it had so become.

And Samuel sent Saul on a way, saying unto him also, When thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: and the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.

And so now this we see: Samuel had made known even carefully unto the king, even Saul, Thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.

And concerning the first of these things, so it was, even as Samuel had spoken unto Saul.

And we are not kept from this, that the Spirit of the Lord God came upon Saul. And indeed he prophesied among the prophets; and the people bearing witness said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?

So then, we see Saul prophesying, and no less than a company of prophets likewise. But we do not see the weight of all the prophets as we do see the bearing of the prophet Samuel among God's people; even Samuel as a prophet.

For, too, in the days of Moses, when the children of Israel were yet in the wilderness, we see that certain of that number prophesied, and Moses did say, Would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them.

Now then, though they did prophesy, yet none had the authority in their room as did the prophet in the house of God, Moses; even Moses as a prophet.

So now here Saul also prophesied, and he doing so even with a company of prophets. And so broadcast was this that it became in the mouth of many a thing of note: Is Saul also among the prophets?

Now in Saul we see a manner of man here as such: this was a man not a stranger to an humble spirit; but contrite of heart, he was; even a chosen man was he, the anointed of God; yea, a man was he, one upon whom the very Spirit of the Lord God had come; and a man was he who had borne witness of the sure signs of God in his life, even in a day; and the signs, they did prove through. And O with such goodly manifestation. And these same signs, were they not signs which bore witness with the word?

And Samuel called Israel together, that they may know their state.

And again he showed them, saying, Ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations.

And Samuel had caused all the tribes of Israel to assemble.

And the tribes were called by the name of their fathers.

But also Benjamin being called, this man Saul, of the same tribe, in his humbleness and fear sought to deny himself any part of this fare, and well hid himself from the ceremony of his proclamation. Till the Lord shone him out. Thus, the people were made to know their ruler; given to see their king.

And Saul slew the Ammonites who wrought trouble. After which Samuel said unto the people, Come, and let us go to Gilgal, and renew the kingdom there.

And the people at Gilgal received Saul as king indeed, and rejoiced.

And Samuel sought clarity and due quittance between himself and the people of Israel. So, too, did he put them in remembrance how that the Lord had brought their fathers out of Egypt by the hands of Moses and Aaron. Making known moreover that it was by reason of their transgressions that the Lord had sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and the Moabites.

And he, Samuel, reminded them how that the Lord had sent deliverers: these men, Jerubbaal, and Bedan, and Jephthah, and Samuel; and through these men he delivered them from their self inflicted bondage.

Samuel told them that the Lord God, he was already their king: yet when Nahash the king over the children of Ammon came against them, they erred for a king.

And so now the king had been so installed, and Samuel called upon the Lord yet once more: this time to send a testimony against them for asking for a king. And the Lord, the King of Israel, sent forth thunder and rain on that day. And the people stood there, stricken with fear for their lives; and they now confessed their error in asking for themselves a king.

And now the man Samuel, having done much upstanding for Israel, even after they had rejected God, and quit also him of his duty of deliverer, let them know that he would continue to pray for them, saying, As for me, God forbid that I should sin against the Lord in ceasing to pray for you.

Let now there be no wonder is this, for this man understood that the sin would be against the Lord God: this if he did not go to God in prayer on behalf of God's people.

And did this man not have communion with God? Indeed great communion had he.

And see now, in the Spirit, even the Spirit which the Lord God gives unto his own, that when a man has so great communion with God, shall this man indeed think that such as this is but for himself alone? Though he himself does receive of it, is it not of God to him onward, for to benefit God's people?

For if he does not receive, how can he commune? And if he communes with God, does he receive that he might bless the elements; or does he receive from God that he may apply it to bless others; even their souls; that they, too, might see and magnify God?

Was such then not the spirit that Samuel had toward Israel? Even as we saw Moses, and also Joshua after him? These having a manifest love for God's people? Here then Samuel richly communed with God; and being heard of God, he thus communed for Israel.

Moreover not wounded in his spirit, nor jealous of the man Saul, the man Samuel said unto them, But I will teach you the good and the right way.

For he still held them as under his wing.

But this thing he waited not later on to do, but stood even there then, and he schooled them: but in the rules of righteousness.

Samuel so saying unto them, If ye shall still do wickedly, ye shall be consumed, both ye and your king.

Now there would be a confrontation with a garrison of Philistines. A festering these were among Israel. And Jonathan, the son of Saul, engaged them in battle.

Jonathan rose up and struck down.

And when this thing echoed throughout the land, it set the Philistines marching. And they determined to come back against Israel, this time in real numbers. Thus, an army was amassed: an army which marched in a number so great, that such a number itself voiced that it was not this time interested in stopping at victory alone.

And the children of Israel, even the people of God, chased by fear, cowered in crevices, and hid themselves in holes in the earth.

And now what soldiers of Israel there were and that followed Saul, these could find no heart to fight.

So followed they Saul in great terror; even him whom they had rejected Almighty God for. Yea, these being they which had called for a king to go before them in battle.

Now Samuel, he had said unto Saul, Go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offering: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.

Thus had Samuel said unto Saul, that he not be in a strait as to what was of the Lord, the still captain over his people.

And there came a fearful moment; for the king of Israel tarried, according to the set time that Samuel had appointed: but Samuel delayed his coming; and though the king was there, yet it was not the king, but it was fear that did have the reign over and among the children of Israel.

And see what Saul has said: Bring hither a burnt offering to me, and peace offerings.

Even to me, said he. And thus Saul offered the burnt offering. Now this man was the anointed king of Israel; and this man prophesied; this man had received no small number of signs.

But for all these agencies, yet he absented himself from that one requirement to stand before the living God, and himself to live by: and this same he had been given, but had disobeyed: that is, the indismissible word of God. That which is not subject to time nor circumstance; and never sign so strong nor self assertion shall override this.

The word of God had been given unto him from the prophet: the word that he was to tarry seven days; and, too, that he wait till he who was to come had come.

Oh but as soon as Saul had completed his own offering of the sacrifice, did the man Samuel arrive. And we see, this even as soon as. And now, Saul, see how he sought to salute him upon his arrival.

But the seer from God sought rather that he tell him but one thing only, inquiring, What hast thou done?

And the king offered his response, saying unto the seer, even he who had for to do the sacrifices, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash.

All this the king saw, seeing except what he should have foreseen.

Now the word of God, it will most assuredly stand. And let it be known that none of all man's presumptuousness, none of his self will, nor pride of flesh, even though it asserts glory to God, shall reign over the word. These nor any a thing else; they shall not make of nought the truth.

Nevertheless see this man Saul. With more such ado he went on, justifying his own wisdom and his well meaning. Saying, I saw.

This man upon whom the Spirit of God had come, and this same man unto whom so many signs had come, he now saw; and he now took his signs in the earth; and these became his guide: without regard to the given word of God. And be it known that this man was the very anointed of God.

Nevertheless Samuel said unto the king, Thou hast done foolishly. Thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have established thy kingdom upon Israel for ever. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.

Is not he whom the Lord commands not commanded without commandments?

And so it was that Saul delivered Israel out of the hands of its enemies; and Jonathan, his son, did also prove himself capable in battle. And of the sons of Saul, there were Jonathan, Abinadab, Malchishua, and Ishbosheth; and he had daughters who were named Merab and Michal. And the name of Saul's wife was Ahinoam.

And Saul and his three sons, Jonathan, Abinadab and Malchishua went to war. But the hands of neither his wife, Ahinoam, nor either the hands of his two daughters, Merab nor Michal, were commissioned to combat to free God's people. And these women were women of the king's very hand. The enemies of God's people, they are the enemies of God: and he did do open battle against his adversaries with the men whom he had chosen.

The Almighty God has power to make any capable: yet he did not so misrepresent himself in his people before the world by sending women to do his battle. For he is the great Almighty, and they of Israel were called by his name.

Neither did the Strength of Israel mock his own ability to deliver.

For the Lord, yea, he always maintained sufficiently the sons of Jacob for any occasion of war. Any occasion indeed. Either spiritual or natural. Thus, everready is he.

And when his people would but permit him, he was always the captain of even the captain of their salvation.

Hence, came Samuel unto Saul the king and said, Hearken unto the voice of the words of the Lord. Saying on, Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.

Now then shall a man, having been shown unto himself to be a follower of other than the word of God, not repent and take heed, lest he be provided with more and more justification to follow other than the word?

And so Saul went on forth with sufficient forces as to do that which the Lord had commanded. A man capable of getting off to the good start, he was. But starting out well, do you know that this man went and smote the Amalekites, but doing so only to the extent that he himself willed they should be smitten?

Think you that a man can go and do this, drawing back? Drawing back on God? Why think you so?

Now this king, he went and reasoned that Agag the king should be spared. And, too, the best of the sheep, spared. Oxen, spared. Fatlings and lambs, spared, spared. And certain other considerations, as he himself saw fit, these exempted he from the commandment of the Lord God. Sparing.

Executing in obedience, he would not. God commanded, kill out. This man countermanded, spare.

The living word he put down, but that which the same word had put down, he instead appointed it to stand.

For though the time had come, and the word of the Lord, the King of kings was spoken, it was given unto the king, a man of flesh, told to go and destroy the Amalekites, but something else now ruled: some other voice is right, and the king's pride, that thing does reign, and that to the king is right. And the word of God that should have been done, the word was deemed no longer to the king a thing at all heartworthy; even honour dishonoured; nay, and certainly not regarded as reverent. The word to the servant, it had another meaning to the king. It was ruled subject.

What has power done to flesh, and what has it put in blood? Shall it so flood the heart with pride, and leave place only for Saul the king? Shall it make his own word thus supreme? These lifted up in the void? And in what place has he left the Lord? Just where is the word of the Lord?

O but this saying the Lord unto the prophet Samuel, It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments.

And though Samuel was grieved and cried long unto the Lord, yet, for this, the Lord did not mitigate his impending judgment; which thing against Saul was set on its way. Saul is deposed. And worse. For the word showing throughout that the proud has gone and made God his enemy.

Saul did not execute faithfully. But look you here again: after the transgression, now we see Samuel, and came he unto Saul; and Samuel was friendly greeted. And Saul did present most sweetly to the prophet, Blessed be thou of the Lord: I have performed the commandment of the Lord.

And Samuel would not be set aside by this ceremony; and he sprang directly unto that one thing only which mattered: withstanding the man for his disobedience to the word: this in putting the things which he himself preferred over the will of God.

Ready and waywise, Saul, whom the Lord had sent, and whom the Lord had chosen king over his people resorted, The people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed.

Such did the anointed king. Is this so unreasonable?

Now herein was his own good: that is, that he thought well within himself to consider sacrifice unto the Lord. He, having kept that part of the word of God which he considered applicable; this man then, having done as would others in time to come, even great numbers without end: men endeavoring to effect peace with God, and please self in a trice.

Yea, Lord, and have you not revealed, and shall it not be seen, that this same spirit, lingering in time, and revisiting the generations of men, one by one and more strongly when working the congregation, shall move marvellously among no small number: these claiming also that they follow the word of God?

So then, here this thing of the king, it was not in his own sight without some good meaning: though placed above the word of God.

For the king, he said, I have performed the commandment of the Lord.

But this saying the Lord, He is turned back from following me, and hath not performed my commandments.

And the king, he said, I have obeyed the voice of the Lord.

But the Lord had said, It repenteth me that I have set up Saul to be king.

Thus, the King of the king shall not now, or ever else abide the misperceived highness of the appointed king to exceed his highness. For his highness is holy.

And this man, having been of God made strong when he was found humble, is now made weak by his pride. And in time it shall be seen growing worse; even till his latter state is worse than his first. So terribly much worse.

See here, see where good enough in the sight of man, the same is sin in the sight of God.

Moreover of Saul, this is so early derogation we behold; and it being but one king on into the kingship.

Alas, the very first king, he has up and failed God.

Even so, neither man, nor circumstance, nor anything else, shall ever once surprise God, and catch the Creator of all things unprepared.

Out of the tribe of Judah, out of the loins of Jesse, in the course of God's own time, in accordance with God's own purpose, there was born without any apparent eventfulness a manchild by the name of David. In Samuel's days, in Saul's season, and in God's hand, was he brought up and along; and after a while, at the right time with God, was he caused by him to be seen.

But for now we see Samuel, saying unto Saul, Stay, and I will tell thee what the Lord hath said to me this night: When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel?

For what was it other than the man Saul needing reminder? Showing that he was nothing in God's house till God raised him up, and he alone made him so. And so long as such a time that Saul thought himself lowly and unworthy of so great office in Israel, and unworthy to stand before God, all was well with his spirit.

And Samuel expostulated with him fully enough, in all things where he should need to know.

But Saul, now ready with the justification, and knowing for himself that the Lord had pleasure in the sacrifices of his people, maintained his righteousness: setting forth unto the prophet yet again the desire to show sacrifices offered by himself unto the Lord; and making no mention of the true charge of the Lord: the thing given through the word. But Saul, seeking escape for himself, he sought for safety as one abiding among the will of the people. For after all, they were people who did have him outnumbered; and with this, consider also, they were the Lord's very own people, thus requiring consideration. And sometimes, even compromise?

And withal, he had sacrificed to please very God. Shall God then not be pleased, or at least be understanding?

But the Lord God had a question to answer him: a question, the understanding of which is good for every soul. God, saying, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.

Hence, showing that whatsoever men and their company reason, goodwill toward God shall never suffice as compensation, nor justification for disobedience unto the word of God. And withal, if it is rejected by God of the king, even the king, whose standing is with such God-ward authority, shall it be found standing acceptable from any other?

So now Samuel said unto Saul, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

Now the living God, knowing all things beforehand, has already said before the second king has even executed in his office, that he is one that is better than thou.

Moreover the word saying, The Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

And Samuel, commanding Agag be brought unto him, said, As thy sword hath made women childless, so shall thy mother be childless among women.

And Samuel slew Agag before the Lord. And Samuel grieved yet again for Saul.

And God sent him to anoint another, of the house of Jesse. And this time this man will be a Bethlehemite.

For this saying the Lord, I have provided me a king among his sons.

Now then, lest there persist that longing to lean untoward God's way of rule, we see God saying unto Samuel, I have provided me a king among his sons.

Providing, God himself has provided.

And it is established of God, that from among the eight sons of Jesse was this ruler to come: and not ought was mentioned by the Lord God concerning daughters.

Now the man Samuel mourned when he learned of Saul's hurt, even though he feared Saul would kill him.

And, too, because of Saul, Samuel feared to go and anoint the new king, lest he hazarded his life. But unto this do we not see that it was the Lord who spake unto Samuel, rather to offer a sacrifice, and to call Jesse and his sons unto the sacrifice?

Moreover the Lord specified unto him, And thou shalt anoint unto me him whom I name unto thee.

Anoint unto me, saying the sovereign Lord God.

Hence, this man Samuel, whom the Lord had endued with so much officialdom, even he could not presume to anoint whomsoever he chose over God's people; for here we see the anointing of an one over God's people is an anointing unto God.

And Samuel set on forth; on to Bethlehem he went. Coming he to the elders, for the elders were the station among the people of God.

But now when Samuel did but show, they shook. And they sought of the man Samuel but particularly this: whether or not his peace followed him. Thus not even seeking an accounting of his business.

So now Samuel called for those who would be presented before the Lord to sanctify themselves: and this was not done without the presence of the elders.

God's business is in truth. A business done here among elders, business done by Samuel in Bethlehem; grave business, as it was with Joshua and the people concerning Ai; as it was with Moses and the congregation at Mount Sinai.

So then, seven of the sons, they did pass before Samuel, but none was chosen of the Lord to rule over his people: till finally the last was presented.

And it mattered not in the sight of the Lord that this lad had been looked upon as littlest in his father's house. Now he that was last, and left of men, the very same was chosen of the Lord.

Hence, this saying the Lord, Arise, anoint him: for this is he.

David is his name.

David is the king.

And the Spirit of the Lord was upon David from that day and onward.

But also from the Lord, an ill spirit beset Saul.

And yet David, however, he assumed not the throne. For though God had given him the throne, this man's path to realization of that exaltation was strewn with opposition, of which Saul was chief.

But God, he delivered David: patience and faith that made manifest truth; for it is written, Let none that wait on thee be ashamed: let them be ashamed that transgress without cause.

And though God had given him a name that would not be cut off from Israel, this man's path to renown and immortality would not be without snares; some of which would be entirely of his own doing.

But though he would be known to ensnare himself, forgiving God did deliver him: repentance that made manifest the Lord's mercy: for it is written, Remember, O Lord, thy tender mercies and thy lovingkindnesses; for they have been ever of old.

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## Delivery 4

And all Israel needed remembrance, that peace might be theirs.

For the fighting Philistines were back.

And how mightily God had delivered into the hands of David the lion and the bear, being two threats greatly fearsome; but now he came upon an enemy with a reputation among fighting men unlike either of these. Though soldiers be yet men.

But now this be Goliath, and he was a giant of a man; and a warrior among warriors. The troublous Philistines had returned, and this time their giant leading them.

And though leading, he was still flesh, you see, and no god. Yet the enemy leaned on him.

But David by the hand of God felled Goliath; and with his falling, the courage of the Philistine army.

And they had come.

But now were gone.

And convincingly, David's defeat of him whom all Israel had feared elevated him in the sight of Israel.

Moreover the women chanted publicly with heaping honour that David had greatly outshone Saul. And overcome then with jealousy, the madness of Saul thus begin to assert itself.

Fearing David, more than once Saul sought to kill him; but the Lord delivered his anointed out of his hands. Yet, of the house of Saul, Jonathan, Saul's son and David did let nothing come between their love, which endured. Also of the house of Saul, Michal, Saul's daughter, who would come to be David's wife, loved David, and she put forth her hand to save him from her father.

Afflicting David through his madness, Saul forced him to take refuge in the wilderness, attracting a band of his own faithful.

Pursuing and persecuting David, Saul was made of the Lord to see the righteousness of him whom he hated: for when David stole upon Saul, same Saul who wanted to kill him, and David could have with much ease taken his life, even while Saul slept, the reverence that the servant David had toward God made it a thing unable to be done; hence, he harmed him not.

But instead, David did mercifully retreat away from the sleeper; and standing off a safe distance, there then he called back, pleading aloud, but most tenderly with the deposed Saul upon his awakening; seeking to becalm him to reason; David communing, even calling him father.

Upon seeing himself yet alive, and knowing he had been spared by David, Saul realized that his life had been in the hands of a merciful and an honourable man, and said, Is this thy voice, my son David?

And a convicted for the moment Saul lifted up his voice and wept.

And he confessed unto David: Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil.

Saul conceding moreover unto him, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand.

Saul, pleading with David, Sware now therefore unto me by the Lord, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house.

Thus, we see that these two men came down to reasoning: reckoning on matters instilled by God unto men whom he made in this world; and things being so personal unto men: though this matter would be in finality yet in the hands of the Lord, even as always.

But now this thing Saul sought not of David, not that he would spare the life of his daughters, nor his wife, nor concubine, nay; but the man sought for compassion that he would pass over his seed. For who will allow himself to believe that there was danger here to ought of the women? And what part of our reason shall at all permit us to believe that David misunderstood Saul: that he did not fully comprehend as a man talking to a man, concerning the matters of a man's seed; and of a man's name; and verily of a man's house? But for now we see a contrite Saul speaking so solemnly of these things.

This man then, as much as he is able to do so, did concede the throne, even that position which so many would afterward aspire to; and Saul now turned, and sought assurance on an enduring matter that God made manifestly male: that his name would not be blotted out.

For in saying, My father's house, does he, as a man, not but affirm the gravity of life through posterity after he departs this world? And the man David sware unto Saul. And now the man Saul went home.

O but on this matter, even this same matter, understand: God himself, the sure and the Almighty, he was not at all finished. With neither man's house.

And David and his men maintained out in the wilderness, and therein they lent their abilities to the protection of the herds of one Nabal; and his wife was called Abigail. And of this it is written, she was a woman of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings.

And the man, being called Nabal, he had well established his reputation as a fool; also was this man known, even frankly, as a son of Belial; and we are further made to know that no man could speak to his ways.

And there in the wilderness, when David sent unto him seeking handmeal of but whatsoever he might find occasion to give, this man, of a name ill noted, blistered David's name well known; and though had he no need to do so, yet also set at nought David's servants.

And David resolved, He hath requited me evil for good. So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.

But the servants of Nabal, who themselves had communed well with David, had by Nabal's response been distressed; and themselves went shackled with the shame of their master's churlishness. And so spake they privately unto Abigail; and showing that thing which was so favorably done by David.

And this woman, being of understanding, immediately realized the imminent danger of death heading to her house: and she hastened to stand between her home and death, determined that her home keep life. She then gathered appeasement, with which she went out to David, sending the servants on before her.

And showing herself a woman who knew God, knowing her husband, and also David, she understood her sensitive position, and the potential for conflict with her husband; and, too, she was careful unto the wrathful David, the king of Israel, showering him graciously with the title of my lord: she doing this, knowing full well that the one Lord God of heaven and earth had given him the kingdom of Israel. And withal, communing unto him her understanding, that God had hereunto withheld him from his intended shedding of blood. For David had purposed a sore retribution.

And so the woman Abigail, needing right now, thus even right now the moment, she turned away the slaughter heading to her home.

And her husband, already a publicly proven prisoner to the captivity of churlishness, did show himself an husband twice absent: this by also allowing himself to be headed totally away in drink.

How shall Belial beheaded by drink behave?

Still, Abigail, she realized that as a wife, she could not dismiss her accountability toward her husband: with so very much suddenly thrown into the balances of life and death, she conducted herself on all sides with care. She realized as much also, yet being his wife, that even her timely lifesaving response did not obviate the explanation.

Abigail, though having wisely weighed in the mediation of the matter, yet was not unaware that she would be in an accountable situation: one which needed further balancing of her behavior. Hereunto she did not withhold from her husband the scale of that sensitive thing which she had done, and was therefore answerable to. And though foolish man he was, she solemnly made confession unto him after he was free from his wine; and seeing himself yet alive.

Notwithstanding, she, seeking to account herself of the dues of such a wife, she, having delivered him from his own made disaster, and the servants also, she did confess. Yet this man, who was by so much accounting inside his house, and from without as well, already had been called by interpretation that which he was. Who could help him?

Now how shall one fathom the fool, except an one endeavors foolishly?

This Nabal, upon hearing that his wife, in her discretion, had averted slaughter upon his house, saving even his own life also, he let from: for it is written, His heart died within him, and he became as a stone.

This subsequence he entombed himself with for about ten days. God would answer this.

God killed the man.

This man's wife had caused his life to be spared, yet, instead of living, he withdrew into petrification: about ten days: one day too many: for now she could not preserve his life from God's hand.

David married the woman.

Now had there been any fault in this wife, then where would this rank the man Nabal? He who had been so notoriously reputed a fool. Why, for that matter, would there have been a need to so much as consider her behavior? But has not the scripture moved early to pronouncedly withstand presumptuousness; showing openly this man was by interpretation and reputation that which he was? Yet he is known as such and renown: not as some in the heat of opinion calls one a fool to justify some thing of self, and this shall not be unaccounted for, but rather, as the word of God shows, so is this husband shown so.

We shall move to the meat of the matter: in her husband Nabal's house, as concerning the woman, shall we discern in her a spirit that she held the headship? And by what means shall we choose to see in her a spirit that she will head her husband David's house? Or a bit closer to the marrow: if David had but her to wife alone, do we see that she will be as much as he the head? Or is this a time to ask?

Consider so, and if you tarry too long, why suffer you so much time to be spent here? Just what seam seek you; what weave in the fabric to unravel?

Now Samuel, he who anointed David, wore his time well. But it came to pass that Samuel, so great a leader in Israel, was now dead. And so greatly was he loved by Israel, that all the Israelites were gathered together and lamented him, and buried him at Ramah.

But as yet king David, he remained in refuge from Saul. And he took yet another wife, Ahinoam. But Saul gave his daughter Michal, even David's wife, to another man.

Now there would come an occasion when David and his men were away, and their wives, sons, and daughters were taken and carried off. And David and his men wept themselves weak for the loss of their families. And the people with him were distressed and thought to stone him for their loss. These men wanted back but what was theirs.

David, after weeping himself weak, and facing the threat of stones, he then inquired of the Lord concerning the resolution.

And hear what the Lord replied: Pursue: for thou shalt surely overtake them, and without fail recover all.

God gave him the victory. Defeating the enemy, he recovered his own wives, and the families of his men.

And David, he had yet another occasion to slay the pursuing Saul: again David stole upon him while he slept.

Now one Abishai who was with him reasoned, as would too many men who know of God but know not God, saying, God hath delivered thine enemy into thine hand this day; now therefore let me smite him.

But David spake unto him, Destroy him not; for who can stretch forth his hand against the Lord's anointed, and be guiltless? Saying moreover, As the Lord liveth, the Lord shall smite him. The Lord forbid that I should stretch forth mine hand against the Lord's anointed.

David let him be.

Now the time had come for Saul to die. The Philistines were back and forth, and fought each way with fury. And Israel was put to flight. Saul, and his sons Jonathan, Abinadab and Malchishua were slain.

And it came to pass after the death of Saul and his three sons, that one came unto David, and gave him an account of Saul's end.

And David and they with him mourned, and wept and fasted until even; so doing for Saul and Jonathan, and for the people of the Lord; and for the house of Israel; because they had fallen by the sword.

Now this man David, who understood that the Lord God alone had given him ability to destroy the lion, and the bear, and the giant of the Philistines, this man David whom the Lord alone had given the ability and occasion to destroy Saul, this man whom the Lord had given numerous victories on the battlefield, and whom the Lord God had anointed king, he who could have justified saving his own life, and moving to defend the throne, this man David would not raise his hand to destroy the anointed of the Lord.

For herein otherwise is a most treacherous spirit of error: in that a man would assume that because the Lord God had given him ability to do a thing, what is it then but that the Lord God had by this, of course, given him authority to do that thing also. Such give voice to the spirit of error. Where is such a man's strength? And by whom shall such a man stand?

For ability, is it the same as authority from God? And opportunity, is it always open door in God? Ability and opportunity: in themselves, are these permission to do so? What of God's Spirit? Thus working God's will?

Now though he was king made by God, and of the tribe of Judah by blood, as he was wont to do, David inquired of the Lord who had anointed him king, Shall I go up into any of the cities of Judah? And the Lord said unto him, Go up.

And lest we fail to behold, David inquired moreover, Whither shall I go up? And the Lord answered moreover and specifically, Unto Hebron.

And David went on up to Hebron with his wives; and every man with him; every man with his household.

And the men of Judah anointed David king of the house of Judah. And king David, whom the Lord had anointed king over the house of Israel, yet but reigned over the house of Judah in Hebron: and that seven years and six months.

And in Hebron sons were born unto David: Amnon a son of Ahinoam; Chileab arrived by Abigail; Maacah mothered Absalom; Adonijah added unto Haggith; Abital, she bore Shephatiah; it was Ithream to Eglah.

Now Abner, the captain over Saul's host, would have none of David being king over Israel. Thus, it was this same Abner, he who set up Ishbosheth, the son of Saul to be king there against.

But Joab stood steadily for David. And the camps of Abner and Joab battled right on down to each man's principle; and left Asahel the brother of Joab felled by Abner.

And over time David's house and Saul's house, did they not war on? But now who would be surprised at being told that the Lord, he drave the house of David to gain against the house of Saul?

Yet Abner, being of strength in Israel carried great following of the house of Israel. But we see Abner and Ishbosheth, whom he carried, stumbling into strife; and Abner came out of this falling hard to David. A thing quite understandable.

And he, Abner, defecting to David, came bringing with him as it were a present: holding a promise of help, that the house of Israel be handed unto its king.

But we see David would have nothing from Abner except he first deliver him his wife Michal, for Saul had given her unto another man; David wanting even Michal; for whom he had attained for wife through the taking of the foreskins of Philistines; this as Saul had bargained.

And David would not relent, but he sent word unto Ishbosheth to deliver unto him wife Michal.

As for Abner, this man did that which others before him had done: he, realizing that the elders of Israel were the representatives of the people of Israel, spake unto the council of them, saying, Ye sought for David in times past to be king over you: now then do it: for the Lord hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies.

God's people have enemies.

And so it was that David and Abner saw each other's face in peace. But still hurting, now Joab, through deceit, slew Abner for the death of his brother. And this thing grieved king David greatly, causing him to curse Joab, and all his father's house. And David followed Abner's bier.

So then, when Ishbosheth, whom Abner had made king over Israel, heard that his strength was dead, his life in him was as but a thing going about trembling. And he was killed as he slept, and his head brought unto David supposing to have done him favor.

But David had them made examples of before Israel: rebuking them and putting them to death for their treachery.

And all the tribes of Israel, God's people, came unto David, saying, We are thy bone and thy flesh.

And what is it but that all the elders of Israel came unto David, coming even to Hebron before the Lord; and he was again anointed. The kingdom is David's.

Thus, came all the elders unto David, and it was with the elders whom David made a covenant. And they anointed David king over Israel, he being thirty years old.

Once more they saw the Philistines coming. Once more David communed with the Lord as to the commander's deliverance. Once more the Lord provided him victorious counsel.

Now the apparentness of David was stout to bring up the ark of God; this from the house of Abinadab in Gibeah. And he gathered unto him thirty thousand chosen men for the procession.

And in reverence they chose to bring it upon a new cart. In reverence they made music before the Lord as they proceeded. In his reverence Uzzah put forth his hand to steady the ark of God when it was about to be upset, for the beasts shook it. In holiness God struck him dead.

In displeasure now the judge, the man whom the Lord had appointed over his people Israel, ruled against God. But in fear this same man David, he realized their way was not God's way. God is always watching. God is always holy.

Uzzah now lay dead.

David decided to stop.

Nevertheless David remained passionate about bringing the ark of God unto the city of David.

But now stymied and being sorely dismayed, he said, How shall the ark of the Lord come to me?

He had taken the stronghold of Zion, which became the city of David, and therewithal Jerusalem would be his.

And now though David had in his heart to bring forth the ark of the Lord unto the city of David, it shall be seen that the Lord had long before this time commanded the children of Israel his way; yea, even while they were yet in the wilderness, he commanded the manner of worship that was to be acceptable unto him.

God's worship is holy. People start out holy. People change with time. God's worship remains holy.

All that is set forth as worship, in all its spirit of good intentions, and be it laced with lofty praise, none of this shall make it holy, nor suffice as true worship of God.

This the Lord had said, Unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: and thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand. And there ye shall eat before the Lord your God. Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you. Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest.

And Jerusalem would be that place.

Now, however, at Obededom's house where the ark of God rested for three months, there were blessings abundant from God; and David, now of better understanding, this time he determined rightly: and with due care he did bring the ark of God to the city of David. Lesson is now well learned, it is. Hence, this time it shall be done God's way. The only acceptable way.

And they brought forth the ark of God unto the city of David with magnificent sacrificing; and with it David dancing before the Lord with all his being. And all the house of Israel was with him, shouting and trumpeting as they went.

So done, he blessed the men and women of Israel upon the occasion, and he sent them on home.

O but the man David's manner of dance before the Lord God, this had much offended his wife Michal, who for this thing despised her husband, even so in her heart. Thus, when this man approached his own house to bless it, even his own household also, even wherein his wife abode in the number available for the blessing, his wife came out to meet him; and instead of greeting him, she voiced her loathing of his way before the Lord God: showing her sharing no agreement with the manner in which the man did before God: for, as she saw it, he had danced O so shamelessly in the sight of the women.

Saying she, he had uncovered himself in the sight of the handmaids.

And indeed, she did find much fault in him; moreover she had nothing to say even of this good occasion.

The man came home with the wine of rejoicing; she showered him with the venom of rejection.

But David would not accept her castigation, saying thus unto her, It was before the Lord, which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord, over Israel.

Now in that David had spake unto her of God's appointing him before all her father's house, Michal, being too, of the house of Saul, was to know that David, her husband, had been chosen of God over her father; also over her brother Jonathan, who could have been successor to Saul; and even over Ishbosheth her disposed brother.

And David said moreover unto her, in whose heart he was held in dishonour, Therefore will I play before the Lord. And I will yet be more vile than thus, and will be base in mine own sight; and of the maidservants which thou hast spoken of, of them shall I be had in honour.

The man came home with blessings. She greeted him with blasting.

Now Michal shall have done well in her house. Verily so. For she was home in her house of her husband David. And God, his eye is in all places, and he yet blesses the homes of men. And just what is this thing which the wife has gone and done to her very own hurt, in that house so well blessed by God?

This was husband and wife. God was watching this.

Find there in the word of God, for it is written, Therefore Michal the daughter of Saul had no child unto the day of her death.

And David received rest from God from his enemies, and turned his attention to pleasing God further. Thus he purposed to build for the ark of God an house. And did not Nathan the prophet say unto the king, Go, do all that is in thine heart; for the Lord is with thee?

But now, behold, the Lord, he was found not to be with him. No, not on this thing. And knowing to turn about, Nathan wisely did so; for the Lord sent his prophet Nathan unto David to disallow his grand decision.

And this saying the Lord, When thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever.

And so the man David, who had done greatly in bringing the ark of God unto the city of David, he had presumed God would be with him in this particular work also. But the one was according to the will of God, which was the word of God, and the other was according to the worshipping will of David. O but yet these devotions, they were both things good in the sight of the man, yea, even the man king David. Many men err herewise.

But even a man thinking himself thorough, he has much yet left to learn about the Holy God. Despite man's good intentions.

For moreover this saying the Lord, Thou hast shed blood abundantly, and hast made great wars; thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.

God is Almighty, and O so sovereign, too; and his way, that alone is his mighty sovereign way.

Now if we know we are ignorant of a thing, then are we better able to know wisdom. It is wise to always fear God. Always. Taking nothing for granted. But fearing God always.

There was a time when the fear of God waned. Not that it ever should have, but it did. And there was at that time in Jerusalem a certain woman, Bathsheba, the wife of one Uriah; and he was a warrior in king David's army. And the king desired to lay with Bathsheba. So he called for her and committed adultery; and sent her again unto her house: her husband being at that time absent. But she conceived child by David. And when she so informed David, he first conspired to consort the man with his wife.

But when this plan failed to come to fruition, he conceived another: he sought to cover his sin with the man's own blood: being king, he did but have the husband of the woman killed; this by specifically commanding that he be put in the deadliest rage of battle.

Now the king was both judge and deliverer. And the king wielded the power of life and death. None was higher but God. Moreover David was highly regarded in Israel, and also beloved of God. David had waxed wanton.

How shall the beloved of the Lord be reached, he who wears the thick robe of his own righteousness?

By godly wisdom he is might to bow, and to even part with himself through the disabusing power of the parable; and to be sure, we are shown that the king of Israel did yet have a righteousness indeed: for through the stealth of the prophet, even Nathan, when the king was approached, and presented through example of sin, but rather, as sin committed by some other man than himself, O behold very then the outrage of the man righteous. For he was apprised of a treacherous thing done in the kingdom. And so thinking that the such sin was committed by another, rather than his very own self, king David was able to show great indignation against unrighteousness still: specially against an appalling transgression against his own kingdom. Such things offended David.

A price must be paid; a wrong needed righting; a truth taught; lesson learnt; justice.

Thus, the outraged king then called for revenge by restitution; and also the death of the transgressor; this when he had been advised by the prophet: advised that an innocent stranger had been grievously and heinously afflicted, even in this his kingdom.

And king David, he did even go so far as to invoke the name of the Lord. See king David, setting right; devout David, standing stout against this malefaction.

Saying he, Let the transgressor die.

This spoken as a man managing his thought, that blood, so long as it be on his own sword, it can be but a righteous judgment.

O but when having the veil suddenly snatched from over his own heart, that is, being shown that he himself was that very one worthy of the death, same which he had in so righteous indignation commanded, the Lord then had much to say unto so righteous him.

For the Lord spake unto David, of how he had given him his master's house; spake of how he had given him his master's wives; spake of how that he would have given him yet blessings to come.

And this saying the Lord, Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.

And so this man David, raised up of God as a sheep dearly beloved of his shepherd, had come to loathe his master's pasture.

For, too, this saying the Lord, Wherefore hast thou despised the commandment of the Lord?

And this, knowing that the eyes of the Lord are in every place, knowing therefore that he could not have done this thing without God's knowledge, he had gone ahead regardless, and done this so great wrong. Done so even in spite of God's knowledge.

For concerning this same thing, this saying the Lord, To do evil in his sight.

Now all unrighteousness is sin. Any one's unrighteousness is sin upon that soul, even sin inescapable of itself. And all souls need salvation. But consequences can be immediate. Hence, if a woman despises God, she is so punishable herself. But see here now, if a man despises God to do evil in his sight, what of and where shall we consider that God recompense that man; from whence place among many might we look for the judgment to fall, even while here in God's sight?

Hear well this saying the righteous Lord unto the king, even unto the king whom he loves, Therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

For one man, David, that is to say, had done great injustice against the Lord; and against the house of another man, Uriah.

And this saying the Lord, I will raise up evil against thee out of thine own house.

But has not David said, I have sinned against the Lord?

And Nathan said, The Lord also hath put away thy sin; and thou shalt not die. But because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die.

Now in the word of the Lord, see the thing made known: this that David's going against the word of the Lord gave great occasion to the Lord's enemies to blaspheme.

See, too, how it is, for so it is, that they who profess to walk before the Holy God can commit blasphemy by their unholiness: blasphemy even by their disobedience. Even doing this against God before men.

But let it be considered most carefully: shall a man do unjustly, knowing that the eyes of the Lord are upon his sin, same man thinking the Lord will let it slip by: as that the Lord would rather hide the thing from men, in order to protect the integrity of the Lord? Shall God work with sinful him on this and wink? Only if a man shall deceive himself into thinking that God is such an one as he.

This thing which David did, blasphemy it carried. And is so sure injury. And the child died.

Now David, having several wives and concubines, he had sons and daughters. Of his sons were Amnon, Chileab, Absalom, Adonijah, Ithream, Nathan and Solomon. Of his daughters, Tamar, she was but one. And David's son Amnon forced his sister Tamar. And for this thing, Absalom her brother had his servants kill Amnon. And Absalom fled.

So David mourned yet another of his sons, but still he longed for his son Absalom. However, the king was not moved to bring his son again unto him; not until a certain woman of wisdom was put to stir him to see into his own heart; showing it was not yet wholly situated, even toward his most wayward son. For she stood before him and expostulated with him, albeit covertly. Till she did manage to round him to her reasoning. Upon which, saying unto him, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.

So then, even this woman, being wise, was not without understanding that recompense upon the woman is indeed upon the woman: yet hear more closely what the woman did also say, My father's house. Showing a thing is subject upon the man's house. But we may be sure that no such thing would stem from this daughter's deed.

Nevertheless came a warming concession toward his son; and David responded unto Joab, he being the sly hidden hand manipulating this thing from the outset. David, saying, Go therefore, bring the young man Absalom again. Let him turn to his own house, and let him not see my face.

Leniency ruled, but the king's son, he was not ready for such; no, for he was not yet done dishonouring his father's house. Moreover Absalom had his servants burn Joab's field, even Joab who had interceded on his behalf to reconcile him to his father.

How wrongful shall a man be, one already alienated from his father by his wrongs, should he turn and do injury to a man who has done to reconcile him to his father?

And iniquity upon and within iniquity, Absalom conspired to take the kingdom from king David his father. And he gained the hearts of much of the people Israel. So much so that king David was left to flee from his evil, even from his son: fleeing in fear for his life.

Thus, Absalom usurped the throne from his father. And David was forced into the outlands; and he wept. Yet he worshipped God.

And of Absalom, David's own son, peradventure some might have erred: as might some having a mind that wickedness had completely run its course, and now good was at last coming; so thinking, let such an one go ahead then, have his mind: for Absalom, seeking to seal Israel's heart unto him, and renounce all perceived allegiance to his father the king, he, Absalom, spread a tent upon the housetop, this where all Israel could observe his abomination. And so yet another mind, it might be able to imagine, and another besides, even believe the depth of man's depravity: that is, not being surprised at all that this Absalom went into the tent, and he lay with his own father's concubines; performing this public show, thus making sure the sight be seen of all Israel. A son did this.

But these things we should know could on no wise prevail. And when David was strengthened unto restoration, as merciful God would grant he would be, in David's love for his son, he said unto his host that Absalom should receive no harm. O but the king's command, it would go unheeded, for his son was put to death upon his capture.

And this father, loving his son in spite of his gross iniquities, cried, O my son Absalom, my son, my son Absalom! Would God I had died for thee!

And so David returned unto his house at Jerusalem. And yet he provided for his concubines: they which were defiled by his son at Jerusalem; but we need not labor to understand that David went not in unto them again.

And in the course of time David's strength to war grew faint. And he wrote songs of praise unto the Lord.

O but then came a time when David was moved to number Israel: which thing was not good to be done. And against this same thing Joab so counselled him, with the fear of understanding.

Nevertheless was not the count taken? And it produced a sum: eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. And you need not be told that there were not counted of the women in the number.

And do we not know that the thing which was done in thoroughness by men, the same thing was also done unrighteously? Now David was ruler over the house of David. But he was also ruler over one other house. The house of Israel.

We are not unwise.

What is coming here?

This saying the Lord, unto David, I offer thee three things; choose thee one of them, that I may do it unto thee. Shall seven years of famine come unto thee in thy land? Or wilt thou flee three months before thine enemies, while they pursue thee? Or that there be three days' pestilence in thy land?

And David said, Let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man.

For David knew well to avoid the unmerciful and hateful ways of man.

But God had been transgressed against. Shall someone not die?

Much death is coming.

Now only God can command death to desist.

Therefore when judgment was done, there were dead of the house of Israel seventy thousand men. And it was when the angel stretched out his hand to destroy Jerusalem that the Lord repented him of the evil, and stayed the hand of death.

Having lived on, having grown old, David was dying. And his house, though it would be honoured above all the houses in Israel, was not yet free from retribution: for Adonijah, his son, contemplating his father's death, and seeing his feebleness of age, attempted the throne. And though David loved Absalom immensely, and also the people loved Absalom, and though Adonijah had later, too, gained much love of the people, for he assumed the throne on his own, the Lord had foreordained Solomon, the son of Bathsheba, that it be he who should rule over his people Israel.

And Nathan the prophet was not unfaithful to God, for he prompted Bathsheba, Solomon's mother, to move David with expedience to keep the thing which God had revealed unto him.

In a mother's love for the son of her womb she came forth, in obedience. For urgently unto her, and for love of the Lord, had been the prophet of God for the people in Israel. As a wife, in all reverence unto her husband, Bathsheba came in obeisance for the showing of honour unto the throne of the king established by God. And as a daughter of Israel, well knowing that after David, among none other of the sons by any of his other wives was a king to be: not next to him, nor with him, or above him, and none even besides the son of her very own womb. For in this faith of God she stood: that this son, her son alone, would sit upon the throne of Israel; and with all these petitions in order, having this above all else, that neither her son nor she, even as this moment came upon her, was in this matter contrary to the will of God.

As a wife and a mother, she had held two kings in her bosom. So being, had she any sway over God's people Israel? How do we reckon?

And see now what the mother did as she approached the king, even her husband: for it is shown Bathsheba bowed, and did obeisance unto the king; and she addressed her husband the king as, My lord.

And though Israel would have many kings, Bathsheba was wife to Israel's greatest king; but even he is behind the one greater; yea, even one yet to come.

And this same Bathsheba would moreover be mother to the wisest king ever; again, however, except that one.

And it would come to pass that so honoured this man his mother, that he would provide her with a seat beside him. And so it would be that this woman, granted exceptional honour in Israel, and as such, a mother in excellent position to have her petitions granted, yet would exercise no rule.

But for the here now, standing before David the king, it is early; and she does plead the cause for herself, her son and thus his own son also: setting forth Solomon, that he next should be the king; and this, even as God had spoken.

She asked what she wanted, and she got what she wanted. For king David delivered. Delivered to this mother.

And king David died.

And concerning Bathsheba, her husband, the king of Israel, he was now gone; and her son, the new king of Israel, he reigned. And these men were both established greatly before God in all their domain.

But now it was not enough that king Solomon had pardoned his brother Adonijah: showing mercy for his rebellion against the throne of his father: this when he sought to deny its coming into the hands of very Solomon.

See Adonijah, having first failed at king David's throne, see how he wrought so wrong: for he would yet and now provoke even the new king come to the throne: this time with a design upon the throne proper; even now the throne of Solomon also. However, this time to his own undoing indeed: for king Solomon had his brother Adonijah, the son also of David his father, put to death. Promptly.

Authority of God is not without support of God: Saul, in his days was deposed of God, and though king no longer, yet he would not relinquish the throne unto king David. He was killed. Ishbosheth, the son of Saul, not anointed of God, presumed the throne which was king David's. He was killed. Absalom, the son of David, wrested the throne from king David. Absalom was killed. Adonijah, the son of David, appointed himself to the throne of king David. Adonijah was killed.

Moreover what also are we given herein of the Lord God to see, concerning the rule over his people? To wit, what is the authority of the daughters? First, it is so that the sons of man are wont to look away: looking for at least some liberty from all God's good ways.

But if there be any fear yet to be found, then let us take special heed to that which is most assuredly established by God before us: For David said, The Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: and of all my sons, for the Lord hath given me many sons, he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel.

Moreover concerning also the temple, David, as Moses before him concerning the tabernacle, did not build an habitation for God of his own pattern: for it is written, David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat. And the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things.

For Holy God will have the say concerning the house wherein he abides, even the very appearance, inside and out. And knowledge is necessarily let now and then, that where it is to be known, knowledge may also be known. And shall a man not be careful indeed to present it accordingly?

So then, we see that God shall set forth on record, and that no man, regardless of his standing with God, no man, the humble high or the exalted low, shall decide for God the manner of the habitation wherein the Holy God shall himself dwell. Yea, but it is God, and God alone, who shall determine the status of the habitation wherein he shall abide. For our God is an Holy God. Even our God, whose way has ever been, and always will be holy.

He has decreed, and because he chooses his abiding wherein, proud and presumptuous men shall be seen overruling. And this not surprising.

And so king David slept with his fathers. And Solomon his son reigned.

Now of the things which king Solomon did, were they not exceptional?

In Gibeon the Lord appeared to Solomon, young in himself, in a dream.

And this saying the Lord, Ask what I shall give thee.

And Solomon said, Thou hast made thy servant king instead of David my father: and I am but a little child; I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

And it is written the speech pleased the Lord.

And this saying the Lord, Because thou hast asked this thing, and hast not asked for thyself long life; nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

And Solomon did grandly. And Israel did grandly.

Letting be if we would, just but for the moment, and so know that God's bestowal of wisdom upon man is a thing lovely: but it is a thing also not without a purpose.

And Solomon requested wisdom to rule the people of God, but it was a ruling ability acceptable in God's sight, was it not? And knowing the God whom he served, how sought Solomon to administer when given this wisdom, even the wisdom of God?

See on then how Solomon, whom the Lord God himself granted wisdom to rule over his people, appointed princes to minister over the nation Israel. Over God's people. And this thing, from God, in God's earth, verily it is an open record for all who seek ways through wisdom, and a record hidden from none. And there is this thing, too: behold the very manner of the man, the leader of the land, led by the Lord God who would show him the blessed way, even as he had promised.

Behold so carefully, if you would now, the appointments: Elihoreph and Ahiah, the sons of Shisah, were scribes; Jehoshaphat the son of Ahilud, was the recorder; Benaiah, the son of Jehoiada, was appointed captain of the host; Azariah, the son of Nathan, was made head over the officers; Zabud ministered as the chief officer and the king's friend; Ahishar was over the household; and Adoniram was administrator over the tribute. Sons they were, and sons again, rulers over the true and right God's people. That man may know the good and affect of God.

Hence, it is not at all hidden from the earth, nor from the ears and eyes of men therein, that in the wisdom of the all knowing God it is established. Seeing and set, let it be settled then, that these were males, even every one. Wisdom put to work. True wisdom from God.

In a man's standing before God and woman, some men ask, not wanting an answer.

Nevertheless in God, the people of God, even the generations of men in God, they do know that a godly thing is settled. Settled, whether or not the thing be satisfying to the growing corruption. Regardless of the generations of worldly men or even religious men. God's way is settled.

The wisdom of God.

Moreover then, Solomon, exercising the wisdom of God given him to govern God's people, was not yet all done. For Solomon had twelve officers over all Israel, officers which provided victuals for the king and his household: each man his month in a year made provision.

And these were males. See them. The son of Hur, the son of Dekar, the son of Hesed, the son of Abinadab, the son of Ahilud, the son of Geber, the son of Iddo, the son of Hushai, the son of Paruah, the son of Elah, the son of Uri; and Ahimaaz was officer in Napthali.

Hence, Solomon governed most magnificently. And the Lord, the King eternal whose name is Christ Jesus, the head of every man, when he was manifest, he did give witness to this same man's wisdom; and his own wisdom, yea, his wisdom, the wisdom of God, it was so immeasurably greater than this man Solomon's. And this same Jesus, he would choose, choosing males; and with striking clarity would he choose, and his wisdom would also and again be left on record for the sons of men; those earnestly seeking answers, same shown the answer before they ask. The showing of that way of true wisdom. Without straining the eyes.

And here and now, among men appointed by God and men, and seen by men and women, did Solomon not have mighty good judgment, even beyond comparison? And God spread his fame abroad; very God himself spreading it, to man and woman alike.

And magnificent was the building of the temple; specially and monumentally was the building of the temple. And when he would be done with it, behold with care what the king did do further: he marshalled the males, the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, that they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion.

And the elders to be found among these are neither young men, nor female; but elders being for a purpose. In the Lord. Settled. Seasoned. Yea, both settled and seasoned, that they might be ready set in all seasons. Solomon himself asked of God himself things good for good judgment: God gave to Solomon the good for judgment: good for judgment indeed.

Good judgment. But in the latter days, corrupted men corrupting, they shall depart from the wisdom; and they shall seek to give unto God the things men judge for good. And so shall they be found doing, in a kingdom called society; marching to a trumpet called tradition. And even that ever a changing. Restless to destruction. Rambling, as that detriment were their desire. And a call to turn around, it same shall be that call to turn against.

Nevertheless, here the elders of Israel came. And the priests came, bearing the ark of the Lord.

And was not this thing manifest so gorgeously? For they put the ark of the Lord in its place, and when the priests were come out of the holy place, behold, the cloud filled the house of the Lord, even the glory of the Lord.

So great was the glory of the Lord that even the priests themselves could not stand to minister, for the glory of the Lord filled all the house.

What is there to be said when truth is done, when men overcome that false spirit, that one which moves men to give God worship as it pleases men? What said, when men then worship the Lord in the manner which the Lord so pleases? When men move men aside, and God, who is, abides as is. Glory, O glory.

So then see the ministers, see even the men did give place; and see the glory of God; see that this glory is the thing which filled the house of the Lord. See that it is not the goings on of men.

And now Solomon and Israel, they did do grandly. Before the eyes of God, Solomon flourished. Doing before God, Israel flourished. Israel, man and woman.

Also king Solomon built his own house, and pertaining unto it was a porch for the throne whereupon he might judge. And Solomon had twelve officers over all Israel who provided for him. And what must be said is here also shown, and thus settled: these officers were men all.

And Solomon prayed exceptionally unto the Lord God: prayed he for Israel the people, prayed for Israel the land, and prayed he for the lone individual of Israel.

And this saying the Lord, I have heard thy prayer.

Saying moreover unto the man chosen to rule over his people, As for thee, if thou wilt walk before me, as David thy father walked, and do according to all that I have commanded thee, and shall observe my statutes and my judgments; then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel.

Thus, we see the Lord God precluding error with the word of God, and ruling out misunderstanding for all but the adversary to his will and way; that is, insofar as his acceptable order for the rule over his people. And though it be already plain, nevertheless, let it be said for those that are yet spiteful: these chosen were to be but males having the rule.

For in the absence of the male spirit given by the Lord to lead and hold the authority in Israel, when men executed not in the positions of authority over the men and women, verily he let it be seen altogether openly, and made known on that true record that this was unacceptable, saying, As for my people, children are their oppressors, and women rule over them.

But unto Solomon, giving him godly wisdom, God made known the acceptable way insofar as the rule over the Lord's people was concerned; declaring what had been clear to men and women of God all along, that the man shall rule.

And we see for ourselves that no women did fly in the face of God, nor contend with him concerning this, nor any of the things pertaining thereof.

Though some men did challenge, for these did want the throne; but they were killed, kinship or not.

O but the Lord's way, it was so clear unto Solomon. For he had prayed unto the Lord God, who heard his prayer, and forewarned him of his requirement to walk upright before him, and to keep himself from other gods.

But now would you know, this man Solomon, he did not all his days walk upright before the Lord?

Yet God had forewarned him directly, and having early warned Israel against the marrying of strangers who were about them; moreover, letting it be known that these were such that would turn them away from the living God, and turn them into idolaters. Thus, God spake more wisdom and warning unto the wise man Solomon.

Contrariwise Solomon married many such wives; and when he was old, they did indeed turn his heart to idolatry. And all the good that this man had done before God in his younger years, such accounted for nothing in his older years when he forsook God. And Solomon, forsaking wisdom, sinned greatly unto idolatry. Exceptionally.

Before God Solomon diminished. Before God Solomon's house diminished. Before God Israel diminished. Men diminished, women diminished.

And do we not know that the Lord did not rend the kingdom from Solomon, this for David's sake; but pronounced the judgment upon his house, even upon his son Rehoboam?

Come to: shall we not expect the house of Israel, over which he ruled, to receive an hurt also? Nevertheless God established Jeroboam to be king over most of Israel, which same contended with Rehoboam, son of Solomon.

For this saying the Lord unto Jeroboam, I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe.

And king Solomon in all his wisdom, peace, judgment, and grandeur failed God; and withal failed his people.

Yet in time would a king come after him: a king come perfect in all things, and unmarred. Another of David's sons.

And Solomon slept with his fathers.

And Rehoboam his son provoked the breakup of Israel: this did he when he forsook the counsel of the older men: men who had stood before his father: for Rehoboam favored the counsel of the unwise younger men, these who encouraged him to deal harshly with the people.

Now when king Rehoboam in his rashness refused the request of the people, for the Lord had set the matter against Rehoboam, the irate people strongly responded, What portion have we in David? Neither have we inheritance in the son of Jesse: to your tents, O Israel.

Thus, the house of Israel was divided. And now were there two kings and two kingdoms. And Rehoboam, king of Judah, sought men of war from the tribe of Judah and from the tribe of Benjamin; this to restore the house of Israel to oneness; but the Lord forbad this thing, saying, Ye shall not go up, nor fight against your brethren the children of Israel. Return, saying he, Every man to his house; for this thing is from me.

And Jeroboam, he set about to secure himself before the people of Israel over whom he was now king: for he was at great pains to trust the people to continue going to Jerusalem for to worship, as they ought. And was it not commanded of the Lord that they should not worship in every place, but in the place which he so commanded: and now that place was Jerusalem?

For the Lord God does determine in the fullness the manner in which he shall be worshipped; indeed, even all the holy fullness. And the deviation is of his adversaries, of whom many be foreordained.

Yet the man Jeroboam sought means to keep the Lord's people unto himself; fearing lest they return to king Rehoboam by way of their going to Jerusalem, as they ought, to worship the Lord God.

And so then, the abominable: Jeroboam set up two golden calves, and but pointed the people to these idols: and O how quickly and easily the people took to worshipping after the man's hand. For, too, he ordained of himself the sacrificing unto the calves; going on down, he went further, and ordained of himself priests. Thus, he came to be known as the man who made Israel to sin.

And lest there be that have settled in the knowledge but for a short season only, and thereafter resorted to the migratory flight toward misunderstanding, this saying the Lord, I will bring evil upon the house of Jeroboam.

Further, let us look that we may see for ourselves, see whether the Lord brought evil upon whom but him that pisseth against the wall.

And to be you sure, see how the man's son fell sick. And when it was that this man's wife, having herself done no evil as such, was sent by her husband disguised unto the prophet, that it might be known what would further befall the child, God himself revealed unto his prophet her guise; even before she arrived at his door.

Worse than the vile heathens, Jeroboam was on no wise ignorant. And if it can be understood, let it: that this man's wife could on no wise allay the wrath of God upon her husband's house. As well the mother and wife had stayed home, and her husband, that he had hearkened unto the Lord for his house.

The head of the house had not heard, and this saying the Lord unto the mother in this misfortune, even through his prophet, Go tell Jeroboam, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, and rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; but hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back.

The Lord, saying also, Behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall.

Saying, moreover, Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die.

This mother, she would not make it back home in time; she would not be there to share with the child his last breath.

A man born that is so, it is not as if the Lord has not told him; him and every man of Israel, that having been made by God, that same God has also purposed him a man.

And though the spirit of his times should come seeking an opportunity to upend him, nevertheless, as his own mother herself saw him, and was moved of God to take particular note of his kind come forth, still wet from her womb, a son beloved, and different from a daughter beloved, he is made pitiful, though no less accountable, for lack of that which he no longer sees for his very own self: that being, that he is made a man, and made in the image of the same God who created him a man.

And so now this same man, Jeroboam, he could not on any wise hide from God behind his wife. For though the woman had come from her own house, and had been put forth, sent by Jeroboam, her own husband, concerning accountability and judgment, what matter this?

For this saying the Lord unto the wife concerning her house, I will bring evil upon the house of Jeroboam.

The house of whom?

God then, evidencing even unto him who believe he knows, and needs no more knowing of it, that the accountability rests assuredly with the man. If we could but receive and keep wisdom: our God has hidden no part from us the requirement of Jeroboam the king, Jeroboam the husband, Jeroboam the father, and Jeroboam the head of his house. What there is to be seen of God, that same there is without excuse to be kept. Yea, this we can surely see, except it be that a man has rejected God, and God has blinded the eyes. Yet the requirement stands.

Though in the latter days, because of disdain for the word of God, what shall it matter that the wrath of the man be kindled and the woman's blood boil? Death shall cool them both down.

Among men in the earth, God has given the charge. And God's way shall stand.

And this here, these are of those things which are even before now made abundantly clear. For the Lord let it be known that he would root up Israel out of this good land, which he gave to their fathers; and shall scatter them beyond the river. And this coming from the God who had delivered them out of a strange land; so doing he with a mighty hand and a stretched out arm. Even the same God.

Now king Rehoboam and the people with him forsook the Lord. And might it surprise you that the Lord sent Shishak of Egypt to chastise them?

But behold a most marvellous thing, a thing of profound and grave import among the people who have sinned against the Lord: the Lord lightened their punishment upon what and by whom? When the princes of Israel and the king, even these men, humbled themselves.

But wicked Jeroboam and Israel were subdued before Abijah the son of Rehoboam who reigned in Judah. For Rehoboam slept with his fathers; and Abijah went against Jeroboam and Israel, leaning hard on the hand of the Lord: thus doing, we know well enough that he prevailed.

And this Jeroboam died at the hand of the Lord. And Abijah, this man also slept with his fathers.

And it was Asa his son who would step forth and start fast unto the Lord. And this did he and did first: he removed that which is ever shown to be neither tolerated nor compromised whither God is to be pleased: for Asa removed of the sodomites out of the land. Moreover he moved against idolatry in the land. And concerning his father's idols, Asa, he had no fear to take the things down.

And that Maachah was dearly mother, read in the record where this made no difference to the man Asa; and that she was queen, consider it, and then quit, for this neither would carry no real power: she was an idolater, you see; and the man who was king over Judah summarily deposed her. And do we suppose that the Lord God took away her posterity for her gross iniquity?

But Nadab, son of Jeroboam, reigned in Israel and Baasha killed him in his wickedness; and, too, he smote all the house of Jeroboam. So then, when the word of the Lord came unto wicked king Baasha, saying, I will take away the posterity of Baasha, and the posterity of his house, are we at a loss as to why? Per chance some are.

Coming down the line of the rulers of Israel, here comes a king whose abomination would be eclipsed by the wickedness which was wed to it. A man of such unspeakable injury; a man wed to a woman whose spirit would live on and on; and her shameless spirit would have power to shape pastors, and continue on, to not only shape, but shake other husbands also.

And her spirit, it would share the world with many of the women of the church. A spirit which will live on, seeking to have bearing unabated. And no few men as of her generation with her. Men in latter times. Men following mannish women.

O but here there was one certain king Ahab: wickedness crowned, and both God and man missing.

And it is written, Ahab the son of Omri did evil in the sight of the Lord above all that were before him.

Ahab married Jezebel, the daughter of Ethbaal. And this same man Ahab, not satisfied with the calf worship which Jeroboam laid upon the people, did go and worship Baal. Building also an altar in the house of Baal.

And by the mouth of the prophet Elijah, the Lord pronounced to Ahab a sore drought upon the land.

Still, as for this man's wife, Jezebel, she had destroyed the prophets of the Lord that she found; but had strengthened the hand of her own prophets, even the prophets of Baal which ate at her husband's table.

Israel needed to repent.

As for the house of Ahab, his wife destroyed the Lord's prophets; and from the house of Ahab, his servant Obadiah secretly preserved one hundred of the Lord's prophets alive; albeit by hiding them in a cave. Heinousness from Ahab's house. And Ahab did nothing.

And at the end of the drought, God sending rain, it was Ahab to whom the Lord sent Elijah again; and not without a mighty hand which would turn the hearts of the people back to God. And to be you sure, the prophets of Baal would be slain.

And having heard from Elijah, the man of God, what did the man Ahab do? Be still now, and behold. See this husband, and the king of Israel; see how he did but go and report back to his wife, even his wife; reporting that the prophets of Baal were slain. And we see it was Jezebel, the destroyer of the Lord's prophets, who threatened to destroy also the prophet Elijah.

And this woman's power over men following her, it was such that shook the peace: for even the man of God, already proven in might, did flee for his life from very her.

Elijah, on the run, sought the Lord that he might die.

Now Elijah was sorely grieved, having seen what Jezebel had for him to see. She regarded not the prophets of God, and had control over her own prophets. But Elijah, the prophet of God, he saw not all that which God saw concerning this matter: for he thought himself only the one faithful remaining in Israel; thought only himself one not bowed down to the way of the idolatrous people; having thought himself alone a living witness among a dry and desolate people; a blossom alone in a bleak and parched land.

O but this saying the Lord, Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

For the Lord knew those that were his, and his eyes were upon them, even every one. So we see even now that the Lord had himself a people amid a people.

And by authority of God would Elijah anoint Elisha to be prophet in his room; for there was yet work of a particular sort, godly work, to be done. There was healing work needing to be done in the land. God yet moving, God then working to work; God setting up men to set things right. Hence, another man, for another manifestation: Jehu was he. He shall be anointed king over Israel.

Now it was that Benhadad king of Syria delivered unto Ahab terms of what would be appeasement for himself; for he purposed to take from Ahab all that he desired. But the king of Israel counselled with the elders of Israel. For as the elders spake, so spake the children of Israel; for it can be told, as often as it need be, that the elders represented the people. And all the elders and all the people, they encouraged king Ahab against Benhadad.

Now concerning the army of Benhadad, this saying the Lord by a prophet, Hast thou seen all this great multitude? Behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord.

And Ahab said, By whom? And this saying the Lord, Even by the young men of the princes of the provinces.

For the men were they who went to war. And the Lord, he did deliver.

And in the course of time came Benhadad again against Israel, and the Lord had commanded his destruction. But Ahab, after the Lord had given him the victory, alas, he set this same man free. For Ahab, as Saul before him, did go and put his own way above the will of God.

So then, with this came the word of the unchanging Lord unto Ahab, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.

And while the sure judgment of God was yet to fall, the spirit of the man Ahab waxed the more worse, going to further offend God. For the man Ahab coveted his neighbor's vineyard, even Naboth's.

And Naboth maintained, and rightly so, The Lord forbid it me, that I should give the inheritance of my fathers unto thee.

And when Naboth stood rightly, for he would neither trade nor sell, Ahab fell outright sick with covetousness.

And it is written, Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him.

But it would not be the man Ahab of his house, not be the man Naboth of his house, who would presumptuously consider themselves the final word over what God himself had commanded: this as concerning the inheritance of the fathers; but it would be the woman Jezebel.

For Jezebel said unto Ahab, Dost thou now govern the kingdom of Israel? Arise, and eat bread and let thine heart be merry: I will give thee the vineyard of Naboth.

She, as so many women, was not ignorant that her husband had the authority, and that given by God; nevertheless, she herself would usurp power, disregarding both. This woman, overruling God. And ruling over husband.

Now God had given the vineyard to the man Naboth, but as for her, she had given it to the man Ahab, even her husband.

The woman, she had taken from God what he had given to the men: yea, things given of very God, even to her husband and his neighbor. For God having given this as is good in his own sight: and she has dispossessed the one of the headship, the other his inheritance; and all three of them, the two men and even herself, has she dispossessed of life. She, Jezebel, wanted the land, oblivious of the cost: yea, she would have the land: for in the end, she and her husband would join innocent Naboth, whom they had slain: and they shall all be found delivered to the dust.

What is the name of that man or woman who does know God? Now Naboth had been murdered. Shall such an one expect God to speak now, shall he speak a while later, or shall he hold his peace, and not speak at all?

And it was Jezebel her very self who did write letters; these in her husband's authority; even in the king's name. Moreover letters written of false accusations were they; and these be documents of death, certain death; and set with the seals thereof. This against the man Naboth: that he should be falsely witnessed against, even as a blasphemer against the God of truth and life, and also against the king.

See this wicked worker, standing up for the name of God, authority, and the kingdom.

And, behold, even the men of his city as well, and the elders, and nobles, they, too, did as Jezebel commanded; indeed they did as written in the letters: even knowingly setting on wicked men to witness against the righteous: that the righteous might be killed, and the name of his house disgraced.

His neighbors did this. For the woman's sake. See the heinous hands. Whose are her hands?

And the men who shed the innocent blood, they reported back unto whom but one Jezebel.

And so the word of the men came to Jezebel, saying, Naboth is stoned and is dead. Whereupon she instructed her husband, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.

And Ahab followed her.

Now the elders had sinned, and the nobles did also; and this man's wife had sinned; and God had not spoken specifically here against. And it came to pass when Ahab heard that Naboth was dead, that he rose up to go down to the vineyard of Naboth to take possession of it; hearkening, even as his wife had instructed him.

Then did God speak.

And not to Jezebel.

This saying the Lord unto his prophet Elijah, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it.

Now his wife had delivered unto him the vineyard of Naboth; but doubt not, for she would deliver neither him, his house, nor herself from the vengeance of God.

This saying the Lord by his prophet Elijah unto Ahab, Hast thou killed, and also taken possession? In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

Let the men hear, then the women. Now did not Jezebel herself write the documents of death and not her husband? Yet the God of truth, he has said unto Ahab that he, Ahab, has killed.

Now see with due certainty here. This same thing the Lord did not speak unto the man's wife; for where God was concerned, it was sufficient here to tell but the husband. Come out a moment. You who resent righteousness. Let yourself understand this. Then return to arrogance.

And Ahab, he said upon Elijah's arrival, Hast thou found me, O mine enemy?

And giving him the word of the Lord, Elijah said, I have found thee: because thou hast sold thyself to work evil in the sight of the Lord. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel. And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Abijah.

Knowing the manner of the man, the way of the woman, and knowing that God is Lord, should the shameless heart cry it is not so, and selfish desire cause a lie to rule? Yet wisdom, it shall not be ashamed of itself, and neither the truth bow down. Headship is yet accountable.

Hence, though Jezebel herself had stirred up so much wickedness, and she would know of her own self that God is still God, yet it was Ahab whom the Lord God held unto grave and lasting judgment. And as if it is not known well enough, it was the man's seed the Lord spake to cut off. And cutting off, God would indeed cut off.

And the word of the Lord said of Ahab, that he had sold himself to work evil in the sight of the Lord.

Yet did not his wife head the heinousness? Nevertheless did God not pronounce judgment against the man's posterity? But what of the woman who worked the wickedness? Is our God unjust? Is any sin acceptable?

And this saying the righteous God, The dogs shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.

This unto the king of the house of Israel.

Being the head, the man could have simply stood where God had placed him, yea, made him for to stand. But this man did go and he sold himself to work evil: even forsaking God and availing himself to his wife, and thus whatsoever she had in her.

The man, he has undone his wife, his posterity, and himself.

But now, as for the doings of the man Jehoshaphat, king of Judah, the Lord was with him, because he walked in the ways of his father David, and sought not unto Baalim, and sought the Lord, and walked in God's commandments. But this, too, did he, in his reign he sent to his princes to teach with the Levites the law of the Lord among the Lord's people in Judah.

And when he sent men to teach men and women, and walked himself in the way of the Lord, the fear of the Lord fell among even the lands surrounding Judah. So much so that even the Philistines and Arabians made concessions unto him.

And Jehoshaphat, he had men of war, according to the house of their fathers. The wisdom, saying, Fathers.

And concerning the judgment, Jehoshaphat set judges in the land, city by city. In Jerusalem he set of the Levites, and the priests, and of the chief of the fathers of Israel, for the judgment of the Lord. And he set Amariah the chief priest over all the matters of the Lord. And Zebadiah he set over all the king's matters.

And so verily it was, that neither the king's wife, nor the women of Judah did rule over God's people in Judah. And God prospered Jehoshaphat, even greatly.

Now in the course of time, for all the truth that was spoken concerning Ahab, even for all the word of God that had been set before him, yet could this man not accept the word of God. For, too, the word of the Lord had come unto him from Elijah and Micaiah.

For when Ahab confederated with Jehoshaphat, king of Judah, to go to Ramothgilead to battle, was it not Jehoshaphat who trusted not any of the false prophets of Ahab? And he could find no comfort whatsoever in them? So much so that did Jehoshaphat not insist on consulting but a prophet of God only?

But indeed, even after the Lord had revealed unto Ahab the truth of what would befall him, yet when came the spirit of error, it was that this man Ahab still could not accept the word of God.

For a lying spirit had been sent for to be in the mouth of all his prophets: about four hundred of them. And as is the manner of no small number others, the king chose to hear but what he preferred to hear: hearing his chosen voices instead of the word of God. Wanting from God but an answer as only he the king willed, you see. So much so that even the prophet of God, foreknowing Ahab's end, did himself first accommodate the man Ahab's own will. Hence, when the truth was delivered unto him, even the king, nevertheless, he just could not receive it; and as he was wont, he went on out: riding against the word of God he went.

Look here: if the king's reasoning were to be considered as it stood, looking at the purpose first hand, even his intentions, might not his cause be seen by many of God's people to have been good? For this he maintained, that that which belonged to Israel be restored unto Israel. Now was this so contrary to what was of the king's duties?

But look twice. This man of ill spirit, he, Ahab, could not believe the word of God. For at a venture Ahab even himself suspected he might suffer death in the upcoming battle; but only at a venture, you see. And so hitherwise he disguised himself for safety; and on Ahab went regardless.

Have you looked twice?

See here a man riding on out, riding on the strength of a lie. A man riding on out to his death.

And on into the battle he ventured. And at a venture, a certain man drew a bow and smote Ahab, and he died thereof. There in the battle. According to the word.

Every man has ventures.

God is not mocked.

Ahab's ventures were over.

His chariot and his armour, these were washed at Samaria. And the dogs licked the blood of Ahab; this, too, as spoken by the Lord of certainty.

Look thrice. For was it not king Jehoshaphat who did not settle for but that a true prophet be consulted, even the prophet of God: this for the word of God? This before he would venture the thing with Ahab; even in the same battle?

And there, in the court of the spirit of lies, there with the spirits themselves and the vessels to suit, we can discern a thing. For when the very truth came to this man Jehoshaphat, he who professed wanting the truth, but yet he carelessly companied on with the lover of lies, was not the spirit of error therefore so let: even to sweep him also into the vector of the Lord's vengeance: the errant wind sent to undo Ahab also taking him in, and sweeping him along? There is something here. Something to be learnt.

And so with him who chose not to know the God of truth, that other king who did know the God of truth, and having been told the outcome, that is, told that death would reign at the end of the day, he laid aside the truth, and he did go on just the same with the man in error. There is something here. Something to be learnt.

And so now in flight, chariots too slow to outrun death, death bore down in that same battle; closing so swiftly and dogging so hatefully upon him who had known the truth and cast it aside, even to follow the man in error. Now the necrous breath being felt on the back of his neck, Jehoshaphat cried out unto the Lord for quick mercy and deliverance. Jehoshaphat, humbly breaking down, not as a man ignorant, nor one who had forgotten, but as a man who had known better all along, but now had learned that it was not good to have forsaken truth; he cried out.

O how his forsaking truth did make him a king on the run, crying for his life, in a diminishing moment ahead of death. Yet it was still he who had before called for the word of guidance, and that same right early.

And the word, it had come indeed; God answering, even there at the outset. But this man, fitly spoken of as few kings were in the sight of God, let go of the word that was before him, and so was carried on; and also all but carried away.

Now, to be sure, Jehoshaphat, he was no weak man. But he knowingly erred where another spirit was, one not being to his good. Now inasmuch as the word of God was plainly set forth, what shall we expect hence of all God's servants? There be many spirits. Hold fast the word.

For if a man will not hold to the word, evil shall grasp and take that man away.

Wicked Ahab was now dead, Ahab taken away; even as Elijah had prophesied. And something yet more was coming upon Ahab's house.

Now Elijah, he had been taken up and away by God. And Jehu, he had been anointed king of Israel; for Elisha had done due appropriations.

And Jehu, he set out with a fury, fixed against all that the house of Ahab represented in Israel. And working his appointed work, having come cleaning by killing, he now arrived at Jezreel, where he encountered Jezebel, who in timely anticipation of his arrival had something boldfaced for him: for she had put on the face of her dissatisfaction: a face she would wear unto death; a face that would long, even long live on to publicly memorialize her, and personify her, and what she did stand for.

And thus she showed him her insolence, and the pride of her way of doing things. For she by no means saw any need to behave in any way which would prove herself less odious. For this woman painted her face, and she tired her head. O yes she did.

So then, fixed and ready, she, looking down upon him from a window, berated him.

Saying she, Had Zimri peace who slew his master?

This woman was no master.

And having come but to do the work of the Lord, Jehu lifting up his eyes to the window, he did not afford to her that which would sanction her where she had already been too long, and God was ready now to bring her down; nay, he had the word, and he did not allow himself to be drawn into the slightest contention of brandishing words otherwise with her, but simply called, Who is on my side?

And as God is able, were there not provided instruments for the fulfilling of the word of God? Certain eunuchs yet loyal to the Lord? The Lord has witnesses. For the strong stand.

Unto these eunuchs simply said Jehu, Throw her down.

And without discussion among the eunuchs, she was thrown down by them, spattering her blood on the wall and the horses. And Jehu proceeded to trample her under.

And after taking his time to refresh himself, he at last considered her status as a king's daughter, supposing thus she be given burial. But nothing would be found left of her but the skull, feet, and palms; for the dogs had eaten the flesh of her. Jehu had tarried just a bit too long. God controls timing also.

And so spoken, so done: the word of the Lord fulfilled, stating, The carcase of Jezebel shall be as dung.

And under the kingship of Jehu, the heads of seventy of Ahab's sons were removed and collected in a basket. And it is written, Jehu slew all that remained of the house of Ahab in Jezreel; and, too, all that remained unto Ahab in Samaria.

Moreover Jehu struck a most cunning blow against the worshippers of Baal: this in killing them in their own lust for that which God loathed. For look you now at the man Jehu calling for a worship of Baal: this as if he cared; and Jehu accepted no excuse for any one such worshipper to be absent: as if he, Jehu, cared.

Now collected.

Jehu had them all slain: a careful, a sure and very cleansing. Right then, right there.

And in delivering of the land from the defilings of Baal, the house of Baal was turned into a dung house.

Yet would you believe that this man, he, Jehu, did not walk in the law of the Lord with his whole heart? For, behold, he held to the worship of the sins of Jeroboam: the same which made Israel to sin. Through and beyond all this, the spirit of molten beast worship in Israel persisted: even the worshipping of the golden calves. For it is written, Jehu departed not from after them, to wit, the golden calves.

And thus it is written, In those days the Lord began to cut Israel short.

And when Jehoshaphat slept with his fathers, Jehoram his son reigned. And this man slew all his brethren, and also slew he of the princes of Israel. Indeed this king much offended God, for Jehoram walked in the way of the house of Ahab.

Also he married the daughter of Ahab, Athaliah.

And for Jehoram's sore iniquity, made known unto him was the word of the Lord: that the Lord would plague his people, his children, his wives, and all his goods; moreover, he himself would suffer great disease, unto death.

Ahaziah his son reigned after him. The other sons had been slain. And Ahaziah also did evil, as the house of Ahab had done before the Lord. And his mother was Athaliah, the daughter of Ahab; and she guided him to do wickedness in Judah. And his reign was but very short in Jerusalem, and he was slain in his wickedness.

Now when Athaliah, his mother, saw that her son was dead, she arose and killed all the royal seed; in so doing, supposing to cut off the heirs to the throne.

But God's word is true, and he had promised David that his house would reign before him for ever.

Establishing herself upon the throne, Athaliah now reigned over Judah. But shall not there seem at once much contrary here to the word of God? Now in her season Baal was that god planted for Judah. And no seed of Judah sprang up.

But yet had the Lord left himself a rightful heir; most tender, but not untended by a most caring keeper: a woman, one who was capable, and all for God in her inward parts: one Jehosheba, the wife of Jehoida the priest, and daughter of king Jehoram. For in the regicidal flood, this woman stole away yet one son alive: an infant, and with his nurse did hide him from the murderess Athaliah for six years.

Now aside from this woman, even Jehosheba, living forth for the promise of God unto the house of David, and upholding without fear year after year, no man nor woman did seek to challenge Athaliah: this though Athaliah had slain all the sons having future right to the throne, and had exalted herself to the throne; and even promoted Baal above God.

Indeed though her husband was dead, as was her son, Athaliah had the sufficiency to reign as if she were king; indeed, having the sufficiency, but not the approval.

And now as for you, how many reasons can you rightly reckon, rightly, that is, that this shall not at all be countenanced in the sight of the Holy God?

O but now the woman, Jehosheba, she held steadfastly to the word of God: not seizing opportunity to justify, not seeking to promote any cause whatsoever for the daughters of Judah of her generation. For the word upon which she stood, it was the word of God: that which endured unto her through the generations. And she was not the least unsure of herself, but fixed in the faith: even as God is able to make a woman given unto him shown of him to be.

And she was shown to be a godly woman having something of worth; yea, and so shown, proven to be a servant short of nothing: a servant altogether settled in the word of the Lord her God: in spite of any temptation to exalt herself.

Even this day, the spirit of error abilities so strong an abiding. Nevertheless a woman of the true Spirit of the Lord who can find herself in a position of influence, this same woman can examine herself to see if she yet remains where the word has warded her; and it will thus reward her. For in the days of misdirection, who among such can do God's will, resisting the temptation to cast herself into the office of the man? And should she yield to such, shall she not feel justified in doing so, because, after all, she reasons, she is still serving God? Shall temptations come without persuasive reasonings; the same which shall prop the thing up, and push it along? Even the wrong thing?

But look here: though it would have been divine, Jehosheba was not shown a vision from God; and though it would have been encouraging, she heard not from God's prophets; received not any visit from angels; neither ventured she on any wise to impede or hinder her husband. She lived for God.

Thus, she stood on but one thing, the enduring word of God: knowing that which God had promised, saying unto the house of David, Thine house and thy kingdom shall be established for ever before thee; and thy throne shall be established for ever.

So much in holiness and righteousness is so much more attainable, yea, when a man or woman has the opportunity to serve self, yet does forsake self, and instead, is set for to stand up and serve God, and him only. Such is the substance of which the sons of God are made of.

Assuredly, given this daughter's dedication to the will of God, she understood that had Athaliah been promoted even peaceably to the throne, and so done even by all the people, yet she would not in truth have the qualifications: things reverently and plainly set forth by God to rightly occupy, or sit thereupon.

For seeing opportunity to subject the word, spirits take men and women away from the plain and simplest of the established way: specially when enough numbers of men exalt themselves. And such, looking away from the light, after a while they are made blind, and given over: and upon patient observation, there shall be discerned a certain pride in their malfeasance.

But see here how the word of God shone alive in this faithful woman, even Jehosheba; and it manifested of a truth: a truth that the word was so back then, even before her first breath, and it yet remained, even so; and it had not been made of none effect, even as it was passed on to the generations of flesh. Even ever since the time it was first spoken.

O but after a while, in spite of this and that, in the latter days we see the matter with men toward the given word changing. Nevertheless be there any one who would venture to believe that the hand of chance is herein in control?

And who then can comprehend that the word of the Lord, and the lessons of life, they are not set before the men and women in Christ without reason?

In the hand of God the life purpose of Jehosheba, it showed forth no promoting of any contrived and vain cause. Not of men nor women.

None excuse could be fashioned that was greater than this cause: the holding wholly to the word of God. See here: there were no public accolades, nor praise to be gained, and nor sought she any. For her, to show herself froward, such a thing would be no asset. Nay, else how then could she convict Athaliah? For God, in his own purpose, he has cast them both to be seen; each of these two women in their own living testimonies; made seen even side by side in the very same generation. See you here then two busy women, both having intense ambitious. Then you discern for yourself the two spirits. Yea, this that you may know that God has not left himself without a witness.

This woman, even quietly, knew that the word yet reigned; and in her heart that it had spoken most resoundingly. And so reigning, had long time ago chosen a king for itself among God's people. The word.

Behold but the behavior of the woman Jehosheba, and thus know her spirit. She is but one woman, in perilous times; but she is a woman in God's hand now. Completely so.

And for us, we see not a power as in authority, yet we see great results; godly results, in the living truth in her work of that quiet spirit. And such a quiet spirit, it is a world more powerful than any, even any outgoing spirit operating outside the word. For being a quiet spirit, it provides God a vessel for his own glory. This in a time of such vessels vanishing. Vessels of the world outside, showing forth its shining from the outside in. But with Christ within, he shines; and he shines, as only he can shine. For the word shines. Can you understand this? This truth so simple? This truth so pure?

So then, quiet though she may be, yet mighty are her works. Only God, he so amazing, can accomplish this. And so he does.

Daughter of a king renown; Jehosheba, she was wife unto a priest high in authority; an holy woman was she: taking under her wing of the tribe from which would come the Messiah.

Jehosheba, what was in her name? Timed, as every holy woman, to her own tests, and placed by God in her purpose was she. And she would hold holy his word; and he would seal her work; even as he had settled her heart. And holding, he would hold her hand. Danger not discouraging her.

And this Athaliah, this evil was her contemporary: righteousness and unrighteousness, both abiding in the same generation. That you may compare the work of the two, and fail not to discern how God does work, even in your own generation. Your very own. And as here, let yourself know, even ahead, which work shall have the most lasting affect on the kingdom. And which shall have temporary pleasure.

Two powers, two women.

One God, one generation.

But God rules the world. Shall one of these women prevail, or shall God? Through whom, you reckon? O but through whom?

Jehosheba, she is godly. And so in that generation, and it shall not only be that generation, but in the latter also, when such a spirit in an holy woman shall be contemned, yet shall her work in godliness speak for her; and it shall show forth, crowned in holiness, holding up an enduring standard. God is using her.

The scriptures, they are thorough and they do thoroughly; having shown this woman Jehosheba possessed quietness. She made no long words; nay, nor required she any. Satisfied to be fixed in that which God had already decreed, she moved steadfastly; being one who had the holy word of God embedded in her heart: wherein was the only foundation suitable from whence she could lift the word up, and declare it with such unwavering loudness; even as to be heard long time to come: heard even by all generations after her. Hence, the woman Jehosheba.

Who is there that can claim to understand how virtue in a woman can outshine valiance in a man?

In God, regalia has many crowns, and regicide, it wears none.

Came now then the seventh year. And came now the right time. Now Jehoida, the priest, he rose to do the thing which was ready and duty proper to be done. Jehosheba had done courageously and holily, and we see on no wise any spirit of contention in her; no promotion of self had she: yet godliness does its own promoting: doing so when and where obedience to the word is found.

She had come this far, done this much, and could have succumbed to the spirit to tell her take forward: that the matter was still all hers to handle. Telling her, that after all, God had been and still was with her. She could have officed herself, but to do this would have been, as with Athaliah, so great offence. And she, knowing the will of God, making her matter even worse.

But it was not incumbent upon the wife to conduct in all things; and neither do we see her on any wise presuming to take upon herself that which God had established for the men. She let God be God in her. Nothing can exceed this. In man or woman.

Being a woman dedicated unto God, we need look for no rehearsal for her part in the matters forthcoming; here again, neither sought she any.

So then, it is now that Jehoida does move. This husband took the captains of hundreds, the sons capable of warring a good warfare: the word of God being in them, even the word which had lost its affect and meaning to so many; and these went unto the Levites in Judah, and the chief of the fathers of Israel.

Something is coming here. God's hand is moving.

And so a covenant was made with the king.

And Jehoida said, Behold, the king's son shall reign, as the Lord hath said of the sons of David.

Moreover said he, that the captains were to set themselves in formation as guards, ready to put any to death should they come into the house of the Lord; for the young king was not to be approached. Yet the priests and the Levites that duly ministered in the house of the Lord did retain rightful passage.

And they that had the charge to keep the young king were armed with capable weapons: spears, bucklers, and shields. But even before these things, they were armed with the thing which is always first and most powerful: the word of the Lord.

When of adverse spirits move contrary to the word, and they will, they are not come but to overthrow; and such, they do not repent, neither do they relent. Nay, there is no settlement, none but that the servants of the Lord take authority over them: this by standing on the word, and God standing in them.

So now, see then, see how Jehoida, he spoke straightly and simply unto them: making no long words, but giving unto the faithful to God that which is the word of God.

Saying he, Behold, the king's son shall reign as the Lord hath said of the sons of David.

See again, the word saying, The sons of David.

So said, who then has the need to have it told them that the king was to be a man, and not once a woman? No, not to be even a daughter of David. Moreover not just a man of any house, but a son of David. Upon this they stood.

If men but stood. Men given to God. False spirits would fall. Upon but this, the word, the godly did prevail.

Though men and woman mock, more men and women know God's way than let on. But they prefer to pretend otherwise; some even trample on it. Is this not true?

Jehoida set forth the king's son Joash; he put the crown upon his head; and with due honours made him the king. And they anointed the son of David with a goodly noise.

And, behold, when Athaliah heard the great acclamation, she looked and understood that she had been undone. To this the usurper cried out, Treason, treason.

Now behold also the spirit here, and discern how much it is a thing so passionately embosomed: given that this woman expressed so deep disapproval, and with a raging accusation that due process had been violated, she therefore considered herself wrongfully denied her position of rightful authority. Discern the errant spirit. It spans the ages.

There is a spirit most manifest here, and even more prevalent to come, and it shall drive errant men and women to think they have been wronged when the word is reestablished, or even is held to. When the Lord's standard is raised.

Treason, she cried.

O but you look right here. Yet was it not rather she who had usurped the very authority of the house of David; and indeed, of God's people Judah?

She had invaded an office not hers, had been rightly withstood, and yet she did painfully consider herself the one transgressed.

But Jehoida, the man of God, he afforded her neither benefit nor privilege of groundless argument; but gave authority unto the captains, to straightway take her without the holy confines and kill her. And that they did.

Moreover this said the priest Jehoida, And whoso followeth her, let him be slain with the sword.

Now this man, knowing that this woman was not given of God, and therefore could not have attained and held such a position without the help of men as her minions, he did not fall short of providing for a finish to that which he was suited to start. For sovereign God made the man as man, and the woman, he made as woman; and find how few the occasions there be so much the woman who is the mainstay of malfeasance, as it be the derelict men whose spirit she has headed off, and she has made her own.

The order was given then, that such men would be met head on, and dealt with decidedly.

And do we not know that no great matter is made concerning those choosing to follow her; to challenge the righting of the disorder? Their head is gone. Headless men made helpless. Have you seen this? Weigh now her strength. Take you the tally.

True men and women of God know where God stands. And hereso they stand.

And so here the priest proceeded to make a covenant with all the people, and between the king: this that they should be the Lord's people.

Thus, they were to live by the law of the Lord. And they destroyed the house of Baal, and slew Mattan the priest of Baal. And God's people rejoiced after Athaliah was slain. And the city was at peace.

There is power again. But in God's order. But in God's way.

And though the king was seven years old when he begin to reign, and his mother's name was Zibiah, it was not his mother who counselled him, but Johoida the priest.

And the king aged on, and had wives, sons, and daughters. And be it so known, where it is not already known, that neither of these did lead the man, the ruler over God's people. And he spake unto Jehoida that he should be about restoring the house of God.

And Joash did that which was right in the sight of God: so long as Johoida remained alive.

O but after a while, and O just what is the matter with the flesh, that after Johoida died, the princes came to influence Joash; and he hearkened unto them and forsook the Lord God?

And would you be pained to know that they went after groves, and after idols, preferring these abominations to God? And when Zechariah, the son of the godly man Johoida, spake against them by the Spirit of God, this same Joash commanded that they stone him; even in the court of the house of the Lord. And Joash the king, see you how he up and showed much arrogance now. O yes, the king did.

And God sent an army from among the king's enemies, and executed judgment against him. And while he was upon his bed sick with diseases, this was not enough: even his own servants slew him. And God's justice reigned.

Amaziah the son of Joash is on the throne; and his heart sought some of the things right in the sight of the Lord. And when he had succeeded in battle against the Edomites, this man brought back the gods of the children of Seir, and set them up to be his gods.

And after he turned from the Lord, God caused him to be defeated by the enemy. And before long Amaziah was killed; though he fled and tried to hide himself from death, yet was he killed by those who conspired against him.

And the people made Uzziah king of Judah.

Now Uzziah sought that which was pleasing unto God.

And it is written, as long as he sought the Lord, God made him to prosper.

And prosper this king did. And he appointed captains; and maintained an host very capable in war, numbered by the chief of their fathers. And God's hand was with him against the enemies of his people. And Uzziah waxed great.

Uzziah transgressed against God.

God struck Uzziah down.

With leprosy even unto his death was he stricken. For thinking himself above that he ought, this man had it in himself to go into the temple of the Lord, and to burn incense upon the altar of incense.

And certain valiant men of the priests were bold in the Lord, even enough to withstand him; and said unto the king, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

And, behold, Uzziah, being already wrong, now added unto this wrong his anger against the priests: this though they had but rightly rebuked him. So then, leprosy was given him with his anger.

The holy commandment unto the priests was generations old, but it still stood, and it stood in force. And stricken, though he himself left the house of the Lord in haste now, yet the leprosy left not him: it was stayed upon him till his death.

Now this man, lifting himself up above that which God alone and on high has preserved for himself, has shown neither fear nor understanding of God: not accepting that one appointing in the sight of God does not give qualification in any other at man's will.

And so the Lord confronted him in the temple, and did make example of him; yea, and doing so openly: using even a great man whom he himself had exalted; bringing the same man on back down again; for all to see and take heed to. Position pardons no pride.

So then, this man, leprous, had need to dwell away from his proper house, and in a several house; and also was he cut off from the house of the Lord: this mighty man made low. This king brought down.

And Jotham his son was over the king's house. But the presence of the Lord still abode in his temple. Now Uzziah, this great man sinned; sinned but for a brief moment. God is always holy. From everlasting to everlasting.

And now the man Jotham, he walked before God, and did that which caused God to bless him. And he had a son named Ahaz.

As so many had done before him, king Ahaz, son of Jotham, forsook God and worshipped Baal. Ahaz, he made molten images; and he burnt incense both here and there.

And when these were not enough to appease Ahaz, he worsened: there in the record the picture is written.

Not all abomination is learnt; nevertheless, here now there is also a father who burnt his children in the fire. Anointing him king of what?

The manifestations of this man's heart were as though he preferred to serve any god; any god, so long as it was not the God of Abraham.

And when idolatrous Judah looking down, should have looked about for the judgment of God from its enemies among the heathen, the hand of the Syrians came up against them, led on now by Rezin. But worse yet, hand in hand with the Syrians, came down upon them the hand of their own brethren; not from without, but within, and of the kingdom of Israel; and these led on by Pekah the son of Remaliah.

And king Ahaz and Judah were shaken in their spirit. And Zichri, a mighty man of Ephraim, slew Maaseiah, the son of Ahaz, and Azrikam the governor of the house, and Elkanah who was next to the king. And certain of Judah were carried away into captivity.

And Rezin and Pekah had purposed moreover that they install a king as was meet for their purpose.

And amidst the turmoil, came the word of the Lord by the prophet Isaiah.

And this saying the Lord, Go forth now to meet Ahaz, thou and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field. And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.

Against their counsel, the Lord, saying moreover, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin.

The Lord, saying, And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established.

Now the Lord, the watcher of all things, the possessor of heaven and earth, has an order; and herein does set that order straight. And has promised to keep it straight.

Now though the situation is unfavorable, it shall be settled by God, and be you not once else minded, but yet be informed: the Lord recognized these men in their capacities as heads.

And concerning this matter, though Ahaz lent himself to idols, yet the word of the Lord came unto him and said, Ask thee a sign of the Lord thy God.

Thus, none here but Ahaz, being as he was, was on the throne of the house of David.

Now this was the doing of the Lord, that Isaiah should take his son to stand in the presence of Ahaz: and the meaning in the name of the son Shearjashub is, A Remnant Shall Return.

Thus it shall be that not all the people shall be lost, but some shall be delivered again.

With this the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God; Ask it either in the depth, or in the height above.

But Ahaz said, I will not ask, neither will I tempt the Lord.

And it is written, Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

And the meaning in the name Immanuel is, God With Us.

Inasmuch as these two signs were put unto Ahaz, Immanuel, being God with us, and Shearjashub, meaning a remnant shall return, what shall the God of truth make manifest? What shall a man believe concerning the Lord's own people which are taken captive? Shall God himself deliver?

And from the time the throne was secured unto him, to the time he was committed to his grave, Ahaz worked with power to deliver to harm; and to keep himself and the people of God free from the blessings of God.

And now as for Israel, Hoshea the son of Elah reigned in Samaria, and this man was evil also. Certainly then, the Lord would send against him an enemy, even Assyria. And so Samaria, as it would, it fell; and the evil and idolatrous Israel was carried away into captivity in Assyria: just punishment, as the Lord had promised. Yet Judah remained.

And sin to sin, Judah had beheld the fashion of her sister Israel, and not to be outdone, she rejected that holy garment of God given unto her wherewith she was to robe herself; and she arrayed herself after the manner of sinful Israel.

But now if a king did do right in the sight of God, and so led the people, and in that way he stood, rooted in zeal against idolatry, would anything at all withstand the blessings of God; this when God commanded the blessings to come and overtake the king and the kingdom? Blessings to get all over them? And when the enemy of God's people would come to overrun God's people, would the king not have power with God to deliver the people and the kingdom?

And were the king to fall sick, even unto death, would not God hear his prayer for mercy; mercy that he might live? This then would be Hezekiah, king of Judah, he.

Notwithstanding if the king's son who came after him took to idolatry, and the son committed himself to gross iniquities, even making his own son to pass through the fire, and compounded wickedness beyond measure, and with all this, loving to shed innocent blood, would God wink?

And if the king did seduce the people to follow after him, this in his dedication to make God angry, would he have this ability to move God to anger? Manasseh, king of Judah, and king of much misery.

Therefore this saying the Lord concerning Manasseh and the disobedient Judah, I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; because they have done that which was evil in my sight.

Manasseh slept with his fathers. And on came wicked Amon his son to reign over Judah. Now surely enough, awash in wickedness, he was slain in his own house by his own servants.

But now we behold Josiah, son of Amon, he reigned in Judah. And his ways were right in the sight of God. This man had been caused to come face to face with the word of God. When he endeavored to do a work of another sort that was to honour the Lord, there was found the book of the law, which when the king heard, this king rent his clothes.

And the king sent the priest, the scribe, the servant, and a trusted man, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of the book of the law.

Not according to the way of variant people did he seek for something to be the word, but the king took heart to the very word itself; and desiring the truth, he then understood that the fathers, they had not wholly followed the word of the Lord.

And these appointed went unto Huldah, the wife of Shallum, for she was a prophetess of God.

This saying the Lord by the mouth of his prophetess, Tell the man that sent you to me, behold, I will bring evil upon this place and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read.

And when the prophetess had spoken the things which were to come to pass upon Judah, because of the wrath of God, she then had for the king alone a word of mercy, and some consolation from God.

For this saying the Lord unto the king by his prophetess, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place.

And the king gathered unto him the elders, even all the elders of Judah and Jerusalem. And the calling of the elders was not considered lightly in Israel: the masses must be moved. And the king was to do a thing requiring support; hence, much moving holy authority; this for a thing which was gravely to be considered in Israel.

So done, the king went to the house of the Lord, and all the men of Judah, and the inhabitants with him. And he did read the unchanging thing which was true; that thing which would stand even when it was cast aside; that thing true even when men were ignorant of it: the indismissible word of God. Even the word which men do presume to fade with time. Even the word which dead men argue is dead. The word was not new.

All the word had been there, all the time. But the will to do the word had not been there all the time. Then none of the time.

But this king, having given the people the word of God, and this king, renewing the covenant with the Lord, he did not stop with merely reading; for this man, showing himself able to make good the love of the word, set about purging with a great purging; cleansing the land of idolatry, both of people and of things. So even again addressing idolatry. And this man, he would not fail to also brake down the houses of the sodomites. So even again addressing the sodomites. These houses must needs be addressed. That the land live.

And it is written, Like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses. Neither after him arose there any like him.

Nevertheless the Lord had already said, I will remove Judah out of my sight, as I have removed Israel.

And upon the death of the king, he was placed in a sepulcher among his fathers. And Jeremiah the prophet, and more also lamented the death of this king; one who did walk upright before God, and did do much good.

Howbeit now his son Johoahaz, he practiced evil, and, of course, was punished. Taken captive, carried into Egypt. And the sinful people, yea, they were punished: they were put to tribute. Having delivered them out of a misery called life in Egypt, the living God had told them by the mouth of Moses to keep themselves from idols, and to choose life by cleaving unto his word. But godliness had been forsaken, and idolatry had become the substitute of life for the people. Idols have no life. Neither can they deliver.

And the king of Egypt placed Jehoiakim, another son of Josiah, king of Judah, in his stead. And he held evil to be for his good also.

It mattered not that the word of the Lord was given by the prophet Jeremiah.

For in the beginning of the king's reign, this saying the Lord by the prophet Jeremiah, Speak unto all the cities of Judah, which come to worship in the Lord's house, all the words that I command thee to speak unto them; diminish not a word: If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.

Now in that the Lord said, All the words; and saying, too, Diminish not a word, we see the Lord himself left no room for fear on the part of the messenger; left no room for making the message light; nor left the Lord any room for accommodation of the sinful people if they were to avoid bondage. There would indeed be false messengers, however, and they would be, without exception, for to make the message to the bound people loose.

Now men there be that make themselves believe they do deliver all the word; but, lo, when they are put face to face with the word that offends, and face to face with the people, these men make skillful use of their two faces: these same boast they are strong, and they go ahead believing, at least within themselves, that they are indeed so.

But now unto the prophet, the word of the Lord was given; and it was given straight for to be so presented to the people. Straight. Which, if they did eat whole, without twisting, turning and taking apart, would then make them straight.

And indeed the word of the Lord was delivered straight. And the word of the Lord was rejected.

Reigning was that very same king Jehoiakim, when the word of the Lord came through Jeremiah in a roll of a book: this written by Baruch the scribe to many transgressors, to warn them clear of the judgment.

And when the word was read in the house of the Lord in the ears of all the people, and the princes themselves took particular note of the word of God, they were urgent to hear, and also to have the king himself hear the word of the Lord.

Now God works with a purpose, thus it was not without purpose that this thing passed first through the hands of the princes, the males of certain standing, as it did. The time was so very urgent: the destroyer was at the door, and the word of God was it which had come to save.

However, when the living word of God came unto the ears of the king, look now at the king casting the roll into the fire. Look at him.

Yet he was not unlike the great religious multitude unto whom the word did come, and shall in latter times come; and come only to be cast off as an encumbrance, a thing dispensable. For without ado, and at convenience some dispense with a part; some with all. And for this man here, he cut out with the penknife; but there be no less destroyers of self and of others, those that cut the word out of their hearts; and those who reduce it to nought in the fire of their anger.

Nevertheless this is unto the man whom it shall find: doing so, this cutting, this casting into the fire, shall this make the word any less the word?

Hence, this saying the Lord unto Jeremiah after the cutting and casting away, Take thee another roll, and write in it all the former words that were in the first roll.

Saying, moreover, I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them; but they hearkened not.

So Jeremiah did set forth the word of God again, with more word than the first; the word as God gave it.

Now it was known that the word of God was hated.

And the word was delivered. And the word was rejected.

Now came the judgment. Now came Nebuchadnezzar, king of Babylon, sent by God. And now away went Jehoiakim; carried by sin so far away; bound out of God's way into Babylon.

God has judged now.

Then we should know. So if God sets up a thing, can a man or a devil undo? Can this be, that a king upon the throne established by the Lord, that he himself would sit upon, has in his days fallen into the hands of a lesser king come greater than he? King Jehoiakim of Judah has fallen to king Nebuchadnezzar. What hand is the hand that is moving here? Can a man's sin in the sight of God be so mighty bad thing?

Jehoiachin the king's son sat on after him. Would you expect that yet he also practiced evil? On after him? And God moved Nebuchadnezzar to send men even after him, to remove him to Babylon: as was done unto his father before him. Gone with him were thousands: these taken captives. Taken also were treasures of the house of the Lord.

Again Nebuchadnezzar prevailed and set a man, a son of Josiah, upon the throne of Judah; again, as common to kings before, wickedness. This way was the king's will: wickedness. This be Zedekiah, and this time, this man, he would rebel against both God and Nebuchadnezzar.

Certainly so then came Nebuchadnezzar against him, and against Jerusalem. The city was not with him: Zedekiah's men of war forsook him. The Lord was not with him. The Chaldeans, they took him; and they brought him unto the king of Babylon; and passed sore judgment upon him in Riblah of Hamath.

If you look, you can see what the matter is with Zedekiah. This thing that shook Zedekiah. Zedekiah saw his sons put to death before his eyes; and then his eyes were put out. Sin has a price.

Moreover the men of standing of Judah were slain. The king, Zedekiah, he was bound in chains. The king was carried captive into Babylon. Sin has a price.

Alas, the house of the Lord was burned. Every great man's house was destroyed. The walls of Jerusalem, even these were broken down. And the vessels of value were seized, and these taken to Babylon. O Zedekiah. O Zedekiah.

Count up the cost.

And more, Nebuzaradan, the captain of the guard, he carried away captive the remnant of the people that remained in that city. Away. Save but the poor of the people. And they that were taken captive served Nebuchadnezzar; and served they his sons: for the Lord had before spoken. Just God had spoken.

And also this saying the Lord, After that seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

God's word is good.

Now when the word of God came unto the people of God, the charge by God was upon the men, though not as unto the men without the women; if unapparent, then unapparently so; yet it may be seen, even if not till ultimately.

The homes now, they were captive in a foreign land.

And if a man would think he shall at all excuse himself of the charge to hold as head of the home, and of fearing God, it shall be a thing hardly harmless.

Now the house of Jacob had found fault with the just God: children, conveniently charging that the sins of the fathers before them had been stored up, and God's wrath was finally heaped upon their generation. But now the Lord let the sinful sons of the sinful fathers know that they were punished for their own sins.

The just God enlightened: Because your fathers have forsaken me, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law; and ye have done worse than your fathers.

And the Lord let it be known: All souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Might we not understand this more clearly if we took to heart every man the word?

God is holy. Yet it was not the desire of God to punish his people. Whereupon this saying the Lord unto the prophet, Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.

But no man would be found manning the way.

And this saying the Lord unto the prophet, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

So then, concerning the captivity, this saying the Lord unto his people, Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; take wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. And he said, I will bring again the captivity of my people Israel and Judah, and I will cause them to return to the land that I gave to their fathers.

And herein there is life, to the wise, and even to those not foolish: for here also we behold the Lord not giving unto the women to take the lead in the preserving of his people; for yet again we are shown in God's word the way; the way as men are duly instructed, even commanded. That it may be well with the men and women, and the children also.

This is God's way. Time will bring challenge.

Of these times also the elders maintained great authority among God's people, and it was certain numbers of these who came unto Ezekiel, the prophet of Holy God. And the elders conducted the business of the people, and for the part stood forth as the people. And these officers were men.

And this saying the Lord, Son of man, these men have set up their idols in their heart.

And this thing was rejected by God; and he spake of taking the whole house of Israel in their own heart because of their idols.

So, at long last, the Lord had determined that henceforth the idolatry of the house of Israel should no more be. Suffering, patiently so, he had suffered it with much greatness.

And this saying the Lord afirst, Son of man, when the land sinneth against me by trespassing grievously, though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness.

Now there were many women in the land, even from long before, but, of course, that we might know, the Lord held forth these three men, even men alone, as examples esteemed. And this thing, let it not seem unusual. Let it be wisdom. And rest with it. Let yourself know it. Let it know you.

Even again, listen to the Lord, If I cause noisome beasts to pass through the land and they spoil it, so that it be desolate, that no man may pass through because of the beasts: though these three men were in it, as I live, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.

Speaking yet a third time, consider this case from the Lord, If I bring a sword upon that land, though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.

And promoting the propriety of these men a fourth time, saying, If I send a pestilence, though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, They shall deliver neither son nor daughter; they shall but deliver their own soul by their righteousness.

The Lord, saying again and again, Though these three men: Noah, Daniel, Job.

Not looking for a woman. And not without reason. Looking for no woman.

Moreover the Lord had much against Jerusalem and the people. For he beheld the princes, beheld the prophets, and also beheld he the priests, that they were unprincipled, unprophetic, and unacceptable: all untruthful, and all unholy. These stood no longer for the Lord God. All that were accountable had turned himself away. Each no longer held to heart his holy word. Not as though they had never known. But every one had abandoned the good. None held his ground.

And unto Ezekiel, this saying the Lord, I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.

Now he who braves the gap is the same who bears the brunt of the onslaught: and this one same, he draws the heat of the battle upon very he himself: for he prevents the breach. And God did watch every man's heart, to see who was yet holding.

Here, if could be found but one man who could have taken the fore; here but one man, in the sight of God, with courage to hold in this generation; one man could have caused God to spare the land. Should not one man of standing have been found in the land? How few there be, they that hold holy, once many others start marching yonder. Had not Sodom perished?

Who is that man found holding? Abandoning people's preferences? Holding on to God. To protect the people. Man has a fire. God has a fire.

Concerning certain of the things arising from the captivity, particularly, there was the fire which broke out to set upon many of the children of Israel. Unlike that fire which inflamed the children who were disobedient in the wilderness. But fire like that fire which bore down upon them to destroy them at the Red Sea. Like that fire which came upon them when the Philistines threatened to do away with them. Like the fire during that time when king Ahasuerus in his riches and in his glory sat upon the throne in his kingdom, in his palace, in Shushan, exalting his power through his careless princes, by whom he did minister in the provinces before him.

Amidst the vanities, under the wine, this same king called unto his queen, for her to show off for him of her beauty. Upon this occasion, however, the queen, in her heart, she was against the thing; and there would be no regarding her king. In her place therefore another was to be sought; another chosen, and set up, and not alongside her.

Out within the provinces, out there mingled among the people were certain of the Jews. Of these were two of which were Mordecai and a maid: by name, Ester. As she had neither father nor mother, and was of his blood, being cousin, her standing before him was as his daughter; and he was toward her as a father. In the search, all around, all over for a queen, none would be found above her. In appearance, beauty with a purpose.

Ester is crowned queen.

The fire has started.

These are God's people. The quenching is coming.

Now as to the king's graces, before his throne, in authority, none was nearer than Haman. And none with. In arrogance, a prince in deed; for in his promotion by the king, he put himself on up higher: the man swelled up throughout, even so much so till there was no room for reason within him. For after he was set up above the princes, this man demanded of those whom he held to be below him to bow down unto him.

However, unto God above alone did Mordecai bow down. To purpose Mordecai to death because of this was not itself enough to be the end of the matter for Haman: for in addition to Mordecai, he went on further: for he purposed that throughout the provinces all the Jews be done away with. Without regarding God, from king Ahasuerus, a decree obtained. Wanting to the Jews, death.

Upon hearing this, we see Mordecai coming down with dreadful distress. With a great outcrying he put on sackcloth, and not without adding ashes. On into the city he went, and came before the king's gate, where to go in as such was forbidden. Unto Ester came knowledge of this thing, however, and she sent unto her cousin Mordecai raiment for to take away from off him his sackcloth.

Now according to the plan seen of Mordecai, Ester should go forth: coming up out of her secrecy of being a Jew, and going on up unto the king to intercede for her people.

Before the king, however, should none approach without approval, lest that one be put to death: except the king put forth the scepter of favor. For this, and for other things besides, Ester, she was not without reservation. The fire growing ever nearer.

Notwithstanding, Mordecai held on, and was unto her great words of wisdom to brace her up; against which counsel she could not get around. Of this spake he unto the queen, that she, even as she was, being yet of herself also one of the Jews, then pertaining unto her also was that same decree of death, without exemption of escape.

For faith now drave him, standing him up, moving him on: till more wisdom also came up out of him, even unto her to be alongside that first thing.

Mordecai, saying, For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?

For of this latter thing, even in and of the matter concerning deliverance, this man, Mordecai, being a Jew, knew of the promises of the peace and protection of God. In such faith would he speak out this thing, that in hundreds of years hence, it would still command good attention, and be a stirring up down in the bosom of Gentiles, many of those who read of it; they many who remembered he spoke it; they in knowing, even to but a small degree, how great the gracious grace of God is; and this same, so good, so fine, and so timely thing, insofar as God being God, is but one manifestation that he is their deliverer from the fires.

For thou shalt not escape; from another place shall deliverance arise, showed Mordecai forth unto her.

Upon this, Ester was herself stirred on; and rose on up above her fear, and stood forth in her courage as none other of the Jews in the land had; no, neither man nor woman.

With no invitation to go up, nevertheless, for the good of her people, and without regard for her own life, she declared, If I perish, I perish.

By birth, a daughter of Abraham. Before the king would she stand. Of heritage, having a God, the God, being King of kings: and he, in himself, being not subject to or ruled by any circumstances. Now without mother, without father, as a tender transplant in a land not her own. Among a people which are among a strange people: a strange people who thought of their evil against her and her people as good; down in their bosom, a malice to return them to the soil; even unto their strange soil.

Up till this time nothing natural could have prepared her; no, not for the profoundness of the events which would come before her spirit, altering the days of men.

On to the king now. Toward Ester the king showed favor; and thus he was not against whatsoever she was for. By faith, although some may occasion to marvel at this, yet by faith, we ourselves, we are not found in ourselves surprised.

And with the light lighting on her hand, we see the incubation of the resolution: there was at her request alone a first day banquet; then, at her request alone, another. According to her time.

Unto this God abided.

So in the man Haman, in time, there had arisen against Mordecai great hatred; above reason, and beyond retreat. Moving on down from in his heart, to manifest malice down in his hands. And from his viperous wife, he received advice, heinousness hatched: this to build a gallows; upon which he would hang Mordecai.

From the hand of the Lord, however, a spirit atween the king and his sleep; till the king reasoned that for reward to Mordecai, he should be set up on high; and with this, the crown set upon his head: as it was revealed that Mordecai had spoiled a plan spun together by the venomous spiters of the king.

Now it was there during the second day's banquet, after patient purpose, from the womb of her wisdom, that Ester, who had totally dedicated her being to the living of her people, made known unto the king the precious thing of her heart; and so, now moving in her own hand, her request that her people about in his realm be left alone unto life.

Unto which thing the king, having first determined by Haman's urging that the same should die, did now issue a second decree, which in the face of the first, must needs be done without revocation of that first: hence, this second decree being that the Jews should stand forth, and defend themselves against their enemies coming against them.

Unto the Jews, Mordecai commanded this in writings. For Mordecai, who now had been moved on up, withal he has received to write in the king's name, you see. A man once down, but now by the grace of God has been moved on up in authority in the realm of the king.

Therefore, in accordance with the writings of Mordecai put down and passed on, at the command of the king, upon the request of Ester, the Jews defended themselves in the land: destroying and slaying with all success. Through the decree, within the provinces, victory was had in the Jew's hands; prevailing against the hand of their enemies coming down upon them.

Now as for Haman's part, he reveled on in his gallows: yea, he wanted strongly for to build the gallows: as he had sought to put an end to Mordecai up on his glorious gallows. Haman's wife also wanted for him to have his gallows. Haman wanted his gallows. Haman gat his gallows.

This man would not come down from off his pride; but neither would anyone be able to lift him up from out of his own snare that would be around his neck.

As for Ester, she prevailed: without fear, with courage, in faith, including fasting, through obedience, under subjection, in defending her people before the king: against those who would be their killers.

Of half the kingdom was she offered, with rule over princes and of more: yet for all this, not once did she reach for half of all, or even half of half, nor nought of any of the authority which God has ordained unto men.

In circumstances not of her choosing, in circumstances imperfect, she prevailed over them all. For above all circumstances is the Lord; and he does not require probable circumstances; neither does he regard impossible situations so called of man, in order to deliver from the fire: in his name he will deliver. Regardless. He is able to deliver from. A sure deliverer is he, in spite of any circumstances: even if by his coming on into the fire with his own, and bringing them up; up and on out through the fire: to show that with God, through faith in him, nothing shall be beyond doing.

For circumstances, they are not a god. Neither create they themselves.

And Ester, as she stood, so stood God with her; the Lord of all power and circumstances. And it was there in the fire that she would be refined. In the fire, and this once more, even more than the first time, to be found among the finest of women. Not just outward beauty. But also in spirit. Thus more in spirit.

Through her, God would achieve his purpose; and so doing, see that you see the amazing: that is, because he is God, and not man, he is able to do so without ever taking her contrary to the woman; without ever transposing her into the station of the man.

God made woman woman. Man would dispurpose her. Some women prefer this. Thinking this be better.

Ester did but let God be God. His Spirit working through her. She did not once seek to let God be magnified in her by leaving the station of the woman, and moving into the station of the man. God can do this. And has done it.

But God, the maker of all things, he has made what he has made; and he is well able to do much more than just make do with what he shall make for his purpose.

For his Spirit, it is beyond man's reasoning; and his work, this work was good from the beginning; and knowing, surely he knows; yea, he foreknew all things.

And who in the earth is humble, and has desired to know and not known his name?

According the word, both once and again, as Ester requested, we see so commanded the king.

And you know well enough that had Ester presumed to be as a woman imperious, and even authoritative, she would have indeed suffered the same fate as her predecessor. But she remained obedient. And she remained humble. And was highly exalted. Lessons simple as seen. The word as worded.

Now is there not something to be said of a woman with a mighty good influence on a mighty great man?

Within her spirit, no usurpation; and though with her influence, there was no need for such, yet we do not so much as discern a desire toward any usurpation. Unto her was such honour; unto her also lasting greatness. Till past this day. Her record yet stands. And so does God's.

For how often, and how long might you search among the women of Israel out of all God's people, and find a woman who has been odious to man, or so to husband, without being rebuked by man in the sight of God, or rebuked by very God himself? Search this for yourself. Search this and know. That none seek excuse. God knows the ignorant. God knows the proud. Proud men, proud women. God knows them both. Even from the garden.

As for Ester, at her one hand, a king, the resourcefulness of an husband; at her other hand, a kinsman, the resourcefulness of a father; above her head, God, who was unto her all these: a king, an husband, a kinsman, and a father. And more besides this.

Among the Jews, to their victorious outcome, they took it upon themselves to celebrate with a great gladness, and even with feasting withal. Respecting these things, Mordecai so wrote, and sent letters unto all the Jews to stablish this among them. As they had taken upon themselves to do, so they embraced Mordecai's writings to this end. In the tidings unto the Jews, he and the queen did confirm the good things to be done in the provinces of Ahasuerus.

Throughout the kingdom it was not unknown that this king did rule with a sure and certain hand; ruling concerning both man and woman. Except for now, the same thing taken without authorization is confirmed; and who better to verify than the queen: even Ester, the king's queen.

Next unto the king was Mordecai: and with him greatness and peace unto the Jews. Of the things concerning the captivity, they were as transplants there in a strange land, stemming from matters early on of chastisement.

And lest you stumble again, you look up; look up and know that in God's chastisement he does not forsake. With an everlasting love has he loved his people.

But even in the fire, during the everlasting love of God, do we not see all through the fire, truth that he has never forsaken his people, or shown himself unable to shelter and deliver them? For this saying the Lord, When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

For he is God in the fire also. Like that fire that came upon the children of Israel when the Philistines sought to consume them; even like that fire when the three men, the children of the Lord, were in Babylon, in the captivity, in the furnace.

This saying the Lord, After seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

Often and always God had delivered them from the judgment of their sins. Punishment too often denied, would it not have been love denied; and lessons lost? Their enemies, they had taken them out of Israel, their home land. But now, through God, deliverance was stirring, deliverance from those who had taken them out of Israel, their home land, and had taken them into the enemy's own land.

Now it is time to look homeward. Now God has unbound a remnant from their captivity in a strange land. And now same God has them homeward bound. And they shall ever have an home. Bound in God's love.

The season thus having come, the Lord did work: stirring up the spirit of the chief of the fathers of Judah and Benjamin, and the priests, and Levites with certain others to build the house of the Lord at Jerusalem.

And knowledge worthy of holding, as concerning the vessels belonging to the house at Jerusalem, Cyrus, king of Persia, he put them into the hands of the prince of Judah, Sheshbazzar.

As one knowing the imperative of authority, the king, made by Almighty God, made the prince the governor.

And when God so stirred up the spirits of the governor, and of these men, being chiefs of the fathers, for the great work concerning the bringing home of his people and concerning his house, he did do so openly.

Look you now and see: neither priestess, prophetess, princess nor queen whose spirit within shall be called; nor shall any of these be moved of God to head this so great undertaking concerning his people. And though women returned in the number, no woman did fly in the face of these heads, nor challenge their authority in the work given by God. And no man did seek to overthrow the sovereign God's way, and stablish the woman's interjection. Nor sought they for her any headship; nothing by any sort of claim from God for some new order: yea, this when the people returned for a new start in their old land.

Glory to glory: for the old landmark of the word, the same would become the new word. Glory to glory. For it was not a time of departing from the word: for it was because of their waywardness, their departing from the word, that they were taken captive and punished in the very first place. But verily now it was a time, it was the time, one of returning unto God through none other way possible, but the return to the keeping of his word: that is, a time of loving God.

Not a time of fickle men, but a time of settled men; godly men again, wise enough to fear God, again.

And things now in order, God's own order, we shall see that the Spirit of God would put in place, and even at the right time, such men, even males, who were capable of carrying out his will. And though hindrances arose both here and there, be assured, the men of God, ever they abode in the word of God would surely prevail.

Now watch God work.

Hereof it is revealed for the sort, the number of the men of the people of Israel, and assuredly setting forth the heads of the children; even the heads of the people. And the spirit of these were moved by God. Men, effecting to manifestation the good of God; so for the men, for the women, and for their little ones.

Of the men which came with Zerubbabel were Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah: heads among heads these were: men who would bring forth more heads among God's people.

And as it were, when certain others could not prove their father's house, for the father's house had significance in the sight of the true God, there was a disallowance pending confirmation through Urim and Thummim.

Up stood Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel to offer burnt offerings thereon, as it is written in the law of Moses the man of God.

Now, in affirming that these men stood up, it is evidenced that there was in these men something more substantial for God in this matter than there was in the others. And, behold, how striking the simplicity of the thing, that which is shown us: the thing which was done by the leaders among the people, it was nothing more than that which was set forth in the word of God from the beginning. The unchanged word it was, from the unchanging God, to the people of God. There was nothing new.

Their spirits stirred up by God, they had determined that the way for this day, it was the same way which had been for them the days before. Understanding that the way back to God therefore, it would be but one way: and that one and only way would be through a returning to the word; that which had been forsaken.

In the beginning of all this was this known. For they had been forewarned. O yes, they had.

See the simplicity. See it. For O but there was absolutely nothing new here. Not a return to the timeworn, but it was a return to the timeproven: a simple, a shameless putting on again of that given them which endured: that which remained the very same to all the generations. Even their present generation.

And they kept the feasts, as it is written. And offered burnt offerings; that, too, as it was written.

Moreover Zerubbabel and Jeshua, and of their brethren, and all that were come out of the captivity, appointed the Levites from twenty years old and upward, that they set forward the work of the house of the Lord. Then stood up Jeshua and his sons, and Kadmiel and his sons, to set forth the workmen.

Among men chosen for the appointed purpose of God, shall there be work and there not be a visit of the adversary?

Unto Zerubbabel came the adversary, and unto the chief of the fathers. Some came seeking. For something.

Searching for some way in, they came: agents to associate themselves with the true workers: the workers whose spirit God had stirred up for his expressed purpose. For these spoilers would have it believed that they had somewhat to contribute to the work of the living God. Of this Zerubbabel would have no part.

And how shall we know that God did not have to remind him? For he who is dutybound so under God, the same is set to oversee the worker as well as the work.

And not yet done, the adversaries being of the subtle, as well as the apparent sort, they dedicated themselves also: these employed cunning devices to delay the workers. Notwithstanding, the temple would assuredly be built. For at this place were the sacrifices unto God offered; and at this place was the central worship of the living God.

By the word of God the prophets of God spoke them on. Upon the builders was the opposition of the enemy.

Nevertheless, hear what is written: But the eye of their God was upon the elders of the Jews, that they could not cause them to cease.

For the Lord had spoken that the work would be finished. And it would be.

And this saying the Lord by his prophet Zechariah, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it.

Without wonder therefore the king spake against those men, the adversaries; the king commanding, Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.

So then, it is again, as so many times past, that the elders had a strong hand; and also an enduring presence that none shall undo in the work of God: that which is to be done God's way among God's people. Even the work pertaining to worship; and all else that is business of the people of God. And God himself shall maintain their station in the midst of his people; and that in his presence. And so shall it be concerning the elders.

Thus it is shown in the word, the elders of the Jews builded and had good success; moving in the prophecy of Haggai and Zechariah.

The kingdom which had come is now no more. The sun had set, and so much of what was sought in the kingdom which had come was still unsettled.

Yea, the time of the kings had come, had run its course, and this thing, now gone: for this saying the Lord, O Israel, thou hast destroyed thyself; but in me is thine help. I will be thy king: where is any other that may save thee in all thy cities? And thy judges of whom thou saidst, Give me a king and princes? I gave thee a king in mine anger, and took him away in my wrath.

And though the sovereign God had caused the government of the kings to pass, here we see that God has held in his hand the core of authority; holding it among the people whom he raised up to worship him. For God, he even yet now, in the time of rebuilding, maintained the elders in his sight; and he himself recognized them. But so doing only for the good of his people.

Before God brought them up out of Egypt, they had been there over his people. These males, fixed in the sight of God, had an abiding headship: surviving bondage, surviving the delivering judgments, surviving the kingships; and now, having survived the captivity.

Elders, fixed among God's people. And heads worshipping among the worshippers.

And the worship is holy.

But did not God always require his people, both men and women to walk holy before him, his word fixed in their hearts?

By the Lord's prophet Joel, was it not read in the word concerning his people, even speaking of things holy to come?

For this saying the Lord: And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.

At that day so gloriously spoken, shall not the men and women both prophesy? Yea, they shall. And regardless of their tribes in the earth, shall not they prophesy?

Glory to God that they all prophesy.

Stay right clear now, and look here: after straightly showing the way among both the men and the women, and this shown even as men and as women, and spoken of as men and as women, see that it may be understood, that as sons and as daughters, there is further set forth a distinction: one made for the old men: for they shall dream dreams. Likewise, is there a distinction made concerning the young men: these young men not only accounted the value of the visions among God's people, but capable, these as young men, aside from the handmaids distinctly spoken of, aside from the daughters so forestated, they shall hold the visions. Moreover shall they, the young men, hold the visions even as aside from the old men.

For these, being young, and God, who is going to have a set church, these come to, when time takes the old men fro. God is sovereign indeed.

See the way of God unto the earth, his earth; shown of the God of heaven; and shown even since the creation, and without disruption. It is shown with shining surety, ruling males. God holding to be seen; God setting forth in steadfast and profound affirmation this way: his own way. Settled.

Stayed there before the man, unchanging; stayed there in and for the record; stayed in spite of that educated reading of man's errant spirit: the way stayed for every individual man whom he, Almighty God, has made for himself. Made in his image. Precluding need for debate.

Same God then, in rebuilding time, calling certain men out: to set forth the work. And now at this Jerusalem, this rebuilding, the head of heaven, again calling to his duty; and purely and simply making his call; this to the headship in the earth.

And now again, for here, the earthly temple was completed; and of the children of the captivity, they worshipped, keeping the passover. And all that had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord, did eat, and kept the feast of unleavened bread.

O had they but done rightly, including this before they fell into captivity. Now they were back to but where it left off: picking up that which they had before let fall.

After due season, however, we see the hand of God moving openly again. For there came forth yet another man of God from captivity; coming on from out of Babylon; and that with another number of the children of Israel. And God would have us to know for a reason that this man was a ready scribe in the way of Moses. And the on time and holy hand of God moved with accurate arrival to bring Ezra unto the people of the Lord.

From king Artaxerxes, a decree: whatsoever Ezra required, it was to be given Ezra. For why, saying the king, Should there be wrath against the realm of the king and his sons?

With authority Ezra was commanded to set magistrates and judges to rule over Israel.

And God had the way made for this man, this scribe, this priest. And God had this man prepare his heart to seek the law of the Lord. And would you not know, not see, that God caused to stand stoutly in his sight this same man? And would you know that in him, not as with so many who would claim that God has sent them to lead, was a spirit not only to know the law, but a true spirit: that one which shall make the difference: a spirit then also to do it? And with all this, to teach Israel statutes and judgments? God had this done.

Ezra confessed, I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me.

Chief men. Urgent work of God to be done.

And there in the word of God it is to be seen; seen there that this thing was done thoroughly according to the chief of their fathers: sons and also sons again. And as for now, if there were even somewhat necessity, then would there be also a need to lay down name by name each son: that done in order to speak more loudly the purpose of the thing which, though we might reason away, God knows we are easily able to understand. Unto others, unto the unaccepting, however, if the word of God rang out loud as thunder, to him unto whom it is not appointed to hear the word, then would it be no more than just that: yea, only a passing thunder. Yea, only another uneventful and passing thunder.

Nevertheless ready is the record which the righteous God has left for review; kept for those who yet desire to know the right way; a record left out in the open for a reason; a clear record, and one mighty good, too.

And the man with the hand of God upon him gathered unto him chief men; this done in preparation for the great work of the great one who works. And as they journeyed on, when it was found that of Levi were none included, Ezra did what was good to be done: Ezra sent, and for chief men again; and withal, men of understanding. And the things commissioned of God were carried on forward. Moving by God's hand.

So then, in Israel it would be that the princes came to Ezra: these men bearing very strong accusation against certain of the people of Israel; including the priests and the Levites. For these had married heathen women.

And it is written, The hand of the princes and rulers hath been chief in this trespass.

What is it but that this man, himself having known the captivity, would understand that there was another sure and great hurt coming: a punishing force to meet them, even face to face in the way? And what is it then, but that this man would move to protect the hurtbound people, and shelter them from the wrath of the watching God? Hence, he would so move, moving as a servant with certainty, fearing neither men nor women.

Now, to be sure, the hand of God was upon this man; on him for God's own holy purpose.

Moreover God had the king send him on that good mission. The king, saying, Set thou magistrates and judges, which may judge all the people that are beyond the river, all such as know the law of thy God: and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him.

Hence, unto Ezra nothing had come other than that which was appointed to come, and that for which he was prepared for: God allowing in God's time the inevitable test for the ready to be tested Ezra.

So then, in seeing that Ezra abased himself most grievously, this upon hearing of the transgression, we see a thing not on any wise unusual: there were assembled unto him every one which trembled at the word of God; even every one. In the midst of even so great forsaking, be it known that God had sufficient faithful remaining; God had servants who yet feared him.

For God's people, Ezra abased himself. For God's people, he grieved. For God's people, he fell to his knees. And for God's people, he wept. He pleaded also for very self, even as one with God's people.

As the people before, so now also this people were found in a failing; and how soon they did fail. From the word, and to their very own way they turned.

People deceived, as that, yea, the word was for them, however, it was not for them to go so far as to truly live by. As that the word was the word, but their real lives, that life that counted, this was a thing of a different matter.

Teach it, preach it, but do not call for, nor expect men to reach it. And then in time, a respectable time, since it is not a thing pertaining to real life, make no more mention of it. And these self deceivers, they maintain that they yet have the word of God; but they live another word: as if this other word, it be the word: even as if now it were God's unspoken word. And this they live. Or consider themselves living.

But here and now, men of God, knowing the word is meant to be life, they spoke out unto Ezra.

God's standard was raised.

In a ready and staid righteousness, Shechaniah, the son of Jehiel, spake unto Ezra: said he, Now therefore let us make a covenant with our God to put away all the wives, and such as were born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.

There is so rare virtue in the call from the heart to do the thing according to the word of the Lord.

Among them now stood none with so wayward spirit as to presume compromise: as though the ways of unchanging God were as they themselves were. Amid the pending hurt, none did deceive himself as knowing that they could write the law to give to God: as that God would break on down, change and conform the word to suit the occasion of the lawbreakers. Of them sought no one to reason that time somehow might mitigate sin. Over them neither none called upon God to wink.

Look silently and see, and take heed in heart and head: see that none did say that the return to God's righteousness heretodo would be too wrong. An obedience too unrighteous. A righteousness too obedient. A righteousness worsening matters.

None said such things.

And straightly the rulers, the elders, and also the judges, these of God, they stood with Ezra: stood with him, as he stood on the word.

And it was spoken unto him as the time had come to, Arise, be of good courage, and do it.

And Ezra did it.

And indeed the men put away the strange wives; even those yet having the stain of the captivity among their numbers; which captivity they incurred in large part in the first place because of the same: the strange wives whom they on previous occasion were wont to marry.

Not like a people not betrothed unto the Lord, the hearts of the people of Israel must suffer no estrangement.

Hence, Ezra brought the law before the congregation; unto both men and women, and all that could hear with understanding. And he stood upon a pulpit of wood. And beside him stood men of purpose for God in their hearts. And the man Ezra opened the book in the sight of all the people, and he read from the book. And the appointed men with the Levites taught the people of God. Even according as it was written in the word of God.

And the one word of the one God was received by the one people as one. And this word, it was no new word, O no, it was not: but none other than the same word first delivered unto the people of God. Nothing was added, and nothing was taken away: the difference now being that the Lord had for himself a strong man dedicated to the true word of God; had himself a faithful man there in the midst of his people. And this shall make a difference. Always make a difference. Godly men know this. Godly women know this. And neither draw back.

And the people consented to the word by saying, Amen; then the same people consented to the word by their deeds. And in that day the Lord brought about a great awakening of the people of God.

There was building work to be done for God.

Hence, the Lord moved in an heart which was within a man named Nehemiah. And this man drew from that great endless resource; that available to every man and woman. Prayer.

And when Nehemiah was done praying, the Lord moved the heart of the king, who sent him on his way with open doors everywise.

And now Nehemiah, he resolved to go into Jerusalem with a will to work.

Still, God allowed the adversary his passing season. Therewithal Nehemiah set men to lead in the building of the wall; and the matter with the adversary, it kept pressing on and on. Pressing, till it came near the sword's edge.

Whereupon Nehemiah mettled the men, saying, Be not afraid of them, remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.

And so they worked on, with one hand upon the work, and the other hand upon the sword. Neither hand was idle.

Now Nehemiah the governor saw justice not being done between brethren, and did not hesitate to relieve the oppression inflicted upon some certain of the Jews; for also the wives cried out, because their sons and daughters were oppressed; and he knew this was a thing not acceptable in the sight of God.

And indeed, there was a great cry of the people and their wives against their brethren the Jews. There was determination and dedication to this service about Jerusalem: for central was the temple of God. And for now, much ministering was done, with an eye which encompassed all things relevant to the fulfillment thereof. Contribution can support and sustain contribution. And acknowledgement too often goes lacking. Hence, thereunto also was the heart of her who had contribution not held back: as in the ministering unto the temple of the Great. Finding to minister where ministering duly lent itself.

And the man whom God had his hand upon to raise up his city from ruination, he set his brother Hanani, and Hananiah the ruler of the palace in charge over Jerusalem: for it is written, He was a faithful man, and feared God above many.

Moreover God put into his heart to gather together the nobles, rulers, and the people, that they might be reckoned by genealogy.

In the word, that which is set before men, and left on record to be seen by men as well as by women, is found that which is also for business before God, and profitable unto that every one of man which is candid, and sincere; and hence, that man without a stake in confusion.

Seen. That of the abiding substance of the matter of the genealogies were the sons.

Seen. That of the heads of the father's houses, of men among men, according to their valour, of chiefs over men in Israel, and of firstborns within their household, being sons of the fathers, and of fathers before fathers among God's people, the sons.

Seen. To be sure, the substance of the matter was concerning the sons; and from these, rulers, of course; and also of captains, as they were, seen for to stand forth.

Seen. So, too, of princes and of priests.

All in all, for the glory of God, about the sons it was seen. Sons of Abraham, of Isaac, and of Jacob; and through them, of kings, and so on, and so on. But, however far on, yet and still of the sons; sons who by the goodness of God unto Adam walked before God upon the Lord's earth. Chiefly, according as God would have the matter set forth of the families of the children of men.

Knowing this, too, that none of these would come into the earth without the goodness of the woman.

And when it was so spoken about wives and about daughters, how often found it to be without concerning these as it were of their husbands, and their fathers as of heads, this in the Creator's earth? Wherein he ever shows you.

Search you the record from beginning to end. Then start you the reading all over again. See what you see, line by line: father to father, son to son: then father of son, and son of father. Name by name. Then know but for the better, that it is not in finality about the genealogies; nor the principalities of so proud man; nay, not as some would suppose or reckon. Know that it is about godly ordained authority. To the end that the Lord of glory receive the glory due the Lord. Yea, there is a purpose here. Thus, let it be seen. For in the end, the glory of the Lord, this shall itself prevail. Till prevailing it shall, all over all. Let the man be counselled, let the woman be comforted.

And so then the work at Jerusalem: though adversity raised its head even from within, coming from those whose hands should have been with his hand, yet Nehemiah prevailed; his hand still in God's hand. The wall was built.

Now concerning Zerrubbabel, Jeshua, and Ezra, and Nehemiah, is it unreasonable suppose that among them, there might have been wives to matter in the mix? Or seeing the men which God has caused to be seen, can we be altogether content with this: God will work, and in working, he will work as he well chooses?

And certain of the fathers of Israel, in particular, of the Levites, these led in the worship of the Lord.

And not shown without order among God's people, they made a covenant with the Lord; and the men, the princes, Levites, and priests, these were they, even the men, being heads who sealed the covenant with the Lord God.

And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, with their wives, their sons, and their daughters, clave to their brethren, their nobles; and entered into a curse, and an oath to walk in God's law.

And as it is there that it may be seen, so may it be also understood, that because they already knew, without yielding themselves then to controversy, they did also receive the godly way; and they strove not at what was acceptable and unacceptable before their God; knowing that the men, even the appointed males, did stand before the congregation of God's people. And God, who is able to hear his people, he would see the covenant, and he would also put them in remembrance. When they broke it.

But of a truth, who is he that can keep every thing in such a covenant?

Who then is he that is God's own?

Who would live without fault?

Who can wholly please God? Who has been able to cleave to the word? Perfect?

Holy?

Who has stood forth so righteous? Ever and complete? Seeing that God does not change, what hope has any man among us? Even any hope for some one acceptable to stand before him? A perfect one needed to even approach this Holy God, that he may take before him our cause? What hope then is there without such an one?

For man who is conceived in sin, thus dead upon arrival from his mother's womb, how shall any seed of any man succeed? Such an one then, he must have an higher father than we.

And so what is he called, such an one having undone that damage, that death which is already done upon the souls of men; even upon the very seed?

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## Delivery 5

Who is he? Undeeding the dark and lasting habitation of the damned?

For we have an appointment, and who has come, has finished the work, and is able to disappoint our death for us? For indeed what have we, seeing our own blood cannot save us? Nor the blood of all our sons.

Believing God is able, for he has shown that with him nothing shall be impossible, wherewithal then shall the so poor such as we find to render?

O mercy, what man could have lived, has lived, fulfilling all that is required in the sight of the Lord God, and be free from sin; truly, altogether, free from sin? Who, in the sight of so Holy God, O Lord?

What manner of man be such an one?

And who had so been? Had Adam, Abraham, Moses, or Job? Or either Samuel or David? Even none of these men. Shall such a man, having been long time promised unto us, be so pleasing in the sight of God, except he be perfect as God himself? And he that would be found perfect, being so found, well and good: that is, well and good for that one man himself in the sight of God. But truly, what benefit that to all the wretched other: those who need such same righteousness upon themselves as he already has?

He then would must be the perfect man, and purely unselfish; and a man not keeping the manifold blessings all for himself. And he, being the righteous man, might he be considered in a position rather to look down on us: to condemn us, and mock us who are not perfect as he?

Or such a righteous man, might he be so humble, might he be love? Or might the same not be in a position to look upon man who is lost, that he may thereby point the finger; having occasion to condemn even every generation as wayward, wanton, and without a will to serve God with the righteousness that he himself alone has done?

And he, being in our presence, and possessing the abundance of all God's riches unto himself, why should he be so gracious; why be he willing to make poor wretched us partakers?

And would he not grow most weary of us? So many men, women and children? He, being surely sought after by so many of the dying, the poor, and sick men and women and children? Sought after, to petition God in their favor?

Such a man as he, should we desire it, how go he about to effect the real and excellent righteousness that is of himself; bestowing it and its benefits upon us? Or have we any right to ask him? What, for that matter, then shall we must call such a gracious one?

How shall we not call him Deliverer? For being great as he is, who can hinder him from delivering? How, O how, shall he not be called the Saviour? For he alone must be able to save; and none other than he. And what manner ransom he, for we owe beyond ability to make good for ought of ourselves?

For being the Saviour, and also the one acceptable in the sight of God, there shall surely be requirement of a price to be paid: to answer for the every sin of us that shall receive a pardon. Paying the pardon price, this would make him Redeemer. Would it not?

But what wisdom then shall he have, such knowledge that shall make him to know each and every one of our sins, and exactly the price to pay to justify us? To justify us before an exacting and just God?

Just who is he that can make an one right from sin? And who, being one man, can make right for so very many, seeing that all men have sinned? Whence the payment for that terrible cost, which is beyond us, be explained?

Would not such a miraculous thing truly be the greatest blessing yet? And an incomprehensible love even exceeding that? Hence, and surely showing the greatest price? What of the cost?

How shall he pay? How shall we repay?

How is it that he, in any degree as such, for so great as he is, not be a king, even since before he came? The one King of righteousness, too. A king coming unto us? What cost this righteousness?

In his person then would he let men just so much as touch him? We being unclean, would he yet love us, if we desired to touch him; and wanting so much to touch him, touching him nevertheless? To kiss him? Shall not great and gracious love make him be kissed anyhow, if we found ourselves in his presence?

O he must be a king; and a king indeed he must be: whether he confess it or not. King then, how shall something within us not show forth a longing to bow down to him? And when bowed down, not risking refusal by asking him for permission, but as a thief, then shall there not be precious opportunity to take it upon ourselves, and quickly steal a kiss upon his feet? Then slowly another one?

And would he be offended if we put ourselves off on him from everafter we hear of him?

But in his greatness, shall such an one, sweet as he is, trouble himself to love those of us with the odor of sickness on our body? Or how shall he feel to come near us? And shall he love us even though the smell of death be on our breath? For God breathed in man the sweet breath of life.

He only that can give us everlasting life, he it is then that is the everlasting Father.

Would not so marvellous a thing require Messiah indeed? And grace so great beyond measure?

And he that is God's own, and surely such an one would be, must be, even God's own arm, shall he be ours also?

And he is even the Lord unto us, and this we can believe: for it is written, Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our father, our redeemer; thy name is from everlasting.

And he, so profoundly, yea, so immeasurably precious, he does live without fault; and we know that he is come verily in God's name, having manifested the truth: for it is written, I delight to do thy will, O my God: yea, thy law is within my heart.

And this one man, O glory, O wonderful, he has wholly pleased God. Even always. And concerning the word, he, as he must be, is inseparable; even he and the word; and altogether perfect is he; and in him we be able to mark the perfect man; and in him we be the blessed able to behold the upright. This man we need. Need more than anything. Let us have him.

And holy. He is the Holy One indeed, even before he came; for we have heard that one who is the truth speak, saying, I am the Lord, your Holy One, the Creator of Israel, your King.

His people then, these be they who know the truth; and the truth triumphs; it is indispensable, in word; yea, and also in very deed.

The Lord, their Lord, our Lord, The Lord of all, he shall stand in righteousness indeed; for gracious is the Lord, and righteous: for it is written, Righteous art thou, O Lord, and upright are thy judgments.

Saying moreover unto his people, Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

And he is truth.

And he cannot lie.

A promise had been made; of long time before. By the one sure keeper of covenants, had a promise been made. Of one to come.

At a day so distant, after a looking so long. A promise is done. A covenant is kept.

And now the time had come.

Of the seed of a woman, of the house of David, of a virgin of the name of Mary, he was born: being conceived in her of the Holy Ghost.

Of the Jews he was born king.

Before this, he is King of kings.

This man is Jesus.

Jesus is the Lord.

The Lord is God.

The written word of God, it is through the Holy Spirit. The same is unto us.

The redemption message unto man: the death of Jesus Christ for the sins of man, his burial, and his resurrection: the gospel.

The news of salvation.

There in the word it can be seen that God sent a man named John; one man only with that very great witness, a witness to the Saviour from sin. And this man John, he had come preaching, and also baptizing unto repentance.

Then in the word it is shown came the man Jesus, the one Saviour only: he is the Christ of God.

And John proclaimed, Behold the Lamb of God, which taketh away the sin of the world.

And do we not know that a lamb for sin, the same is a lamb which shall be slain?

Who else for this but Jesus? None other but Jesus.

Nevertheless here now, Jesus, perfect and without sin, the Saviour of every man who would be saved, would very himself be baptized.

And see how that when John thought himself short, unworthy to baptize that only perfect and righteous one, an amazing thing this man Jesus would say: Suffer it to be so now: for thus it becometh us to fulfill all righteousness.

This man Jesus needed no repentance. All others need repentance.

Adam the son of God had sinned. He had moved off the word. He had forsaken the will of God. And none other had lived righteously altogether before God. And here now comes a man, one man, who speaks early of fulfilling righteousness. Yea, even all the righteousness. We are shown that after fasting forty days and forty nights, the devil came to him.

And when the devil, the same tempter who tempted in the garden, the denier of precept upon precept, came to Jesus, he said, If thou be the son of God, command that these stones be made bread.

Now Jesus, being full of the Holy Ghost, said unto him, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Now this man Jesus, the Son of God, this man, being full of the Holy Ghost, said, It is written.

And though Adam had moved off the word, this man Jesus, totally given to the will of God, would not at all be moved off the word; but by holding to the word, would remain one with the Spirit.

And it is shown that that determined destroyer, that deviant liar and sower of doubt was not yet done, for in this he had yet more work to attempt.

Shown in the writ: and Jesus, being on a very high place, the devil said unto him, If thou be the Son of God, cast thyself down: for it is written, he shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

And this saying Jesus, It is written again, thou shalt not tempt the Lord thy God.

Now concerning the thing written, we see that Jesus said, Again. Even saying, Again.

Thus, Jesus, full of the Holy Ghost, showing steadfastness again and again in the word; and providing the irrefutable record of the sufficiency of the word as the weapon.

And this day even the word, you see, is written for record; done at the tip of the pen of his appointeds.

Now the written word, it was altogether sufficient for Jesus. But, alas, is it now not considered sufficient as well for his saints? Who is he then who has considered that it is not sufficient?

That tempter, he is about again, having never gone away: even now and today to try to stop Christ: but this time, Christ now in the Christians. But first attempting to disarm them of the word. And never changing for the better, he has things for the woman again, and often enough, this before the man.

But a faithful keeper is the word, this when adversity that will come upon all does come; an adversity coming with strength; coming, seeking to move God's people born of the word, even against very God himself.

Now the greater of tests, know that it is allowed assignment but to the strongest; and this man, Jesus, he not only stood upon the word, but, behold, we see the devil must needs try with power.

And the devil, knowing the power of the word of God, and that this man is the Son of God, he chose but of such of the word in his own context: but we are made to know that the acceptance of the word taken out of context, or the distortion of the truth, this has not the power of God to protect any longer: but such is a lie, and a lie with no small dark power: yet no lie can stand; and when it will fall, it shall take down all that stand upon it.

Ever and therefore now must the word be secure in all who would live by it; thus good it is for the user that Satan not wile the sword from that very user, and turn it into a sort that he can bend back against him.

No saint is tempted beyond that which the keeper was. The word held him. It will hold you. If you let it. And not forsake it.

Now Jesus is King of kings, and Lord of glory.

But still not yet done, the devil, here he had yet one more attempt: after showing Jesus all the kingdoms of the world, and the glory of them, he said, All these things will I give thee, If thou wilt fall down and worship me.

If and though we may not know what Jesus shall say to withstand him, truly, we know Jesus shall resist and prevail. And from whence do we reckon he shall find sufficiency to stand? Upon what shall he draw? Answer if you can.

This saying Jesus, Get thee hence, Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.

Now Satan, shall he make you to take in an offer, that he may work in you a falling down? Might he do such? Might you accept him?

And when he will make you also an offer, and he surely will, will he also with it ever tell you the cost for accepting it? And shall we not always consider that occasion set before us, or sought after, in which we serve anything other than God; that we may know to guard and discern; that we may know not to deceive ourselves, by seeking through our own wisdom some justification to transgress: as some sort of claiming not to know the difference between that which we serve, and that which we worship?

To worship the Lord in truth, is to live the word.

Thus, again, the infallible word. Which word Eve abandoned, and which Adam did also: he leaving the Lord and following her. So doing, he did most grievous harm; following after her.

But thus again, behold the written word invoked by this man, the Son of God. He being full of the Holy Ghost. For therein, there in the Spirit, shall no man find himself contrary to the word. No, not one man.

It shall not be.

Jesus oversees every test. Every man is tested. None above his abilities. Every test already measured. Every answer is provided. The answer is written.

This one occasion of tests then is ended. The devil fended against.

Now John had come preaching first repentance. And now Jesus came preaching, and preaching frontally what? Repentance.

For this saying the Lord, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

The Saviour came preaching the gospel. There is a belief so profound, a belief so above that so many other: it is that true belief, of the heart: that belief going beyond that of the mouth alone, else the believer deceives himself: that is, lest the mouth shall confess that that man be a doer of one thing, but the heart shows that same man doer of some thing yet another. But to be sure, a man's life shall move within him, going about manifesting what is in his heart: yea, manifesting his true belief. Whether or not that belief be unto Christ or death.

And if he believes the gospel in his heart, then shall his mouth and his heart be one. Truly believing the gospel with the heart, such leaves no man drawing back from receiving the gospel of salvation: the death of Jesus Christ for the sins of man, his burial, and the resurrection of Jesus Christ.

And now this Jesus, on he went about, preaching the gospel. And also healing the sick, and casting out devils, and raising the dead. This man forgave sins.

One man, he would do all the work unto salvation; one man, saving all who would come unto him: all those coming unto him one, and according to his one gospel. And this one man alone would retain authority to ordain and send forth preachers: this to spread the tidings of the Saviour's own work unto salvation. These would labour not unto salvation, for, to be sure, they themselves would also be recipients of the works of that one worker unto salvation: for the grace of that one salvation worker is a thing immeasurable: this unpurchasable grace of God.

But they that are sent would receive just rewards, this for their assigned labour of faithfully showing the gospel of the one saving worker: Jesus preaching Jesus through them.

And so now, John, this man had disciples, men which followed him.

Then would show the manifest Jesus; and this man Jesus would have disciples also. And these disciples would be twelve men. Men also.

And the men, they would be none other than the men which the man Jesus would himself choose. At the hand of the Lord Jesus, the perfect one, he whose works are not once by chance, there would be no women among the chosen men. No, not one woman.

And he himself having power over all things and time also, hence, causing his disciples to be timely born upon the earth for his arrival, could he not have caused a woman to continue himself preaching through, to likewise be timely born; even along with these chosen men also?

This man is the Lord, and though sometimes you see the word in the word, and sometimes again you see the word in the works, however seeing, in this man, you see always those things said and done which please God. So then, see. And be settled. Those seeking to please God.

And the Lord Jesus, he himself called these twelve, individually; not calling woman; neither she, as alone, nor as a family sister of the apostles, one having same father or mother. And such a thing, the word of God, it does not lead us to so much as expect this. No apostles' sisters were called. Though he did call brothers.

This is the thing seen in the record, seen of the sons of God; there in the word, to be held in the heart; seen of his sons: men and women, the born and led of his Spirit.

O child of the truth, see what you can hear in the heart from the word, this when Jesus chose the twelve.

This man Jesus, in choosing but men, and all else he has done, the Creator has done absolutely nothing in vain, nothing without sure meaning.

And concerning this so clear choosing, if we would rather pretend as children of the truth, that we still do not understand that thing between the Lord and the man, we reason dangerously much away. The pretending. For the man whom he made, he gave charge. The man, being the image and glory of God. The man himself, and not the woman. The man, entrusted with the words of life, and who let go of the words of life, and so doing, failed man and woman. And we, if we should still pretend away, then let us also reason away this: that the Lord did not confer with the apostles whom he chose about any of their wives' opinions.

And it would take of any man or any woman, who is not at enmity with the truth, only to be still but for a moment, one moment, this that he or she might begin to comprehend the significance of the Lord commissioning these men. And the Lord, in so doing, he worked the will of the Father; working without regard whatsoever as to what these men's wives had to say about it: indeed, letting them know that even their wives were not to hinder them; no, not in the work of the glorious gospel entrusted to them. So great was the standing charge of the gospel unto the man, and not the woman. The truth shall stand.

Nevertheless generations are not known to generate children of truth.

Degeneration, yea, it had been the constant order of the disorder.

Do you believe that in this, your enlightened generation, if the word of God came unto the man again, that the man would go so far as to ignore the word, and that the woman would go so far as not to receive it from the man? Do you believe that it is yet in a man to forsake the word, and hearken unto the woman? Specially if she womans?

There can be seen with profound simplicity, the words of life unto the children of men, entrusted again, yea, even again, unto the man, the man himself. Even as when this same Lord spake unto Adam in the garden concerning the issue of life: for it, too, was not with regard to the opinion of the woman. Though it was with great regard to his life and hers. If you can comprehend.

And so again, the word of life given unto the man, and given for the man; there were no angels of God here; there were no prophets here; and there was no woman here. For again, this is between God and the man, this issue of life, and this issue of death. See if you can hear.

And the Lord, the captain of salvation, he is yet perfect today, even as yesterday. Even before the foundation of the world.

What think you? He who does know the end from the beginning, even the things that would come upon his church, whether they be contention or conflict, shall he not foresee, shall he not know to quiet your quarrellings, and to do so by choosing for example just one woman? But if you would not receive the truth done, even the example, the so plain and simple manifestation of the truth, then also would you not believe the instructing word of truth. The truth is one truth. But you, selfwilled and yet loved, nevertheless, you would be, must be, taught what thing hereunto is right.

That you understood, that this holding the charge, it is not about withstanding the woman, though she must be, if need be, but this is about the man obeying the Lord, thus, withstanding Satan. For in so doing, this to acknowledge in truth, manifest truth, that Christ is indeed the head of the man. To the glory of Christ.

Satan is not head. Neither is the woman.

And of men, and of women, Christ will have his count. And what if it be to the confounding of the uncounted?

And so then, these apostles, chosen of Christ, though they were men, even so know this, there would be none appointed of self. This, too, commands understanding.

For his way, it is shown on one occasion in his choosing two of his own: Follow me, said he, And I will make you fishers of men.

And we are made to know that it is but Jesus alone, he who makes them for the office, and not they themselves.

And again, when others were mending their nets, it is written, He called them.

That it may be affirmed that they who are ministers of the gospel, these do not call themselves. Neither can they purchase the calling in an house of learning.

Moreover here is the writing: He called unto him his disciples.

And here specifically unto this office he chose twelve, who are called apostles. And concerning the calling of men, before you push and shove on pass this, know a thing: verily there is foundation work in this.

Let us now then count the number of the names of the men: and the number and the men were ordained. Take the time and make the count, for truly the count is able to give the caring counter an added comprehension, one beyond more than a number and names. Much beyond.

And the twelve apostles of Jesus Christ were so named: Peter, John and James his brother, Andrew brother of Peter, Matthew, Thomas, Philip, Bartholomew, James son of Alphaeus, Thaddeus, Simon, and Judas Iscariot.

And it is written, These twelve Jesus sent forth, and he commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

Now good it be known here that this is that message that Jesus himself did preach, even when he first started his ministry: for he preached forthwith that the kingdom of heaven was at hand.

Now then, that same John who did baptize and bare witness, he came preaching from the very fore, repentance. Moreover we are made to know that Jesus also himself came preaching from the very fore, repentance. And when the disciples whom he had sent out preached, they also were to preach from the very fore, that the people should repent.

And Jesus preached to the multitudes; and teaching, he taught them many things which they had never heard. And there were those that believed, and there were also those that believed not.

And though there was so much sin in the land, and all needed saving from damnation, yet not many wanted eternal life: no, not on this man's terms: though he had come to graciously bestow life upon all that came unto him. Indeed this same loving Jesus, he would come to be roundly hated.

And also his friends, they, too, would be offended. Nevertheless for the sake of none of his friends, nor his family, would he deviate from the preaching or the teaching he was come to complete.

Now we are made to know that this man Jesus came into the lost world to save them that believe, yet it was for his good words, and for his good works that there would be many seeking to destroy him; and there would be no relenting to this end to destroy him. And neither would there be any relenting to this end by himself to preach to the multitudes life; to show the way of salvation even unto them.

And yet for so many seeking to destroy him for his preaching and teaching, this man did not alter ought of the preaching and the teaching; no, not to appease any.

And those whom he appointed to preach and teach, he, by his Spirit, would himself continue to minister through them; and neither would they alter ought of the preaching and the teaching: no, not if he by his Spirit did the preaching and teaching through them, and not they through themselves.

For they who are appointed of their own spirit, or called of others, these can but preach and teach with the spirit of him who called them.

But of these whom Christ had sent, Christ in them would preach the same Christ through them, even after he has gone: for he would yet remain in Spirit. Though here now, this day, he was yet with them as he was.

For upon being baptized by John, God said of Jesus, This is my beloved Son, in whom I am well pleased.

God, saying, In whom. Saying moreover, Well pleased.

Men said of him, he hath done all things well. When he stood with Moses and Elias, Peter, James and John, God said of him, This is my beloved Son, in whom I am well pleased.

That great goodness, being as it was, the Pharisees and certain of the scribes, they took issue with him; yea, they took issue with the very Lord. The scribes had been about for so long time, but now we see a gathering among God's people called the Pharisees.

Now the Pharisees were full of themselves. And this man Jesus, he was full of God; and Jesus, he himself would require that all that be his be full of him: that is, full of Christ Jesus. No less. Hence, concerning many, this would not be at all good, and certainly not a good thing between the spirit of the Pharisees and Jesus.

And Jesus had some things to say unto the Pharisees: hypocrites, serpents, blind.

And the Sadducees, another sect of that time, these fell not far behind.

Came the occasion when the Pharisees and certain of the scribes saw the Lord's disciples eat with unwashed hands, and for this thing they found fault. For you see, it was that the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. For the elders, now, as from the time of Moses, held yet great authority over God's people. But over time had tradition crept in, displacing the commandments of God.

And the Lord let it be known, even that which was written by Isaiah, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do. Full well ye reject the commandment of God, that ye may keep your own tradition.

Indeed, of the law of Moses, these had gone and swept aside that which they did not like to retain, and they kept that which they chose. Swept up rather in themselves, yet able to believe that some alteration of the word thereof was still acceptable unto the Lord. And as it has been seen since the Lord gathered a people unto himself, what has tempted the flesh once, against any part, its purpose is to tempt the flesh against the whole word; over and over again it shall try.

And this man Jesus, the embodiment of the will of God, who would earlier say unto the devil, It is written, he is now again holding forth that which is written, holding it also unto these: but these who presumed to worship God according to their own ways. Jesus holding forth: it is the written word again.

But now was God among his people, even God in this man; and this man Jesus, he would soon be in them; and the word itself would be in them: even his Spirit, making them anew: men and women, sons of God, having had their sins remitted by the blood of Christ Jesus: men and women, having through repentance forsaken their own will, for the will of God. These, they walk in the word, and so doing, are unable to be unnoticed: walking holy, they capturing the attention of others; and a people so often perceived as unable to see life in this world correctly.

Though yet again there would remain also among them stumblers: those that chose but that part of the word they preferred, thus, picking and choosing: and these would walk contrary to that which is clearly written, even the word. And the manifestation of this wayward spirit, it would be increasingly so, till it would come to be in time a spirit so pervasive. Showing itself the tradition. Tradition become their truth.

But hereinto the Pharisees and scribes, they stumbled, holding that the traditions of the elders be maintained. So then, the elders, those who from so long time ago, and even now having the charge over God's people, they had here been found corrupt.

But know this: when this current generation of elders would not please God, when they would be found in dishonour of their own office, for they were corrupt, it shall be found also that the Lord would come right back, back yet again, and set whom else but the elders, and these of the godly sort, among his people; even within his own church.

Is it a new thing, or is it at all surprising that God shall be able to raise himself up another witness, a righteous replacement when men grow out of the way of the keeping word; when men with titles come to see any part of the word as subject to their own say?

Moreover the Pharisees, they had nothing good to say about the Lord, and not surprisingly those chosen of the Lord. These same Pharisees asking his disciples, Why eateth your Master and you with publicans and sinners?

For Jesus, he ate and drank with them.

But Jesus, maintaining the message of repentance, said, I am not come to call the righteous, but sinners to repentance.

And a man, any man, truly seeking salvation, be he the veriest of sinners, this man will repent. And happily do so. Rejoicing in renouncing sin.

Who is that man walking dead toward the judgment? How can that man resist repentance, when once he has realized his own wretched estate in the sight of an holy and all righteous God? O but this very poor man's true faith unto salvation produces a thing: a profound a thing that is heartfelt repentance. Know assuredly that that true faith will produce heartfelt repentance. There must be repentance.

It is verily so then that such a man is able to think on Christ, to come to the knowledge of that only man acceptably righteous who can stand in for him; that one man: one answering to the righteousness which God demands, and will ultimate judge upon. And that broken sinner, yet loved of God, and seeing his woeful self, repentance is surely manifest.

Yea, having seen his wretched estate, repenting, he is ready to call earnestly on gracious Jesus. Jesus ready for him, knowing just what he needs.

Once knowing Jesus is there for him, the earnest means by which a sinner starts his journey home is by repentance.

And in our word we see blessings. For, glory to God, we see Jesus, great and only salvation to the sinner.

And it gets so marvellous, in a moment, even right soon, when we savour the very Son of God himself supping with sinners. Who can be sullen?

But they that be proud, yea, these think themselves already righteous. And such a man would draw back, retreating farther into his darkness, his own light, judging himself having done nothing wrong to repent of; and the Lord will not excuse nor countenance such, nor any selfrighteousness.

Of such we see the Pharisees. And concerning any business of God, these felt themselves the factors who should be reckoned with.

And so now, as they accounted the Lord, he had crossed them; and they would neither forget nor fail to repay him in kind, this, too, as they accounted.

And he said unto his disciples, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

And we see he let them know that more than food for the body, his sustenance was the will of God: saying unto them, My meat is to do the will of him that sent me, and to finish his work.

Seen in him, God's will was not merely a goodness guided inward contentment, as be the matter with many; no, not a belief brought forth of man convinced of self, confirmed of others, that he was pleasing God. Neither be it a life of the occasional inclusion of God's will interspersed among the day's activities. But wholly committed concerning God's will, even all. For God's will, this was itself the Saviour's all and every doing. God's will was all. Everything came under this.

Now there was much work to be done. And when the Lord sent, see how he sent seventy before his face into every city and place, all whither he himself would come. And we see that he alone would send forth the seventy others; and he alone would appoint them. And not just seventy, but seventy also. Also. And we see that no man would appoint them their course. Nay, for these men, they would do the work Jesus commanded them, and the man Jesus, he would work in them.

So this will find its place: he himself gave them strait instructions before their forthgoing, leaving to not one man of the seventy the casualness of that man's own character: and hence, the casualty of the Lord's message of life.

But all too often, and always too long, there is a spirit of wanderlust, a going from the word of God. Nevertheless the record left to the Lord's church, it reveals for reproof that any contention, any attempt of a woman in this capacity, such a device exists and abides in a desire for strife only. For there is nothing concerning the truth of sanctification to appeal to any sincere belief, nor to any settled saint, that these of the also sent, even these seventy, were other than men. The standard of the Lord was Lord at that time, and the standard today stands still.

Indeed, though there were women, even many women, who followed Jesus and ministered unto him of their substance, the true witness of his word shall hold the beholder: no one of these women was called to minister among those who were sent; no one of these women chosen. This is no coincidence. This way for waywalkers.

So then, while upon earth, the Lord himself was in deed available to his workers; to go with them and to work in them; and inasmuch as he was operating spiritually through these appointed vessels, even in the spiritual work which they did do, he is Lord, and he was thus capable, even fully capable, by the very same Spirit of sending forth, and also operating in the women as well as the men: inasmuch as it is the Spirit that does the work.

And that same Jesus, he yet works today. Even in the Spirit.

What? Have there gathered together interpreters, men who want to go away; yea, men in the midst, who stand outside, who have power to convince themselves, along with many among you, as that the Lord was not aware of women upon the earth? Women whom he might call? And if you will not believe the written word, then surely you will not receive the written and shown way.

But, O changer of the way, it is carefully left unto you, not only without example to your proposed way, but literally at this time without word to so much as your intended way. So done, knowing the standard of the word, and even the way, was needed to come stoutly to the coming church and children. And when it came, it came clearly speaking.

Nevertheless it could be expected by men, with their ability to reason, to say it is to be done one way as well as the other; alleging man or woman, or indeed both. Yet we see verily, even from the first choosing of but men only, seeing that same truth which we are given of the Lord to see indeed. To hold, holding fast, faithfully, fearfully, watchfully.

Whether it be a pillar of fire, seen easiest by night, or a cloud, seen easiest by day, he is the way, and he will make the way for his people plain. Whether it be his word or his deed, he is the way, and he will make the way plain; leaving none who desires the light to defer to darkness: for the Lord of light, he is the plain way maker.

And who is that man, that woman, who has believed in his or her heart that Jesus, knowing and foreknowing all things, would have left this thing as some fog: that his church might have in it to lose sight of the field of battle, and mistake friend for foe, and fester in confusion?

Hence, has ought of the complete word, or the whole truth unto you said anything at all, anything that you can see as the way of the woman, see as her behavior in the church, and thus seeing, turn you away from your stumblingblock?

Walk therein, and turn not to stumblingblock reasoning; walk therein when you have the plainpath truth, O mannish child.

O interpreter, you do run. But though you run to be untied from the rock of the word, you run with a rope around your neck. Therefore know as you run. Running hard and headlong. The rope is short. The rock stretches not.

O new teacher, the word you have heard, the same will not change; but you, knowing this already, have you then gone and learned you some new way of listening?

Can a man presume to do more obedience than that which is written in the word: the word showing that done, and that which is to be done? Having done all, you are admonished to stand. For if you go beyond this, no matter how noble your intentions, are you yet in the word, or out of the same?

What is it that there be a slipping generation: men and their women whom they lead astray; these worldly wise, unto whom the truth grows out of fashion with time?

For, O faithful one, the word unto you is the truth; and not that new thing from your teachers: for the truth is not given to them that arrive by reason: for they arrive not by spiritual discernment, but by deducing.

But our God, surely he has effected that godly order through his own chosen apostles: he knowing them all, knowing in himself their every word, their every thought; even ordaining the end from the beginning, he has ordained them each; even before they were conceived in the belly. Moreover they would be given his Spirit.

Make then no mistake, O man. Jesus came to redeem souls; and he did suffer, die, and was buried, and he rose again on the third day. And carelessness for souls, and the slackness in keeping thereof, such had and has no place in him. And carelessness and slackness, neither be they offices ordained in him.

There be that believe they make the gospel of better effect when they effect it through their own reasonings. Even that one gospel, the only gospel, given to be kept down through the years, this some think they shall make better.

But the Lord, sovereign, he had done as he had seen fit. And so, if it means ought unto any, let it be known that in that day neither did the women presume to call for like authority as the men herein; or take it upon themselves to pass themselves off as ministers in such. Not so. That is, not yet.

Neither did as much as one man go to meddling with the way of the Lord, the cornerstone, to get beyond himself with the Lord to make forward one of these women. That is, not yet.

For such a man, one called, and humble in the hand of the Lord, had no spirit of his own to preach; and not at all having a spirit as it were to give unto others: not as some man unaware of the difference between the spirit of encouragement in the word, a needful benefit to all, and that erroneous spirit of promotion which is afoot in the world, and so which does inspirit many unsent preachers.

For he that was truly sent, this man had with all his heart but his specific calling to do: and that was the business of the very Lord of life who had called him to the work; to work as if there were no dead time left. All this being foreordained.

Name by name also came the mentioning of the certain women unto you, and so much so that they are well remembered: for they were recorded even that the women might be so recorded: that is, recorded as women, that none could say that the absence of the mentioning of women, it was simply so as to permit inclusive assumption of the same: as to giving some sort of room that they did altogether receive as one with the men, as in some collective or universal calling.

But these women, they were named as women; and their works were recorded as works of women. And likewise the men.

But where now, and when later, has one of these women, several of the which and so clearly named, been appointed by the Lord to run with the men, let alone ahead of them?

They understand when they so desire, these certain contentious souls do, that there lurks in this generation and that generation the everpresent danger, that of the stumblingblock: but they are above seeing that it can be also for them: it be another thing, another place, somewhere over there; hence, any stumblingblock, it is thought of, yea, but it is dismissed as danger apt to beset some other. They have stumbled already.

But you, crafty one, even you likewise, in your own generation, you cannot reason away the word without the very same word becoming your stumblingblock also. God precluded your wisdom.

And the manifest Jesus, he had come to work in truth: no women were chosen, no one was sent.

Men had what they needed, what then but to leave alone the letting of the Lord, the letting of the word. But to many, the simplicity of the truth, the word, it became no longer good enough. Till even when it stares them in the face, they yet stumble over it.

Did not Pontius Pilate ask Jesus, what is truth?

Asking. Oblivious that the truth was staring him right in the face. But he wanted not to hear it. And so, aliens to the truth, these are. Claiming liberty in Christ to be whatsoever they choose, so long as it conveys, specially if it satisfies, religious good will.

But God's mercy and longsuffering toward them, it is not at all to be mistaken as God's will; and it is the love of God which shows forth in giving man another day, this to come to himself, to look up to the word, and conform to his will. All to say, repentance.

And that elect man and elect woman, these will refuse to be seduced by a spirit of man's own good will toward God; but having a will conforming truly to God's will, they elect to hold fast to the good word given to them concerning him. Every word is good.

But that other man, that other woman, that soul being convinced it is pleasing God, it shall not suffer the word set before them to set right wheresoever that one is wrong. Nevertheless the choosing of but men set forth here, it was not once by chance, but altogether God's choice. Jesus pleasing the Father.

After a while perhaps, if for this reason or that, it should be of necessity to tarry about, we can know, if we are made to know, that in this, the business of certain life and of certain death, it is without choices left to chance with the Lord: in this the business of life and of death.

So said, to say this also, that within the whole of Israel, among so great number of women, without exception, twelve times a choice was made, and very twelve times unto the Lord of salvation, and by the Lord of salvation, there was in your sight, and for your settling called a man; twelve times a choosing from among all the people to be an apostle of the Lord, none but men; as the righteous Lord so ordained: this in that business of certain life, and of certain death, with which there are no choices left to chance. No, not even one.

For those who know their God, this will find its place: twelve times is not one record of twelve works of the Lord, but twelve records unto man of the one Lord working his one way.

And you, if you yet yield to belief in coincidence, now then multiply your faith in coincidence in such belief by twelve; twelve, and that at least. But the otherwise know this well enough: nothing of this great salvation is left to coincidence. Nothing. And all things done by the Lord, these be done to please God. Even these twelve things.

This saying the Lord, I do always those things that please him.

Always pleasing the Father, did not this man choose twelve men? One man, choosing twelve also men? Though men and women were available to work through? Jesus himself giving power?

The will of God is all, whether in heaven and in earth: for Jesus prayed, Thy will be done. And saying, In earth.

The man Adam, he had forsaken the will of God for his own will, now came a second man, saying, Lo, I come to do thy will, O God.

And found in this perfect work, this infallible way, this irrefutable wisdom, the word committed to a man, is onward but unto men.

God has his purpose. Man has his purpose. The two cannot agree.

Nevertheless are we so determined till we submit to ourselves that the God of every jot and tittle, the God over every beginning and end, the God over the single and numbered hair, he knowing the every way and end of every sparrow, is now the God of coincidence: in that he chose for himself twelve men, and not one woman? Every time by coincidence?

For the twelve males, you settle yourselves on this, they were ordained from the very foundation of the world. So also no woman.

Moreover consider John the Baptist, neither was he born a male by some coincidence of God. None of the men who stood on the mountain during the transfiguration were males by coincidence; not so, even though women did also follow the Lord so oftentimes. And not by coincidence.

Just how might it be that a man can consign the works of the Creator of all things, even each and every single thing to coincidence? Specially things concerning the precious gospel? How might this be?

Now those who deny these things, they are not nearly as convinced as they would have it believed.

To be sure, what the gainsayers lack in conviction, they more than make up for in motive.

There is a way for a man and woman altogether different from what they would think: if they would hear, come down, and follow.

Twelve men. Then seventy.

And again, unrelentingly, the Lord left no uncertainty about the need for repentance, speaking even yet again concerning this so great requisite in his sight, saying, Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

And he spake of the evil generation wherein he had come, for it, like too much the generations coming after, felt no need for repentance.

But this saying the Lord, The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

How oft the man who worked the works of God called men to repentance: to forsake their own will, and seek the will of God.

Yet a ruler of the synagogue had found fault against Jesus, this for his wonderful work in the will of God unto a woman woefully afflicted: and she had so been for eighteen years.

Wherein then, according to them, should love or compassion interfere with the sabbath day? For Jesus healed her on the sabbath day. And all the people rejoiced at the manifest work of the perfect man.

This man Jesus was the salvation of God; this man Jesus manifested the will of God. Though a sinful man's heart deceive him, be it known nevertheless, a sinful man will surely reject any receiving of the man Jesus without repentance: and that of the whole heart.

A man so loves his own way; and he is not above loving it more than his own soul. That same man often desperately groping within himself for justification.

John therefore had come preaching the baptism of repentance for the remission of sins.

Prepare ye the way of the Lord, cried John.

Most assuredly, a man must reject his own will, and in so doing he rejects the preference of his unrighteous ways: thus he makes room for the desire to do the will of God. This forsaking, this repentance, it must not be selective, but it must be of a godly sort, for with the Holy God, all unrighteousness is sin.

Make his paths straight, cried this same John.

Straight. What then? Coming into the heart, to get there, it must be open and unhindered; for Jesus will not detour around any man's sins which that man desires to continue to harbor.

Now there is a repentance after but a worldly sort: for what man is there having done some thing wrong at one time or another and regrets not; thus he finds somewhat to repent of? But, you see, with God, all unrighteousness is sin. Even all. And the sweeping sorrow of true repentance goes altogether against the way of self, thus it is after the godly sort. And you may be sure that God, knowing the hearts of all men, requires that every man be willing to truly forsake all.

Repenting for but some sins, it still leaves a man loving sin.

Some men repent, yea, but even their repentance, this itself is but after their own choosing. Such then have not godly sorrow.

Without repentance, and this of the whole heart, the will of man is accorded esteem over the will of God; but Jesus, in his taking time to teach, not short on any wise to preach, would have it straightly known what must be done concerning this malefaction.

The chief priests and the elders of the people came unto him as he was teaching. And would you not know, he had a lesson in repentance for them also?

This saying the Lord, A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. And Jesus asked them, Whether of them twain did the will of his father?

And they answered him, The first. And this saying the Lord, The publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

There is just no true will in a man to do the will of the Father without repentance.

Where shall a man go without repentance? And what shall that same believe? Except in himself and whatsoever Satan and the world puts into him. What shall a man who is lost care about the will of God, seeing that he is not about repenting for the pernicious ways of his own will?

Onward he goes, fixed in his going to the coming fire.

Among an unrepentant sinner's highly skilled, even best crafted works, is that of deceiving himself. He can deceive himself. Even though he knows.

A man loves his own way, the which way is not God's way.

From far back, of the one Lord, and there is but one Lord, it was spoken, Him that hath an high look and a proud heart will not I suffer. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.

And even now the Lord Jesus, that perfect man, would command men: Be ye therefore perfect, even as your Father which is in heaven is perfect.

There has always been and shall always be one Lord; but glory, look here, for we have here among men another manner of man, but still one Lord just the same: Jesus, most holy, yet he is also flesh.

And would you know that one of the very Pharisees realized that he himself was at a loss? And he, Nicodemus, found himself coming to Jesus for his answer.

We see Jesus answering him: Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.

Now we know that the gospel, that is, the death, the burial, and the resurrection of Christ Jesus, it does have power to save. And concerning the kingdom of God, Jesus would speak unto this man, and as addressing all men, of three things: water, the Spirit, and repentance.

This saying the Lord, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

Then would the Saviour straitly more stablish the record. For then went he further to speak so simply and clearly of a man's repentance: that is, addressing even the repentance of one who would stop loving the darkness of his own evil deeds, and choose to come to the light.

Behold, Jesus, not saying of the water of the Spirit, but saying, Of water and of the Spirit.

Hence, even the two, each set forth in the true particular.

It shall be shown. For it needs be seen.

Water, done in the Lord's name. Spirit, doer in the Lord's name.

As would be seen, over and over again, there in the word: even examples established for examination: setting forth water as it is water; and the Spirit, even the Spirit, this in the proper.

And these so conjunctively. Neither one absent faith. Salvation is spoken here.

And a precept upon precept, and line upon line moving on these things, such shall make those to be made new, also of understanding of these same things. And his sheep shall hear.

Water. Spirit. These be about Christ. Christ being our salvation.

Water. Spirit. These be about salvation. Salvation, unseparable from Christ.

You go yourself on now, and behold Jesus; Jesus, speaking onwardly of three matters for the believer: a being born of water and of the Spirit, and not without thirdly an heart to turn from darkness of sin, that is to say, repentance. He, Jesus then, gave the answer for this one man that was for all men and women: the same three things which would be repeated, even preached: this time, however, to a multitude seeking the kingdom on a great day and renown: even the day of that certain and so prevalent Pentecost.

Before instructing the teacher Nicodemus, who wanted into the kingdom, Jesus, without whom, a man has no hope attaining the kingdom of heaven, was himself baptized; same Jesus himself being also the way into the kingdom, and needing no repentance, was baptized in water by John, who baptized unto repentance. And did Jesus not have it shown that the Spirit descended upon he himself as he came out of the water?

And would you see and believe that this man Jesus, whom the Spirit came upon, his body which was baptized in water, which body is the church, that that church has members: individual members wanting into the kingdom of God?

Hence, at Jordan, concerning the body of Christ, see you any reference here of water? And the body of Christ, see you any reference here of the Spirit? And the body of Christ, see you any reference here to repentance?

After this, understand that after this, there at Jordan shall we hear something: hearing not from men wanting debate, recognition, and deviation, as in your day, but from God himself.

God, saying, Thou art my beloved Son, in whom I am well pleased.

Hence, in Christ, we are most blessed. Jesus, there at Jordan. Looking on beyond Jordan.

Jesus, the Lord of life; the excellency of the love of God. A friend, a refreshing, and a father everlasting.

Yet ever and again men had heard him speak of certain of them as his brethren. And brethren, they have the same father. Moreover this man, referring to them as his brethren, he was himself everabiding. He, everabiding, and they, dying flesh. Something is not yet settled here.

Now there is afforded unto flesh so few days. Yet, unto a Pharisee there is here talk of him, a man, a sinner, being born spirit. And not just any spirit, but the Spirit. Now what can be made of this? Some answers raise questions.

The Lord, having herein set his so certain conditions, how can we not be but certain that the only Saviour of men will also make known the way?

Now in that God himself had revealed unto his apostle Peter in a most timely way the manifestation of his Christ, Peter confessed this same knowledge of Jesus being that Christ unto the Lord; for the Lord had questioned his disciples, saying, Whom do men say that I the Son of man am?

When but Simon Peter alone could rightly answer, this saying the Lord unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Herein we are let to know that God himself has made provision of knowledge, made unto and through Peter that which he has not made through the other apostles; and the unchanging Jesus, the Ancient of days, will himself build for himself a church, the same which will stand; and withstand all makebates; and which will endure and weather all onslaughts. Knowing they will come.

See here, too, that there is provided by the Lord the keys. Not a key. The keys. And do we not believe that keys creatable only by the King of the kingdom himself, they are keys unique; hence, keys kept by the Lord, and whose setstop cannot be refashioned? Being fixed then, though they can be used, the same must be used: applicably available by all those that are afterward sent to preach the one saving gospel. Fixed keys.

The Lord of salvation, even the Lord himself alone did create the keys, and they shall be given, yea, even have been given by him; thus they do work providing the access according to the Lord's defined purpose. Else what good keys?

There be men who love to carry keys. Keys which fit nothing.

Unto whom need it be said, that this talk by the Creator concerning his people, concerning keys, concerning his very own church, is not without all carefulness? For whomsoever he has redeemed, this is of himself.

The promise of the keys unto Peter were therefore not without the function of a lock, for the Saviour has said, Whatsoever thou shalt bind. And in so saying, so great much power the Lord would give unto men, from Pentecost forward. Indeed, even that same day, from the first using of the keys on Pentecost, and days forward: power, but power given unto men which are of his Spirit: for this is of life, and he has left no ends loose. Thus, it shall matter nought what the world thinks. God is always God.

He is the holder of the end from the beginning; indeed, including all that is and of his people; and he has purposed power and authority among them.

Against the earlier ministers and servants whom he, the Lord, had vested with the authority among his people, had there arose a murderous spirit. The same spirit, having no satiation, would earlier also seek to disrobe the Lord himself of the kingship: Jesus, though having done no man any wrong was marked; yea, all the while the elders, who had the rule over the people, with the chief priests and scribes, sought to end the life of the Lord.

Yet the Lord withdrew not an hand from the work. Unswerving, undeterred, wholly given was he to the will of the father. And likewise would he require all that would come unto him.

This saying the Lord, I came down from heaven, not to do mine own will, but the will of him that sent me.

And he had a doctrine, and the doctrine left the multitude so amazed.

But this saying the Lord, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

So then, if a man would put down self, and if he would lay hold on the will of God, even the word, this man shall not have doubt: not have whither to debate or disseminate dissension. The one God, his Spirit shall cause him to know. And do we not know that God shall even make himself known unto him?

But we see that the Lord had told them already, told them that if they did not believe the written word, they would not believe him.

This saying the Lord, For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?

Find the man who would shun the truth, operating in some other more preferred word, and you have most assuredly found the man operating in some erred spirit, contrary to the word. Search again and again, and then let it find you that this same man has gone on about, and having found an ersatz meat, he will not suffer himself to be subject to the will of God. Notwithstanding his great zeal.

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## Delivery 6

A man must see himself, must repent for all of his own will. Must repent. That thing some make hard for themselves.

Now there was a time, yea, when a thing already so well known was told your and my Lord of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And our Lord Jesus answering, said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Not yet done beseeching men to repent, Christ Jesus, himself knowing the gravity of the situation without repentance, had an immediate second call unto them.

This saying the Lord, Or those eighteen, upon whom the tower in Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Jesus, the life of men, is presented: it is at once a most joyous time and a most grave time.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Within the current confines of their captivity, under the bondage of their sins which were clearly set before them, Jesus spoke unto them; herein unto yet another generation of its own will which would not turn about unto repentance, even as Daniel spoke of and against his unrepentant generation: acknowledging, neither had they obeyed the voice of the Lord God to walk in his laws which he set before them by his servants the prophets. Above all, God wanted that they would listen to the words from above and live on.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record for them. In the days of their fathers, in their rejection during their resentment of him, as by Hosea, Jesus now showed them that yet they were not without one who loved them; with love beyond comprehension, up in heaven and down in earth, as he presented unto them such a love, everwhile desiring in them so greatly their change of heart: in their repentance from their waywardness; pleading then with them from up on high by his prophet Hosea. For among the thoughts God had toward them he put forth lessons unto them, for he loved that they lived.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Even speaking by the mouth of his prophet Joel; for in that he loved them like none other, he demanded of them without reservation all their heart; calling upon them to rend their hearts in repentance; and speaking of his great goodness unto them; withal, promising a coming upon them atween sons and daughters a Spirit for them ever so sweet. Jesus promising his Holy Spirit. About this, of the truth, all the living of the earth would know.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Against those whose hearts deceive them, who think the eyes of the Lord are not steadfastly upon them: those who know well within themselves they ought to repent. Against those which are the minions of malice for to add of their hateful hand to the hurt, he spoke; thus the Lord, the righteous, pronounced a punishment against those who take pleasure in the pain of his fellow. Unto them Jesus pronounced for them, not unlike the punishment against those of long time ago, when then he spake through Obadiah. To know repentance would have been to know of him in their lifetime.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Throughout his work, the Lord of love, even Jesus, working not his own will, preached repentance; repentance all along unto a sinful people not without a date upon them for destruction. Yea, preaching for God, even preaching Jonah abandoned his own will, and did at that time come to preach urgently unto them, among the workers of wickedness; by commandment preaching but the message of the mercy of God, this from above being sent on down before judgment unto a sinful people. Before was much wickedness within, O but after, even throughout, there was sure repentance unto deliverance. So then was repentance must to be preached again, over and over, within the saving message of the Holy God who has his own will. Within the call to repentance they could go on; on to vantage themselves of God's grace unto life.

Before the Deliverer now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Atop sin were there works established with sin, alongside iniquity, iniquity behind iniquity, more iniquity after that: regarding not the word of God: till finally, in even God's long patience toward them, on down from above came the pronouncement of the judgment upon the unrepentant people; and besides the common people, upon the unrepentant leaders amongst them. Standing before them, the manifest Jesus, being God with them, Saviour for them, he was against the sinful wills in their generation: as thereunto long time before, stood stoutly the prophet Micah: he amid the people of his own time. Through repentance, yea, they could have counterweighed the wrath of God against the heaviness of their sins, for their lives were in the balances.

Before the Lord now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Unto them he had spoken in the way of Nahum, of a sure and mighty destruction coming down upon a people so contrary to the will of God; wayward, till as oblivious of repentance. During their stay in the word there had been no destruction in the lifegiving word. The Lord willed, and thus Jesus preached that they perish not, but live.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Beyond the understanding of man God has a way; yea, and though he should tarry, no one single sin shall be unaccounted for in his sight; even all the sins of any unrepentant people, a people with whom he had been so long in patience, looking down upon them, even into their hearts, from heaven; Jesus let it be known that he is able to bring the judgment to bear to wheresoever, by howsoever, at whensoever and upon whomsoever, even as the Lord had so communed with the confused and questioning Habakkuk. From holiness they were not ever to depart: for it must needs be with them, and in them throughout; even for and beyond a lifelong occupation.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Betwixt the seas, beneath all the skies, withal, every man is sinful, hence, every soul must repent; repent within till seen without. Among all kindred, afar and nigh, within every heart, without any exception, a man must repent. At his call who will hear him, and his call shall go around the world. Over and over, out again has gone the call through Jesus. To repent. Up out of certain death. Through Zephaniah they could have heard, and known what the thing is: he calling out to them, Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger. Zephaniah thus setting forth the knowledge, that in it, and through it, it was not too late to live; and they would then in the same make up in their minds, and in their hearts, make up their choice not to die.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Above their own will, forsaking the concerns of this world, Jesus made it known that the will of God is uppermost; over any preoccupation with even all of the earthly things which God himself has blessed them with; yea, the business of the Father on high comes behind no man's own business; nothing shall be placed athwart the will of God. Of the Lord, by the prophet Haggai came the call then: Consider your ways. Came this call unto the people out of captivity, whereunto they had gone for their unrepentant ways in the first place. For in his word, his will, they had before been alive.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. Underneath their outward displays they had nothing holy in their lives to present unto the Holy One, unto the God of truth. Besides this, they were the children of long, long disobedience: walking outside the word of life, in their sin; not unlike their fathers had walked before them. Unto themselves they thought they had met the requirements. Unto them Jesus had come to offer a way out of their certain condemnation; from up on high, it was the Lord again with the requirements again: the same which he had presented afore unto their fathers; calling also for their repentance through the mouth of the prophet Zechariah: Turn ye unto me, and I will turn unto you. Hence, the prophet, letting it be known, that within this call to repentance there was to be unto them life.

Before he now spoke unto them, he had in the days of their fathers spoken unto them, and left it on record. On the path of destruction, leading farther and farther away from the promises which had been delivered unto them, came yet another prophet unto them. On the outside, they, as their fathers before, also had but the trappings of a people of God; notwithstanding, even here they found room to walk straight opposite the strait way. Unto them the gracious God of love through the mouth of Malachi had a tender and so simple summon. Repentance. For they held no honour. No fear. They were ordinance breakers and robbers of him. But from down inside even all their sin, now called he upon them further: repent toward God above and live.

It had been foretold that he would come.

Atop any preparations regarding his in person arrival, the writ: Behold, I will send my messenger, and he shall prepare the way before me.

And in these generations would they who wanted to live be most alive.

Upon the arrival, however, of John, the messenger preaching the coming Jesus, which shall even then be at hand, what are we to suppose that Jesus himself will preach, he of whom the messenger speaks regarding life; yea, regarding even the kingdom of God, which, too, shall be at hand?

Jesus preached the gospel, setting forth, however, the requirement of repentance.

This saying the Lord, Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.

Even the Lord of life, saying, There is joy in the presence of the angels of God over one sinner that repenteth.

Yet the elders of the people, these holding their cogent authority and say, along with the chief priests saw no need for this, his doctrine; thus they contended with him. What else, without repentance?

But now he had work to do in earth: to wit, the will of God he had come to do. Even teaching his own that when they pray unto God, to also pray, Thy will be done in earth, as it is in heaven.

Now these who were told to pray as such, they were themselves to be left in earth. Left, but not alone.

Right with God is to be living filled with Jesus.

At a time when the elders, those recognized through the generations by God, elders seen as the leaders of the people, and who should have dutifully gathered the people of God unto their Saviour, these elders, with the chief priests and scribes, instead did challenge his authority; and further, they assailed him, the Lord of glory, and the Creator of all men. They assailed him even among the people.

Yet he ceased not to teach his own the will that he himself had, that was, to live only the Father's will.

Moreover said he, This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

They were his, and he taught them well. For he would not long hereafter ascend away from them, though he would never cease to be with them. For so very much souls yet needed the blessed news of his one saving gospel.

As teaching them, this saying the Lord, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it.

Church, you would have wanted to see for yourself this man working. O but being his church, he wants you to see for yourself him working in you. All for his glory.

And he had spoken unto his about love. He had spoken unto them about his kingdom. Then he spoke unto them about their rich inheritance: more riches than any earthly father could have truly promised any son. And they had been given good reason to see the things real, and to take ready hold. Made known were they of the truth of his word, which he spoke unto them: for among so many other amazing things, before their eyes they had seen this man, their everlasting Father, speak the dead back to life. He had spoken unto them concerning their needs: of things for them far better than money, far better than things of this world.

And he spoke O so forcefully about faith: about the futility of trying to free oneself from the finality of the fires of hell without faith in him.

Spoke he unto them about the unbridled waywardness, also the wild wantonness within the hearts of men without a will to walk in God's will; things he spoke. Hence, about the ruinous results which remain on all men's lives without repentance. He spoke unto them; spoke things so very needful to be heard, he did. And God forbid they should let it be forgotten, his speaking about forgiveness. Jesus spoke unto them about his going away. His return. The end of times.

About his death he had spoken unto them; also unto them about his burial.

And, glory to God, he had spoken unto them about his resurrection.

And just when it seemed that there was no more so dear he could speak unto them, he spoke unto them more. About what? About a depthless love he had for their precious souls: Because I live, ye shall live also, said he.

O what he said. O the things he spoke unto them. O but the things Jesus spoke unto them especially: of things graciously granted, and things which they had not wherewith to begin to pay for, or repay on: things beyond purchase with anything of any value upon earth.

Yea, they had come to know that here was greatness: a more than just mere words to this man's speaking whensoever he spoke.

But of being in very heaven also with him? So many good and gracious things he had spoken. Things so good that only God himself is good enough, and great enough to grant. Jesus spoke these things. O yes he did. God knows he did.

Jesus spoke a certain words unto them; a words which drew them; but the very same words, they offended and they even repulsed others; but these other were the unbelieving, you see.

And now he had also said something unto other of them that they accepted not: Ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me.

O the word. Though there be some it shall offend, yet there be others who shall rejoice. And greatly so.

Too, it is also those who ever rejoice in the good word who many times leave others offended.

Indeed till repentance comes, it is no new thing that righteousness should offend.

See the man Jesus.

Great things as he did, great was the number which received him not. And great was the hatred of many: an hatred kindled because of the word which was able to make them ever alive. These would kill him.

Now having already spoken, even unto those that were his, that he must be rejected of the elders, the chief priest and scribes, and be killed, and after three days rise again, so then that time was drawing nigh.

The lamb of God would be crucified. His shed blood would be the atonement for the sin of men.

Only the blood of Jesus can cleanse from sin: the dark glare of sin too bright to even be dulled by the blood of any and all animals.

Here his stay with them had not been very long. They who had been made joyous by his words were now troubled; now so deeply saddened by his such talk of leaving them. And one among them who loved him not, this would be the same who betrayed him to his murderers.

Yea, his own, they had known him to take certain ways out of the weather, or to put ways in; known him to take time out of time itself.

But not wanting him to depart, now they were grieved that the time was drawing nigh that he himself would be removed from their midst.

But for those that would and did love him indeed, he had but one way alone for them to acknowledge that love.

This saying the Lord unto them, If a man love me, he will keep my words. He that loveth me not keepeth not my sayings.

And concerning this requirement, he made neither exception nor alteration.

His enemies, reasoning that if they would but do away with him, it would put an end to his words also.

This man, having the words able to make dead people alive, he was about to be hated unto death for the words which he did.

But then went and said he yet another thing unto his own, a thing that would prove most bestirring in the earth long after he ascended. This saying the Lord, If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Having already said things, some to such sadness, some so wonderful, then said he other things; and a thing so absolutely remarkable. This saying the Lord, Remember the word that I said unto you, the servant is not greater than his lord. If they have persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also.

Yours also, said he.

What exceedingly great charge unto men. But the perfect man, the Lord Christ Jesus, the truth, who cannot lie, who is the Creator of all things, yea, he who knows every man's downsitting and uprising, he who creates the fruit of the lips, thus knowing every word on every man's lips, even before that man speaks, same Christ the Lord has encouraged his disciples unto speaking without apprehension. His disciples, whom he caused to be on the earth for him, in order that he could have vessels to continue working through after his ascension: apostles, setting forth so fundamental things of his church, of which very he himself is the cornerstone. Apostles, to set things of his church in true, lasting and ready order.

True order. Lasting order. Ready order. Absent one, absent all.

The word of God usward, it is itself order: it ushers in no strife; and it does not once happen us to hazard.

Validating, certifying, and settling in heaven their words in his own, Jesus said, If they have kept my saying, they will keep yours also.

Thus, the man Jesus, he has ordained his disciples; moreover, he would seal their apostleship with the Holy Ghost, his Spirit. This thing is the Lord's doing. Nevertheless the gainsayers were in the earth then; yea, also with a purpose then: challenging the word, they withstood even the very word; being there then, even so are they now. There to stop the word even then in that day, that same spirit had come to stay.

And what has the Lord ordained in the earth that flesh has not sought to flesh out? That the devil has not sought men to deviate from?

And the enemy, taking the proud here and the silly there, he prevails: working for their convenience, yea, he makes his stand: calling the word but something merely coming from the mouths of men, thus he has taken the wise men and women in their own self deceit. Even so many of those that boast themselves, that insist themselves, followers of the word has he taken. But not the elect.

For these are they who are safe in the knowledge that the word shall stand; settled that it is set above; secure in the sanctified living of the word. They thus walk in the word itself; walking on, in the word of love.

No holy man ordained of God has been sent to teach change from ought of the word in the Lord's church. Satan has been ordained.

God has commanded his people to be holy, and it has ever been thus. But for many, the way of holiness which is set for them in the word, it is a walk too far. Holiness, it is become a growing offence. Mentioned once, it is once too often.

Tradition, it treads all over holiness.

You yourself have seen this travesty: if you have not, it is because you yourself are too much a part of it. Set the word, the simple truth before a man or a woman, such even claiming the name of the Lord, but once tradition has become widespread, once tradition is seen as the acceptable thing, should any attempt be made to teach them the word, such outdated expectation, it is complete foolishness. It is absurd: specially if mammon has become master, or pride has taken precedence. Such is the working of the carnal mind, taken by tradition.

Once man's tradition becomes his truth and walk, it matters not any longer what is written, let it be so written: for to these souls, words are but words; for then a man's walk in that same preferred tradition, this shall be defended most fiercely. And how? With his own words. A more sound teaching. Suitable to his generation.

This man will talk his own talk; this man, he will walk his own walk. Talking the religion, walking the tradition. Both conversations having say. Both ways teaching away.

But now Jesus, as it was with himself, he wanted them to know beforehand that as warred the adversary against him, there would be contentions with their words also; and conflicts encountered, inasmuch as they were his apostles. The enemy winning over those whom he would take to be his captives: alleging that Christ, the captain of their salvation, has erred: having erred, in choosing such apostles; and having so done, they thus being witnesses that Jesus cannot be perfect.

But Jesus, the beginning and the end, knew all things, knowing them from the beginning to the end. All the works were done from the foundation of the world. Souls being so precious, the salvation befitting being so great, God himself came. Leaving nothing to chance. All things being secure. That way and truth.

This saying Christ, the Lord of life, Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

I go away, said he unto them.

They confessed they had left all to follow him. And now, though they loved him, and had plans concerning him according to their own will, he thrust their hearts through when he revealed unto them his will. And now their hearts welled with but sorrow.

Nevertheless he would not have them without knowledge. Addressing their ignorance and not their will, he said, A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

He came to be offered up. And long before now, the Lord had spoken unto his people by the mouth of his prophets, having made known that he had grown weary with their empty sacrifices. Strongly rebuking on one such occasion, spake he by the mouth of his prophet: Your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

And, too, even before this, it was spoken concerning his displeasure: Sacrifice and offering thou didst not desire.

Now what is this? For still it is inevitable, and this so, it is unavoidable that blood be shed if sin is to be remitted. And truly, an animal for a man, such is simply not just recompence. No, not by any measure. And indeed conceived in sin, any man seeking to wager in the flesh, he must understand that he himself is already under inextricable debt; already priced out of his own life.

Hence, truly the perfect man is needed. A man that is free altogether from sin. Precious. That man is Jesus.

But what man, being perfect, deserving no punishment at all, would have a will to die the wretched agonizing death due each and every sinner; to pay the price that must be paid for every single sin? A man perfect unto life then, and having power beyond comprehension. And one who loves sinners. Sinners, loved of God who created man for himself without sin, and who now wants man back to himself again, even without sin again. Surely.

Wherein declared Jesus, Lo, I come: in the volume of the book it is written of me. I delight to do thy will, O my God: yea, thy law is within my heart.

He had always done those things which were God's will; ever walking wholly holy before God, free from the fatal touch of sin.

And for this sinless life, his walk in righteousness was deemed unworthy: his time here then measured, as metered in but the number of footsteps of his enemies; those that walked in sin: those who were that very hour on the way to apprehend him, and deliver him unto a public march, even on to a public death, in a very private agony.

And even in the approaching agony and facing death, he yet submitted to the will of God. And would finish it.

He bore the sin of the world.

They crucified the Lord.

His body was buried.

Three days he lay.

The Lord rose alive!

And now alive, he appeared first to Mary Magdalene. Out of her he had cast seven devils; and she was there in so much loving care; hence, much grief. There she was, when the eleven disciples were all for their own reasons elsewhere. She was there for the love she had for him; wanting to be by him.

And Jesus spake unto her, surprising her.

And the woman was told to go and tell his brethren what he, Jesus, had already told them before his death.

With so much tender love he communed with her: yet this was not on anywise a spiritual ordaining; and truth being able to stand on its own, neither a sending, nor a calling to preach the power of God unto life.

But, rather, is it not here, you children of truth, seen but as it ought: that is, a very plain message, spoken in fatherly simplicity, this thing? As it were, a reminding of this one or that one but again where they are to meet you? And verily this when you have already told them? And can you see that an instruction it was unto her, as unto any: one then not at all lending itself to a liberty in the presumptuous leap in selfwill?

To be safe and careful, nor again is it a thing taken to be of the profound as ministry: not here, O listener, is there found an ordaining of any sort to minister; to go and preach the magnificent gospel.

And will you know, that surely he who drew her to the sepulchre, the same could have also drawn her into the apostleship with the men: specially knowing even before he selected them, that in this, she, loving and being so much more faithful than the others, would be at the sepulchre to do for him? Moreover he himself knowing that one ministry should come open? In a man's mind then, shall the Lord not now put her in a place among the apostles? Surely just but one out of twelve places? Might he not? Seeing that he is just, and he does know your heart; and the hearts of the people of your distant generation: those who are determined to see her as such? See here truly. Lest we mock time.

And Jesus then, when he did come face to face with his apostles, he himself opened their understanding, that they might understand the scriptures. Leaving what to the women? And he was so most direct. And he himself commanded them the instructions of life and death.

And said he unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Saying moreover, He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Now listen, too, unto this other thing he had unto them. This saying the Lord, Behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

He would that they knew his ascension was not at all his abandonment; neither would it be his absence, no, not at all: for he had told them he would be always with them.

Now there was no shortage of those that laid eyes upon the resurrected Jesus.

And we can know that they who contended with his doctrine, they were not done coming against him.

But now he was about to minister mightily in the vessel of his apostles: this wherein he himself would continue to declare the doctrine. Now when Christ had declared his doctrine unto the people, even the Father's doctrine, so many refused to accept it; they said it was his own. Hence, when the Lord's apostles would also declare the apostles' doctrine unto them, even in Christ's stead, for they had his Spirit, and his blessed and reaching authority, and they had his calling, what is it then but that men, unable to receive it, would say also that it was not God's?

Likewise, others would say of the apostles' teachings, that it is not Christ's, but theirs: that is to say, the apostles' own; specially that part which they did not care to receive: and so they do stumble. Yet they, the apostles, would declare the doctrine; for they were chosen with the authority of the Lord of all; even before the world was, were they chosen; and speaking to the sheep, they were ordained to so do. And there needed be no reason for their concern, for his sheep would hear his voice in his ordained. And he would be the voice in them. Thus, his sheep would keep their saying also.

And he had told them to begin at Jerusalem.

Thus it was at Jerusalem they waited for him. Waiting there for power.

God had been among them. To them, gone was the comfort of his closeness. Gone was the mastery of his voice. He had promised to send them power. He had promised them his presence.

Waiting: Peter, James, John, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon Zelotes, and Judas brother of James. Waiting. Having taken his word.

And thus it is given, These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

Waiting in great expectation.

Waiting. For so many had seen his great works; had seen the everliving man who had promised to share with them, even be in them, life likelong. So then, though many knew of him, yet now there were of them but relatively few faithful unto obedience to wait. Hence, we see in the number about an hundred and twenty souls. And there they waited.

And it remains we are let to see that as they waited, no one of the apostles did call upon Mary the mother of Jesus, that she would intercede for them; see how that neither sought they her counsel. And let it be seen, that neither so sought the other men of the company; no not to any extent sought they her. See for yourself that no one of the women sought Mary, nor suggested she commune on their behalf. And Mary, she sought not to promote herself. For Mary must needs herself wait.

Waiting on the power.

And what woman is there who could begin to lay claim to Mary being with some special power; or a claim oughtlike of some moving way, some qualification, some justification in a ministry which she had in the sight of very God?

Wonder if you would see that this woman, highly esteemed as she was, yet sought not to exalt herself. Wonder if you might see this of her. She, being a woman, and so outstanding among people, and so blessed was she, even beyond measure. Almighty God himself had exalted her; and her quiet spirit, be it known, did not hinder her in the least for God's purpose. Moreover, she yet here also maintained a quiet spirit. And such spirit did not on any wise diminish her standing among the Lord's people, or the world for that matter.

Yet in the latter days, women of far, far lesser standing would indeed thrust themselves forward, and even declare that God has said to so do.

And who is there among men, or among women, who would think that if she had been otherwise than of a quiet spirit, even a truly quiet spirit, that she would have been so chosen, so highly favored?

Can God use a woman who has a quiet spirit?

Where are your restless interpreters? Put forth a question unto them, see what they quote, see what they quarrel; and then another, let them think; and then a third: would Mary's demeanor disappoint women today; did Mary, even this Mary, have a life which failed to magnify God, or would she be denied any renown because she had a quiet spirit?

The truth, it need not be spoken unto the children of truth but once. Hence, who has not heard it? Rather it be heard a second time? Very well: it is written unto the church, as the church has been written unto, that the women have a quiet spirit.

But by whom is it written? Desiring to contend, desire any his name? It shall not matter, for if an one were of the truth, he would hear it; and that would have been sufficient. That would have been all that was needed. That would have done.

Waiting on the power.

Jesus had chosen men to be his twelve apostles; moreover he had seventy other to minister. With his power. Of the twelve, one was dead: Judas Iscariot had betrayed the Lord and destroyed himself.

And now it is early, yet much early, and in this earliness spake Peter, citing the Psalms: Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this ministry.

And Peter, waiting for the power, expounded unto them the transgression and destruction of this man Judas. Then spake he further, For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishopric let another take. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto the same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

That way which we have so evidently been shown concerning the gospel, that way is manifest yet again in this matter also: of the requirement that such an one be a witness of the resurrection.

You see, there were women who followed the Lord Jesus, and indeed it was verily the woman unto whom he first appeared after his resurrection. And this same Peter, nay, he was not unknowing of this. For was it not the woman who came and told him of the risen Jesus, this when he was unset concerning the events just past? Yet here, this apostle's ministration, as it was, shows there was nothing let of Jesus, spoken by Jesus or written in the scriptures concerning Jesus, which suggested that of the congregation of Jesus Christ, or among those that were in his company or without, there would be or could be charge accountable to the woman in this ministration. Discern any man, or any woman differently?

And you might want to know a thing: neither did any of the other apostles or followers, none of the men or women, speak to seek even so lightly of some charge of the Lord's congregation, his church, being given to the women.

Yea, though there be found in time a pastor who has set for himself a kingdom upon the earth, a place carved out to call his own, a place where he may reign, therein speaking conveniently about the Lord, and the Lord not speaking through him, yet this same pastor does know that the apostles had not one wife they did set up to preach in their stead upon their death; for the Lord, foreseeing all things, raised himself up his own pastors. For his own people.

Yet how many of these otherwise pastors, the now come along, the self appointeds, shall appoint of self not just women, but indeed even their own wives; moreover, even prepare their wives, set up their sons, and groom their daughters to follow after themselves? To inherit their kingdoms? Keeping alive their legacy? This to whose glory?

Shall Micah make a son a priest? Shall a man make a son a pastor? God is he who has made, and shall make. God's church, God's business. Man's church, man's business.

Therefore, upon whom is the Lord's eye? Upon God's sheep, or man's show?

God is yet God. And God all alone. And is yet able.

Have they a son? That he may preach? God knew him first. Knowing all his preachers. Even before you did. God yet appoints preachers.

Is he a son? Who has sent him that he may preach? His mother's husband, or Jesus?

Who has gone and done what to God's holy church? Nay, the church it shall stand. Standing holy. And the Lord, he shall surely stand therein. And in his people shall he be glorified. They keep his word.

But other, they have rejected the apostles; wheresoever they have found displeasure, here have they gone and rejected them, even as Jesus forewarned.

This saying the Lord, If they have persecuted me, they will also persecute you, if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me.

Verily, of a truth, if the apostles were yet about, and going, speaking the words, the corrupters would have to yield to the Spirit within these the apostles, or be driven to come against them openly and outright.

O but in that day, even now, when they have not these apostles present, yet shall be the living word kept alive by God: and this then is that which they must contemn: either by change, or challenge by mouth; or by ignoring certain of the word: some stepping over it as if it were a thing dead; as overliving this word kept alive by God, this word whom they wish away.

So they grow of themselves in religion, till even the word of God has become rebukable, even provocative, should it be spoken in the church concerning men and also women. Till that part which offends, offending men and offending women, be for them done away with.

But Jesus, he yet preaches through him whom he has sent; and shall Jesus preach Jesus through an one who has rejected the word unto themselves, good intentions notwithstanding?

Shall Jesus preach through an one who has rejected the words of his apostles, to whom he spake, saying, If they have kept my saying, they will keep yours also?

To believe he will speak so, is to know religious justification, but it is to not know the Just One.

And zeal for zeal, out of the word is out of the will of God; and an one shall go from selfwill to selfrighteousness, and then he shall but return back again.

Oh but obedience is yet better than sacrifice; and though self deceit drives decision, progress in but religious purpose is not spiritual growth, nor be it a church's success. Neither is the praise of men for a zealous man's progress the same as approval of God. Let this now come not to hurt, but to heal.

Forgo the hurt, and know that you can progress because you have a program: and you have a program because you are a man, made in God's image, and wonderfully so; and therefore, having so ability to do and subdue. Capability have you therefore, even to program in religion. Moreover you, are you not often schooled, and schooled by other men? Schooled in the folly of schooling around God's way? Not wanting for God? Not waiting for God?

Progress on, O man. Both here and there. And you shall progress.

The profound truth shall do and deliver of itself, able to bring forth and bring to pass; and needs nothing from social progress, and gives nothing to so called progress as being some call to promote, or the power to ordain the woman to preach. None of the apostles' wives, nor their mothers attempted this setback of the Lord's church.

And so again, that Mary, same who anointed Jesus' body for the burial, because of so precious and tender work administered, a memorial of love would be established for her. She who did show so great love and favor. See mention made, see mention given, even within the preached gospel itself. The Lord himself has done this.

And otherwise, of women, though a first appearing at the sepulchre be a wonderful call above men, and also above women, a call of so lasting renown, yet the preaching of the precious gospel stands apart, and cannot be placed upon oneself.

And it is entrusted unto none but whom the Lord himself shall ordain. Not to selfgodly men.

Waiting for the power.

Moreover, concerning the word on this, it is so careful, even to remain above chance: showing nought for her preaching; and as for the woman's pastoring, neither was there so much as a faint echo discernible as call for a call. No, neither in that day nor the latter days.

But then there shall come speaking a thing to test, to try; being unto some a thing indiscernible from the voice of God: a thing called logic; but then there shall come signs, interpretations, wishful thinkings; some coming on the wings of good intentions, and whatsoever else shall be accounted as good as the word. Yet what was needed from God was there, provided there by God. The word unto them. And the achieving Spirit.

The Spirit is coming.

Now the Spirit of God himself had afore revealed a great thing unto Peter. And unto this revelation the Lord had given this same Peter a thing precious: a great charge concerning the kingdom of heaven.

Waiting, Peter also waited.

Peter dutifully tarried with the faithful.

Hence, a rewardable abiding it would be for the unhurried faithful.

Now comes the power.

For it is written, When the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

And the question was put forth, How hear we every man in our own tongue, wherein we were born?

And they pondered the meaning of this thing of which they were witnesses.

Now is manifest power.

And Peter stood up with the eleven, and he alone lifted up his voice and began to preach.

The apostle, saying, This is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

And Peter, the preacher sent by Jesus, he preached Jesus unto them. And the preacher, he relented not till the word was fully preached; having them to know also that God hath made that same Jesus who had been crucified, both Lord and Christ.

Having heard the preaching and having already been informed that, Whosoever shall call on the name of the Lord shall be saved, hereinto they let it be known that they desired just this: for having now heard this one saving name preached, they themselves did also now at this time call upon the Lord. Yea, they did just that: for coming to, they now inquired readily of Peter and the rest of the apostles, Men and brethren, what shall we do?

These then sought from those who knew directions unto that saving man's way: calling upon this saving man's name, seeking for his salvation. Even the saving man Jesus.

Peter, knowing the gospel is the death, the burial, and the resurrection of Jesus, responding to their inquiry concerning Christ, and knowing the Lord's open ears to the call of those that seek him, and his abundant grace, and that there was no work whatsoever they could do unto salvation, he preached forthwith unto these now believers; preaching but the mere, though sincere form of the acceptance, whereby they freely partake of the saving grace of the gospel. Hence, each man aligning himself with the form of the gospel: accepting for and upon himself that simple form of the likeness of the death, the burial, and the resurrection of Jesus Christ.

The preacher showing them how they do partake of that grace unto themselves, every one: even that gospel.

Peter had preached the gospel: that is, the death, the burial, and the resurrection of Jesus. Now when the believing hearers inquired of him, asking, What shall we do, same Peter, knowing the Lord had given him the keys, knew also then how to finish preaching the gospel through; and not leave the thing undone. The Holy Ghost moving, he told them, this while the gospel was yet burning in their bosom: for he had already given the gospel to them, and now the preacher proceeded to key them on in, opening the thing up: telling them each that believed how to give themselves individually unto that same one gospel. Grace imparted, grace partaken.

Hence, he preached unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Now Jesus had given unto Peter the keys to the kingdom of heaven. And the risen Jesus, he having finished the work himself, did also himself command that repentance and remission of sins be preached in his name.

Even his name Jesus.

And without shedding of blood is no remission.

Jesus shed the blood. None else but Jesus.

The name of Jesus. That name wherein if a man truly abides, yea, manifesting true belief in, that man is complete: having the father, having the son, and having the Spirit of that saving son, that is, the Holy Ghost. Yea, that man is complete: Jesus having himself finished that man's salvation. He is complete in Jesus.

Jesus establishing moreover, He that believeth and is baptized shall be saved, but he that believeth not shall be damned.

Thus, Peter preached directly and correspondingly, repentance and remission of sins in Jesus Christ's name: commanding them to be baptized for that remission. And being gospel careful to say, Every one of you.

For every one, in so doing then, that one making the thing personal. Acknowledging on, that they would receive the Holy Ghost.

The simplicity of the gospel then: the death, the burial, and the resurrection of Jesus Christ the Saviour; and likewise, the corresponding simplicity of obedience to that very same gospel: the repentance, the baptism, and the receiving of the Holy Ghost by the sinner.

For a man, he dies to old self through his repentance: for verily Christ died for him; and that man, the same is buried with Christ in baptism: for verily Christ was buried after dying for that man's sins, the same sins which are remitted by baptism; and that man, yea, he arises to walk a new spiritual creature, in being filled with the precious gift of the Holy Ghost, for Christ who rose, he also is then living in him. Amen.

The simplicity of the gospel, and that amazing parallel: that is, once one has the keys of understanding: which same understanding flesh and blood did not reveal unto Peter, the Lord's preacher, but the Father which is in heaven. O but without the keys, given by the Saviour, very Jesus himself, there is much standing without: kicking, cursing, and even condemning all around this thing.

Peter stood up with the eleven, but it is not at all by coincidence that it was also very Peter, he being the one who preached.

Peter then, with the keys, preached the saving gospel: and the man with the keys, Jesus preaching through him, he did not leave the gospel detached from the sinner, as do so many who are unsent, and hence, unaware of just what the keys are; some sadly never even giving consideration, or attaching significance that the keys were given; yet they go preaching anyhow. Saying they are sent.

But Christ, through Peter, went on further, and availing the Lord's death, burial, and resurrection by revealing that necessary manner of the acceptance thereunto: this on that so notable day of Pentecost.

These did not argue.

And it is written, They that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Now let it be known that all shall not gladly receive this gospel. Some go all around it, as if unable to see it. It is praying time.

See this great day. Repent, said the apostle. Be baptized in the name of Jesus Christ, every one of you, for the remission of sins, said the apostle. And ye shall receive the gift of the Holy Ghost, said the apostle.

See this great day. Even the first day of the new testament church.

See this great day. That this same day, this same day, see that the Lord added unto the church about three thousand souls. Has the enemy accounted God as having made some three thousand mistakes, the very first day? Or any one mistake any day thereafter?

See the great day. O what a day.

New creatures are made.

And shall any have expected a thing less? O but on this particular day, there would be none disappointment forthcoming. But the great gladness of the patient gathering, and the exceeding manifestation of the glory of him who sent it, and whose glory it is, would so prevail.

O Lord God, most high, who is he who shall walk up and down in the earth in the latter days, and make the starved his staff, and make many the pulpits his stage? And though hell claims otherwise, let it be known that which is already shown. Shall there be any difference between that day, when time shall show what hell does already know? It does show then that the Lord, the one Lord, he has not at all gotten the thing wrong, even from the firstfruits. And, O Lord, you are one Lord.

And if as such comes the firstfruits, how shall come the such again, just a little further on down the road, or the abundance ever after?

The Lord will not repent for Pentecost.

Holy for the Highest are made; and holy are they unto the Highest: these which hell shall neither habitat nor hold down.

Though hell alleges otherwise.

New creatures are made.

There at Pentecost, the gospel commanded had been preached; and there at Pentecost, the gospel had been commanded to be obeyed.

The gospel: the death of Jesus Christ for the sins of man, his burial, and the resurrection of Jesus Christ on the third day; this has made this making of a new creature attainable. For the old creature, that lost man, revealing his faith in the saving gospel, shall understand a thing: yea, this when he realizes that he cannot attain salvation on his own, and he has the belief in Christ in his heart, where belief, truly held, shall surely manifest itself in a response. This after coming to see the price paid for him on the cross.

For then he shall be found a thing being lined up with that saving gospel for him: even that death, burial, and resurrection of Jesus Christ. For he, knowing Jesus is his Saviour, he is not at a loss to repent, to be baptized in the saving name of Jesus Christ, and to be filled with the gift of the precious Holy Ghost. The gift, you see.

So then, those believers that did gladly hear the gospel, the same did also receive it. And they did simply partaking of the gospel of grace, did thereby obey that same gospel.

And we are made to see, and for so precious good reason, that after they had received the Spirit, they did not do every man as he desired in whatsoever doctrine he chose to call worship; but they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.

Even stedfastly they continued, in none other doctrine but the apostles' doctrine.

And so the Lord Jesus, the same Jesus, the one Lord, he continued his ministering: for he now ministered through his apostles. And so great was the power of Jesus manifest in his apostles through his Spirit, that fear came upon every soul. And wonders and signs were done by his apostles. These acts of his apostles showing his power and his approval.

And the Lord made known his divine approval of the things done of his apostles, these whom he himself had appointed, by adding to his church daily those souls of his that should receive his salvation.

And moving as he moved, the Lord Jesus brought Peter and John upon a man, and you are shown that this man was lame from his mother's womb.

Hear Peter, saying, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

Behold the Spirit of Christ which now abode in Peter and John: for Peter took the crippled man by the hand, and this man, once lame, now leapt; and he went a walking and praising God.

And do you not know that this moving of Jesus, in one man once lame, once knowledge of it broke out, it was bound to bring much people running?

And running, this would be a day unto them that the Lord Jesus would cause them to come suddenly upon a man; one who was ready and fast to preach the gospel. The preacher would preach Jesus; and doing so, would not be remiss, for verily he warned them to repent. Men must needs repent.

Peter cast the net, and closed it tight; and Jesus, he has drawn in some five thousand believers.

And the Lord Jesus was with and in the apostles; but certain other men, being rulers among the people, with the elders, these would not allow those who interfered with their own authority among the people to go unchallenged. For it was that as the elders so spoke, it was as for the people Israel.

But unknown unto them, it had now become that they were but the elders of Israel, and elders no more of the Lord's church. For Christ would have his own elders of his church. Being the elders of Israel, however, would these not invariably demand by what authority, or in whose name this miracle had been done upon the lame man? And Peter, full of the Holy Ghost, was moved to inform the rulers and elders of Israel; and he testified that it was Jesus whom they had rejected that had done this thing, and not they two apostles.

Thus were they persecuted.

And the Lord Jesus, who had been persecuted, was also yet still being persecuted. Moreover it would be commonplace that the elders of Israel persecute the elders of the church.

And the adversaries of the Lord Jesus, these commanded and threatened the apostles, demanding that they should no more preach nor teach in Jesus' name.

There is need for it to be known, that these men, chosen of the chosen one, being the true preachers and teachers, let neither fear nor excuse cause them to compromise. Yea, there is need for this thing to be said.

Behold, these who had been bold before in Christ, now they banded with their brethren, and prayed they did with that godly one accord, no less; and this that they would be bolder still. And we are made to know that God granted them that they be just that. Bold. Saints, can you see?

And having made prayerful request, God left it on record for all generations to see his approval: showing truth even once again of his apostles' preaching, and also their teaching: this time by shaking that place; shaking it, even wherein they were assembled.

And the Lord Jesus, himself the truth, there came the time when he would through his apostles show to his church, born of the truth, that the truth was not to be mocked: the punishment of death clearly in their midst, now showing early his rejection of the lying spirit, and condemnation of the outward show.

For with the apostle Peter in the ministering, the Spirit moved, not suffering him to be ignorant of the things needful to be held in reverence in the church: this when a certain one and his wife had conspired against the Holy Ghost: and these both were summarily stopped dead. For the church is the church through the Spirit of the Lord Christ. And these did come against the Holy Ghost.

Go, find their names.

And to the appointed end, here it is: as many as the Lord God has given wisdom, they are also made to see that though the saved were the church, the sons of God, yet even the fear found in them, that fear itself was required to be true. Wisdom. True saints have fear. For they fear God.

And as for Peter, this man of God would be found admonishing the church even again and again to fear God, saying, Pass the time of your sojourning here in fear. And again, Honour all men. Love the brotherhood. Fear God. Honour the king.

And here, the people of God, the church, feared. God purposed their fear.

And the Lord Jesus continued to work wonderfully through his apostles, for inasmuch that it was he that worked, they did work also. They fearing God also.

And the Lord Jesus added multitudes, both men and women to his church. Working through his apostles, many sick were healed. Working through his apostles, many unclean spirits were cast out. The Lord Jesus, working through his apostles, also caused the wrath of his enemies to be stirred up; and they put the apostles in prison because they refused to stop their teaching in Jesus' name.

And when persecuted for the word's sake, the Lord Jesus sent his angel who set them free from the prison, and gave them a charge, saying, Go, stand and speak in the temple to the people all the words of this life.

And the angel said, All the words.

Even, All the words.

Now you do know, of course, that at this point, these could have started down the road of withdrawal, that is, retreating to refuge in a ministering of some less than all the words; for the time was coming when many proclaiming to be sent by Jesus, and professing themselves to preach and teach all the word would not truly so do.

These false teachers would be of the unpeculiar, and also for the unpeculiar: ministers of that number whose strength to stand is based upon not what is taught or preached, but what part of the word is avoided.

And O the weak preachers out of the spirit, those whose going forth, it be that on the sure path of developing into false preachers. Weak today, false tomorrow.

For in the worldly congregations, the strongest pastors are so because they are the leaders who wisely follow the weakest people. This contrary to that spirit given the apostles.

But here, these true servants stood in the very temple teaching the people. And they would not be frightened into flight by the enemies of the Lord.

Hear Peter and the other apostles answering their adversaries, who commanded them quit and quiet, saying, We ought to obey God rather than men.

And it shall be seen, that though they could not be affrighted from any part of the word, that in time the adversary would therefore put among the people, even in the church, those that would pervert the doctrine from within; those that would deviate from the teachings of the Lord's apostles.

Some false teachers so much as denying the very apostles' authority, of course; and because they themselves would stand among a generation willing to hear them, they would feel free to assume in the apostles' place their own teachings. And this departure, it is not at all careful, neither amazing, nor fearful unto those whom they teach.

False teachers always do come. Many, but not so abundantly as yet to come. For at this time, there were a great many true disciples indeed.

And it is written, There arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. And the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word.

And herein we see that there were in the church of Christ certain of the women having a need. These things are not without reason having been left on record. And just what things?

Let it be seen here now that all these in need are women. Widows, no less. And when in our gross observation there shall have been an obvious answer, yea, an anticipation for the resolution of this matter, that is, an appointment of women, even to serve women, yet we see no breach in the charge of the Lord's church at all. All chosen were men.

And be it known that there were multitudes of saved women now. To wit, women having the Holy Ghost. Find in the word seven. Consider then, if there be a stirring within, that surely an one shall have been found in the number; consider not even two, but at least one woman, that she might have been appointed over the see. If not over, perhaps adjutant?

Nay, but you see, this generation, appointing men where it ought, it is less wayward; thus the church in this generation, it has yet God's good power. And it feared God in deed, and not just in word: a church found with force, and not just formality.

That it may be known, whensoever we see the church submitting to the word of God, that is, doing the Lord's will, we thus cannot miss seeing a stronger church. So simple things. Things you should know, and now know so well. Make no mystery here. For there is none.

Let the truth be known moreover: those here in this matter left on record for you, those whom God himself has given the charge, faithfully then they have kept that charge. And a difference is made. And a difference is also seen.

For these faithful men of the Lord who hold fast the charge have said, Brethren, look ye out among you seven men.

Saying so without reservation.

Out among you. Men. Seven.

Now when the children of the Lord in the wilderness needed more oversight in judgeship, Moses, with the approval of God, did look out from among the people, and he chose able men out of all Israel.

And again, at a time when Moses was worn with the work of the people in the wilderness, this saying the Lord God, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them. And I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

And again God appointed, and thus the approved ministration was provided over the Lord's very people. Thereby God's lifeline authority over his people was unbroken. And if in the sight of God even the male himself must first be duly vestable, how then shall any man presume to take it upon himself to bestow this title upon the woman?

But here, we are not in the wilderness, being in the grasp of God's grace, in the body of Christ, you see.

So being, in this matter, shall God put his approval upon men; men who have the Holy Ghost; men having wisdom, and brought to light with prayer, without also choosing in some godly manner from among the women? What think you? Shall not women, even the most dedicated also qualify, so long as they are women in and of the church?

Especially, too, seeing that the very business was itself business unto women? Or be these men ill chosen? Would the good God, the only God, show his further approval by working the work of God through ought of these men; this if these men, this matter, were anywise unbefitting?

And by the ageless Spirit, shall there not be at least a stirring of the conscience of the apostles, of the disciples, to go at least some part of the way of giving authority in God's church unto the woman; seeing as how she also has the Spirit? Is it not here a most convenient time for a change? Shall not Christ change, at least in his apostles? Perhaps on the morrow? In new age men? And new social order? Which you help order?

But here the thing pleased the godly multitude, and they chose Stephen, a man full of faith and the Holy Ghost, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas a proselyte of Antioch. And setting these men before the apostles, prayer was made. And they laid their hands on them. And a glorious thing occurred: the word of God increased; and the number of the disciples multiplied in Jerusalem greatly. Too, a great many priests were obedient to the faith. See the Spirit working. See the Lord blessing.

Now would you believe, and learn you a lesson besides, that women were blessed, this when these godly men ministered? Men ministered. As God had approved.

And, O yes, further, we see God approving of the work when Stephen, being full of faith and power, went among the people doing great wonders and miracles.

O now, but now, shall the adversary be far hence?

Great disputation arose, with certain seeking to withstand the word spoken by Stephen; but they were not able to resist the wisdom and the spirit by which he spake. Bringing against him the people, the scribes and the elders; all for to stop the work of Jesus in him.

The murderous adversary, having put Jesus to death, Jesus rose; but the adversary, it was back, seeking to stop his Spirit in Stephen. Now the word, it is able: but what is accepted as the help of a physician's knife to one man, it is received as a sword put to the vitals of yet another. Stephen stood for good, and in persecuting him, there was manifest unto these something more than the man Stephen: for his face was as that of an angel.

And Stephen declared unto them things which they could not bear to receive.

And it is written, When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

But this man, being full of the Holy Ghost, saw into heaven and therein Jesus standing on the right hand of God; and Stephen saying as much so in their hearing. Which thing drave them to even more madness. Now stoning him was their order.

And they who were witnesses, they laid down their clothes at the feet of a man; a man whose bent was to make persecution his profession: Saul by name. And a dying Stephen calling upon God, said, Lord Jesus, receive my spirit.

And even as they slew Stephen, all who could hear would hear, as he, being put to death, yet cried aloud unto God to forgive every soul of these guilty of killing him. Whereupon he fell asleep.

And we can see that here was a martyr: a servant who surrendered his life, laying it down, for to stand on the word. For being full of the Holy Ghost, even full, one shall know life and not death. Indeed this man, saying, Lord Jesus, receive my spirit, he thereby did show full willingness to be done of this life, this for God's will. For it had come to be that the Spirit of the Lord was itself his true life. Hence, there was nothing to be lost by standing on the word. Nothing to be lost. No, nothing at all.

Because that Christ was in Stephen, did they kill him.

And it is written, a man called Saul was consenting unto his death. And at that time there was great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles.

Now it was meet for them to preach the word in all places. For had not the Lord so commanded? No persecution hindered them, but rather, it furthered the preaching of the word. This was right good.

Nevertheless, again Saul. It is written: He made havoc of the church, entering into every house, and haling men and women committed them to prison. Therefore they that were scattered abroad went every where preaching the word.

A preacher was the man Philip. And of whom else but Christ? And we have a sure record. Witness the vital record: the saving word was preached.

Moreover it is written, The people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

And so it is again we see Christ in the man. And to be sure, not without the word: it being written, Unclean spirits, crying with loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed.

But look ever so carefully, and take time and see: see the manifestation of the Spirit, the Spirit of Christ; yea, see it in the preaching of the word that showed itself principal.

The Spirit and the word are not contrary one to another; never have they been, and never shall they be.

Now Samaritans though they were, unto whom the word came, yet when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

Come here, see to the understanding that these were not Jews.

See, after that it got into the air, the fragrance of coming salvation, that the apostles at Jerusalem were heartfelt when they heard that Samaria had tasted, and had received the word of God. Take hold of this substance abiding in wonder. Peter and John went on down, and sent up the sweet savour of prayer that these also would receive the Holy Ghost. Same Peter, same John, went and laid hands on them, and, behold, these that were not Jews received whom? The sweet Holy Ghost.

Not that Jesus had not manifested himself with greatness, and gave such patient and loving care earlier to a woman of Samaria, letting her know there was available unto her living water. But who, open to truth, would receive it were they to be told; told that this woman, there at Jacob's well, sent as she was sent, and sent by the Lord unto the man, she would not herself be sent to preach? No, not even to her fellow Samaritans.

But having held as it has, the witness thereof shall hold: that these things were now done there in Samaria by the men, even the men of God: men obedient to the Spirit of the Lord. And they operated in the power of the Holy Ghost.

And we see the presence of the holy angel of the Lord directing withal.

Get you your teacher here. Shall you believe for yourself that the Spirit of the Lord is to be questioned? Or perhaps the angel of the Lord has simply come up short?

But the workers sent to work, they must work holy. Hence, not done, the angel of the Lord sent Philip yet on, sent yonder to work on. Arise, saying he, And go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.

Thus did Philip. For therein was an Ethiopian in a chariot. Now spake the Spirit unto the preacher of Christ, Go near, and join thyself to this chariot.

Even again, thus did Philip.

And if you care, the preacher man here went running there with the gospel. Getting there, from Isaiah the man would be reading of Christ. And from thence would Philip preach unto him nothing save the same. For this eunuch, lacking needful understanding, yet through humbleness informed the preacher of this much: that without understanding would he but continue on ignorant, lest some man instructed him.

And we are made to know that the angel of the Lord, and the Spirit of the Lord, in agreement, these guided a man being a preacher of the Lord to preach the salvation of the Lord, this to the lost of the Lord. And Jesus is Lord.

Ready was the Spirit, ready the preacher, and ready the sinner. That it may be known that when a sinner is ready, Christ is already ready. And thus made ready most conveniently, and by no means coincidently, was the commanded way with and of the water. Water, there on time.

What doth hinder me to be baptized, said the sinner?

If thou believest with all thine heart, thou mayest, proclaimed the preacher.

See here how that true belief has real effect in the gospel of grace. See here how faith has substance.

I believe, said the sinner.

What shall the evangelist do concerning this believer?

Down into the water. And down without delay. Who has provided the timing then, and the water there that day?

Moreover, have you looked to hear; and so seen the working of the Spirit of the Lord? Look then at the works of the Spirit. Have you seen the Spirit holding; seen it conveying Philip nowhere at all away; no, not till after the baptism was done? Stay here awhile longer.

See here baptism, see here how that the Spirit of God, the angel of God, and the true preacher of God, these, having hold, and conducting carefully in this, are not oblivious of the grace of God unto him that truly believes.

For Christ had commanded, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

And this preacher, he understood, that in so saying, that Christ did not command baptism in one breath, only to suddenly turn about in the next, and drop his command. But Christ, rather, repeating the matter into the leading and necessary substance of faith, saying, He that believeth not shall be damned.

See in truth then, the Lord of truth then, not rescinding commanded baptism in but a second breath, but rather emphasizing the requirement of faith first and foremost: faith in him who would be saved by him.

That it may be understood that without belief, without faith in Christ first, even first, then baptism would be fruitless. Hence, the preacher, even Philip, before baptizing, making the matter sure: putting first things first, saying, If thou believest with all thine heart, thou mayest.

Establishing the faith first. Then was there baptism. Then was there baptism.

So that men would not be confused, Christ has not only commanded, but insofar as baptism, he has made the matter even sure, by giving, yea, even displaying, one example after another. Till none be ignorant.

And so see that preacher man, even Philip, like a prisoner on the run, he was not yet done; nay, what is the matter with him: going to first one place, then another? Preaching on and on.

Whosoever receives the gospel of Christ receives Christ. Whosoever receives Christ shall receive with him persecutions also. From the hands of many.

But here again, we see Saul: having sought he letters from the high priest, this that he might persecute the church; even as far as Damascus, so sought he; thitherward he journeyed.

Christ abiding in the saints, Saul had purposed to stop Christ. Christ had purposed to stop him.

On the ground, trembling, astonished, he heard Jesus demanding, Saul, Saul, why persecutest thou me?

Saul asking, who art thou, Lord?

This saying the Lord, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.

And this man, repentantly forsaking his own will, behold how quickly a now believing Saul seeks instead the Lord's will: asking forthwith, Lord, what wilt thou have me to do?

He heard Jesus commanding, Arise, and go into the city, and it shall be told thee what thou must do.

Jesus, saying, Must do.

Saul, now believing, and believing in a most profound way, on the name of the Lord Jesus, he is now told by the Lord that there is something he must do.

The Lord himself, who knows every believing heart, has instructed this believer that there is something he must do, and unto this end the believer would be told.

Hence, calling upon the name of the Lord, the Lord will answer. Saul will be shown what he must do.

For we see one Ananias, and we see the Lord, having brought the two face to face, Ananias would instruct Saul, telling him, Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

And this man Saul, chosen, would come to be called Paul, and would have this for a testimony unto many: that they also may know that there is a need, and a way to call upon the name of the Lord: that is, to come seeking the Lord for his every will: for in the name of the Lord there is grace, salvation, and there is righteousness; and these just for the start.

So then, this man Paul, who had repented on the road to Damascus, was baptized, and he did also receive the Holy Ghost: this man calling upon the name of the Lord. This man had now obeyed the gospel. And this same man, growing in understanding, would go on to preach to the many, that as did he, so are they also to obey the gospel.

O but look you on here further: though the Lord of salvation was there, back there on that road to Damascus, even there where he who had sought to stop the church was himself stopped, yet the Lord did not himself work the vineyard work, as could be supposed: but the Lord sent to this unsaved man a disciple: this to show unto him the way of salvation, in the grace of God.

And see you see, the Saviour did not declare him saved right there on the ground where he lay.

Now this man Saul had come looking for the Lord's people in the city. To harm them. The Lord sent him, yea, presented him, unto one of his people: the man Ananias. This to help him.

Behold, this man, now believing; and his belief, as true belief always shall lead a man, does surely lead this man on further into his belief.

Saul, believing. Saul, moving.

On then into the city. Believing something wonderful is waiting. And so it is.

Unto a perplexed Ananias, before he had come face to face with Saul, and having some question about God's ability to control, and even to comprehend the depth of the problems besetting his saints, this saying the Lord, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name's sake.

And now he who had come to persecute the man Ananias, he was ministered unto by the same. God is a wonder.

Without ado then, Saul was baptized: even this same Saul unto whom the Lord spake, saying, Arise, and go into the city, and it shall be told thee what thou must do.

Must do, saying the Lord of grace, who has no misunderstanding about grace; nor any misunderstanding about anything else concerning his so great salvation, or all things.

And Saul sought God's will; Saul received the Holy Ghost; Saul, without debate and without delay, was baptized; and he abode certain days with the disciples.

And it is written, Straightway he preached Christ in the synagogues, that he is the Son of God.

Glory, and again, glory.

Behold, he who had been the hunter is himself now the hunted: the Jews sought to kill him. To stop the word.

See Saul on the run. Caught, running for Christ.

For God increased this man in power. Preaching boldly Christ. Amazing all that heard him, speaking Christ. Disputing greatly with some about the word.

And sent of Christ, specially chosen, as Christ himself had forewarned, this man's teaching would cause contempt among those professing to know God of their own selves.

Yea, even of certain of the disciples themselves was there at the first so great a disquiet. But God is fully able: for one Barnabas realized his newness of life, and he befriended him right early. And others, being of that same one Spirit, they would come to know in deed that it was Christ in this man. So well would they come to know.

Others of another spirit, nevertheless, would continue their contentious ways. Some so often withstood him, rising up even from within the church, this against the Christ in him. Nevertheless Christ, as only Christ can do, sustained him.

And the church, comforted in the Holy Ghost, it was edified, for it walked in the fear of the Lord. And we do behold: the church had a fear. Fear of the Lord. Fear ordained of God. Being an holy fear.

The comfort of the Holy Ghost did not mitigate the holy fear of God. Out of such fear is wisdom founded. This wisdom is indismissible.

This way, it starts out good; and then it grows on and on, into a thing both good and sweet; and sweeter and sweeter to the soul, till the flesh cannot stand it.

But at first I stood. Whether to withstand it or not, I do not know. But I stood. And I did look upon it, and I saw it was a word; I drew nigh unto it, and leaning upon it, this thing, I found it to be a rock. And I did a thing altogether unnatural, for I stepped into it, and, behold, it was spirit; and as for me, another man I knew me. And therein I knew, there was no turning back. And the way, and the new day, there came to be found in it a joyous number. Of so many people. Most of all Jesus.

O but the apostles: these knowing they had the power, the apostles worked miracles; for Christ in Peter, same Peter who preached on that Pentecost, healed again: healed an one with the palsy. And all dwelling thereabout turned to the Lord.

And Christ in Peter raised from the dead a woman disciple, one of well standing among the saints, whose name was Tabitha. Again, a great turning to the Lord.

Seeking the Lord, fearing the Lord, praying and helping his neighbors, we see Cornelius. And though he was a Gentile, yet had he so deep zeal and devotion. How many records better to be found of a man with good intentions? Yet something was lacking: God's way.

Early time this saying the Lord, Ye shall seek me, and find me when ye shall search for me with all your heart.

And in sending his so most high blessing, saying he, I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles.

Precious promises of long ago: God to man made good.

The word of God is that lighted way, that only lamp unto a man's feet. And every man has a way, and though it seems good to him, no matter how good, God has his own way. Not like man's way.

To be sure, an already devout man then was this Cornelius: so much so that his prayers and his alms had come up for a memorial before God. And he was a man with authority over his house. There were no few Gentiles in Israel in this day, but as for this man and his house, see the record, that they were devoted to the Lord. All his house.

Shall God not answer?

What is it Lord? This coming from the man Cornelius, visited by the angel of the Lord, now appearing unto him in a vision in his house. Now calling his very name.

The angel, saying, Send men to Joppa, and call for one Simon, whose surname is Peter. He shall tell thee what thou oughtest to do.

Now the gospel had been committed unto men. And we are made to see that here the angel of the Lord did not preach, but instead made it known that of the men and women disciples in Joppa, the man Peter, he could and would.

Have you known this? See so with due clarity: the angel, he did not minister the word unto the eunuch, but Philip, he did; and the Lord Jesus, he did not minister the word unto Saul, but Ananias, he did; and here now, the angel did not minister the word unto Cornelius, but this man Peter, he shall.

All hereunto, though there was immediate and ample opportunity in each case to do so, yet in all these, the call for a man: a man approved of the Lord.

The word of God is not wrong because a man does not believe; not wrong because a man does not understand. Or a woman gets beside herself. Let her remain beside the man. And man fear God.

As from the beginning, it was the man, even Adam, unto whom was entrusted the words pertaining to life for man. The man Adam, without sin, he would receive the charge, and though the woman would herself also be without sin, yet she would not be given the charge: that charge which was first given unto the man. Unto man was that word given for the man, and also for his help meet. Hence, to mankind.

So awful great commitment it was at the beginning; but the charge, nevertheless it was there; and in the accounting, the charge, it was also required. Even that very same charge. Though the man sought to discharge himself, let yourself understand, God held. Men let go. God holds.

Now this Gentile Cornelius, though devout toward God, and of authority among men, was yet humble to receive instruction unto obedience to the gospel. And Peter would hold.

And though a man entrusted with the ministering of the word should let go, though he be found to compromise, nevertheless abiding neither debate nor excuse insofar as to whom he had given the charge, God yet holds.

He holds. And we know this because of the word. And we know this because of the uncountable count of the corpses. The corpses hasten, returning to the ground, they return: corpses of each gender in each generation. But everliving, everlasting, everholy, our God is sovereign; having a way his own, even his own will; and need not answer to any man. Nor anything that appertains to man's flesh. Wife, son, nor daughter. He need not answer. To any proud corpse.

Shall the words of a man who abides in his own corpse outlive the word who is settled in heaven? What was it that was ignored, that made man a corpse in the first place?

Never mind that any be left offended: for he shall but soon be seen dead, his offence following him: in that day when the steady march of time shall have overtaken him, laying him in that large and greedy grave called the earth. And the word which he withstood for his failed moment shall itself yet be found standing.

For the word abides, and herein are found the sanctified sons of God. And to those made to know, it is enough to teach them; and they need no war among themselves to establish that they cannot change the settled word. For to see that other way, they are not so made.

And so here, standing for the witness, shall it not be a thing notable unto all that the man Cornelius, keeping himself humble, was not the least offended when shown the way? Though he already thought he had it?

And the word, when it shall come offending the flesh, as it shall do, let one avail himself of the mercy of God, and repent. Or an one, has he the Spirit? Then also get him into the Spirit, and see therein how quickly sweet the word again is.

But we may be sure that the truth put forth a thousand times, it will produce a thousand and one arguments, this from that man given to his own will.

Now when any thing is the will of God, shall any of honest report unto himself say he believes that flesh and blood, and also divers spirits will not challenge it? Man is still man. Satan is still Satan. God is still God.

Call upon the Lord, and he will hear.

Cornelius, wanting into the kingdom, had called upon the Lord. Read your record for you. Who has called more devoutly than this man, he wanting into the kingdom?

Coming with the keys was Peter. To show entry through Jesus unto the living God: this for a people heretofore not considered a people. For God, bringing about accord, likewise communicated unto Peter at about that time a vision, even one in agreement with that given the Gentile Cornelius. Moreover the Spirit of the Lord did also confirm very hereunto.

And let us know and hold to heart, that none of this, vision nor Spirit, was contrary to the word already set forth unto man.

Peter preached the gospel: the death, the burial, and the resurrection of Jesus, the Christ of God. He preached unto a repentant people who sought God's will for their lives, and no longer their own will.

O that men would die unto life.

Witness if you will the man's heart unto repentance, saying, Now therefore are we all here present before God, to hear all things that are commanded thee of God.

For the record left us of God shows that this man said, All things. Not as so many people, without depth, who, as having the residue of the heart to draw upon in that latter time, become selfbound, and therefore such turn again unto blind and subtle subjection to his very own spirit: showing openly a refusal of even the desire to submit to all the word.

And these same, choosing to accept but of some of the word, invariably in time waxing even to withstanding the word.

But Cornelius humbly said, To hear all things.

And need any be reminded that he was here yet an unsaved man? There is much to be said for repentance. Starting so much moving. So very much indeed. In the right direction.

Christ preached to this man and his house through Peter. And it is written, The Holy Ghost fell on all them that heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God.

Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

And he commanded them to be baptized in the name of the Lord.

Your apostle in your day, is he among that any man wanting to forbid water? What here would your apostle say?

Hear now. If the matter of water were insignificant, why would there have been any possibility at all that these chosen witnesseses might have denied this sacred element, which they thought reserved for themselves only, to be applied? Applied to these considered to be outsiders?

Godly good is done right here.

A burial is commanded. A burial unto whom? In the Lord's name. Thus, buried with him.

Baptism was commanded. And let it be seen, that it was commanded even to the commander. It was not recommended. Neither was timidly submitted. But baptism was commanded. This baptism was water. Immersion was not submitted. But it was commanded. And thus, submitted to.

Let the debaters submit to deviation, even those destined to diversion. To the Lord's own, however, another thing destined shall be manifest. The sheep will hear. The wolves will tear. Even concerning this baptism.

The baptism was commanded.

Hence, unto the Gentiles, by grace, through faith in Christ, came against death the life of the Lord.

And O what a day it was. How great the gracious grace of God.

Moreover when it was made known unto the church, there was due magnification, for they, being at first astonished, could but glorify God, saying, Then hath God also to the Gentiles granted repentance unto life.

And the preaching of the word of Jesus Christ, it yielded yet greater increase of the church.

And how the preaching prevailed at Antioch. And here the disciples were first called Christians. Here. Antioch.

The prophet Agabus, he prophesied by the Spirit of the coming dearth. And it was the people of God, saints, who determined that their needful brethren in Judea should not suffer want; no, not so long as they had wherewith to give. And so they gave; sending the substance in the charge of whom but the elders.

Have we need to recall that there were among the Jews the elders of fore, and these being men recognized of God and sanctioned; and even of special occasion spiritually appointed of God to take the needed care for his congregation? And there still abode at this time elders among the Jews.

But here, however, we see a thing of government in the church. A church having its way ordered by the Lord; one heretofore having greatly prospered in the sight of God; one walking in the fear and power of the Lord. Growing bountifully. Ministered unto by Christ through holy men, themselves fearing God. And being wise enough, fearful enough, faithful enough, to see that the rightful and orderly dispensation of the provisions, things so dearly needed, must not be ministered but through men of proper authority, they then committed the same for God's church to the care of the elders.

Yea, but the church suffered persecution at the hand of Herod and the Jews. And James the brother of John, he was slain with the sword, to the pleasure of the Jews. Peter also was set forth, they having purposed him to this murderous peril.

Now Herod had bound Peter in chains to prison. And the children of God had bound themselves to prayer. Shall but one of these prevail. The other then must break.

Falling from the hands of Peter were the chains: the angel of the Lord saying unto him, Cast thy garment about thee, and follow me.

And in that day, even as it is today, we are made to see that the adversaries of the preacher of the word tried, but just could not overtake the preacher with the church praying for him. And we know that this was a man of the word, but yet loved: even when it was made clear through this preacher that holiness must be held: this revealed by the power of the Spirit in the grave matter of Ananias and Sapphira: showing that the church must be true to the truth: here was dispensed death to the dead, and here life retained to the sons of God. Though there be this calling for a close on the husband and wife, transgressors against the truth, can you see that this man Peter, yet he suffered no lack of love by the church, this because of his steadfastness in the word?

And so that matter concerning Ananias and his wife, this holy stand for the standard, it left no ill among the church against this preacher of the truth. The preacher, he stood fast in and before the congregation. And neither holy men nor holy women strove with him. No, no. None but the devil and the world sought his silence.

But see how the church, which was at this time still able to love the man who preached that sound doctrine, prayed for him out of true love; and desired, even fervently, that this stout preacher be released from prison, and be back in their presence.

So then, through the prayers of the church, let it be read and let it be remembered for its purpose: for the Lord delivered the preacher out of the hands of the destroyer. And back into the congregation. Who can hold back the rejoicing?

Prayer for the preacher prevailed mightily. And the word continued to prosper.

And at the church Antioch were prophets and teachers: of such were Barnabas, Simeon that was called Niger, Lucius, Manaen, and Saul. Now let it be seen that this was a church of true power, this church at Antioch. And the record from the Holy Ghost to us will stand here as well, in holy reaffirmation that these ministers were men all.

Men all. And though the truth itself remains incorruptible, yet the mind of those who might receive it is not. And be not deceived, there is just no hiding the work of the Holy Ghost here. For in what could be accounted half of the Lord's church as being overlooked, that is to say, the count of the women, concerning the thing of male leadership, for one to take out of time in order to make the already made case, when truly that same time should be given to holiness, is not good.

Yet and still some seek to make of the woman the preacher: but yet again you are made to see the thing just the same: that way which the wanton have gone and fashioned the thing, it is just not there.

Might there be a marking of the word, that there be no attempt at further dismissal? Marking so, that indeed again, shown here again, it can be seen that these were men; and men again chosen of God again.

And it is written, As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

And when they had fasted and prayed, and laid their hands on them, they sent them away.

On the way now, daylight work to be done, these ministers are on a mission indeed: at Cyprus these men sent by the Holy Ghost preached the word.

Saul is come to be called Paul.

At Antioch of Pisidia Paul stood. And Christ, who died for the sins of man, Christ, who was buried, and Christ, who rose the third day, same Christ did preach in the man Paul that necessary thing: the power of God unto salvation: even that simple and very gospel: the death, the burial, and the resurrection of Jesus Christ.

All but the whole city sought the word from the ministers of the Lord. Now it is written, When the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

And at a time when the spirit of selfsent men faint, at a time when such a spirit shall seek expedience and justification not to preach true, these men instead waxed bold. And when the word was rejected by the Jews, Paul and Barnabas declared unto them their call to turn to the Gentiles.

And hearing this, the Gentiles rejoiced, and it is written, As many as were ordained to eternal life believed.

But the adversaries of the Lord, even the enemies of the church, as you might know, they ceased not to persecute Paul and Barnabas.

At Iconium now: it is both Jews and Greeks believing the word. Here, as elsewhere, would that you understood the way of the opposer. Yet you be forgiven if you failed to anticipate that the unbelieving Jews, the opposers, would foment strife against the brethren, and send the minds of even the Gentiles contrary to them.

Hopefully, however, you not stumble onward into discouragement, in that you, having the same spirit as your brethren, would fail to anticipate also the spirit in your brethren: for this thing done against your brethren, it caused that good thing: it but summoned their boldness, you understand. And they abode long; knowing the need. And certain signs and works of wonders manifested themselves.

And so it was that there was a great breaking apart in that place: belief and unbelief.

Asunder and asunder, till a growing contempt on the part of the unbelievers invariably came to that time for killing. Hence, they left there; preaching still to be preached elsewhere.

At Lystra of Lycaonia the Lord healed a man lame from his mother's womb; but now the people, they believed it was done of Paul. And the men Paul and Barnabas sought to settle the people concerning this miracle: people to whom Paul vehemently protested in order that they know it was Jesus. Same Jesus in Paul who also preached unto them.

Came there Jews from Antioch and Iconium, and coming not without a determination: a determination to put the preacher to death: and to this end they managed the minds of the people to murder. They stoned Paul, and drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day, he, having work yet to be done, departed with Barnabas to Derbe.

See the man with the truth, that through all this, yet he is not dissuaded. See, too, the show of the cities, name by name: for when they had preached the gospel to that city, and had taught many, they returned again to where but Lystra, and to Iconium, and also Antioch.

The Spirit had sent them to do a work, and though of late they had faced stoning, yet and on yonder, they were compelled to work the works of him that sent them.

Sent by the Holy Ghost, and sanctioned withal, there was a confirming the souls of the disciples, and an exhorting them to continue in the faith.

Sent by the Holy Ghost, these men said unto them, We must through much tribulation enter into the kingdom of God.

Sent by the Holy Ghost to do the special work of the Holy God, these men knew that they themselves would by taking their leave not be careful, lest there remained no record to be read. A record for the church. For they wanted to leave the charge in as capable hands as God would require for his church.

And the Holy Ghost, who sent these men to stablish this thing, again shows us that there was an appointing of men, even males, to the office; for they were elders. Exhorting the church to continue in the faith; then for assurance of the same, commensurately showing the ordaining of men to the charge among the number.

Now the faith hereunto borne witness of, this faith is not all the doing of miracles: but rather, the faith is that abiding, the holding in the true belief; and the elders, men of standing, and ministers of understanding, are ordained over the needed office. And there was no halting here. And the thing is altogether without confusion. For this thing is God's doing.

They worked as they worked by the Holy Ghost; and so by the Holy Ghost, of all that is lasting that could have been done, see that it was instead, and now above all else, a lasting record to refer to and finish the race by: one showing the choosing of men to watch and oversee against the coming assault: for the encroachment upon the Lord's church, this by other spirits, was uppermost in the apostles' concerns.

Thus, they worked by way best: working by the Holy Ghost. For souls were in the balance; and the Lord, the perfect keeper, believe him, for he does know how to set a watch. And the Lord, knowing all things, foreknew the need in his church.

He did not leave his church in confusion, for this would be to expose it to the devices of the destroyer. Nor has he set his church adrift in indecision, for this would be to leave it in confusion. He has not set his church aimlessly adrift, for this would be to leave it to confusion, indecision, and the destroyer. But he has stablished it upon a sure foundation. Look then at the way he and his apostles have worked. Both in word and in deed. When you look at the way of the Lord, you will let the word see you, and it will look you over: for he has again shown through the Holy Ghost that he has set the man in the charge. And it shall be, by the Holy Ghost, you will be made to know.

Yea, this duty, it is charged and sealed by the very Holy Ghost himself, even Jesus: he who has captained the battle to the successful end from the foundation of the world; and has called the closing of each and every clash kept in his holy name.

And lest we lose the Lord's way for his church, let it be assuredly known that this thing was done even in every church: the ordaining of the elders. And if in every church, could there not have been at least one woman to be found chosen for this charge? To set future example?

The battle is on against the Lord's adversary: the gap must not only be sealed, but the gap must first not even be offered to the enemy from the outset: this for the good of the men, for the good of the women, and for not even a chancing of the children.

Produce you your cause, and hear again; hear till you see, that long time ago the Lord said unto Moses concerning his people, even his congregation, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them, and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

And indeed, even when Moses was sent to deliver the people, the Lord commanded him to gather in counsel the elders which were over his people. The Lord, he will not suffer anyone of some anyway to be over his beloved and bloodbought people. There is therefore a godly way. And even the men in that authority, they are not themselves at liberty to take freedom hereunto.

And here, in the Lord's church, the Spirit of the Lord working again, men such as are suitable must they be, and by authority of God have been ordained; men, as men, appointed with authority of God to exercise due authority in the church. The church is the Lord's; and not to be taken lightly. And the Lord is watchful: a shepherd, so most careful about whom has the rule over his people; the rule within his church.

And do let us know that the Lord, he had it such that these men for this ordained office were available; and not just found here and there, not hap to be found in but a few churches, but if done his way, in every church of his: the Lord loving every sheep. To be sure, the Lord will provide in his church where there is a need. Hence, in the church, elders.

Few men? Women elders? O minister remiss, when you should have faithfully ministered all the message, you have gone and ministered the men's message to the women. Or passed over it.

Foolishness to the fickle, but the charge and the duty are set and sealed: elders all, in churches all. Surely shown so. And the thing is no wise without cause. Even very good cause.

This thing has the Lord ordained. And trow you understand that all that is ordained of God shall be challenged by his adversaries. Some adversaries challenging on this side of the door, some on the other, all without. And such shall surely come. No adversary shall prevail.

So then, as for Paul and Barnabas, they passed throughout Pisidia, coming to Pamphylia. And in Perga they preached. The word.

Onward to Attalia they journeyed. Till at last coming to Antioch. From whence, it is written, They had been recommended to the grace of God for the work which they fulfilled.

And they revealed to the church how that God's hand had been with them. Also how he had opened the door of faith unto the Gentiles. The Lord, even our God, is one Lord.

Now we know that salvation is by the grace of God. And what, pray God, shall still hinder our much needed understanding concerning the word, that there are true men of God ordained to minister to that true holding; and contrariwise, men ordained to deceive and shake loose?

Such a case was that certain men, having journeyed from Judea, had taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

However, they who know God do well to expect to see men in their generation appointed by God, men duty done for the defence of his gospel. Hence, we see Paul and Barnabas with a fierce and unflinching loyalty. Standing. Holding. And these retreating from nothing. Till it was determined that these two, and certain other of them, should go up to Jerusalem unto the apostles and elders about the question.

Now let it be seen again and again, with shameless abundance, and till the understanding is home in the heart, that in the Lord's church the apostles and elders, they were given the authority over the issues. In the Lord's church it is so done. And it is seen that these men are appointed by decree of the Lord.

Thus, we see not only the defence of the word, but indeed a defence of the very ministry itself: that ministry for to counsel in, and minister the word. Therefore is the word and the minister with due specification. For without preservation of also the latter, that is, the set ministry, to attempt the first would be such a fight; one surely subject in a matter of time to many of the enemy's devices. Yet the Lord's church shall prevail, against all its adversaries. For the word shall stand.

See how when Paul and Barnabas, and the others were come to Jerusalem, how they were received of the church, and of the apostles and elders; see how they declared all things that God had done with them.

Grace was to the Gentiles also. But there had arisen certain of the sect of the Pharisees which believed, saying, that it was needful to circumcise them, and to command them to keep the law of Moses.

Looking hereunto, where is the absence of well meaning? The assault came through vessels from within, bearing spirits from without.

Now these believed, but you see, verily they believed that part which they chose to receive: and not the whole, that sound word.

Being so grave a matter as this, the apostles and elders held council. But God having chosen them, the outcome was sealed, you may assuredly rest.

For Peter, the man of God, he spake concerning the Gentiles, saying, God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us. And put no difference between us and them, purifying their hearts by faith. And he declared, We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

Adding mortar to the matter, Barnabas and Paul gave measure, declaring the open works of God now meant to be seen among the Gentiles also. Then was James moved to speak, confirming the grace of God upon the Gentiles, even as it had been prophesied of old. Being a stout minister, he spake confirming how God had promised to take from among the Gentiles a people for his name.

Spake he also, Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

The men of God had assembled. Counsel being done, the Holy Ghost had ruled thereover. So now, the brothers and sisters in Christ, being sons of God this day, even your day, what shall they think the thing will be, that is, insofar as the outcome of the decision of that day? Shall there possibly have been confusion? Stumbling, you venture?

It is written, It pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren.

These men were chosen. These men were chief. These men had authority.

The understanding of the word is not difficult, it is the acceptance which is difficult. As from the beginning.

Zeal is befitting in defence of the gospel.

This was a matter managed by godly men.

Thus, to make the understanding clear, it is hereunto reminded, and it is not because there be lack of other matters that we be taught here to be careful; but know that the understanding of the King's charge is imperative: that corruption be confronted and dealt with at the door; for souls are in the balances.

And so there again is found the way: no teaching in the word on the slightest order giving rise to a false claim: nothing that we see of the woman in this charge of duties. And though we would search far and wide, nor do we discern any spirit which will lead to any belief that some distant day, any day, the Spirit, the Rock, will change to alter the order of the clearly established holy foundation of the charge.

But once a man or a woman shall take to making claim, claim at will, that this thing or that is done by the spirit, or that it is done to the glory of God, to these the truth transgressed shall no longer merit consideration: for the word has been made of no matter: for the gods of the generations do then prevail.

But the true and the everlasting God has left no slack; nor room to insert any; nor opportunity to claim any. Indeed this thing, the business, the choosing of the men, it was so decidedly done, and it was left on record for example: done in the accounting of the Holy Ghost. And carried forth not just of a few men, but of so many men of God. And this record also, it is but a record among many others. So very many others. And still men stumble.

Let the elders know, and see, that internal dissension, which is so often the door opener to the deviator, it did not here on any wise serve as the distraction for a slipping in of another corruption.

Here a thing is shown done, godly business; done among even all these men whom God had present. Men of God, not chosen through the indulgence of deviation; and not dangerously careless to lending the care of the Lord's church to men's slackness; and giving no place to them that would.

Men made for to stand in the gap. And thus men being not ministers carried by the devices of the day. And sufficient was the fight to prevail over the challenge at hand, and to stand.

The Lord's church is fixed; even upon an unmovable foundation; his church is not established to convert itself to the world; but rather, his church is here that men may come out of the world, and be converted, established in his church.

Let none be disaffected. Neither brother, nor sister.

The word is able to accomplish its purpose, with or without this particular man or that; and will accomplish godly in the man: that man that be able to accomplish his death. Let him thus repent. This will settle much.

The warriors of God go forth: and against the word they wield no weapons, wage no war, nor purpose their own will. How can they? Born of the word.

The word has a way. In it the people of the Lord, they are neither left alone nor ignorant.

So then as for the Gentiles, we gather, the brethren of the Gentiles in Antioch, Syria, and Cilicia received answer by letters from the apostles, elders, and brethren who sent greetings, and confessed them as brethren in Christ, and meetly addressed the urgent matters which had them.

For they wrote, saying, Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.

Writing moreover, For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

And we see men given to the gospel, such that they placed faithfulness unto it above their very own lives. Men sent to stand against those that sought to pervert the word. Men of standard, of one accord: not fashionable men sent for the unalterable work, but chosen men. Suited for to stand.

An epistle was written to the brethren: and Paul and Barnabas, Judas and Silas, having shown themselves to be trustworthy with the word, were also chosen and entrusted to deliver the word.

There be not many men in your day that can be trusted with the word, the whole word. Though you contend otherwise. Though they contend otherwise. There are not many. They are given away. Men given to fear. Men given to change. Men given to lucre. Men given to women. Men given to men. Men given to pride. Mention given to God.

But see here of the brethren now: when they, the faithful, were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle; which when they had read, they rejoiced for the consolation.

And what would this one and that other say, were they to be told that the epistle was received of the brethren the same as the word?

Nevertheless we are made to know that the Holy Ghost, having originated the work of the apostles and elders, settled the souls of the church needing instruction; and these put no difference between the epistle and the word; such that when they had received the epistle, they had received the very word: the Lord having told them aforetime, If they have kept my saying they will keep yours also.

And this is true. The Lord being witness. And none else needed.

And do you understand that upon receiving instruction through epistle, the Lord's church rejoiced, and not without reason? The epistles received as the word of God. What generation is this? Not theirs back then. But your generation today?

He is so satisfying, then as even now; Jesus, the Saviour.

The epistles are yet good. Still good, but not still goodly received.

Not by men today. Not by women today. Yet it is written.

And it is written, Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

But it was pleasing, even pleasing, for Silas to abide there still. So, too, we see Paul and Barnabas had the Lord's work to do in Antioch: teaching, preaching the Lord's word. Till the time came when Paul would be moved to revisit the Lord's people in the places where they had preached the word: a revisiting to reckon their fare. Barnabas sought to take with them John, being surnamed Mark.

But Paul considered this unprofitable for the cause; for this man had aforetime turned back on them in the Lord's work. Barnabas insisted. Paul relented not.

Parting, Barnabas did take Mark. Paul took Silas.

Paul and Silas went about, confirming the churches; for it was needful to be watchful that the churches continued in the established way, and not over time, no matter how long time nor certain circumstances, deviate therefrom.

Now every man follows some way. Hear, but well: there is no such thing as a disciple of the Lord without the godly discipline.

Onward. Till meeting a disciple of Christ called Timothy. Of him the brethren gave good report. And him Paul circumcised, knowing beforehand that to do so would be altogether empty of meaning, though expedient for the moment to ward off distraction. For he must needs continue on, and so he did.

Onward. He going through the cities, delivering the decrees unto the Lord's churches. And let us understand that these were decrees ordained, even of the apostles and elders which were at Jerusalem.

The apostles and elders held the oversight in the Lord's church; and not without the approval of the Holy Ghost.

Hence, having delivered these decrees, it is wonderfully written: So were the churches established in the faith, and increased in number daily. Thus, we are shown of the Lord, in a way understandable, how the churches in the faith are established. Shown us for the generations yet to come how the Lord establishes his own church. Behold the one foundation.

And in time we would come to see with sadness, to behold that even the established churches in Galatia showed how grave peril besets the unwatchful. Yea, worse than grave.

Now, however, it is written, When they had gone through Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.

Therefore we are made to know and are not left ignorant, that all things by all that have a churchwise desire to accomplish, though they seem apparently acceptable, these same are not necessarily things approved of the Lord for his own church. But, rather, the Lord shall establish, and the Lord shall maintain the Lord's church. See then, how here they obeyed the Spirit. And they journeyed on. Good lesson seldom learned.

In their perceptions, their intentions hereunto were good. This was about church. But not God's will. Not here, not now. Not for God's church. These disciples had discipline.

Flesh ignores the Spirit of God. And follow other spirits. We see man's church.

Coming unto Paul, knowledge through a vision. Yea, a man praying him: Come over into Macedonia, and help us.

Paul discerned that the Lord had called them for the preaching of the gospel unto the souls therein. Thence they moved, immediately.

And so to Philippi they came.

Of this it is written, On the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. The gospel, even the same gospel of the one Jesus Christ, it is one gospel. And the great salvation, it is a common salvation to men and women, rich and poor, and even all nations.

And Lydia and her household were baptized. And she constrained them to accept her hospitality.

And there in Philippi, as they ministered, some contributed to the furtherance of the gospel, this by blessing Paul with things needed. Yet others sought to hinder him. For after a while Paul and Silas were put into prison. For Paul had cast out of a certain woman a vexatious spirit: and for this they themselves were accounted as the evil ones.

More preachers persecuted. And prisonbound.

More praying. Praising God. Earth shaking prayer and praise.

Hence, more doors opened now. More chains broken.

And he who had held prisoner the people of God, he is about to be shown by the same people of God how to be made free: free from his own chains. For when this jailer would have killed himself, fearing punishment, thinking that those under his watch had escaped, this after the earthquake sprang the prison doors, Paul prevented him, and would have something to tell him.

Now the singing and praying of these saints aforetime, even there in the prison, these things had been observed by more than God, you see. And now also the answer from God, and an earthquake withal had come openly for all to witness.

And when this jailer in his amazement pleaded, Sirs, what must I do to be saved, he was told, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

And they spake unto him, and to all that were in his house, the word of the Lord.

And this same man, who had been told to believe on the Lord, even this same man, who had inquired about the Lord's salvation, this man, having been given the word, was baptized with all his household. Baptized straightway. Even this same believing man; making his call openly upon the Lord of salvation.

He believed, and he and his house were baptized. Straightway baptized.

O children of a generation which lends its light to wisdom, can a thing shown for you to be straightway, turn and instead be understood on anywise as some pause or cause to stray away?

Straightway baptized.

Nevertheless Paul and they which were with him called upon the house of Lydia. As she had so graciously entreated them before.

But then Philippi, also good things were given unto Philippi: matters meet for the godly governing of the saints.

And our God shall not be found a disappointing to his own.

Of the things spoken first unto the church at Philippi, yea, yet in time directly unto all, so vital things were they; things enduring for so long, long time; even for good.

The enduring word working on; the allwise Spirit, lending preservation to the embedded greetings therein. The writ: To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons.

Acknowledging the saints most necessarily first. And the writing to follow, it was not without reason distinguishing early the bishops and the deacons, even as they were among the saints.

For the bishops, no less themselves elders, were the men entrusted with the oversight of the immediate matters of the Lord's church; and the deacons, being men as well, were servants at hand in the Lord's church. And neither office was without authority and standing in the Lord's church.

And do you remember that this church, yea, it was a church whose first light shone upon some number women? And do you see that the Lord has raised up men, both bishops and deacons? The Lord has done this in his church; even God, the great loving God, he, loving men and women. He, abiding in his own church has done this thing.

And unto the church for this day came the word even in that day: even the unalterable call to indismissible holiness and sanctification: that the children be sincere and without offence, even until the day of Christ. This then includes even your day.

And also came the call to be filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

Hence, we see there is a praise of God, yea. However, a praise also of substance: true and holy, brought forth by living righteously; even living the very word.

For thus came the word unto the church, and be it known that it came unto a people which already had the Spirit: hence, which things we know can only be done by walking in that Spirit; things requiring a daily forsaking of our will.

Being filled with the fruits, and not just some sort partial filling in selected deeds by works of our choosing; but as a people wholly given unto God. Filled. As a people led in all things by the Spirit; and for this reason perceived of the world but as a peculiar family: a kind of people behaving as if they were children, gone and done to some thing other.

Living a life, a way which will have people wondering about their upbringing; hence, causing people to wonder about what sort be their father. Yea, but this one be that Father above, who himself is holy and wonderful. Hence, such a people having been filled with the Spirit, and who would ever thereafter manifest to one another, and unto the lost their dependency upon the Lord. Such a people they were, and such a people they yet now are.

Herein is a people having repented. A people having such sorrow till a forsaking their own will. An holy people, thenceforward desiring God's will. Thus having truly repented.

And in that day, what a time this was. For the truth was being preached, and many of the brethren were but strengthened all the more by persecution, and they boldly spake the word without fear.

Thus, showing forth a lasting testimony, and a written record: one to be seen of every man afterward professing to be a preacher of the word, but that same man so professing, that man having not the wherewithal to so preach, because of fear ruling.

Such men, being fearful of others then, these be men whose strength to stand in their generation is conditional: a strength based upon that part of the word unto men and women left unspoken. Preachers lacking that needed boldness, without which none shall stand; each generation shall witness them: these be preachers whose other liberty is the freedom from fear, in that they have learned, taking this safe avenue and that, how to escape the scorn of the haters of certain of the word.

This same preacher, though deceiving himself to be strong, he must not risk retribution. For congregations can grow out of love with the preacher of the whole truth. Truth written to men. Truth written to women.

There is a preacher who is wise in his own foolishness: for he does know that he will never ever stand were he to speak as he ought: that is, correcting men and women: speaking the whole word. But though he hears self assuring things which he speaks to himself, let him so flatter himself, hearing whatsoever he hears. But this same man, he is yet not wise enough to know that the word is not going to change; and that his stewardship, it shall be required indeed of him. Read again and understand. It shall be required.

Look on here and see, the things written by a preacher to Philippi: this is a preacher not ashamed, a preacher bold in the gospel; the threat of death being no deterrent. This then which shall be required in the dawn of the latter day: for nothing else shall stand, for nothing else shall suffice. And the shaking that will surely come, it shall shake all else away.

But now who is he among men that shall lay claim to a way for the money, claiming as he so claims; even fashioning the word such as to assure a thing which leads to more abundant giving by the people? This to bring in the money: but then these ministers themselves shall do a most dastardly thing: holding back on the all needed, complete nourishing, enriching word: yea, this to insure their own continued profitability.

Are these not among those who know how to instill a fear in their followers, this for not producing the money, even better than a fear in them for being slothful; or not producing, not bearing fruits unto holiness and righteousness?

They speak of a man cheating God: but failing to feed, and thus cheating the children, they themselves have not that even greater fear of God. For yet doing a treacherous and dreadful thing unto the king's children, these thieves have no fear: holding back the word, they have no fear of God. These tell the children, rob not God. Yet they do great robbery of God. They rob God's children. This is great robbery.

Children need the word. Even all the word. They live by it.

And if you believe that the unchanging, the enduring word has lost its power through time, then do you also believe that the blood has lost its power through the generations, seeing that the word was made flesh? The blood yet cleanses. The word yet stands. The Spirit yet is.

Hence, how shall a man, otherwise so full of changeableness, serve an unchanging God, except he has the Spirit of that same God? O the pieces of the heart for pieces of the word.

O death, are ever you too full to feast on another famished soul?

Is it a season for weeping, or a making strong again? For some preachers are so fearful to speak the word in the church to faces, that even other brethren, being fellow preachers also, they see weak preachers, and they so follow; for they likewise flatter themselves, in loving to profess their own selves to be strong, this though seeing much amiss in the church, and growing worse: and as such, are therefore unable to strengthen themselves or him; or pray as they ought for either themselves or him. Weakness besetting already weakness.

Some preachers are so fearful to speak the word, that even their own wives see growing amiss among the women in the church; and these women, as well as his wife, do you think these are unaware of his fear? His waning? His waxing from lukewarm, to comforting compromise? They know his fear of them: though some of the women remaining silent on this, they love him enough to not want to shame him, but do not love him or the Lord enough to shore this man up with prayers. But yet other women, they advantage themselves also, moving him over and out of the way; going about, watching, while quietly discerning his growing fear of women.

O but forsaking the word of holiness, how shall there not be a departing from the gospel? For the gospel is not only the death, and the burial, but also the resurrection of Christ. Thus, believing the resurrection of Christ, and he now in us, there must also then be a new thing: a manifest true holiness in us.

Are we not well told: As ye have therefore received Christ Jesus the Lord, so walk ye in him?

His Spirit now quickens.

And if they be true preachers of the gospel, if they be sent of the risen Christ, they be also preachers who have been made to know this, even the written: That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

The redeemed walk holy. They must walk holy. Or be left behind.

Do you not know that there is no other gospel that can redeem; and this one gospel of ours, preached as it ought, it is not free of risk?

O Lord, are not these the things which your chosen so very much already know? Saying again, is to say what?

Have the faint of heart not known that fear comes calling before a forsaking? Is not to tell them in their time but to tell the time in them? They run from time.

These be escaping the revilers; these be men gone missing; missing, but still standing before the people. And you, brethren, are beholding the undone: the running, the frozen in flight: fleeing, not in the world as such, but men are they, fleeing inside their own congregations.

These congregations which flee also, crying out as they go; going on, back to the world, on back to the world; preaching men fleeing: birds in flight while yet captive; to and fro, back and forth: preaching on the wing: they beating their wings against the walls, seeking to stay clear of those waiting congregants, whose resentment does not surface till certain of the word surfaces in him. Then their resentment shall sweep him out of flight, to the floor. Headed for the door. Finally he is free. From Christ and care.

Who shall shoulder his pain?

Who shall find him? Who shall remind him? He must not compromise. Christ commands he hold.

But, O Lord Christ, if he should hold, shall this same not lose, even that which he has? Who shall thus remain?

And facing such loss, who can bear his pain? O Lord, my Lord. Let another tell him. One other than I.

And I felt lame. And there I lay. And let it lay. For I felt hurt. Hurting for the hurt. Tears in my heart. Still there I lay. But then I returned. And rose up running. Returning that returned me.

For such are the same congregations being all the more needful of stout preachers: not preachers able to look the word straight on in the face when they are alone, till the moment of facing the people shall come, then withering in the delivery. Neither preachers who would become angry at the truth about themselves, even the truth which they profess to be sent to preach.

But for their true standing example, and in the very sight of these same preachers of their day, even this day, for reason we have preserved unto us through the record of Philippi of a boldness, and also a faithfulness in the service nevertheless.

Alas, and, too, we see that against the apostles, preachers were already there and about: men mishandling the gospel, who preached the gospel to ulterior ends. Yet some maintained in truth.

But, glory to God, he who is ordained a preacher indeed, this man will stand forth; and this man, he having Christ and Christ having him, will accomplish a preacher's work. Also a preacher's prize.

The Lord has spoken, how shall there not be? Preachers of the true word, preachers of the whole word, men coming in and not backing out; preachers blessed, and sent of God are they: men walking through the door, not fearful of the faces of the unfamiliar congregation: not as so many of your pastors be fearful. But men fearing God.

And this man, the truly ordained, though he stand strong and delivers the truth, the same truth that your pastor has studied and shown himself faithful to shun, you pray this man ministers on. Though the congregation be offended, you pray on that he preaches and then preaches on. And you, might you then also be offended by his new face, when he does come into your congregation? And do you find yourself resenting this stout minister of the word? And do even you yourself come to be glad when he is moved on?

Thank God for this good man, this preacher of the truth. And you, being offended, be not: for you have needed work.

Pray for this man.

Pray for your pastor.

Pray for your congregation.

Pray for yourself first.

Hence, for the early record, the apostle to the church shows forth for you a boldness in his works; and he leaves a record even concerning Philippi for witness.

The way given to an holy congregation: that it be not a gathering where pride reigns king, man's tradition is the law, and covetousness is priest; not where emulation is the vision and the hope of the future. For as it is the way of flesh to vaunt itself against the will of God, does it not follow then that it will do so; and go on and exonerate itself fearlessly, when it gains a number of like same witnesses?

For these feel that when they have outnumbered the faithful in the congregation, and by their numbers have also succeeded in putting down the word, they same believe they then are the seat of decision, and the purposed of power.

These wanting the faithful run out of the way, or else be run over: and so, blind, ungodly boldness, running side by side with unbridled justification.

But God has for himself not a republic of majority rule, but a kingdom, and he is King. And he alone rules. All else is subject. Regardless of man's numbers.

For so has it ever been. Even shown in your record. Go there and get it.

But as elsewhere, here at Philippi the apostle is not undone. For opposition is no stranger.

And so now came to the church the admonishment unto the thing beautiful, the thing holy: that the gospel be evident in all the conversation of the saints.

The gospel, it being so good even when it is preached; but look here now: it has to go further, and get all into the saints. When this be accomplished, shall it not be a most enlightening conversation indeed?

For whether the conversation be by word or by deed, it would be received and broadcast, as it is wont to be. To the church, the admonition was to stand fast in, One spirit, with one mind, striving together for the faith of the gospel.

And this is manifest in the saints by an abiding in, One spirit.

And the apostle, saying, One mind.

What think you here?

And the apostle, saying, The faith.

The faith. Thus showing there be only that one proper faith.

And saying the apostle, The gospel.

The gospel. Thus showing there be but that one only true gospel.

Hence, we are made to see that if these things be done, then there is no division in the one word to the churches.

Do we well to reckon?

Come you on now, and consider further the written call to, One mind.

And this written: In nothing terrified by your adversaries.

Do we herein perceive that there is more than one adversary: even different kinds being the opposer of Christ? Be that as it may, yet is the church commanded to stand. Without fear. And to be prepared for the inevitable persecution.

For it is written, Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.

Letting us know that to claim a belief in Christ, and yet seeing our cup empty of suffering, it is to speak unto us about ourselves. Things we are made to know of.

For have we not witnessed those that have perfected a getting by, having drank from that sweeter cup of compromise with the world?

Run now, run not without the sweet cup in your hand; run if you must unto that fellow slackard whom you must. But inasmuch as the thing of fault is found in you, might it not be that you run to him because this corruption is often more so concerning him also: this teacher of pick and choose, unto whom you do run? Run then, and run hard; and if you should stumble and fall, fret not, for you can spill nothing of value from the sweet cup of compromise.

But there must be, will be, an holding. For true love in Christ need not and does not offer up a sacrifice of compromise for itself.

For not ignorant of his own past estate, and the love wherewith Christ loved him, and yet does, the saint does know that the sinner must also be loved; but knowing that that love is not that love which the sinner seeks on his own terms. For to accommodate sin is to give accreditation to unrighteousness.

Yea, you are wiser by half, inasmuch as you be a finder of fault in them that compromise, while you yourself but accommodate. But though there be a cost, yet there must be an holding.

Talk is no cross.

Not as if you did not know that as we so stand, shall we also suffer. But there is a joy, the which will not allow the godly cause to rest as something heavy upon the heart: even the heart of those unto whom suffering has become no stranger.

Suffer then. Yet the suffering, need remembrance be made that it must needs be for Christ's sake? Suffering for doing his will? Suffering for following his word? For our Lord, he did himself suffer for doing the Father's will.

Hence, it is written, Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

And here we see Christ, being come God and completely man; for considering his likeness of men, we can see human: that is to say, human qualities of man; and the man and the woman, these share some qualities in common. But Christ, in his further fashion, his gender, you see, here was a man, even a male.

How are you found in fashion?

This man, having no lack of the Spirit was yet male: Christ, a man, even as Adam; and was so shown, even in his appearance, and in his male behavior. For we can consider of his form: God and servant. But his very fashion, however, it was male.

Yea, the fashion, this is that which conveys the apparentness, the behavior, and whatsoever else might lend to perception. But again, this man, being full of the Spirit, and in the likeness of men, was particularly, even absolutely a male.

In Christ, there is neither male nor female: glory to God. But in the church there is for this day, in these temporary vessels, more of the word concerning the man and the woman than this. There is considerably more.

The spiritborn person having the Spirit of God is neither male nor female, but that same one, it does not forsake nor blaspheme the fashion of the one or of the other; no, not wherein sovereign God has chosen to present that vessel for his glory and honour while it sojourns upon the earth; no, even though it be full of the Spirit. Your scriptures bear witness. And most clearly so.

And who is that man or woman with the true Spirit who shall have need to be told, as if they are too spiritual to be enlightened in the word, that the church, being of one Spirit, yet has at times the word coming to men as men, and again at times the word coming to women as women: even all one in the same one Spirit? It is surely there. There, precept upon precept. And line upon line.

Just what is a transgressing of the word, even the word, that one may push with the ears shut and the eyes down, claiming a walking in some spirit? These things so seen then, are they truly the spirit, or be they a manifestation of that which was taught and warned against by the word of the Spirit: hence, a reminder that these things shall come in perilous times, riding in on whatever possible? Knowing so, say so.

Though many men could know, yet the woman, does she know herself? The Lord has made her free. But what is this that is so otherwise apparent? Already free in Christ, shall she contend that she is seeking freedom from man, this in order that she may serve God; or is it rather a freedom from the word in order to serve woman? This even to so apparent emulation: for behold how she sets forth that she is free, even from the man, this even as she goes on to emulate the man, very man; emulating ever so much the more. Emulating, even as worldly women.

She desiring, same approaching blind obsession, taking to emulating this way and that. Some emulating the man even till in dress: but, O woman, there is no way possible that you can dress modestly emulating the man. There can be found no female modesty in a woman manifesting the mode of the man.

Nevertheless, O woman, clear an hundred gainsayers out of the closet of your heart, yet if there remained but one, that one alone would be sufficient to cloak you in denial, should it deliver you from that which helps to define you. But if you can reign in rebellion in raiment, then would there be more room to allow more light, even to shine in on matters of godliness otherwise. What gain you when you reflect on immodesty, rebellion, emulation?

For the woman to emulate the man, this is not to be in the Spirit, but to be out of the Spirit.

Likewise, if the man should emulate the woman.

For an one to transgress the word, this is not to be in the Spirit, but indeed to be out of the Spirit.

The word unto those that be in Christ, it comes to those that belong to Christ. Chosen to glorify and honour him. Even in this world.

Moreover none is left adrift. For the word assigns status to all the saints; yea, in their brief sojourning here on earth. To save and keep. And keep saving witness. Thus magnifying the Lord.

And so that they might know, God has given the word, both commonly, that is, to man and woman as one, and also particularly, that is to say, to the man as a man, and to the woman as a woman: even both in the church, both having the one Spirit.

And the wise son is able to maintain his or her sight of the impartial love of his allwise Father, the sovereign God; maintain it, in that which he does commonly, as well as particularly. Maintain it, knowing that both of these applications show love, and neither show partiality: that son not allowing himself or herself to be deceived, or lulled into thinking that because the Creator exercises his sovereignty and wisdom, that he is somehow in their thinking unloving.

Nevertheless there be some teachers who make it a chosen profession to take the word in a way insidious: that is, a way which even their own world calls a taking out of context. And these do not rightly divide the word of truth. Yea, these then know how to draw away those that harbor excuse to turn away, and to walk contrary to the word of loving God. Specially taking the women. But ultimately the men. And thus taking mankind.

Yet there is more than sufficient truth on record to sustain all God's people in all situations. Be it as it be that they need to fast and pray: this to have ability to more clearly see the word; yea, to see it, and power to just do it. And when all is said and done, though none be yet perfect, yet, determined to perfection, none will once be found with acceptable excuse to have departed from ought of the word. For if so done, somewhere such an one has walked out of the Spirit.

But if so misstepped, there is Jesus, our intercessor. Repentance avenues a return.

Yea, the truth is there, and if the truth appears not to be there, yet it is not missing: so then, it cannot be created from assumption, though there be great temptation to attempt so.

God's love to his people, it leaves them not to a life of even one assumption; all the steps of his redeemed are godly ordered; and assumption, it can never take the place of truth: every man having once already gone his own way: unto sin. But is the word not vesseled within our inward parts this time: yea, our being born of very it?

Who is he then that feels good, and through this spirit he who seeks to please God, but not according to the word?

The word unrightly divided can also bring a sort of joy; alas, but it is verily a joy of this world.

Now some seek the word, to see how they must walk holy; still others, they seek the word, but only in part: these taking that one part, arrogantly and unrightly lifted out of its form, using it for to cover how they walk unholy: pleasing self, while having it that they please God.

The love of God in his person, Jesus Christ, humbled himself and became obedient, even unto death, the death of the cross. Flesh, that is to say, very flesh, was kept in perfect subjection to God's will.

And it is written, God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

O that the church might remember. For it is written: It is God which worketh in you both to will and to do of his good pleasure.

Thus, no saint of God presents his own will: neither to the church, nor to the world: no, not so much as to himself.

Saints are sanctified. Taught to do all things without murmurings and disputings. For we know right well that some have put a limit on the word, yea, rather themselves; and having so done, seek to do but only the things in the word which they have chosen; and these resolve to seek no further.

And so abiding, therein is revealed the truth of that person's life unto others, even while he in self be yet self deceived.

But when all is done without selfwill, and according to God's own will, which is righteousness, it is found as it is written.

And it is written, That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; and holding forth the word of life.

The light of the word indeed manifests itself: which light shall with certainty situate the saints in peace among one another. Saints, whose whole being must be about working for the furtherance of the gospel in the world, by glorifying Christ. The saints striving together for the faith of the gospel, and not contrariwise. Of the same accord, the saints leaving no means for discord: as was the thing found between Euodias and Syntyche, there at Philippi.

And the apostle, having addressed the matter as it were, putting first things first, approving nothing unproductive, there is written therewithal a pertinent call to do more fruitfully.

Thus the word also saying, I entreat thee also, true yokefellow, help those women which laboured with me in the gospel.

To be sure, all that are in Christ have a labour therein; and the faithful shall labour indeed, and be ever found labouring, even unceasingly till God reaches out his hand and gives them rest.

Now all preaching of the gospel is a labour therein, but all labouring in the gospel is not always confined to preaching: yet, being Spiritual, all such labour is enduring; all such is fruitful; and it is effective for the advancing of the gospel; for the harvesting of souls. And shall be rewarded.

Alas, that saint is woefully slack, that is, if he or she is lulled into thinking himself unable, much less excusable, concerning that accountable work to advance the gospel in each one's own room.

And God, being God, he shall provide: yea, enabling some so timely and handily to more effect in certain circumstances; labouring even where others might not be so availing.

Labouring in the gospel, preachers have what to minister, even as a minister, to the lost and to the church; and labouring in the gospel, the church has what to minister to the lost, the church, and as a saint to the saints, and to the ministers. All duly. All in God's sight.

Many saints in the church, they have been lulled to sleep, and thus miss the things duly owed to the lost, the church, the fellow saints, and the ministers. And come up short. All in God's sight.

All ministering must be for the kingdom. And thus glorify Christ. All to glorify Christ.

However, there be that believe, and indeed the felling is growing, that if enough men and women in a congregation, in a generation, forsake the word, and insist on the thing they agree upon, and prefer one or many things that way, then God will acquiesce to their own list of labours and laws: to the lost, to his church, to the fellow saints, and to the ministers.

This in that day when the wayward congregation, and the world have found something they can both agree upon: and a mutual thing which no longer offends either. This in that dark day when the light of the truth has been improved upon; so by the virtue of man's ministration. And the Spirit shall reveal the darkness of that day. And what shall such a day be called?

But the chosen unto life shall come out from among the dead, for they have unto selves died; and they shall go on to live among the living: all having an all new life. And thus new works.

But of the otherwise, in the ever present propensity to drag many dead works over into the gospel of life, there is much ado about this thing and that; yea, so much that is preciously holy being spent upon so much dead works: and of these labours coming nothing in service to the gospel.

Nevertheless shall not every work be brought to bear, every work tried, to determine its worth? But here, concerning Philippi, there be these women had laboured in the gospel. And a reaccounting, however, of your record from even the very salutation, it shall show you that the ministries, even the ministries, they hereunto had already appointedly been acknowledged: that being the bishops and the deacons.

And as for Philippi, we see that this work, this labour, set to in the record, it is one which is spoken of being once done with this very same preacher: this work whilst the apostle was atimes yet present with these women.

And see you here, see even the church here, that there are a number of women mentioned: prominently and particularly so, and even generally. Yet, for all their activities, for all their benevolence, their individual behavior, good and bad, their spirits, be they as they may, there is not set forth one woman in the ministry proper; moreover, not one in the word is set forth for to establish by example: though this is indeed a church in need.

No women ministers. And this even while two certain women, contenders among themselves, discordant in the Lord's church, are given space; and these both are even set forth specifically by name. Yet is no preacher named. And you can know that the Spirit always does all things right.

And you can know that the preaching of the gospel of Jesus Christ would not be casually dismissed here. Neither here nor elsewhere.

Moreover, in labouring, will you know that Lydia did indeed minister with godly liberality, so toward the establishing of the gospel in that place? Know on then, how this was even a people of God well known, a people who ministered memorially and outstandingly, even unto the apostle and preacher of the gospel; and from the beginning hereasmuch, the women, they were spoken of in the very fore. Yet not one preacher. In name or deed.

And do we know that there is and was another preacher of the gospel, one unto whom the women provided assistance as he also laboured therein; and they did provide furtherance, this by ministering; ministering of their substance, in the necessity? His name is Jesus.

In Christ, in all, foremost is the work in his gospel, even unto a striving: the striving, however, it is not through inward contention or division, but with joy; for it is a striving for its furtherance.

And the church, beneficiary of the work of Christ through grace, is infectiously prompted to be ever mindful that each saint is born fixed with wellsprings of joy.

And the joy too often is forgotten; O good thing too often neglected. O what sweet waters gone wasting. Sorrow, it shall not reign over the saint's heart; for therein is an everabiding joy.

And in such, more joy. And who shall disaffect so great gathering of the saints? The Lord's joyous saints?

And the goodness of the gospel, see; see how it reached also the streets of Thessalonica. There where it is witnessed the Lord's preacher reasoned with the Jews: no less holy boldness in the preacher, this in their own synagogue. The scriptures held. For Christ was early foretold, and the scriptures, they held. And the word held.

And the scriptures concerning Christ, and O how they do concern him, they were opened by the preacher saved by Christ and sent by Christ.

And the suffering before the death, and the burial were preached, preached with the resurrection of Jesus Christ; done for the salvation of man. The gospel.

And devout Greeks and chief women, they believed. But of some Jews which were not content to settle for unbelief alone: manifest hatred: the enemy hoping to cut the work of the word short.

But God would ordain that a sure record remained. And, yea, of this record, even the lone wayfarer who would but as one who softly, curiously, and quietly occasioned into the book from the night storm, though he therein first withheld his heart, and lent to the book but no more than his tired wandering fingers to the pages, even he, by the grace of God can witness that the messages to the church have been scripted, and have been stripped of the vesture of time.

A wanderer, coming across things stirring, but yet things going nowhere. These same things, behaving like softly searching things; things read, making him able to linger a bit longer in there; things stirring him to wonder to himself, if they be not for even him; himself in this his own day; wondering, before he steals quietly away from them, before he journeys on; on into the night wearing on. The mysteriously made night.

A wanderer, in a night carefully crafted to contain a mysteriously made moment.

That night when God shall watch him watching what the word is doing to him; the word which causes his heart to glow; a stirring that the thing which is written, is the thing to him, and not just to a stranger of long, long ago.

The word, records then of the apostles; the same written ago to the churches, the records abide. And be able yet to draw attention.

O but unto the elect who shall grasp, and hold fast, and not let go, the records written be yet so much more than able to draw attention: for the record is the word. Indispensable to the elect. And they shelter therein.

Hence, the abiding truth is yet in their bosom.

And that preacher of the word who loves God, the same does also love God's people; even loving the Lord and his church more than he loves himself.

And the nourishing word of God, it must needs be scripted for the generations; and that which is a stone for to stand on for some, same stone serves as convenient excuse to turn aside out of the way for others. Too stolid, too unyielding. A rock of restriction. Something blocking the road. Conflicting with the times.

This even in that time when men and women have purposed to make for their generation a better church. A church more convenient. A church more applicable.

It is no small matter that a soul receives the word of them that are sent by God to minister the word. Nay, for all have not the spirit to receive such.

For it is written of the apostle ordained of God, and sent forth to preach and teach, Thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

Go find the thing. Read it and read it again. Let the living and the dead read it. There is something in the balances here. Things needed to be known. Let the living remind it to the dead. And let the dead be a reminder to the living.

Let the teachable hear. The elect already know.

Yea, the word is truth, and not without reason shown received as the very word of God; and God showed forth his approval in the word, and of them that received it; for belief being needful, we see that for them that believed, there was an effectual manifestation of the Spirit in them.

And the word is not cut off from those that are born of the word. Wherefore this is so precious understanding: whensoever Christ was in the preacher, and the preacher preached the gospel, the gospel went forth, not in word only, but in power and in the Holy Ghost.

And the power of the preacher ordained of God did manifest itself in the lives of the people: for the power of the preacher, it will make a difference: a difference in the people. Yea, Christ in the preacher, this will make an indisputable difference in the lives of the people.

Though some draw back, not all. Not all. The power of the preacher, it will make a difference: rising up and running over, it will even make the lives of the people preached to a proclamation to many lives not preached to. Lives saved and unsaved. All glory to God.

Amen.

It shall be that some assaying to be preachers and teachers, such assume these same ministries unto themselves: preachers, teachers, ordained of flesh, and not of God, do carry on. Hence, leaving themselves open unto other spirits, they are for now unprohibited to speak; likewise to go forth claiming a calling, and so this they do.

As the true preachers be sent to do in such and such city, and this corner and that lot, these also follow: some even on this city corner and dirt lot; but the word of the false, ministered thereas, it is without that godly power, and so not in the true Spirit; the same which no man can take unto himself.

Something is nothing without the Spirit of Christ. And though those sent of men or selves learn the scriptures, even to the esteem of men, let them learn the scriptures, and let them learn them wide; on and on they learn, impressive they become; but never be they come captors of and captured in the living word: nay, for this comes not without Christ: this comes but from on high. And if it be heard on this city lot and that corner also, when Christ is in the preacher, the thing will be known.

Every preacher, he must, even must, preach repentance: that is, the death of the sinner's own will, and a desire in turn for God's will. How then, and by what means possible, can the sent of self preach with due power repentance, when this man himself is preaching by his own will, one contrary to God's will? He has not repented.

And preachers having good natures, ones who are not so flagrant as to attack the word, but would rather work their work by giving the private interpretation, these are they which be fully abreast of what is more acceptable in their time. He has tested the waters. He knows how deep to go. This man, among such he needs no looking glass, but he will know in his bosom when he here so reads, knowing that such a man as this, yea, this is very he himself. He, reading this moment.

And among these be found the man who has taken it upon himself to preach the word: and that same man, you can be absolutely certain of this one thing, he will also take it upon himself to presume the word can be negotiated away; and that he also has from some whence the authority to negotiate it away; even the very word, which was here and alive before he was conceived.

But when Jesus has sent the man, then it is Jesus who is in the same man: for of the apostle it is written, Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

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## Delivery 7

When Jesus, the word of God, is in the man, that same Jesus preaching, same Jesus teaching in the man will not diminish ought of the word.

The true preachers stay standing; therein showing by the Holy Ghost that they were a manner of men approved of Christ; men manifesting his Spirit, and not men sent of themselves: that is to say, these latter preaching of and about the gospel in word, but lacking the presence of the power and the true Spirit. There is a difference.

There is a true spirit preaching in men sent of God, and there is a false spirit preaching in its own vessels; and though they both have an influence, still none has the power of the Holy Ghost except Jesus preach through him.

Else one preacher go preaching, taken by any of the divers spirits afoot. Another preacher, he is out there, sent forth by a feeling, by an apparition: one come riding an opportunity: opportunity as common as another roadside sign. Yet another be sent to sermonize by somebody's encouragement. These, too, have followers.

O but listen to the writ, concerning them that followed the word of the true preachers: Ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.

Now take this on in, and delight in it on up, even till your day is done: when the church followed the word of the apostles in Christ, in deed they thereby followed very God; look you well concerning these followers, their election was of God, pray you see. And they so lived according to the word that their fame was spread abroad, even for an example unto other churches.

For they that live the word, being saints, they show forth a world of difference from those who only profess the word: for the truly alive, they do show themselves a light rather for their testimony. For these faithful, they disputed not, lest you fail to see and falter, but they gated their steps to the word, and remarkably so. Following even the word spoken by those men ordained and sent by God.

Preaching here, there were no women, and to be sure, not every man here was ordained and sent to preach the word. But then, are not these among the things which are certain? Things truly so very certain, O you born of the word?

This is no great mystery to those who would see. But now to the rest, nothing will suffice: a contention not waiting down in the heart any longer, but working ready under their tongue. For though the truth comes forth like the summer rain, yet when it falls upon hard ground, a stony heart, an heart calloused with selfwill, it just cannot soak in. Will this change God?

And what say, O man, what if you did go and gather yourself a multitude of your generation, men and women? You go on in this gat; even rounding all to agreement with your interpretation of the word, till every teacher man told every man and woman that which they but wanted to hear.

And what say, O woman, if you did go and convince yourself that the word is not for you any longer, what is this? As your mother before you, think you this will change the truth? Thus making God a liar? But, being woman, you can indeed convince a certain man here and there. Bringing him against God. Your man will concede. Thus hurting you both. This has been proven. Even from of old.

And now, this day, even this day, because a woman and her man resent this, shall this make any difference? For, after all, that is why you went away from the word in the very first place.

When all the clamor of a woman and her man getting up on themselves is done, and the dust raised up is reclaimed, the question still, shall this at all change God? Let such get themselves up. Truth is, God is. Flesh is, flesh was. Let him get up. Let her get up.

What is delivered is delivered, and what is damned is damned. Let them get up. Get up on themselves. The truth awaits them. And always is higher.

And a child just too grown up to hear his master, he will certainly not hear his master's teachers; specially when he is proudly surrounded by like liars: liars, such as like to deceive themselves by saying, I did not know better. Liars of that sort.

There is a teacher, this man is ordained to tell them what they want to hear; and he shall know what not to tell them, even before they tell him what not to tell them. They have taught him. He has taught them.

But an one who will go and preach the gospel, he must be more than of the heart: but if would be, a waiting to be sent first; and he must before he can go to, be also a man having the Spirit of the Lord.

Hence, shall a man become a preacher if he should but say I am a preacher? Shall a man become a preacher if he is ordained of a man? Or what if he should find himself skillfully able to deliver himself well, being graciously accepted before the masses? Well spoken? Schooled and scheduled esteemingly? Is he thus qualified?

Man's capability, it is not God's calling. Consider carefully. Man's capability is with man, and not over the devil. Yea, God is God Almighty, and God's appointing, it comes with God's power. Hold fast to this.

Every vessel is not accounted of sovereign God to hold the words of life. It was early in the scriptures, even from the beginning, that God showed us his way as unto whom the word of life for men and women would be vested. Showing so with profound simplicity: first the man Adam, and on up to the man Jesus. Then this same Jesus on, preaching through his chosen apostles. Then on through his preachers. Men chosen of Jesus.

For when so many were offended with the Lord of life, and could walk not more with him, turning back, rejecting even the words which he spake, he turned to the twelve and asked, Will ye also go away?

It was Peter who spake: Lord, to whom shall we go? Thou hast the words of eternal life.

These words of Jesus, words of eternal life, would be the words which he spake, and would proceed to speak, even through his ministering apostles after that he ascended. Words even unto the men: having given them the words which God himself allowed of and entrusted to the apostles; words to be given to mankind.

The Lord praying: I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

And there is found here concerning these spoken of, a sure affirmation of the will of God, this in the choosing of chosen men. And through and beyond this officialdom, a further branching on out to all hearers such to come into the family; the beloved of the Father.

But from the foundation of the world, yea, this officialdom itself, it would be men: one by one by one, and then altogether. Not just a paternal pattern, which would have been proof enough, but insofar as its count, a perfect prefect.

As with the man Adam, the words of life; so with the man Jesus, the words of life. And so delivered to the men, his apostles, the words of life. Apostles. With none man being lost except the son of perdition.

Verily, most verily, with godly profoundness, these in that making up for the laying down of the foundation were all men: and most carefully selected were these men. Men they were, entrusted with the ever precious words of life. Even the word, that which the adversary would once again seek to corrupt in the mouth of flesh. Words of life, given by Jesus. The Lord of life.

That same Jesus, leaving not the ministry at risk to opinions and passions of whomsoever can reason, or to whomsoever can debate, has established no otherwise in the word; no, not such ministry to his own church; not to his church of then, nor this day.

For the record is written, and read it twice.

The writ: As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

Christ cannot be made a public pleasure; the Saviour from sin cannot be made socially acceptable.

Yet we are made to know that there are certain men, these which go about preaching to the pleasing and preferences of their generation; these same, so unwilling, and even more unable in their preaching to please God. Others likewise, unordained, but fed by a zeal to believe that if in their sight the thing seems good for the kingdom, how then cannot God but be pleased with their sacrifices. Well pleased.

So minded, thus an eclipsing of any conviction of the light of the Spirit: it which warns against disobedience. And therefore a shutting off the leading into reliance upon the truth, the infallible word of God. Leaving these selfwilled instead to follow insidious apparitions. They having ignorantly placed zeal before the word.

Yea, now that zeal is present, as a spirit of its own, what then shall be further need of the word?

To be sure, an heart given to zeal, this thing is able to produce impressive works in a man. But whence is the heart given? Hold wisely and fearfully that it is possible to have zeal, even without the righteousness of God. Zeal without regard for the will of God. And signs to follow.

Nevertheless it is the Lord Christ himself who must ordain that authority; give to the man to preach the gospel; and no man is able to take this thing unto himself.

Think you that there are not preachers ordained to preach to men and women whatsoever they desire to hear? And what easier thing to believe than that which a man desires to hear? And this, mind you, to a generation which can reason right into wrong and wrong into right. But the word is the way, and it is not given to even one opinion that takes the tongue.

Not given to treacherous teachers ordained from the foundation of the world; that these masons might rectify the word of God, and thereby redress all perceived social inadequacies caused by godliness in their generation. Social inadequacies sprouting from the seeds of sins; seeds planted by Satan and the world itself. These treacherous teachers transgressing. Some boasting themselves stout. Their members agreeing likewise.

But that teacher sent by God, that one is still the man able.

And, O but there is another thing, a virtue precious in that true minister of the gospel: a trust. A trust, if you would just see. Must see. And it is but the one same gospel from generation even to generation: unchanging, and requiring no less trust from generation to generation. God is still God. Man is still man. Satan is still Satan. God is always God.

Consider it wisely: that which is required of God in this world to be safeguarded with the virtue of trust, that very same then is assaulted on every side by flesh and Satan. Whatsoever is of God offends Satan. Holy living is of God. And every holy precept undesirable unto men and women, attempt shall be made to do away with: some with flattery, some with flagrancy, certain others set upon with subtlety. Such is so when put in the trust of weak or wicked men. Men unto whom the fear of the Lord is foolishness.

Reasoning has risen, running about, saying that sovereign God can use whomsoever he chooses to do his preaching. Yea, this is indeed true, and this we know, and this we have seen. Yet when sovereign God, revealing and teaching manifestly, chooses to use men only, and has set the thing so, in and on record, these very same then turn about and wrestle with that sovereignty to choose whomsoever, even in his shown way and record; and they show themselves unaccepting of the proof of that same sovereign choosing. When he chooses men.

Moreover say they that God is allknowing: yet they ascribe not to him the knowledge to foresee, even all things. Nevertheless, God, being foreseeing, he has seen confusion beforehand, and he has already set forth in the word that which, if accepted, rules out confusion in his church. By showing and saying what? The men have authority.

Indeed then he has done so, but they have deemed it to be painful resound, and they have forborne to hear.

Hear, O dedicated preacher, your God who sent you will not forsake you; and know most assuredly that there is a woman, a true son of God is she, and this woman is at true peace; and offence is not found in her toward the word unto the woman; and she will follow the word; and so also more of her sisters, these, too, will come to hear, if the man ordained in the word of God would but be faithful, and maintain in very it. Indeed, those women wanting the true word, God has for them true pastors and teachers.

O that the men would but hold godly. For if the men hold godly, God himself would draw the women. His arm is not short.

And of this you may be assured, the godly women, not worshipping after the way of the wayward women, these rather who seek separation from the women so, they be with the ministering men; and these living examples, they are not so because they have such strength in themselves, but you see what you see in these godly women holding, because God has not left himself without a witness. God has preserved them.

Speak the word unto the relatives in the current religion, and you shall come to be found at fault; but there is a woman, if she be godly, the word unto her, it will take. For the sons of God, they have the Spirit of God, and it conducts them on: which Spirit these women know changes not. Speak therefore in the Spirit to the spiritual; and be not amazed when the word unto the precious shall not fail to produce. Precious jewels.

God yet has a prevailing church, and he will not leave himself without witnesses. Witnesses, men and women.

God is witness, even down to an individual woman, that if she be his, she knows this of a surety, that she need not the entire congregation living holy first; no, not in order that she live holy in her God's sight her very own self. She has this of him, and he has this of her.

And that holy and sanctified woman, she is ready for the coming of the Lord at midnight or midday. And though she assemble right in the congregation among the multitude of women, yet she need not speak out in transgression of the word which commands her silence; a silence as it is, seemingly but for the moment. Nay, for she, living holy, she can and does praise him at all times; even in her whole conversation; and having this whole holiness down in her inward parts, thus doing so with a praise that shall set both men and women to shame, should they show themselves careless.

And verily this same woman, she can indeed also live the command to dress modestly; and not struggle to reject the shame of the world, as if it were some burden to do so. And dare no shame be so simple this, this commandment to modesty, as if some burden to bear. What when the cross?

Nay, this woman, neither does she at all have to heed the capturing call to leave home, where mammon leads the multitude on the broad way, piping the blaring tune of blessed opportunity. And leaving her deaf to the word, and endeared to the world.

Wisely settled in Christ her Lord, she does not have to heed the call to the restless to run, swelling the ranks of those seeking self fulfillment: among these who be virtuous, but yet foolish.

Nay, she need not yield to some spirit moving of her time, same commanding she challenge her husband. No, nor even emulate him: for God who created them both, he has done according to his will.

Nay, nay and nay, she has no desire to forsake her children: not to leave them unmothered. Hence, not as she, in so doing, but being a guardian to them, this till they can be returned to the market mother. For of such is a mother having no motherhood at all.

Among the pacified, however, is another woman, more wise: for she of that order knows not that lord mammon, it has hired her to be a part time mother. She nurtures her profession. Better than her children.

O but considering the call, is it not a shame, that even of the unsaved woman, there is a reserving of the universal commodity of the Creator's way; and this unsaved, she holds home; and she is able to do these motherly things godly appointed; let alone naturally appointed; and do them without wonderment? God not without witnesses.

How then can holy women forsake so much motherhood, first naturally appointed, then harden their hearts, to proceed on to forsake also that which is even godly commanded?

She has stripped off the robe of righteousness, and put on the robe of rebellion.

Is it not true then that to the saved holy woman claiming to have the Spirit, these things are so simple and easy to be understood, that it is a marvel that they need to be treated as a matter of contention? What in the world is the real matter?

For even the foolish virgin, though she yet claims herself to be a virgin, knows when she has remained a chaste virgin, standing holy; or when she has played with the world and fondled it, and has pleasured herself with being fondled. And Christ also knows. And has forewarned her. Even with the word.

But all these things availing themselves, this to glorify that ever gripping spirit of error which marches on; these things prevailing where they can: taking the world down farther and farther, and using the world to be the word, to drive and fashion the life of her sisters from the body sanctified; even as this same spirit presses also upon her, and tells her to do that which she already knows within her bosom of love is forbidden. Telling her deceive herself.

Yet God has a witness.

But now the sanctified sister, not conceding to these worldly things, her detractors say she is dead; but of a truth, in her not doing what she is saved from, and doing what she is born again to do, she is the one then uniquely alive. And therefore, holy ready.

And her detractors, though they find fault in her, it is but what is to be expected in each generation of men. Hence, let her hold holy, let her remain ready: for they find not fault in her, but rather, for her obedience to the word; yea, moreover, they find fault in Christ in her.

The walker otherwise, she has been found to forsake precept after sanctifying precept: yet somehow seen as having achieved the more productive life. And possessed by the blessing, she is therefore convinced that she is still in Christ now: wherein even the dropping of one precept does free up her once holy hands, and does thereby make it easier to put off yet the next precept also: no longer wise enough to confess that as she does put off what is godly, she is thereby picking up and verily putting on that which is ungodly. This with holy hands?

And when all these things come, systematically dismembering her from the body sanctified, think she they come in order to make her more spiritual, some voice telling her that God in so doing is blessing her? Is it indeed not a shame unto weeping that such an old deceit is yet so much alive, and yet this day busy unto spiritual death?

And in all this forsaking, what think you, that she is not able to come to the light, to hear the voice to look up, and see that the pathway upon which she is walking, it is with the many which are mellowing to the world?

She sees, for the voice of God has told her; and his word, it has commanded her: the two bearing holy witness. But her teacher, and her heart, these two have also spoken unto her, and these two bear witness together also. Now the first two witness that she fare well; the second two witness to her failure.

God has saved her with power, even over the flatteries and praises of all false teachers appointed to come her way. Not even to listen to those that tell her things contrary to the word.

As with the widow woman finding favor with God, this in the time of Elijah, one determined to stand can still live wholly holy this day; in spite of all that is coming to pass around her and about her; in spite of where her neighbors, her ancestors, or her religious leaders show themselves short; in spite of the doings of those who had known the word of God and forsaken it. She can live holy.

God does know every one of his own; he has his eye upon him, and among many she is a peculiar son, precious; one which he has preserved unto himself; even in the midst of growing waywardness: a count that he alone knows. This keeper of her, he is just that wonderful.

And the God of then, he is the same God today; even this very same day. And this woman of then, this widow, in that time of Elijah, she knew God was God. Even commendably. O but Christ is come now, requiring the Spirit. Saying what unto you?

Have you the Spirit?

A woman with a godly will has the help of the Holy Ghost, he to show her that these things given her are joy. But, growing tired of God, she also has the help of men ordained in her generation to show her these same things are grievous.

And of the men, even now, this day, there be misleaders, you hear, O man: when you go to your minister for counsel, and he agrees with you against the word, if he has not already mislead you, your minister is following you. You are both blind.

O that God would make you to see that in order for the word of life, the precious and only gospel, to be safeguarded, that not only must the contents therein, but the very vessel itself, it, too, must be carefully chosen. For of the latter now, should they be unchosen vessels, they can hold no living waters.

For the Lord spake of time before, saying, My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

But thanks be to God, it is God himself who must deem a vessel trustworthy: one sent to preach through. This safeguard shown through Christ, and reaffirmed through his choosing of his apostles.

And who among the watchful soldiers does not stand alert and armed, knowing that a multitude shall come claiming that exclusive calling? The same coming to destroy, who must attempt corruption of the delivery by deviation.

And shall multitudes of deceived not follow these multitudes? This makes an army. Consider this thing carefully.

After that Christ was risen, he, time and time again, appeared unto his disciples, and did not once lead you to so much as presume to discord: no, not that any one woman shall have been to preach his gospel. Appeared he to more other also, and again yet not once to give rise to presumption or contention.

The woman is not sent to preach, and indeed not every man. Meat that is good on any wise for the wellbeing of the Lord's church is openly set forth; and the nourishment shall by no means be hidden from the children; and you may rest assured that there is no strain, no, not whereby the children of the God of love are left in the dark to stumble up to the table; no chance about growing weak, for the bread of life shall not suffer his own to famish by a feeding on confusion.

And to be left to stumble, this would be to set them up to fall; but the Lord Jesus Christ leads his church in a plain path. Yet they must obey.

Be you absolutely certain of this, the Lord, wanting his will done in earth, will not at all leave his will unknown in his church. And leading, he guides his children by providing so great clear examples, and with these his lasting word of instruction. Men refuse them both. Conveniently claiming the spirit. This they hide behind. Making challenge more difficult. More difficult for some. For others stay alert. And are not deceived.

And of the unsettled woman, one seeking for men to build her an annex on the already finished foundation, men do lead her, seeking for her a pathway into an order of the church which is not there. For no room for such is set forth on the true foundation; the allwise Holy Ghost, knowing all things, having afore her time shut off all pathways to unsanctioned entry. And the Lord, knowing the any confusion that would come to confront his church, understand you that he would have most assuredly said what needed to be said, this to guide them into the truth; and said it with clarity. And has said it.

God's word is light. Not leaving the way dark, or even vague.

That her holy walk be not hindered, the woman, clearly and certainly she has been forewarned; left a record also, that such men would come for the crippling; then to take her away. What is it then when men with a made up mind shall religion her on; on into the role of man's determination made truth?

Consider the count of the women preaching; show it now, if it can be taken. Hence, if such an avenue had been opened for so great a saving thing as preaching the gospel, who is able to say that God would have not made it known with his great, his all lighted, and manifold abilities?

But this we have instead: we have forthrightly the word, the enduring word, to set his sovereign and sacred way in order in the church. And the true Spirit indeed.

Shall the God of peace, of light, speak in a manner that brings confusion? And this among those whom he love? And commanded to be one?

Though the word concerning her be plain, though the examples be evident every step of the way, this that there be no stumbling, yea, that a blind man may not stumble, yet they stumble. See how they stumble. Looking away, they stumble.

Verily God's word shall stand, and it is not established upon the way that a man feels or think about God's word; but it is the word; and the word shall stand. Hereinasmuch let the search be centered.

If she would have the truth in her inward parts, let her take heed to herself; lest as so many women going in the world, she herself is coming into the church, her eyes and heart being elsewhere, feeling ever more offended that God has made her woman. The Lord desires truth be in the inward parts.

Shall she claim to know this? But if she truly does know the word, and has spiritual knowledge, then she is not ignorant, but she is fully aware that in her flesh is a force that of itself will never prefer to do what it is told. Rebellious. Both, man and woman.

And O that she would allow herself to be rightly taught; to know that she should never once pretend ignorance, not even to herself; knowing that the Lord, whose eyes are in every place, is now looking into her very heart. As if good intention is not ungodliness.

Every soul is a part of his or her generation, for better or for worse. Rebellion runs rampant.

And the spirit of rebellion said unto the spirit of disobedience, why have you left her alone, and not rather strengthened her to the cause? And the spirit of disobedience said, she has the fellowship of affinity, and sufficient it is: for have you not known that she is come of age among men; among men who draw back; among men growing into children? Able to afford for us agreement among men, have you not known that she is become highly esteemed among men; men who wax more silent in the churches of the earth: these that place honour in the greatness of her gainsaying; exalting her saying above that of the sayings of the word of the Lord? See how the more she speaks, the less breath she does leave for them: the more her breath does consume away their breath. How great help then is she to meet our needs.

But the woman, she who would aspire, let her seek the true woman: that woman who is one of the sons of God. For she shall be found there in that place where the Lord has said she will be found.

There holding fast is she, and therein faithful; faithful against that day when virtue among women is come to be accounted as one woman helping another woman exalt herself; placing herself above the word unto her in the Lord's church: even done in justification that it is in the name of, and to the glory of the Lord Jesus. Virtue. Even virtue vindicating rebellion. Rebellion in Jesus name. That sort of rebellion.

As a virtue, in that day also of that woman whose demeanor is quiet; even as a woman first thought to be given to the word: but not having truth in the inward parts, no sooner given first opportunity, this same woman would in a trice turn completely, and unexpectedly about, and exalt the woman over the man: this in spite of the word. She appears as godly. At least at first. But only need opportunity. Then shall she aggress.

Thus the Spirit manifesting in time, that among these are women who outwardly profess a preference for the word, and would not openly usurp the way their very own selves, but have secretly an heart for the way of the wayward women. Only waiting for her sort to step forward: this that they be established as they see fit in the Lord's church.

For when she sees and hears this woman misbehaving in the Lord's church, such an one, she smells success, and she feels this is but a taste of good things to come. But the true Spirit will bid the holy woman, be obedient, follow on in the word faithfully.

And spirits lend themselves not to better discernment by natural means. Not as though you did not know that there must be an all watching in all things.

And there is a mercybound woman, even as the sincere and sober man, she is yet through mercy allowed to know that the conduct of such a woman is unseemly, out of order, when she sees it: for her conscience does not yet leave her wanting. So then when she sees this errant woman, and discerns her naughtiness, she must be careful there be no favor in her fashion: as that any part of her heart rejoices or has pleasure for this woman's push, even against the word. No adverse spirit lurking.

Nor being that woman not watchful over her own heart: as one unto whom the lure of the temptation, and of the cause of the woman here in this present world, is greater than the cause of our Lord and Saviour Jesus Christ: he who has called her out to stand out and represent him. Things requiring close watch. Against the coming temptation.

O that she be a woman who is Holy Ghost spiritual: most clearly able to discern when the pattern of women in the church is too often disturbing; when it is indeed but a following of the women in the world, this while it maintains a religious gratification. Sufficient to persuade themselves. Persuading not the world. For it knows better. They recognize their own. Though these go churching.

Holy women have power. None other can match.

And even as so many the men turned grievous wolves, the unwatchful woman, too often she also has succumbed long before her sentiments finally surface. But still, she is not ignorant of the commandment as she maintains.

And if upon being shown by God, she preferring nevertheless to feign ignorance for this forward woman's attempted mockery, she is ignorant, yea, but of another sort indeed: for she is ignorant to a very self hurt: that is, having convinced herself that if the false teacher or unfaithful man will teach it her, and allow her to get by with it, then Holy God will not hold her accountable for it. She is wrong again. Having willfully exposed herself. She is woefully wanting.

For God, with a day for the false teachers, he does know her awareness, knowing what she is and is not ignorant of. And being God, and he who will recompence, he sees all them even when they are amazed themselves: amazed that is, that their mockery is so suffered, and not swiftly judged of him; whereby they are convinced they are getting by.

Nevertheless, these seek to do this in the church, too often unrestrained of godly ministers, and for the time, unchastised of God himself; thus patterning themselves with less and less willingness to hide it. And these women are seen with so much plainness, in a putting on the ways of the women of the world, but yet moving in that churchlike fashion. And that individual woman not taking heed, even as she has been forewarned, that that same determined spirit comes to move within the church. Seeking for himself subjects.

And the unchaste woman, hiding more, holding back yet somewhat, for she has not given herself over entirely, yet this woman has fondled the world, and the world has fondled her: hence, she enjoying this fondling, now are her garments spotted. And she thus reasons even as a natural woman reasons, that because she has only been hand handled, yet she can claim she has retained her virtue: as that she has known no man. She has her virtue. Even as she thinks. But not godly virtue.

For the saints, they do not handle the world. And the world, it has no place to put its hands on the Lord's church. Neither shall fondle neither. For such is uncleanness. And God is holy.

If she shall render the word without virtue, she has also without virtue in her very own self.

Hence, the true Spirit, it speaks unto her who belong to God; speaking in the quiet still hour, to beckon her again: abide sure, abide chaste and faithfully, on in the word; the same word which she has written unto her.

Notwithstanding, after a season some among her shall be learnt in the knowledge that they can strut, even as well as they can prance.

Of such an one they are willing to say, but she is in the spirit. But though they make excuse, if she is indeed in the Spirit, walking very therein, without contradiction, she would be also then abiding in the word. Seen. O yes she would.

For verily the true Spirit, it will lead her, as it does the man, into all the ways of the sons of God as they abide in this world: leading into all the word, even that word which also commands her to keep silence.

And though disobedience rides high and works low, though there be relatively few women that find and maintain the way of the word, yet God's word will not return unto him void.

It remains, that as she abides in the word unto her, and she allows the word to abide in her, therein she shall do her greatest work.

Abiding here, you see this creature breaking out.

Here she shall be seen as a son of God; and the amazement of the same is that men and women shall both see this creature: beholding her doing this thing, in a worldbinding generation; she doing that which only the Spirit can make manifest.

Though the false teachers tell their subjects, let no one come to impugn your integrity, or go and leave you full of despair, so then will they so say. Nevertheless let her know that though she bring to bear all the abilities of her good intentions, yet there is a day appointed, and in that day only the righteousness of Christ shall be acceptable in the sight of Holy God. And to remain in him, she has been given the word of righteousness.

O woman, still determined, discontent, what does ail you now? It is the word of the Lord which has set forth what is good for you in his sight; and left it is on record for you; providing you with the word, protecting you from Satan, and yourself, and also from the misleading man.

O woman, care you to comprehend that there is a praise of God set forth by women, one so remarkable, not in spite of her being a woman, but remarkable because she is a woman; and he, being God, can do wonderfully?

But men mislead. How many are the men, each when he was yet unsaved, who knew the word of God when he heard it? For he could recognize it when he was yet in his sins, and this crude man, heeding the call, he did come to Christ. But now, after being saved, then should there come a promotion, and alas, the word of God, so often, even the simplest and most plain of the word, these same men, who could hear before they were saved, now they no longer must hear; and with a stiff neck and a fixed stare, they even learn to contend with the word. Unsaved, steeped in sin, these men heard, and came in, but then once saved, strangely they hear no more.

Some of these same, they come saying they are pastors, but indeed, they are ordained to be predators: some prey upon the life of the sheep by devouring, making bread of the sheep; some prey upon the life of the sheep by devouring the sheep's bread.

Pastors for passions, but God has already ordained righteousness, and he has sent his own apostles and teachers ahead of you; all this to make known the already made way on this matter concerning the women. Taught early to a people when there was a need to be certain; a need to be settled; a need to be as required. All in order to remain ready in Christ Jesus.

And the woman, let her know that in obeying the word, no man or woman can justify being offended, never offended; no, not in the Spirit, for it cannot be so: for in the Spirit, what it does, as a sieve it shall sift, and shall winnow the desires of the flesh. In herself, in the ill man, the ill woman. Sifting the flesh. Even its best intentions.

Back and forth: increasingly more are the women than the men who find offence with the scriptures; hence, the scriptures, they are considered and murmured against as wrong.

Back and forth, back and forth: that is, until she repents, and is mercifully taught by a true teacher, one ordained and sent from God, that she, too, must live the word, all the word: for otherwise, then comes justification, then gainsaying, then comes private interpretations, then comes arrogance and anger. Then leaving the church. Sometimes leaving in attendance. Sometimes leaving in heart. While yet sitting therein.

Nevertheless, all who are fearfully convicted and would be God's, yea, they must be sanctified; each so doing by binding his or her own self, by and to the word. For this child, his Father's word done in him or her is sufficient; filled with his Spirit, they have left no room to entertain other spirits.

And a congregation angry with the word of God, or which would draw back, this same is a congregation in need of the word to be taught just that much more.

Whoso then would be holy, he must live the word. Is it saying anything unto you to say that the word of God is clear on this, and thus it has ever been?

So, as the need is so known, here it is given. The written: This is the will of God, even your sanctification, that ye should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honour.

Hence, that man who has repented of his own way, he has determined a forsaking of his sinful ways for God's way, even God's will; and now there is hereof spoken a sure reminder of the will of the Holy God for him.

Consider carefully now, that it might be seen that the people of God, they did not purpose, nor did they request sanctification for themselves; then carefully consider that neither did they themselves choose ought for God the commandments: the specific things which he would require of them, this in order that the redeemed walk acceptably in his sight: commandments to live holy before him. Hold this, and then come on over now to the understanding that God alone had determined what he would accept. From them.

A people already saved by grace. What matter holy, or filthy? Why should one care? Since grace is come?

Moreover, see your apostle having said, Your sanctification.

We know that there is more than fornication which causes ungodliness, but the particular matter of occasion, hence, foremost herein is an uncleanness of fornication addressed. And so it is that we see a need to apply the word as here appropriate; for though not all commit fornication, yet all are required to be sanctified wholly: even every one, considering where they each come short in any area, and forsaking that particular sin, that defilement also; and cleaving to even all the sanctifying word.

For the sins of a man, they are not measured in the balances against that man's righteousness: for God, being so holy, any single one of any man's sins, this shall ever outweigh all of that same man's righteousness. Such is God's holiness.

And there is a man and a woman this day, who even though they must bear the cross, they behold a miracle in their being: realizing something besides themselves is at work, yoked on: and unto these the maintaining of holiness is not an offence unto them, but a beautiful thing of joy. And itself a blessing.

To this other man, other woman, holiness, it has gone and become a burden of offence. But unto them that are tried and found guilty of remaining true, holiness, a blessing it is; it is not an offence unto them, but rather, an offering they may present unto God.

So much more is the beauty of holiness, because it forces no man to do that which the many others have found excuse not to do. But holiness, it speaks much to the beloved, and for the glory of God. And also to the beholder: a witnessing that this thing he sees in the saint, it is not done by his own power. And to the man or woman living it, the thing is just so lovely: a walking, living mystery is it. Amidst a sinful world.

Are not these then those who have determined that they shall not be caught with the ways of this world, knowing that their years in this holy walk are not wasted. For though they be in this present world, these are children, being as it were of another time. And also another place. Abiding in Christ Jesus.

They know right well true holiness; knowing that it is more than a mere forsaking of that which is perceived as the worst of sinfulness of their present generation: knowing that such a watching unto comparative sin, whereby they seek to remain but on a level less sinful, this suffices not: for a such false guard, against relative sin, it is still not a putting on of the holiness of God. It is no standard. It never will be. Each generation waxes worse.

Hence, let every man and woman know that there shall come in their day a blinding plague: a time when holiness is measured no longer according to the word, but against the current standards of the world versus the old standards of the world; a darkening day, when it is considered, even defended, that one is holy so long as the thing is seen as less sinful: that is, seen more acceptable than the world's way in that particular day.

But the world, it has a shifting and a changing standard: for the world waxes more and more sinful. And that is to say, there be who consider themselves sanctified, not because they have put on the way of the word, even as past generations of saints, but consider themselves sanctified because they are less worldly. But our God does not draw his holiness, or our sanctification from the filth that the world has walked into the ground, and after a season the saints have followed after and have picked up.

Hence, there is, whose standard of sanctification is in deed to put on the ways of the past generation of the ungodly; and it shall be seen that these are content, so long as they remain somewhat yet behind the current generation of the ungodly. Hence, they consider it acceptable, specially so long as it is the way of the approved by numbers of the now and new holiness.

O but those which be truly holy, that have the word so embedded on the inside, even till it fountains up from the inner man to the outside manifestation, these same, the children of that shifting standard, they come to the church house to condemn. Rejecting these holy. But it is hypocrisy.

Holiness, it is not a life focused on being less sinful than the present generation.

Hence, adopting the old sin instead of embracing the new sin is not holiness: you stop and you examine your heart fearfully. You be careful of yourself. There is no safe distance to walk behind the world. Safe following behind the world leads to looking like two looking like one. Like sin following sin. For so it is.

For following behind and picking up the stale of the world, even yet its sinful form and fashion, as do many, this is not holiness: God's word alone prescribes what is holy.

Time does not sanctify sin. And time, it does not diminish holiness. Neither does any teacher.

False teacher man, false teacher man, what does God command? God calls for separation. You teach safe following.

Teacher man, true teacher man, stand strait and teach the man: cry out, standing out, that the world does not at all determine what is acceptable in the sight of Holy God. Teach this, teacher man.

This in that darkening day when certain of the saints, and the sinner alike do look about, and they bear silent wondering witness, unable to avoid confessing in their hearts that the church is not as it ought to be: no longer a place of profound reverence, and an house of power. Nevertheless Christ has a church, and it is yet holy. And it remains ready.

Hence, the church of the truth, it shall stand. And its standard is the word. Let the man in the looking glass be most mindful of this.

Are you any roiled up? Perhaps you are not ready to be taught readiness.

And the blessed true pastors, daily found in the fight, Satan ever trying to fix them in his sight, they do know that the word shall stand, and so they pastor accordingly; not about to turn about.

O pastor, faithful to the Lord, you already know that so much of understanding the truth depends on having an heart to accept the truth when it is given. The faithful, they hold.

And these pastors, tried and yet in the truth, they shall not let go; because they remain unwilling to let go. God has fixed them.

Even in that day in which so many others refuse to be sanctified; that day when some draw back and fail here, and others they stop and fail there; every one without excuse: for God, leaving not an one ignorant, always requires holiness in all his people.

Unchanging God not accepting the so called advance of religion: the same which is a growing unto dying: a ceremony unto separation from godliness, even as it comes down through the ages; till through the revealing by God showing itself a thing wherein more and more people fall: for looking for something away from the word, what they find is occasion to stumble.

Stumbling, this because they assess the validity of the very word of God primarily and oftentimes on earthly lots: that is, the strength of their truth being foundationed upon the number of bodies tending to agree with them.

Do dead bodies agree? Of course, they agree. They agree in death. Regardless of their numbers.

Yea, even as in Noah's time, when their belief of safety was not in the word of the one God, but their belief of safety was in their numbers. But numbers did not alter the word of God in that day; see well, that though numbers were there, there was not ought of safety therein. And neither shall numbers provide safety in this day.

Such is a time then, a warning, when it shall be seen that once righteousness of any man's sort is established in the heart, a satisfaction is also achieved; and conviction, it is nullified.

And just as God's people found themselves prophets of old to tell them what they preferred, they find themselves messengers this very day: and both are content, the one with the other. But God, he will not change. Neither did he of old, and neither will he now.

So then, they think themselves above what is acceptable, this because they have the numbers. Numbers change not God. As Noah's generation found.

Yet for now have they proven themselves to be a much able force; deceiving, then consuming. But the bad coming, they come on: two destroyers coming, too big for to be easily seen: the first, these be among the multitude, and they have decided that God will concede to them because of their numbers, thus causing him to follow them; the second, so set in the spirit of selfrighteousness. God forbid these two should come together at one season. Souls without the sanctification.

And O when the word is saying the thing a particular person loves, a thing wonderful and sweet the word is, and so it is received as the word of God; but if the word shall be found saying what this person particular does not love, then it is said to be but the man speaking; yet others saying of the word which they prefer not, that it does not mean that.

The Lord, our loving God, he also creates through his word conditions safeguarding from confusion, even precluding confusion. It is when the deviators enter in do we see chaos. And no matter how well plied the justification, even by that generation which has perfected its justification, know this, that Jesus Christ, while stretching forth his hand even to the gainsayers, he just will not change.

And man, he must look to the word, and get it right, because God will never accept it wrong. If any man should be so foolish as to think otherwise, this man simply does not know God. Yea, and though he rail, parade, and even rant to the contrary, so he shall. God will not change.

This know and live.

Take heed, O man, and hear, O woman, the church, the true church, born of the incorruptible, by the word of God, it is not subject to time or change. And they that demand change, watch this thing for yourself, and be not amazed when their spirit to contest the word, it is more powerful than their spirit to preach and teach it. But the church is not subject to change, but subject to the unchanging word of God.

And if there be that would seek to change the church, they that go with the change be they that do fall away. But the church remains.

Though the truth be not known of them, that shall make it no less truth: for if all of ten thousand dead men came together, and with one accord begin to gainsay the word of God, yet would their word not last forever.

And the preachers of themselves, for the men and women of their times, of such teachers will be themselves. But unto such, if the written word no longer means what it is saying, then just what is the purpose of continuing to preach, O preacher? Indeed, what is there at all to preach? If not the word?

And would even this itself not be more acceptable, if it were saying that thing to which you agreed, O false teacher?

O but be still then, and be staid; for your standard, the word, it yet remains. And it is written.

The winds and waves, they do surely come, to further test even the tested. Nevertheless the enemy, he desires they forget that it is Jesus himself who measures out the every test. And the same Lord has made every man. Knowing every man's abilities. What he can bear.

Hence, rejoice. Rejoice, O you sanctified.

And though there be otherwise, some in the Lord's church, who will make the needful thing light, discounting the word, accounting it some small thing, yet let the beloved be there in all truth, by all holy means, even the instant Christ comes.

Hence, concerning sanctification, the saints are instructed by commandment. The writ: That every one of you should know how to possess his vessel in sanctification and honour.

The unsuitability through uncleanness of not being sanctified for God, it has for a like companion a blaspheming conversation shown by that vessel: manifest as it goes about living so as to not honour God. And men and women, they know full well, and God knowing they know, what the word has said. But these desiring to live loose, others outlandishly, these prefer to be seduced into relegating the word as irrelevant to the times. Walking outside the word.

The word of heaven went forth. And Jesus the potter, the same made captain, commanding that sanctification and honour be vesseled; having put the power therein to so do. Power to love God.

Toward the which it is written, God hath not called us unto uncleanness, but unto holiness.

And we know to do the holy things by knowing the very word. The word, which one never truly knows till he becomes one with it. Doing it. The word, most plainly written. The word, kept on record, so that the people be kept. And it is given unto us the power to manifest alive the very word by the Spirit. If we so will.

Hence, we do not come forth to transform the word to fit our lives; rather the word comes forth to transform our lives to fit the word.

Thus here, on sanctification, the apostle knowing his stewardship and their particular shortcomings, it was to know enough: and hereunto your apostle spake; he speaking for this church, and truly for the others.

For never teacher is ordained of Holy God to wink at wantonness, nor once any other ungodliness. Be it in himself or others. He stands to. Which thing, you may be sure, is not unable to draw resentment.

Hence, see it is written, He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.

Showing most plainly, that whosoever they are who seek justification to live outside the precepts of holiness, who seek escape by being resentful of that faithful man teaching the precepts, they need not deceive themselves into believing they are not hating God himself.

But let him know that without Jesus, a man shall die as he lived, in sin. Inescapably caught up in the dragnet of the judgment of damnation.

Christ seeing Satan, and Christ seeing also those whom he himself does send, did head men off, and early so: for this saying the Lord, He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

Thus, so spoken, the unassailable continuity is given: God, Jesus, apostles. The word given by God was contested; the word given by Jesus was contested; the word given by the apostles shall be contested; thus the word given by true preachers and teachers shall be contested. The battle is set.

And the church, it is commanded to further weapon itself by praying without ceasing. And of that thing which was cast aside from the beginning, and being still yet the most vital thing, forsake not: it is the will of God; and it is brought upon; wherein we are to give thanks for all things.

And see the strength of the instructions in the record: in invoking the Lord's seal, with the charge that the teachings of the word be read not unto some, but unto all the holy brethren.

All the holy brethren.

Know the time, and know it well; know where we are, when a man can be hated of the congregation, even the congregation itself: this because he has stood up and even so much as read certain of the word of God. Merely reading the word.

O but the worldly wise, and the ministers fearful of men and women, see how well they both know to avoid these particular instructions. Ignoring them, till ignoring them becomes the right and the expected way. What might the reading of the word in power do unto them?

There be spirits having churchmen, and churchmen having church; and there be spirits of church women, sitting in the church; men and women having spirits having a power. And spirits come speaking.

For all spirits are not holy spirits, even there in the congregation. But when there prevails in the congregation the true Spirit, see if there is ought of the word which any other spirit can successfully stand up to.

O now but the flesh, this thing will never agree with the true Spirit; and the one true Spirit, it will never disagree with the word of truth.

Hence, would the multitude of brethren, these living in a world beset with divers spirits, have but one true word: and that one true word would the Spirit of truth anchor them in and to. Holding henceforth till the Lord returns.

For when there might be expected to come a day of a victorious cutting down in battle, there shall be instead a great pain, and a grievous: a falling away from the cutting down word of truth.

Yet the unchanging captain of deliverance has declared, and the Rock of salvation, he has commanded; and in doing so, accepting no generation's deviation.

The Spirit which comes to make us whom we are comes to steady us, keep us, even till the coming of the unchanging one himself; and it does not at all change from generation to generation.

Yet there are unsettled soldiers, men and women both, these believing they can march to a modified word. But this they cannot do, except by some spirit of a modified way.

Hence, it shall be a day much loved by the undone; a day in which the wrong in much people is for them as right; and the righteousness of Christ is rejected as fruits of wrong; making ripe the season for a great taking by him forewarned of.

Of whom it is already written, Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

The aforementioned left on record. See that in the shadow of his coming his spirit of opposition does already work, preparing his way before him; even through those men and women who will suffer less and less of that which is of God to remain apparent: chipping away, as they suppose, even at the very foundation.

And these, they exalt themselves, promoting their own way as that right way; and answering them who yet seek to retain unchanging God's way, that the new way, which they propose, yea, practice, is indeed and itself God's way; and this thing and that thing written by the apostles is become null, and it is now void. Thus opening a way to further believe away, and preparing a way to receive that the way which is not the way is indeed the way.

Hence, the enemy, unable to overthrow God's foundation of the word, yet their own way to which they are given, this shall he take them in. Doing so at will.

Yet the thing written unto them to keep them, it remains abidingly, godly right. Truth remains the way.

And indeed be so prepared, O teacher of truth, that righteousness itself should offend. And those offended, without repentance, how shall they not turn away; being not satisfied with the present Christ, and looking for something other?

And it is written of the son of perdition, Whose coming is after the working of Satan with all power and signs and lying wonders.

And today, we know that if Satan's words come to imitate the word of God, how much more his well timed signs, which are available unto him in all abundance? Signs, to which the natural man assigns unmistakability.

A certainty can be seen, and a need is there about the same to be urgent; a need of having the most precious, even the precious Holy Ghost. Allowing fast abiding in the word.

Holding.

For the working of Satan is not without power, signs, and lying wonders. But what threat is this to the saints who already know to be careful in all things: who watch, and who have determined to stand on the word?

Living breadeaters, not left embittered by ought of the word. Nourished, and settled are they; filled up and feeling sweet in the knowledge that the word itself is settled; and that the word altogether is able to save, and to keep saved that man and woman whose steps are ordered therein. Secure are these in the word, that the Lord, having always been, shall always be the God of the outcome.

Indeed signs come, and though they be taken as confirming signs, and dreams dreamt again and again, these enticements do not once evidence that the word is wrong. Nay. Showing only that the tempter is strong.

The Holy Ghost is the Spirit of Jesus Christ, and you know this same Jesus is the word made flesh. How can it be that any man claiming to be in Christ would contend, affording himself excuse to walk contrary to the word?

For once one has rejected the word, or even put space between himself and the word, Satan, the great imitator, has been given room, and has also been given the means wherewith to speak a fulfillment unto their vacated, wayward heart. And his power and his ways are replete with all the necessary words conveniently spoken from the various mouths about: these to bear witness as being some truth; with spirits of his own, able to bring things to pass in the earth; and sealing the capture with the thing so well received by flesh, that is, with signs confirming: these words and signs so timely coordinated to accomplish his own purpose. Without the written word. You needs watch yourself. By watching the word. Walking in the Spirit.

For as for old Satan, it is written of his abilities toward them at his disposal: With all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

These about today, they are of those which contend that the word is debatable; yet if they had but trusted their captain, he who has told them well to first subdue their own will, in order to establish a place where the word could take root in their living, then would the word have sprung truth alive in their bosom; and they also would be a defender, and no contender. Even fiercely being defenders.

And inasmuch as they have chosen not to accept the word, and they must, even every one of them believe something, for so is the heart a thing created, then they shall be given to believe a lie.

The written word then making clear. So written: For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

Hence, it is not to be marvelled that the true word shall be available even right before their eyes, and they shall still draw back; that the word shall be with much plainness, and they shall still gainsay it.

Speak it, even write it anew unto us, they say. And then once the word, that righteous way preserved unto men and women, has been rejected, they shall indeed believe but a lie; and there shall no otherwise be, for God has blinded them to accept by no means that good which offends them. The word offends them.

The written word then, it lets us know: The mystery of iniquity doth already work.

A most amazing people do walk through the doors of the house of prayer: though they carry the book faithfully in their hands, growing many, they have accounted the truth as an old thing getting older; but now let one speak unto them a lie, season it to taste, and it can be a thing held most appropriate, timely and refreshing. And so readily embraced.

What then, if truth has become a man's burden, shall a lie rise up and become his salvation? If so, whence shall such an one live? Finding as it were some satisfying salvation in the world, how shall this man not but fall away?

Thus and again, there is even more urgency to do even as is written. The apostle, saying, Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

Behold, what gracious simplicity for safety.

Written moreover, If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

Affirming then, that not all will accept the word; neither as the word nor by epistle. Hence, through the Lord, concerning his church, his saints who are saints indeed, he has unto them allowed no difference to be alleged between the word and the word. And he has herein as much notably declared the thing.

For many things in the timeless word and epistles concerning men and women, they must needs be attacked: accounted as outdated, accounted as ungodly, accounted as slights, cruelties, and lies of men; as needing interpretation to negation.

And certain other of the written word to the Lord's children shall simply best be avoided: this avoidance for the sake of the preservation of the pastor; for, too, maintaining the treasury; and for protecting the peace in the congregation. Yea, certain of the word treated as not being there, till making it as a thing divisive, even though it be that thing which was sent to make cohesive; as if it were also heresy, to even acknowledge in the church certain of the precepts written to the Lord's very church itself.

Hence, of certain parts of the word, forbidden: some preachers cannot any longer preach it, some teachers cannot any longer teach it; and not only are ministers remiss, but it strikes earlier than the church doors: for see you how that so many of the men, the charges, have a dismantling part in their church also, as even at home: to the which they cannot any longer suffer themselves to read certain of the word, or speak it unto the woman. And seeing the worsening and withering, yet refusing to remedy at the roots.

Men holding the word in disesteem and disregard. Such is the work of the children readying themselves for the coming take: children who play under the footfalls of that perditious one.

They shall in that day have not wherewith to stand; nay, not without the vital weapon that they let fall. But they have for good reason been fully equipped. And even now do they need all the word.

So then Christ Jesus was in the apostles, and they have given the word unto those given to the battle; and the word, weaponing the warrior for the war, verily it remains the same. Nothing else shall succeed. Satan himself knows this. His victims know not.

How can you be victorious over Satan if you forsake the word? Do you not understand that his victory in itself is verily this, that he simply move you off the word? No more is needed. His work in done.

Nevertheless for the chosen to the church, see you the apostle another place: on and on the warrior warred: another synagogue, same gospel. For it was heard in Berea that they now had a Saviour; hearing that Jesus was he. Hearing this, some came to believe; and hearing this, some also came to battle.

And at Athens the preacher of the only God was accused of preaching a strange god. For there, they seeking to worship with so wide and inclusive recognition, till even also worshipping the unknown god, they yet had missed the only God.

No matter now, for unto them was preached Jesus and the resurrection. Letting them know that God had made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and bounds of their habitation.

Written, saying, That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.

Showing that through one blood, being offsprings of Adam who was the son of God, yet today not all are now sons of God: very Adam having through sin broken that most necessary and holy bond between Father and son which kept them one and at peace. Hence, showing that they now are required to seek the Lord Jesus, the restorer; for he is for reason close to every man upon the earth. They are to seek him who alone is able to make a soul at one with God again; and alone able to effect the righteousness of peace, for he is the very Prince of Peace.

And who is that preacher whom God has entrusted with the gospel, and has not given him with it the understanding that faith is required; and the knowledge that without repentance, the gospel which is able to make men free, able to save, is of no profit to that man whose heart's desire is to remain in his same damning sin?

So then, as had been the case so many times over, the preacher of the gospel understood the need also of repentance.

Thus, concerning man's past ignorance, this as he wrought in idolatry, the Lord's apostle, writing, And the times of this ignorance God winked at; but now commandeth all men everywhere to repent. Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

This therefore putting every man on notice, whether he or she be foolish or wise, that no one of his own means shall escape the punishment of judgment and damnation; no, not even by the best measure of his own righteousness; but it is Christ alone who is the only man who has lived a sinless, perfect life from conception to death; and that every other man's righteousness has already been rejected, coming fatally, even damnably short.

The witness is set forth that no man misunderstand, that Jesus, the Christ of God, he is the only righteousness, only righteousness, that the perfect, holy, righteous God will accept; none other righteousness. And that one required and only acceptable righteousness being Christ, that very same righteousness then is extended unto us through grace.

Moreover in order that we be prepared, the Lord has already shown us that this standard is so; even before we come before him in judgment: this by raising up Jesus from the dead. For all sin is punishable by death; and Christ, having no sin of his own, but who died instead for the sin of man, is no longer dead, but is alive for evermore.

And having so set forth, on then to Corinth the apostle with the word journeyed. Whereupon he encountered a Jew named Aquila, and his wife Priscilla. And with these he abode, and with his hands he wrought. For he, as they, were tentmakers. Yet he forsook not to minister, and to effect. Further, upon the arrival of Timothy and Silas, men who had been ministering in Macedonia, the preacher was pressed in the spirit, and moved to testify unto the Jews that Jesus was Christ.

Of this, however, they would hear nothing; moving him to depart thence and declaring unto them that he would go unto the Gentiles.

Unto the house of one Justus, a worshipper of God, came he. And thereafter, encountering Crispus, chief ruler of the synagogue was he. Of whence it is written, Believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

And God was already there, even there also; abiding, ready, then speaking unto him, saying, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.

Behold the goodness of the way of God, already present and ever prepared; and though very present, yet speaking not himself unto the people, but speaking unto the man who would speak unto the people in his stead. And here he spent a goodly while teaching the word of God among them.

Come right to. This man could have made excuse, resorting to preserving the peace, might you understand, but God, he got ahead of him, and commanded that he hold not his peace. And the Lord himself commanded his preacher and teacher to speak, assuring him that he was with him; again affirming his trust, and granting unto his specially appointed the authority he needed to freely impart the word; giving unto all that would be enriched thereby: these being the Lord's people.

And the Creator of the fruits of the lips foreknew all things his apostle would say unto this church, and even all of his one church. And Jesus, knowing all things, and of whom is comprised the past, the present, and the future, in his time would plant a great church here; and through its fundamental teachings provide the wellspring of so much of what is great provision, and enrichment for all his one church wideover; providing living instruction for his church, even the vessels within: providing even for generations yet to come.

Provision of the word is made; made unto this church, and thus all the churches, for there is but one church in the one Lord.

The word is given here: and in time to come would much of this same word of indispensable sanctification, and the knowledge of the required holy walk, even the strait gating of the Lord's church, be so foundationally, so holy established.

Be not afraid, God commanded, But speak, and hold not thy peace.

For the discerning, shall there not be the anticipation of some substantial thing being conveyed here? And God, knowing beforehand the hearts of his people to receive his word, would strengthen his minister to begin to speak most boldly. And from that day and beyond, the minister would manage sufficient boldness to speak the word to this church and others. The glory of the Lord shall not be laid aside.

God's apostle would speak words despised in his time, and these also would be words despised, disavowed and outright ignored in the latter generations. Yet God commanded, Speak.

Hence, speak he would indeed, and set forth in Christ as needed. And God, who called and encouraged him, yea, the same would cause the fruits of the word to be manifest. And God, who called and encouraged him, would also call out to time itself, commanding it to preserve the record.

Here the ground would be well worked. And here and in time to come these root teachings, they would sicken many poison fruit bearing trees to anger; so much so till a supplanting is effected.

And the blinded preachers against Christ, being there among the Jews, would be joined by the growing hatred of like blinded preachers professing to be for Christ. All talking against the teachings, or their selected parts thereof. And the depth of their wrath, it would be well known.

But teach on he would, his adversaries notwithstanding.

And teach on the Spirit would, in that day and this.

And in that time unsoundness setting in, thus requiring a reaffirming the church at Corinth.

The apostle writing: Unto the church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.

Hence, we see the one church, the church of God, affirming the one Spirit which makes an absolute one; one without schism: a bonding fast unto commonality. And on no wise suffering any debate of their need to understand the requisite sanctification, seeing as how they were verily in Christ Jesus.

A sanctification that could only be maintained by their living the word given unto them; for they now had the keeping power of the Spirit; leaving no excuse to gainsay it, no room to kick at any part which their flesh must invariably find resentful; but now they had but to go forth and live it as shining lights. If they but willed.

And it is written, With all that in every place call upon the name of Jesus Christ.

Take heed and hold well, this that we all may know that this is not a church unique: to say, not as one born of or unto itself; and neither is it a church in alienation, walking apart from all the remainder of the churches of Christ Jesus in every other place; these be not a body separated from the only one body of believers: which separation is not Christ.

But verily the thing here, it is acknowledged for your witnessing a church with all others in every place. Even every place. The truth applying here in this place, it is of the same one truth. And though there be one truth, take care and be of understanding that yet are there lurking divers spirits.

But abiding in the word, being sanctified in Christ Jesus, the made to see, they do see here now what they are made of: seeing how there is borne witness. And seeing here also how there is evidenced fruits of the one true Spirit.

And the man of God would thusly minister unto them, by the authority of the one God; not to make them or leave them of some else spirit, but would minister unto them in the way of bringing them where so needed: a ministering to bring them into common compliance with the word of the one Spirit: the one Spirit of all the Lord's one church.

The words taught here by the apostle, look at them here: for they be not as words accommodating a walk of some congregation accustomed to following its own spirits: which own such spirits come but to divide the one church.

Yea, come here, and see you that what is taught here, these are words not an offence to the Spirit filled, but these be words delightful to the Spirit filled; see words ready to be received, digested by them as children; children not yet above understanding that it is good to humbly receive instruction in godly behavior and order. See the words to the saints, the children: essential words of understanding be they: the reason resting in writing, of what is good in the sight of God for to continue growing in the Saviour Christ.

Take fearful heed to the words of the way of holiness: these things epistled unto you have grave reason, and do not come in their great abundance just to show themselves merely some convincing pattern; but verily this and more, for they come to show required and accountable truth in very living.

And so it is again and again that we see spiritual unity to being one: seeing that the teachings were not unto the Lord's church at Corinth as a body unto itself; not as a body of saints separated; nor a body practicing a walk in some spirit embracing its own precepts; as if it were in some other place, in another Christ. But taught as with and unto all the other churches in the one Christ.

For thus it is written: Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.

The apostle, saying, Unto the church of God.

Thereby affirming unto them the living unity of being one, even in their walk with all the churches. And being now spiritual, and one in Christ, their customs of the past, and whatsoever else whilst they were dead walkers outside the church body, here shown being of no consequence, this day and evermore; and thus shown, affording them no exemptions. Hence, they would be instructed to do whatsoever was required of all saints altogether.

Now saying unto them, With all that in every place.

All.

Having said moreover, To them that are sanctified in Christ Jesus.

Saints who are saints indeed, they are the accountably sanctified; and these one be the bound by the one word in the one Lord, the Christ of God. None other than Jesus.

Hear again now what is written moreover, With all that in every place call upon the name of Jesus Christ our Lord.

Hence, put this hard in its place: what is holy gating of the people of God in this city, that very same is accountably holy as well in the children in his church in the next city.

Your apostle unto you, saying, With all, in every place.

Business then being the order, there is no delaying to set the tenor that the things holy be commonly known: even among all the saints in every place. One church. One Spirit. One Lord. Prompting them as one to blamelessness in the day of the Lord. As all the church is to be of one mind, even so then, that the particular members in any church be thuswise. Divisions having crept in even already.

And who would have thought that a time for correction would come concerning even baptism? They had become confused insofar as that name. Thus a need: a settling whether in this name or that, and verily whose name, and whose saving name alone carried thereunto; hence, the apostle asking, Is Christ divided.

This same seeking to jolt them back awake, and clench their unsettled minds back to the very one whose they were: the name of that one man into whose death they were baptized; the name of that one man they had put on by that same baptism; the name of that one who is the image of the invisible god; the one in whom they were complete; the one in whom God is manifest in the flesh; the one in whom the fullness of the Godhead bodily dwells; the one who shed his blood for them; the one whom God had given a name above every name; the one in whose name they were baptized for the remission of their sins; the one whose name, no other which is given among men for salvation; the one, I am, who is the countless am; the one who is, The Beginning, in the first words of your scriptures; the one who is the, Amen, in the last word of your same scriptures; the one...

Jesus is the Christ. These needed a reteaching. Why go anywhere else?

O but, O Lord. To some, there is still something unsettling about your name, O Jesus: and if not careful, has it not been made unsettled, even among some of those who thought themselves set in it, and for it? O Lord, O Lord. O Rock of salvation.

Your name shall hold. Even fixing to the finish.

There be no wonder then, that the apostle tarried not, debated not. For when they could no longer find oneness in the baptism, the apostle, setting the so simple record straight, took them straight to Christ, he whose name is Jesus. The name of Jesus is the name in which all their salvation is all. The same Christ who is coming back for his own. This is the one.

Put the name of Jesus to a man. Add water to it. Prepare for great dissolution. Behold the man's manners.

The Holy Ghost, the Spirit of Jesus, he will never, never ever ascribe against Jesus. These one are not divided. Your scriptures bear witness.

But O how quickly the spirit of contention advantages itself: even among the thought to be knowledgeable.

Moreover, being new, being risen with Christ, belonging to Christ, whatsoever they could have done in word or deed, they could not have been wrong had they did it all in the name of the Lord Jesus. They giving thanks to God and the Father by him.

Could they have found some condemnation in him? No, not in him. For there is none.

But alas, these here had allowed themselves to go a debating, even so far as against the only one baptism: even as others would invariably be lured off in years to come: taken in, consumed in the divisive debate.

For in that latter day so many shall be found fighting on the hook, but coming on in nevertheless; others, fighting on the hook and swimming against the saving name of Jesus Christ, swimming for the jaws of another that tell them it is not Jesus: this that that other may hopefully have the strength in his jaws to brake them free from the line. The line of life. The name of Jesus.

And now so early the spirit of division had already come: and even now, church early, the baptism contended.

That name of Jesus. It will cause great contentions.

But the Holy Ghost filled apostle sent unto them wisdom, setting the record right; even with a question through which all who godly prefer a godly answer, they would be able to see truth indeed.

A setting straight that they not wander off into divisive, consuming debates with various baptisms: thus, the apostle putting before them the stark truth, and in so doing, making for keeping the matter of baptism unmistakably simple: this done by driving directly to the point, asking, Was Paul crucified for you?

For when an one is truly of the sheep, it is a wonder how a thing can have such a settling effect, this when there is a straight bringing on the name of Jesus.

Hence, if such a penetrating and profound question would search, and find no immediate resting in their new being, abruptly setting them back upright, then just what else could?

Now the question set forth, this was not about the substance of baptism itself, for among the settled, there was stablished and universal acceptance of that matter; hence, these had already been baptized; but rather, inasmuch as this minister and that minister had done so service, then whose name they were of.

The apostle set the matter straight with none other than the clear and unmistakable commonality of the one name in which they were baptized.

And so the question right back, one good to quell the confusion, was to remind them who was crucified for them.

Keeping the matter simple. Just who was he? Resetting the known certainty. What was his name?

For some had even attempted the baptism to be in the name of Paul, another Peter, and also Apollos.

But, you see, no one of these was that one who was crucified for them. Thus, the teacher sent of Christ put it back to them, knowing that if they could and would but simply answer this, then they would have assuredly known that.

Moreover the apostle of the crucified Jesus Christ said, I baptized none of you, but Crispus and Gaius. And I baptized also the household of Stephanas.

Verily then, this man, though he was himself baptized in water coming out of his sins, this same man, being sent forth to preach, and who did in deed baptize others, sought first to correct their misunderstanding about that one saving name; and thus, knowing this, they would know also whose they were. This part done, then went he on to set in perspective his ministry: this concerning the set course given him: informing them of the centrality of his own calling.

Unto this hear now what the preacher said: Christ sent me not to baptize, but to preach the gospel.

Hence, he who had been and is yet now saved by the gospel of Jesus Christ, and he having been baptized very himself, and that early on, now as a preacher of that same gospel, did baptize also others; and he now let what needed to be known made clear.

For this man, he himself having been baptized, and having baptized others, and now setting straight to certain of the church as to that one name unto whom is to be effected in their own baptism, he would inform them of the frontal focus.

For the gospel of salvation being so simple: it is the death of Jesus Christ for our sins, his burial, and the resurrection of Jesus Christ. And it is propagated by preaching.

And baptism, though it was inclusive in the steps in obeying the gospel, this minister, who was also a teacher and an apostle, disallowing the inclusion of his name; precluding it from the misdirected list of names; leaving the name of Jesus Christ only. Him crucified.

Search the word, that it be known that though baptism abounds, and not without shown commitment thereunto, yet the preacher himself sometimes baptize not; but others ministering with him do so labour with him; even with their very hands on, in this associated part of the gospel. The preacher known to give himself rather to the preaching of the gospel. And on he preaches.

Here then the preacher took no credit for baptizing these any in particular: and thus would allow them to ascribe no credence to his name in this matter.

They had been buried with the crucified Christ in baptism. Same Christ now risen.

So then, this man, sent to preach that same death, burial, and resurrection of Christ, he pronounced himself to that purpose sent of Christ. Sent.

That you might see also and again, that the preacher of the gospel, he, the preacher, is not appointed of himself; but he is sent, and sent only of Christ. For in the true preachers, Christ alone is yet the preacher of the gospel. For if any man would send any preacher, what then, has that same sender also been made out as some sort of saviour?

For who does preach through him, and what spirit? Therein cannot be but a great disorder, and a grave presumption. For truly only the Saviour can send the preacher with the Saviour's gospel; and the Saviour thus preaches the Saviour's saving gospel through him; yea, the Saviour, he himself will preach his saving preaching of the gospel through him. Christ only can send. Christ only can save. Christ does the preaching. Preaching his own cross.

And the preaching of his cross to them that perish is foolishness.

But, it is written, Unto us which are saved it is the power of God.

The word shows this.

Seeking also then to instill in them the danger of forsaking the cross, and embracing signs without believing the word, and the lifelessness of this world's seductive wisdom, the apostle, saying, For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness.

No matter how many signs, even through fulfillment, yet the cross must be kept known; and man reminded that man cannot forsake the true word, and put his reliance on the strong pull of signs.

Yea, God in his power is able to show signs, and most assuredly will so do, but his signs will not contradict the word. And these reveal power even in the word itself.

Knowing many false preachers were afoot, the preacher sent by God, being thus a strong, trustworthy vessel used by God, he must needs enlighten them by God.

Saying the preacher of God, My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power.

Saying moreover, That your faith should not stand in the wisdom of men, but in the power of God.

For some preachers are to the people a mighty good message of scriptural content, and entertaining preaching to them; specially to the seekers of signs. And these skillfully employing natural wisdom withal. Preachers, preaching to them of a gospel of common sense, and one of day to day natural convenience; all to a congregation which is too busy to be born again; hence, a congregation which they fear will not accept full truth, or anything which is not accommodating to their lives. Accordingly they preach. Stirring entertainers are they.

Preaching to a generation which has learned to live before a justifying jury; and, as they account life, one able to weigh the true things of life in the balances with any religion. Thus, a generation appealing unto reason, one knowing how to put any deity in his place, and keep him there: this that a man may not follow any such, lest in so doing, he go too far from the things of true life. As they account life.

Even some in the church, they be who see Christians, these true faithful, as a people having lost perspective. For these holy beings, they be a people seen as unable to put God in his proper place. Hence, a people are they who have lost touch with reality: people gone too far, and relegating life to religion. Both they and their preachers. Getting things all backwards. Taking God too seriously.

A corrupt generation, giving rise to a children who have a spirit bearing an acceptable witness: that God is but what a man or woman shall choose to make him.

But when all is said, and their day is done, in spite of all contentions to the contrary, the man sent of God, that is to say, he who is on this journey for Jesus, he will preach; doing so having words manifesting true life. This thing is true.

And there shall always be true preachers in Christ, and Christ in true preachers. Certainly so, even till the end shall come.

And the apostle unto God's people, he did give the enlightenment, showing that the things which God gives unto the church are not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

Thus, it is written, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

And these things, be you mindful, spake he unto whom but even the people of the church. Hence, we can know that these men, being ordained preachers and teachers sent of God, they have what they have by appointed authority of God to speak; and withal, abiding in the room wherein they speak and teach, there is the Holy Ghost.

But indeed many cannot discern between the Holy Spirit and the many seducing spirits going about. But the saints, having the right spirit, they will receive from that same Spirit likewise. All one, every one, you see.

Other men, however, good showmen though they be, have not this true Spirit. And some later coming, and some now at hand must invariably contend; their perceived position in the church or elsewhere notwithstanding.

For consider again that which is written: The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

Even he who is carnal, we can see that this effects alienation. Thus, we can also know the natural man, not because he does not assemble with the church, for he often shall, but because, whether being as in the church or without, he cannot receive the things that are given to the church; rather giving rise not only to disobedience, but made a growing ill at ease in the midst of those that hold to holiness.

And he himself is so homeless, because other men and women would hear the calling to obey the word, and thus move on up. This man, waxing to ever more carnality, wanting either a letting go of the word here and there, or finding a feeling within himself given to a going out from among the thing: specially if it continues to hold too holy. He must have relief.

Back till worse than the original he was, thus waxing ever more contentious with the very precepts themselves. Even the gracious precepts which are of the foundation of the church.

In the Christ of God, through love, by the blood of Jesus, there is grace even upon grace; even above and beyond comprehension, this unto the end that we are founded unto life.

Whereunto also apostolically it is established unto certain men already under grace, greater grace.

The apostle, saying, According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

It gets right strait.

Though men contend, the thing is founded, and it will not change.

Settled, the foundation of the church of the Lord Jesus Christ is unalterable; and all else, all else, if it is to be upon the truth, must be upon but that one foundation. And even all else is not in, nor of itself acceptable, if not within preestablished order; even the prescribed order: thus it cannot be some thing merely of a real good religion, but a thing having it truly holy.

For can you see how in your day that there is so much religion, so very much, found spreading all about: religions within religions; religions even within the same congregations: some so much so, till a splitting? This thing even occurring before your eyes. And can you see that though religion abounds, yet is manifest so little power to live holy? Life within holy bounds?

Then stop and listen humbly to hear the written word, the word concerning whomsoever might think the fixed foundation is otherwise.

Written: For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

Thus, rejecting summarily the some attempts upon the church, and showing these attempts as profoundly outcast; and even all endeavors that remain, they every single one also to be subject unto the final test. Are they according to the word? That is, are they on the foundation?

This that the church, the source of true power upon earth, stand strong; and there not be any drifting away into an organizations made of men at meetings: meetings so declared to be called for and led by God. And this that the source of true power holds, and not corrupt into a thing crafted at the hands of men: which same shall manifest itself in but a form and a fashion.

O but the true church, it is set to remain: one church, an holding to the holy way. One ever watchful, and one not forsaking instruction. A true people, all to the which error has no home to set in and unsettle the heart.

Yea, without truth abiding and anchoring, a meandering host is this thing, the heart; lending itself to many things; and quite fickle it is: capable of loving, yea, but quicker still to hatred; and the heart, this thing, unguarded, it will whore without warning.

This thing, the heart within, not at all above assuming of itself that some things, because they are from the very heart, are therefore suitable to be contributable to the church: after all, they be heartfelt, you understand; and many of which things are trifling, but many others, not unprecious, will it attempt to add, for they, too, are of quality: at least that is, quality in the sight of misguided men.

Among these, errant men work, unconsidering that nothing is left to volition, and these understand not that in the end, all, even all, shall be proven by fire; proven against the prescribed building order of the holy word: and thereby it shall be known of their true worth, if any, toward the kingdom. That men may know that the Lord has started the thing, and that he himself will not stop till he has finished what he has started. And the finish is finished.

To be sure, let it be known, O man, that the Lord's church, and the ways thereof and therein are already established, foundationally fixed; this even before you left your mother's womb, O man. Know you, too, that before you got to getting about with your title, the apostles were God's.

Not as that men do not know that this saying the Lord, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

Of the part of the word which they do not find acceptable, and no longer attuned with the time, behold how they shun the same, and suffer nought of that particular word to be spoken unto them, nor unto their own congregation, whereunto they know it is found a thing of offence. Even though knowing it be of the foundation and rightly so.

So written of the apostle: I have laid the foundation; and again, Other foundation can no man lay than that is laid, which is Jesus Christ.

Thereby affirming that the foundation is already laid by Jesus Christ, and through the apostles and prophets, and they through Jesus Christ; and there is nothing to be said, nor one thing done by latecoming others to make otherwise the matter. Nor is there any one thing to introduce into the fundamentals of the Lord's church that be to the contrary; nay, none that will stand the test.

Yea, the foundation is fixed, the thing settled: thus, any and all that is done afterward must be done straight up, as plumblined true down upon this one foundation of the Lord, and him through his apostles: for there is no widening from one generation to the next with any expansionary doctrine.

Other doctrines, these be but doctrines of the dead; and this spirit of other doctrines, these ways, not of the true foundation, such seek to remain true to but Satan and the changing times. Neither would any holy man sent by God be sent by him with a command errant: not by him to change the doctrine.

You keep this right here, and you be not a child of the changing chosen: you know full well that the apostles did not set their wives over the Lord's people. Keep it. Nay, neither did the apostles set their daughters over the people of the Lord's church. Carry it.

Yet plenteous are the pastors unto whom she does return the compliment: these that say unto her, in familiar and seducing terms, that the world, even the world you live in, it is changing, therefore, you must go on. And it matters not to her, nor to him that she has been taught by the word; taught time and again, that she is not of the world. But who has sent this man, he who has his own words for her?

He has preached a preacher into preaching.

Now it requires a man with a big spirit indeed to render any part of the word as a trifle; or perhaps many men of small spirit.

Rejecting the apostles, the foundation of the church is become their stumblingblock. And whatsoever their new age way, it is indeed but their way; for if any such way or path lay through disobedience to the word, God is not in it. Neither will he wink.

Now the spirit of whom any man or woman in the Lord's church asserts is moving them, by right should it not be the Spirit of Jesus Christ? And Jesus Christ does not come to destroy the word of those whom he sent: he himself, saying, If they have kept my saying, they will keep yours also. Thus, he did not lay grounds to destroy the foundation of his church.

Why think you the words of the Lord are set so certainly to be seen? Consider the foundation, and hold upon it anyhow, for it is already done. And come great labour and postulation, they come. But still, the church foundation, it is indeed surely finished. It cannot be undone.

And even from early, we are made to know that the church continued steadfastly: fixed, you see, in the chosen apostles' doctrine. And approvingly, the Lord himself added such as should be saved. Take time, tarry here.

And that you might be sealed against, and disabused of hidden resentments, the apostles would have it known unto those who are not already made to know, wisdom: that it is even of, through, and by very Jesus, the Christ, that his apostles through added grace have comprised that same one foundation. Dare church deny grace?

Imperative to the church is all sound doctrine, throughout: the apostle writing, For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

Apostles' teachings, sealed by the Holy Ghost: their teachings to the church, putting to right, and therefore putting to rest; to others, not putting to rest, but putting to right nevertheless.

And we are made to see, and how many times so, the singleness of the government of the Lord's church in that said duty.

Consider yet again hereunto, the apostle writing: For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

You come, and we look here now: for we have yet so true assurance that that doctrine taught here to the church in Corinth, it is that same doctrine taught in all the churches; and above all else, in the very one Christ. Search, then be settled.

The Holy Ghost landmark is stayed there, sealed for the church that would be a church in Spirit and in deed. This despite presumptuous men who do put good intentions ahead of good instruction: this till they are convinced even of self that their way is become that right way: that is, the spirit of true intentions prevailing over the Spirit of truth.

This done, they suffer none to tell the godly way, this with no small boasting that they themselves are yet in the truth.

Take them to the written word, the whole word, and you take them to offence. Desiring, they do have among themselves that desire to please God, but according to their own will; which thing shall always bring voices of the air speaking to voices, and even signs following after signs.

These doing what they can, even employing presentations, and worldly devices of this sort and that in the church; unable otherwise to draw the souls as the word of God must itself do, and can do. All absent God's own power. And as they were then, even more so this day. Men with lofty lyricism.

But saying the Lord's apostle furthermore, I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.

Hence, many take much upon themselves, swollen with their own words, and talk so well a learned good talk, taking the hearts of their listeners so by.

But writing early unto you, these things your apostle unto you understood, though some in the church did not: there is indeed a difference between the Spirit of the power of God, and the many common spirits which beset the proud, impatient, and the so presumptuous men. Speechmakers. Skilled, too. Smooth deliverers, oratorical entertainers are they: for churchpeople. Specially during church hour.

But you, you already know that they are no match for the power of the true Spirit.

For, said the apostle, The kingdom of God is not in word, but in power.

Letting us know that the ministering of the word of God is toward one thing: the holy kingdom of God. And also that God's power, that is to say, true power, is required to break down forces in the earth, and to build up toward the kingdom; and the best presented work of a man's dead words can make nothing alive: but a manifest stirring up of the ways of the dead, and so their works with them.

Yea, there is a difference between the word of God and the best stirring speeches of men: the latter whether prepared or inspired.

Indeed the Spirit of the Lord is one, and makes one, and shall surely make the difference: in the called minister it shall make the difference; and in every one of the called from unrighteousness.

And so written and standing, and will stand, a warning to the very saved by grace. Thus written: Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

And you, if you yourself have not encountered an opposer working somewhere herein, thus have you been a fugitive from the battle.

Knowing that it is spoken of the Lord that many shall be deceived, the apostle sets them on notice that every man guard also against himself. For much deceit does come from self, it being lover of that which feigns truth, and will surely offer substitute for the truth.

Be not deceived, saying he.

The wisdom of God then, overtaking them in all excuses. Among other prohibitories, informing that neither fornicators nor adulterers shall enter the kingdom.

Hence, all that claim a walk in the Spirit will not enter the kingdom, such being defilers of the flesh. Yet they need but be convinced in themselves, this that God is not displeased with their way; upon arriving here, they wrap themselves in the assertion of the Spirit; and from thence do they find wherewith to contend with the very commandments to the one church.

Such in so, the word, saying, Nor effeminate, nor abusers of themselves with mankind.

From of old, and even unto this gracious day, such never has been acceptable unto God: he who created them male and female from the beginning: contentions changing nothing, and working but a more hardening of the already deceived heart.

For of old, it was written, thou shalt not lie with mankind as with womankind: it is abomination.

And this, the old way, is just the same, taught you this day to be the new way. Even so. And standing still. For the sure stand on this unchanging matter, even that which came from of old, it yet abides: and it now comes during grace; that same taught through the apostles of the Lord.

Abomination, it is abomination. It is yet unacceptable. And even totally so.

And if the no more workers of such are in the church, seeking their claim that this uncleanness is now in this day acceptable, then they have with perverse relief and most deadly deceit, come attempting with so profound corruption: even having nurtured the thing which they claim to have repented of. Yea, showing surely they yet need to repent.

True repentance yet to this day does set the way for a miracle in the sight of men. Repentance.

Which same thing itself was sought after in Sodom and Gomorrah: but in the streets, this repentance, even though through mercy was sought after, it was not only without trace, but repentance was demonstrably opposed; and even its consideration met with open contempt.

For when the angels chose to monitor the streets, even all the night, as to patiently offer occasion for fear, seeking for such, they found none; moreover, not so much as even a simple shame: but instead, a brazen contempt was found, even verging on violence. Indeed they hid it not, maliciously making their demands, and openly so.

But we are made to know that the messengers of God stood; and these same gave such abomination no ground. The scorched earth testifying.

For Isaiah did surely herald the callousness upon this callous, saying, The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! For they have rewarded evil unto themselves.

And here, under grace, the apostle must have them know the truth, whether they desired to be deceived or not: such uncleanness does not at all carry over into salvation, for such is the thing which they have assuredly been granted salvation from; and made free from, and given the power of the Spirit over. A creature made new.

As did they of Sodom, shall a man lust for the flesh of another man? For a man to say he was born that way is to desire in his deceit.

Born that way? Born that way, you say, O man? You have need to be born again. This will fix that.

So then, of these ways and others, saying the written word, Such were some of you.

Were.

Affirming things unacceptable that once were there, these same are now no more: repentance putting the will of the flesh to death; uncleanness washed away by the blood; the Holy Ghost giving you power to walk a new walk: hence, children now able to stand; for old things now be without appeal, for these same, they are unable to sway the spirit man.

And verily the spirit man, having no use whatsoever for things which defile, neither then does he go a seeking after them. Thereby proclaiming assuredly and without controversy, that such uncleanness be in the past.

For Christ saves the man from his sins, and does not save the man with his sins. Saves he the sinner from his sins, and does not save the sinner by letting him remain in his sins. Be not deceived: Christ saves, but does not save the sin: nor is it salvation from sin when that man turns and saves his sins unto himself. To think there is a salvation while a man continues in his sin, it is not to know Christ, nor your own heart, O man.

But Christ, who commands every man to repent, knows what is in every man's heart, and knows the difference between repentance and the dangerous mockery of pretence. The word of God having power to prick, else the hearer must harden his heart. Verily all uncleanness requires repentance.

How shall the body of Christ so much as think to proclaim lewdness? The Lord's adversaries shall always contend to the contrary, yet we know godly well that lewdness is not life. Know also that such ungodly conversation proclaims just that, ungodly conversation.

Lewd conversation is no wise of God, neither in word nor deed; for it is an affront to even the commonness of decency: and such shall not begin to have a shadow of the hint of holiness: holiness, which every man appearing before God must have.

Yea, the holy way of the Lord is immeasurably above every nation: and yet nations themselves that would be only but civil, even these also have restraints lending to decency; this concerning not only behavior insofar as what is perceived as but the tangible right and wrong, but these understand that fundamental also is the need to protect against the no less wrong of public lewdness: the infectious assault against the spirit humankind.

For your record, one ruler, Gallio himself, saying unto the ungodly band of Jews, when Paul was brought of them before the judgment seat, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would I should bear with you.

Go you, and read you that.

What right then the public spirit of any lewdness, that it should seek to overthrow, and govern over even the natural man's God given conscience, and dare to confront his discernment of what is more than apparently decent?

Thus, if lewdness is chargeable and checked on the civil side, how much more among the sanctified? Lewdness, it is no more. It is gone. All gone.

Christ bore the sins of man, and he took them away. And in the saved he has made in place a new creature: spiritual, giving man no excuse to continue in sin.

And all the church has that one Spirit making all one in Christ.

The unscathed heart of even every man and woman mattered as man and woman, it should know as it is. But, yea, unto the saints, while abiding in this tabernacle, it is held even more than heartwise when it is had in understanding: uncleanness is unholiness, as sure as God is still God. And walking in that Spirit of Christ, one shall not at all yield to uncleanness or disobedience.

And in Christ Jesus there is one same Spirit for all.

Nevertheless this one Spirit in the tabernacle of male or female, it is not without godly wisdom, and it shall not suffer a man to behave like a woman; nor will it suffer a woman to behave like a man.

The Spirit does not make you exempt from the sanctifying word unto very you: the word to obey while you sojourn here in this tabernacle. And the living word also makes manifest a defining behavior. And though one, the Spirit shall on no wise suffer unseemliness in men or women within whom he abides; yea, those same whom he leads.

But the Spirit will guide straightway into all, even into all the truth. If the will of the vessel would but desire to follow. But to slip into a spirit that leads a man or woman out of the word, this is to require without debate an examination of just what sort of spirit it is.

Discern in that day when his or her mouth shall say, it is the spirit, but his or her spirit shall reveal it is their mouth.

Then discern on, yet more, that when the Spirit of truth is come, the one Spirit in man and in woman, he in his wisdom shall give power to the man to live rightly like a godly man, and give power to the woman to live rightly like a godly woman. In this present world. According to the word.

For this the Spirit is able to do; and this the Spirit will do. Never getting it wrong.

For the man and the woman, they both have salvation, both being sons of God: sons having the common salvation from sin in Christ Jesus their redeemer: and that one and only salvation wrought on the cross, it is indistinguishable between male and female. There is no difference.

Now we know that the true Spirit was present in both, the men and the women at once, this in the church at Corinth: yet, behold, when the things holy were set forth, they set on forth as settling: thus, making truth made known in matters concerning men and women; things needfully established, even as in saints: that is, saints one, and without a difference between the man and the woman. But then again, a coming on further, a scripturing unto they same, but this time, men as men, and women as women; and though saints all, yet addressing atimes men being men, and addressing women being women.

Therefore these things through further instruction unto particular understanding, they were set forth to be lived forth.

So then, some things sometimes spoken to men as men, some things sometimes to women as women: each caught for the cause, and not thrashing about as malcontents, wanting to get off the fisherman's hook.

And concerning men and also concerning women, pride makes a poor student. Most having no ears. Hearing not the stumbling.

Listen to so simple word unto the Lord's people, saying, Be not deceived.

Church would not be forewarned, lest of the spirits in the world, there were ones capable of taking root and deceiving; spirits even among them that profess salvation from their sins. Hence, church is forewarned.

Salvation of adulterers is from their adultery, and not a salvation of adulterers remaining within their adultery: wherein the latter, he that does such a thing asserts he is free, even as he is unrepentant for having done so; or unrepentant by continuing therein. Deceiving himself. Even so, salvation is from fornication also. The word giving clear and lasting example for the church, as when one was found among them to be a fornicator.

This same man, whom they had afore let abide in their company with his uncleanness, was commanded to be put out from among them: even him toward whose sin they refused to exercise the power to distinguish themselves, even as they should as sons of God.

And pray you do see, they were not themselves at all stewards without fault, in that they had not been grievously offended; nor had they answered the battle call from within, that call summoning each soldier to withstand this wickedness with the power of God; but rather, they had accommodated the sin. Some were even puffed up.

Have you the Spirit? Then discerning this, it will thus make you more wise in the knowing: seldom will you witness an affliction assaulting the church, one then that is grievous to the Spirit of God, which does not leave an open count of men and women professing to know God, yet these same rising to withstand the word, and siding with that sin: some of them taking you by surprise.

But of these very same, who side with that sin, you must understand the spirits in them at work: for they be elated and arrogant for knowing that they, as mortals, have had the occasion to deliver a blow, even with their own hand against the uncompromising standard of holiness: seeing themselves men as finally with power over God, as they defend the painfully dealt affliction to the church. You see, they perceive that they have stood, and they have warred with God, and thus they have won.

For rather than side with the church, in the simple but commanded call for repentance, these see an opportunity to remove the godly standard.

Consider this, go about, and watch with due care. But elect to stand.

And when these are seemingly quieted, be not complacent, for there shall be more forthcoming: whose egregiousness is greater, and whose abiding is one most tenacious.

These be not altogether as those that wound the church with the sword of silence: oddly quiet in the face of the attempted overthrow. O but all in each, and each in all, so they do the church a grievous hurt.

And as for here at Corinth, some were puffed up. Others accommodating. Till the expressed word came, commanding, Put away from among yourselves that wicked person.

This they now did with stoutness and resolve, now wasting nothing on debate. For the church is the Lord's, and they, as were you, were born being timely put; yea, each being timely put, placed into their own generation to stand; to stand in the battles of the Lord which he foresaw coming to particular you; this you, in your particular generation.

God made you to be born new, and to stand right in your own perverse generation.

And the church, being ever established, God's unchanging way, even his word given his own as faithful stewards, it was not even possible that these had ought as their own to bargain away. As though they, a people passing away, had power to pick and choose of the word: the word put here for the holy warriors' protection and utilization; provided even before the warriors themselves were put here, and which will outlive them. For, born again, they were born into the church, and not the church born into them.

Hence, no accommodating was given this man, this fornicator, till he repented.

And the word testifying of the effect of his sorrowing being arrested, and guarded against consuming him; so much that he should have even then already needed comforting.

And after this, the word testifying of their own need to forgive.

And the apostle, saying moreover, I beseech you that ye would confirm your love toward him.

And we are made to know that in saying, Confirm your love, that it is not written, saying, to start again your love anew. For in saying, Confirm, we see that the love for this man which had sinned was always there, and never absent. But O now the sin, verily it was the sin; and the sin was the thing unacceptable. Hence, again repentance required.

And the Spirit within the sons of God, it be a standard that must be raised, which standard shall be maintained. Hence, even as they never stopped loving the man, yet being holy born, they were not born of a spirit to embrace the sin.

And so herein a record: the Lord leaving it concerning this matter for further example: showing how the truth dispatches the devil's deception and encroachment: hence, a record denying that a man who stands for holiness is at fault. A record then denying any claim that to do so, that is, for a man to stand on the word that comes against sin, he, for so standing, is a man who stands in hatred against sinners also.

Let no man grapple you to the ground about this; for standing staunchly against any sinner's sin, stand fast, for this is on no wise to harbor hatred, but it is inherently love. Of Christ, and sinner.

For the church, it is to stand in holiness, and it is not able to accommodate sin; standing, even though not failing to love the sinner. Let the sinner come repenting. Let the sinner repent. Also his sin lovers.

And so here, this man needed afterward to be assured he was yet loved. Though not his fornication.

Christ was now in them, and they in Christ; hence they, too, loved this man; nevertheless, they were made to understand the need for his repentance. Either the sinner must be willing to forsake his sin, or the saints which embrace the sinner while he maintains that embrace of his sin, they willingly embrace the leavening, the which, other than purging, there is no prevention against creeping corruption of the hearts from within.

And by any such embracing, that is, of sin, they thereby forsake the Holy Spirit, for he will not lead them to embrace sin, nor condone or be one with any such thing. For the Spirit, coming to be itself the guide, nor will it iotly follow those whom it has been sent to be guide to. And dare they think otherwise who choose or follow sin? The deceived, they think presumptuously; being wantonly spirited, they go on.

Once in a living body, but now deceived, now having gotten out, they, running in a body corrupting, are going on away; running as a beast without the reins; showing till the day when nothing written concerning them is in reality for them: though it surely be written concerning them: in whole and also in particular. But, rather, as unto someone else they see it written; even as so many other matters: the man who has unlawfully put away his wife: the woman who has taken unto her the mannish spirit: the man who carries in his flesh a burning for another man: another, having an heart for lucre. The word to others. But not to them.

Yet the word is truth, even in every man's generation. And shall the Holy Spirit, he sent to guide a man or woman into the truth, then turn back and start to follow them; or any other that leave the word? Shall he who is sent to remain a guide, to remain ever out front, then turn and follow after any? Yet many think so.

Written and taught of the teacher, preacher and apostle: Flee fornication. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid.

Saying in the writ moreover, He that is joined to an harlot is one body. But he that is joined unto the Lord is one spirit.

The body of the saint is the temple of the Holy Ghost.

O you men and women, fornication, it is on no wise acceptable in the church. For the reunion into one flesh of the male and female is ordained of God; and it is for none but the husband and that same husband's very own wife.

Though many a pastor has lost his voice on this thing, let what you know to be true speak to you: and it will tell you that more men understand this thing, this matter against fornication, than they would let be known. Yet they feign ignorance. What shall this change? Your pastor or God?

To their own hurt so many men choose to defer to their heart, which, though inexcusable, lead more men into sin than the Spirit leads into the word. And O the wayward heart, the thing is happy to blind the owner, to justify, and to deceive: mercilessly leaving the soul behind at death, to pay for the every sin of that same heart.

Albeit there shall be found nothing in the narrow and strait path of the Lord's church that it should stumble.

Setting before it so simple truth. The written: To avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.

Thus provision is made in marriage for either, as one, to receive the fulfillment of the desire which each body and heart by itself cannot know: a giving and availability one to the other which is not to be hostage to selfishness.

And the written word is realized: The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

The teaching set forth, further written, Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer.

Thus the denying of either one the other is to perpetrate what? Denying that which is by marriage ordained of God from the beginning, it is to withhold unrightly; even this denying that which is there for the other.

However, when the time is come, as it shall surely come, for fasting and for praying, is it not clear that there should be found agreement one with the other? And to fast and pray, also even a requirement hereunto not be unrightly done. After turning thence, letting another desire be in this particular time: that is, the desire to deny even own individual flesh.

But then being mindful of the time apart, mindful that there is still also a purpose served in a mutual wholesomeness; and no less mindful that as you go about to close any breach against your weak area, your flesh, in so doing, as a seasoned knowledgeable soldier, that you are also careful to open no doors through this for Satan.

Look now at the watchful love of the apostle for the church. Yea, look again, and see rather the love of the Lord for his church.

Authority had been given to the apostles, and likewise the elders for the watch of the church. And the apostle understood the trust required by God, and that nothing be assayed vaingloriously.

Whether is easier for the apostle whom God has given authority, even given on earth to bind in heaven, to say: the Lord has ordained me to teach the church, or to say the Lord has given me permission to speak such and such, even as needed to be spoken unto the Lord's church? Whether is easier to say?

The apostle, saying, And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.

Now if it seem better, first let us but only touch the much painful truth unto some hereunto: The Lord God of Israel saith that he hateth putting away.

This also saying the Lord, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.

Now in saying, Whosoever, the Lord is he who made the man and the woman.

The Lord is he who made all who ever has lived, all who ever is so, and all who ever shall be so. And whosoever they be, he has hereunto made them accountable: two tied together to the one unchanging word of the one unchanging God.

The Creator, saying, Whosoever.

Thus, whosoever two tied.

Whosoever does encompass any wheresoever. Yea, the Lord, who made all ever, he has said, Whosoever.

Thus, he made no distinction between believer and unbeliever. But the Creator of all ever, said, Whosoever.

And marriage, ordained of God, established it is of God: for it was God who created the male and female. God created man and not man himself.

Of the man made he the woman: created for the man was she. This done with no other man and no other woman in any way about. And the Almighty, he established this way without counsel with the man or his wife. So being, this thing was, even before sin was committed; and marriage, it was still marriage, and held to be so after sin was committed; and when salvation from sin was wrought, marriage between male and female, it yet stood ordained of God. God who created it. Nothing is debatable here. Not in God's sight. Let men carry on. Let them deceive themselves.

Though men's churches become fraternities of fornication, what is man's religion to God's righteousness; and what is man's rebellion to God's restitution?

Caesar, himself subject to the thing, even the thing concerning marriage, he did not make them male and female: and Caesar himself, neither has he authority to put asunder any marriage. No, not even one marriage. Not even his own.

Caesar, O how he is known to take it upon himself to attempt to undo the husband and wife: thus making mockery of marriage: writing writs through the counsel of socially sanctioned adultery: but God is not mocked.

Marriage, ordained it was, and it is of the God of all the earth; and of him alone this was; yea, and it yet so is. And marriage, it was not, and it is not disordained.

He who himself made the one flesh into two, and then himself ordained that they be one again in marriage, he has put into none hand the dissolution of that same. And marriage remains his domain. No agent nor any agency has been given authority to annul. Moses did not ordain marriage. Caesar did not ordain marriage. Marriage is ordained of God alone, he alone who created it; and its dissolution has not been rendered unto Caesar, and it cannot be rendered unto Caesar; its dissolution is neither to church, nor is it to government. And neither is disannulment.

Though mammon, an high riding rogue of this world, ride the wind as a galloping god of the damned, though he deceive many into thinking he has authority to disannul and destroy the marriage, what is that to heaven that the lie be taken by men in earth, and swallowed as a truth against the word of God? Marriage cannot be undone by men. The truth yet stands. God alone retains this.

What do you contend within yourself and among others to discern, this when you hear this man Jesus who has said, Render unto Caesar the things which be Caesar's, and unto God the things which be God's?

And, too, what hear you, when you thus hear him allowing nothing of marriage being rendered to Caesar to make void? Nothing.

Now put both ears to here. Both. And what hear you when he said, What God hath joined together, let no man put asunder?

No man. What sort of voice then might you yet discern, when this same man Jesus has put to silence Moses and Caesar, thus church and government, concerning that which only he is sovereign over? Marriage also.

And yet, O Lord, you alone have that sovereign right. And it is sovereign. And it is right.

Who shall make male and female, and unmake those two whom God has joined together, this being to bring forth man for the man's very Maker himself? Where was Caesar when God made the man? Where was the woman?

On this matter of marriage, unto Jesus then came those already known too well for coming: the Pharisees.

And these same asked him, Is it lawful for a man to put away his wife for every cause?

And he, seeing them coming before he created man, answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away.

And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning it was not so. From the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

This saying the Lord also, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

Verily there is here this day a setting straight of the things that man looked upon and preferred askew. This was a thing ordained from the beginning; yea, a thing even done from the creation. The beginning. No, not the law's beginning. The beginning. Before the patriarchs, before Moses, before the priests, the prophets, the scribes, and before the presumptuous king. Though Caesar yet tries. But also before Caesar.

And before your pastor. Your pastor, regardlessly so.

And so here now stand the Pharisees, and questioning, they put the thing up wide, saying, Every cause.

But the Lord, the Creator of every male and each female, the Lord of the one righteousness of all the earth, now here in the earth, where he himself created them male and female, putting the thing presented up wide back down again, even down straight and narrow, by encasing the one cause; and that way for all.

The Lord, settling the matter, saying, Whosoever.

Whosoever in the church. Whosoever outside the church.

The Lord, saying unto you, Whosoever.

Thus, starting back when for you? Back from the beginning. Back then for you.

Verily this permits you no line to be drawn. For if you draw it, you will surely move it. And move it. And move it. Or at least try.

But the line, time does not draw a line on it, but it is itself drawn in time.

Even from the beginning.

Nay, it cannot be moved; and it still stands, as drawn in the dust, but the dust that is man: thus made as permanent today as from whence it was taken from the beginning; even as it was so from the beginning.

And he who made all whosoever that were made, saying, Whosoever.

Thus, sending the thing straight to whosoever. And your interpreter, he has created nothing, and he can rightly rend nothing: but here, he himself is rendered mute. But a lie, be it mournful to the ears of the children of truth, it is music to the ears of the disobedient. Yea, your interpreter, though he speaks, this man speaks for no good, for the voice of God has rendered him mute. And that sounds good.

And the Lord, the Creator, hear him saying, From the beginning.

Thus, he has absolutely overruled any rule written, any way wished upon; even ever before the man Moses and the law itself. For this thing God himself did ordain, and this same thing he himself yet retains.

Marriage is not as man would have it, but the way of the Maker of man.

What is this thing attempted by man? This thing hated of God, this departing and setting up unrighteous reunion? The Lord, the Creator of marriage has spoken.

In so saying, the Lord, he who created them male and female, he has laid bare the claim that divorcement is a thing solely between husband and wife.

We know already, and know well enough that the death of one who is married renders that one of flesh, that one having gone back to the dust, not anymore; he or she does leave the other but alone again: having returned to the dust from whence they came, even before they were created male or female; hence, no longer two flesh; the two living having at one time become one, but now he or she remaining is alone again, having no more wife or husband. Nevertheless there it is.

Dare we tarry here? Not together. For to what purpose, if we have any shame?

But that you may be undeceivably and unshakably sure: absent fornication, the dissolution of marriage being attempted for other reason between the living, it does not stand; even though the substance thereof amounts to much rage and rancor. It does not stand.

O but the allknowing God, he who from the beginning has foreseen even every thing small and great in every life, and has foreseen every what in every marriage, even before that husband and wife were born, and God, from whose eyes nothing future or otherwise is unknown, he has himself set the commandment; and he has also secured it; even as he has said it.

That men may know and duly consider the godly goodness of the thing; and also this thing not to be taken lightly, but given all consideration of the seriousness of the weight of the thing; that which God has esteemed: the which man has much grown to love to disesteem. Preferring it his way. Then later, another way. Not considering God's way.

O but that fickle flesh, it, too, wants for itself a marriage. Then that same fleeting flesh, beware of it, for that flesh, choosing to not love any longer in that particular marriage it once wanted, it also can turn and rebel real hard: known to heave with an hatred against that once desired same marriage. O yes it can. Flesh can do this. Hating hard a marriage. A marriage it chooses.

Flesh. Not wanting to know that it can also extend again the love: for love, being love, if ever love was truly there, it is still truly there. And say not of the love, it was never there: such convenient attempt to escape unto sin, it is not expedient, and just will not suffice. Shall love that is love ever die, as some suppose? Even so, the marriage itself, though some considered it undone, if not accorded God's way, nay, it is not undone; and as for love, it is not so turned off. Flesh has many devices. And seeks its way.

Love needs no rekindling. Remove you the bitterness. Cast if from you. Love speaks for itself. Remove you all bitterness. Then watch and see.

Love will overtake anger. Running the anger down. Trampling it under foot. And never looking back.

But flesh, it is treacherous. Now for this, would a divorcement formality of man not suffice?

Seeking to overrule the word concerning marriage, see how the great numbers stand, speaking in accord, assuming thus to make even greater counsel of themselves; and through these great numbers, they presume themselves a power able to make of non effect even the commandment of God. God's commandment on marriage.

But it was stablished, and it was stayed. It holds.

And so it is.

That marriage that was, is the marriage that is.

Stablished by the Lord that is then, and the Lord that yet is now.

The Maker of all flesh, saying, From the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother and cleave to his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh; what therefore God hath joined together, let not man put asunder.

The Lord has said, Whosoever.

Thus, the Lord taking in all mankind. The Lord also taking them all the way back to Adam and Eve: to the absolute; making it universally clear that any man or any woman created, they have not room wherein they may deceive themselves; not room to turn aside; nor room in the truth to run and cover. Whosoever.

If there is a time to tell things polite, shall there not be also a time to tell things that are truth, in order to set things aright?

But it was stablished, and it was stayed. It holds.

But inasmuch as flesh desires flesh, and for its own reasons will go after it, for such then, deceit is so much sweeter and so much more acceptable than truth. And so another wife, another husband.

Hence, in seeking to make it some sort of right, citing many faults, the discontent that be in a marriage no longer wanted, does he or she not seek often enough cover in faults found; cover in circumstances? And all this cover that they might come out of it justifying themselves? The imperfect man or woman, they have taken the count, and have counted the faults in the other to be more than the faults in themselves. And so weighed in the balances, it has come out in finality that, of the two, they are the one found right.

Another two being one, they even sometimes judging that the two had been mutually in some sort of agreement in their disagreement. O what a sort called settled. But by any other name, yet the Lord, the truth, he has kept it still standing; and another marriage, should it be entered into again, he has called it what it is. Adultery.

Time and again this same thing already right, this thing forever alive from generation to generation, it has been deemed to need setting right by new generations springing forth, and same generations dying fast; fleet footed generations purporting to know the way around the tried truth hereof: all to the contriving that marriage is expendable for the sake of expedience. Hardened hearts.

Hence, flesh does think to come against the stay of marriage, supposedly seeking some better life. But a man, or a thousand men, though he changed the set way unto himself, yet will this not get him or you around God's word.

But changes they have tried, and with changes they mock themselves and mock others also: attempting in vain, again and again. Taking it into man's hands. As it were, taking it out of the hand of that one who made flesh and ordained marriage; not only with his own hands, but with his word. These forsaking the word only to die the more.

For it was stablished, and it was stayed. It holds.

Today, even as then.

The marriage back there between him and her, the same is the marriage up here today.

Declare you shall be free again. Run. How far shall you run till you are done? To and fro, to and fro; hold high the writ, the same writ that writes you loose; wave it about in the air. Publish quickly the thing in the village square. Proclaim aloud.

Absent fornication? It is but a testimony of the trying in vain to undo heaven.

But it was stablished, and it was stayed. It holds.

Free? Is it not so soon a season to be as married again? Bring forth nevertheless the bride and the bridegroom. Dress her in white, but dress him in darkness. They, wanting to be one, stand to. How long shall you stand till you are done? And how can you be done with that which never got started?

Ah, perhaps even standing before the preacher of the word, if he, though he ought be a bold trustee of the word concerning marriage, has instead learned well to hold his peace; he being learned to function in the fear he once held for God: this preacher, phantom of the faith, he has as it were fear no more.

Or does he perform for lucre? Then saying this preacher, discretion. Dispensing vows, he pleads discretion, discretion. But is this not rather to steady his own heart? And so onward then, in disavowal of God, he proceeds: onward in vain, a fearless companion to discord is he. Third party in contempt. Triumphant in trumpeting transgression.

Stand to, vow the vow, as if virtue is finally about to be sealed.

But, O man of the hour, this is not to pronounce husband and wife; no, not as you would suppose.

Is it not rather done to ordain adultery? And this in a world which already reeks of it?

For the one standing at your side, she is not that one which by right duly matters in the sight of God. For that one put wrongly away, verily she is not there.

God knows her estate. She is put away.

But she is still his wife. And he her husband.

Undone by those who are powerless to undo it? The first remains married. Despite celebration or invitation.

The Lord has held it to be unmovable. It stands unmoved today.

For it was stablished, and it was stayed. It holds.

As breath in his lungs, as breath in her lungs. It is yet so.

The Lord ordained marriage between man and woman. Without regard for the temperament of any hearts; hardness or otherwise.

And even upon such occasion as might be found a breach in the two which he has made one, the Lord, saying, If she depart, let her remain unmarried, or be reconciled to her husband.

Shall a man not rightly reckon marriage then?

A taking in marriage another, shall a man again declare some way or another a sort of having and holding? But he is not set to have and hold: neither the wife nor the word concerning her. God's commandment, it holds.

For it was stablished, and it was stayed. It holds.

Time cannot touch it.

The marriage of that time past between they two, absent fornication, the same is the marriage of this time still.

Though having his very mind made up, and his heart fixed, that it is not wrong so, though having her very heart fixed, and her mind made up, that it is not wrong so, seeking some means of peace with himself or herself, by some varied persuasion, be it written, dreamed or spoken, understand that church has no conference, and Caesar has no committee: the word on this way, it yet stands on this way; even the word against putting away; and she, that first, she is still his wife; and he is still her husband.

If you would, you look here now, and carefully, for a thing shall be seen in the instructions: for should there be a parting, even here there persists the spirit of being one yet. For thus it is written: Let her remain unmarried or be reconciled to her husband.

Hence, it has gone and closed the door against any man other than her husband; and see it seeking to work with her heart as in private, this to bring together again that same which is ordained of God.

Having come to a time such as this, let her take time and seek to concede, this that she does comply with this spirit, knowing it is a right spirit; for God, who made them one, has said, Let her be reconciled.

The word, it provides not any a scripture that could be fashioned to false fulfillment; neither provides it a sort of encouragement to depart.

Is it a mystery unto her as to where she yet is in the matter of marriage, this when the word comes to tell her that though she be departed from her husband, still let her remain unmarried? Is this saying something?

And are you faithful enough to discern that it is written, If she depart?

And this thing not instructing nor encouraging here, as if saying unto her, that she should depart? But, If she depart.

But, if yet she depart, is it still not with a spirit of her looking, and watching as she goes down the road: if she may not miss the path of her return? And the way of reconciliation, should it manifest itself unto her, does she think God, who himself knows reconciliation, not know also if she has shut her eyes, and made mean her heart to the manifest thing? That is, she ignoring such paths and opportunities finding her feet to afford her return? So spirited, what then hides in her heart, reconciliation or rejection? God searches her heart.

Is she wise enough to beware, lest she forget the wicked way of flesh; lest she turn mean and hateful, and find herself a thorny path for her feet, and take self serving pleasure in the pain, even as she goes on, using the word speaking of separation as an improvised crutch for her to walk ever away? For there is the word left for her nevertheless; even the word setting her up for reconciliation.

For the thing of marriage, yea, it is of God; and God, her Father, is love. Thus, she, being a son of God, the love for her husband which was first there, then is it not still there? Lest she chooses to forget the word, or allows it somehow to be taken from her, by mouths full of winds, and winds full of mouths: yet reconciliation is the way written. And it is better seen with both eyes open. Better yet, open heart.

Knowing God, who is love, what does she really know about love? Does she believe that love is ever able to die? Let her alone now. Let her answer this. Answering this for herself. God watching her heart.

And her love for her husband, if she should convince herself through some device that it has somehow failed, then her love of the Lord is certainly there to love on through. Is it not? And surely in loving the Lord, she loves her own soul. Setting soul over selfishness.

An husband or wife, that one can love on, this through Christ. If one so chooses.

Though in departing, not all, husband or wife, be sure to return: indeed, marriage has its commitments and ties, else one be remiss: yet this retainer of due services and obligations prescripted is forfeited, and shall not leave the faithful at fault.

But if an husband, but if a wife, is able to make room on his or her knees, God, who early ordained marriage, is able to make the heart of the other ache with love, even like love, as much as that one's own. O but let that married one guard the heart against its own selfishness, so that it be sure that it does indeed want to show love, and not just deceive itself. Love, the thing that is right, the way of the word.

No woman is wise to wait for her husband before she is saved. Nor any man his wife. Great blessing indeed if they were both so; nevertheless, every husband and wife are not both saved. But so very great many are. And if one be saved, glory to God; but if both saved, so much the more glory to God.

That they not be perplexed, the apostle of the Lord, he with power and authority to ordain in the Lord's churches, answered the sore need: But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

Saying moreover, The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean: but now are they holy.

Of vessels then being sanctified, in that both vessels are sanctified, the mother and the father, and the child is the vessel of these vessels, wherein entered any untouchability? And if she alone in that house is a son of God, God has not left her in a quandary: he who brought her out, will finish the thing, bringing her on through. She understands that God is in the vessel. Yea, but God is also in the house with her; and this good, it is of the power of God in her house: he knowing that she is his; and she herself knowing that she is his, and is in his care while she is there. And none need tell her that God's love is an enduring love.

And if the husband and the child are because of her both wholly approachable, this is good for her as the wife, and for her as the mother: and this has its own precious worth in the sight of God. So then, if her household not be saved, it is not as if she has ought to think herself therein amiss: as in jeopardy for being herself saved. Not to be somehow shaken, because she is a wife to an unsaved man, and a mother to her child: lest she misjudge the power of confusion, superstition, or Satan. But God is wholly able to keep every one whom he saves. Never violating the word. Be certain of this.

Some sister needs this. God foresees every need. God has this matter.

And so then we see, the apostle whom God has ordained to ordain, has ordained. Ordained in that area where others who think themselves with standing in God and his church to ordain, are not able.

But this chosen of God unto his church, he has ordained even again. The apostle setting forth yet more of the things needful to be said, he did say, So ordain I in all churches.

Hear well the saying, All churches.

In so doing, ordaining out distinctions within the church of the one Christ; for being Christ's, it is the church of Christ. Hence, those ordained with spirits diverse, by their departing from that which is scripturally ordained, they do openly take upon themselves to decry that which is godly ordained.

Showing, however, a disallowing of any departure whatsoever from the scriptures, he who is sent of God to ordain has ordained out change; relegating to error and misbelief that time does away with the wordliving one body of Christ.

Thus the just and the patient judge, even God, shall keep before their eyes the teachings written among their read portion of the word; though it seals their contempt; and though they stumble over that word which they so plainly see, and run quickly away as a man, who, coming suddenly into the light, is made uneasy by his own dark shadow.

But resisting the dark light, that of the worldly spirit of the crafted men of your generation, and they are there, now among you, even as Christ has said they would be among you, what would you have said to none but yourself, this after knowing that the Lord said unto his apostles, Follow me? And also when he said, As my Father hath sent me, even so send I you?

And now, if you be willing to work with the word, from whence, you reckon, might there have come a call to gather the sheep to order, and to do so with verily an ordinance: to order for a going forth of a very people chosen; a people for whom there is not so much as a commandment established for a deviation, or an halting, much less a turning back? What if there had been a call gone out unto creatures created to hear; as if it were in them to be holy ground climbers? A written horn of clarity to the seeing ear then? Having care but to hear the familiar call?

So then came just such a call. The writ: Be ye followers of me, even as I also am of Christ.

And thus there is an affirming to the church, that he whom Christ has sent forth to lead forth is led forth: led by the Spirit of the same Christ sent forth. Hence, it follows that the church has both a present and a forthcoming accountability: that they be an holding to the teachings and preachings.

The church made to know that whatsoever trust they may put in any man is misdirected if that man would be wayward of his own. And lest you stumble, look here now, and miss nothing: wish you should see how they are spoken unto, that is, as a people spiritually mature enough to know; and withal faithful enough to Christ to confess to their bosom when a man is teaching, when he is preaching, and also living his life in the Spirit of Christ Jesus; and when that same man is of another spirit.

For being of another spirit, there be men and women who step most intelligently: led to follow nothing taught of the apostles of the Lord that they do not favor: things of men, say they; and ironically, of very men these same blind people do themselves listen; even till you see with your own eyes less and less the church manifesting power: and followers of these men worship God with mouth and mannerisms. This you will witness.

For when has there not been a time among God's people when men have chosen to run, and were not chosen, and neither sent of the Lord? Have stood before the people of the Lord and led, though not being sent to lead? And that these are ready to receive and run with another doctrine, there is no doubt.

Have you a will outside of God's will, one aside from his word? So having, how then shall you deny yourself the error when the dream comes?

But even from the wilderness, God has made known that his people, upon first having been given the word of truth by his established ministers, shall not afterward be blameless if carried away by false prophets, false teachers and errant dreamers: a warning so grave that even any sign, though it come to pass, should not be taken as a validation of a leader: nay, even great sign, it must not supplant the word. The church of Jesus Christ, it has been foundationed: hence, the people again given the word first.

Alas, flesh is flesh, howbeit tempting spirits, whose working be a working away, they are powerful, they are timeless, and they are tireless; and their record, it is a record which precedes you. But read you the record put there to steady you just the same.

And the record you will read, it is a record mercifully left open by God for the mindful: all that you may know and beware: spirits come, spirits having proven themselves quiet workers of wonders; spirits prevailing by outwaiting and wearing down the generations through time; employing the quiet power of subtlety, knowing the proven power of tradition: this that they might effect change, to take away the unsettled.

But fear not, faint never; for yet there is also set forth, for the sure keeping of the sheep, a shield and a buckler: the timeless truth, enduring to all generations; for a mighty good testimony for those that are tried, but electing nevertheless to hold to the timeless word, this by the proven power of the Spirit of the Lord.

Men and women, they not be enemies of what is good and right through ignorance of the truth; for they know that God's sheep will hear his voice, hearing the word above any sirens of change. God's sheep, men and women, will know his voice above this. That a man and a woman may both look at the word for their own soul, and then look at their own life. Truth. Beheld in but that same man and woman who shall be seen in their generation holding.

The man electing to stay there. Even as the word is written. But as well, the woman. Yea, they shall both be found there in that place where the Lord has said they will be found. The ready, they know that the Lord, coming in an instant, he will not go outside of the word looking for them there.

Nevertheless many her false teachers, wolves, they find it easier to use treachery on the woman more so than on the men. Hence, they devour her by her devouring their words.

Her way is so set, though men come to mislead her for their advantage; others thinking that they make her happy; but the Lord who loves her, he will not suffer her to be untaught to readiness. Yet she must have ears to hear.

For when the trying winds come, and come they will, for the word has spoken so, hence, the winds are on the way, yet the keeping word abides for the every generation. For who knows what day he shall come? Trying winds coming then, there shall be none but the redeemed of the Lord which shall stand; these be the ready which have been rightly stayed.

There must be an holding by the holy, and from whence shall be mustered the guard? So to stir them to stay the course?

There is in all churches a room for the elders in the ranks. And there are angels waiting at the ready.

And to the formation at the forefront, godly encouragement: the Lord's apostle, saying, Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

Very good strength be in the ordinances kept.

Who shall not see an holy man's living? Shall God? Shall Satan? Shall the world?

How is it that an one called out of the world can look verily at the written word, and by the mercy of patient, loving God, see that this record of the word is different from the life he is living, then go on to convince himself, convince herself, that the thing lived is not contrary?

How is this? This convincing self that such an one is in compliance with that same written word, and not with the ways of his generation's religion: which same having departed from that word: even that word, the part of which they did not like, and hence, have forsaken; and for solace, that religion of the generation putting in its place the new acceptable: the interpretation by the pastors and teachers, these who make them happy as they hear? What a great mystery.

It is a generation moving up and away, having a number which has gotten itself to school; a people having developed unto themselves a language whereby they can skillfully, without challenge, call the word of God wrong.

An intelligent language it is, refined against refutation, and palatable: whereby they can answer skillfully, but not truthfully: all the while never admitting they are wrong.

For a better life, a learning have they, as a child wont to count goes to school, and is taught on his fingers by his teacher takeaway: likewise then are these learned in the diminishing of the word, till it is reduced enough to fit their will, and to provide the desired numbers. A feeling of accomplishment. Happiness in their hands.

But nay, it is not life, but a sure waste thereof to establish interpretations of the scriptures; this when the word of God has already been established for our direct eating, even as God desired it: ordinances to be kept as delivered.

Yet the Spirit of the Lord, it just will not suffer the saved man or saved woman to believe in error: as that there is a life somehow bestriding the church and the world. And so, an one not wanting to see things holy, who better to take the matter to than someone who is blind? Even a false teacher.

Verily, their false teachers have taken it upon themselves to set free again to self will: having determined what part of the word to the bloodbought is of value and consequence, and what part they be ordained to disavow.

These having redeemed their brethren back to riot, loosing them from the ties of holiness: the lifecords of their sanctification.

Among these be teachers that are above repentance; indeed, are offended by any notion that it should be required. No, not of them.

And so that you might know, these are they who take liberty with the word: this in order that they may also afford themselves a liberty from the word; but they do not well for themselves in so purchasing, for they have purchased another liberty. Alas. A liberty from life.

Seen and accepted of the people, they prefer another way; some even to good will; the same which is not God's will.

Such behavior, is it not so often set forth more fit for display, rather than edification for and of the living?

But here the church is commended by the apostle, and also encouraged, because it was due; this that there be brought forth more courage to live, and grow in that required strait order of holiness and sanctification; to keep the keeping of all the preserving ordinances. Knowing that there would arise such a great trying, a striving, to sift them each: seeking to find which soul will tire; to beat upon each vessel till it alone, with others alone, shall consider yet a bit more change as acceptable. Not much just now. Just a bit more.

These be of the compromisers: even as those that lie stumbled beside them also came to consider: at first, giving in but a little; comfortable in themselves, and not the Spirit, that a little giving place is acceptable. Compromising just a little, you understand. What harm shall it have? It shall keep the peace. It shall add numbers.

A man gone out of the word, thinking to add to the number, this is a man who has not only failed to put another in, but has gone and deceived himself, thus taking one more out of the number.

But the church, it is told to keep the ordinances as they were delivered. To what extent? As they were delivered.

When it is assayed to give more timely interpretation of the ordinances, keep the ordinances as they were delivered to you. When it is deemed that the ordinances are no longer fit for the times at hand, to be kept are those ordinances as they were delivered to you. When the ordinance for the church to live by has been criticized, or taught as if it has outlived its usefulness, and when it has been declared, and it shall most assuredly be declared, that some certain one in the spirit has found it to be without merit, keep faithfully the ordinances nevertheless. When titles presume to speak louder than truth, keep the ordinances.

And not just keep them, but keep them as delivered to you. Even as.

Every generation has deliverers to itself; has ways of its own wisdom, but you shall, however, keep faithfully the delivered ordinances.

In your generation, keep them even as delivered. Flesh is there to call them flaws. Satan comes to steal them.

And you, being new, are not made flawed, neither the word: thus you have no need to be open to deceit; nay, whereby you believe that there is but one single ordinance here or there to be kept: but rather, all the ordinances you shall know to keep. All.

This also know, and know it well, there is not a man nor like legion ordained in the truth who shall disordain ought of the ordinances. Jesus Christ the same yesterday, and to day and for ever. Same Christ in you.

Hence, to the brethren then, though they had been commendably faithful, an admonition by the apostle of Jesus Christ, that they reconsider those new and ungodly things taken upon themselves; and to hold to the timeless true ordinances, which some have carelessly and improperly rendered superfluous.

So many are the number, seen in your day unto whose life there be the facade of church. But it must be more than window dressing. For the spirit of the world prevails mightily among men and women: it coming and saying, keep the religion, keep the religion, but go on and live your life; just be sure you keep the religion. And this they do. And this you see. Even all around you.

But the true word is a wonder. If they have truly eaten it, then they have truly shown it; and if they have truly shown it, they have truly eaten it.

The men who arrogate, they have a way of their own; instead of worship, prodigies of pride are they: ingrained in tradition are they: having the trappings of some religion; settled in the singing of a day in the sweet somewhere. Yea, men choosing to be oblivious of Christ being the head; and instead of walking in the light, in the day that is here, they make themselves content with the singing of a day in the brighter than sunshine; an home over there in the far somewhere.

Repent, O man; repent you this day, and live holy right here.

The women, they be no less woeful: they being told to hold to the word, but many shall be found walking in the generation when the spirit of arrogance shall speak through them and say, not in this day.

And further, insofar as her receiving teaching to the true and godly way, she, saying, neither heaven nor earth need bother to try.

But be it known unto you, that it is still that day, O woman, when the word of life unto you, it shall be your life, even your true life; and it shall beckon the rebellious, repent and return.

And though false teachers come to carry away, yet there is a true teacher, even in your generation; and he is given that he may set as it were a meal for you; this that you may come and eat fully of the word unto you. But would you not rather come and dine on what you desire, picking and choosing; and leave the rest of the word on the table? For after all, what damsel of the new day, what women versed in the proprieties of the established way, coming to the table, have not wisdom to distinguish that which is food to be partaken, from that which is set forth to be but so much table dressing: not truly meant to be eaten; but that part to be looked upon; garnishing for to be left on the table?

O brethren, where is your bread?

What shall sustain you even on to that higher table?

The apostle of the Lord is unto you and the early brethren. Providing precious Holy Ghost teaching, vital instruction, all to the brethren that they hold fast; and hold faithfully in the sight of God and men also; holding those things which the world, the flesh, and the devil would rule no longer necessary to be kept.

Thus, it came a timely lesson upon that day, when presumption stood to prevail over things set in the record: the word for the redeemed by the Almighty. Things pertaining unto glory, and established by God from the beginning; and such things so done by the God of glory; and done without consultation with the man or the woman. Of the which now written hereunto, that the brethren, yea, the church might know.

They having now been instructed to keep the ordinances, as ought to be, setting on then church business of the first order, the apostle, saying, I praise you, brethren.

Saying, Brethren.

And brethren for reason.

Now some things are sure simplicity; thus if any man or woman in the doctrine confessing the Spirit, yet in order to contend, they contend feigning as those that are not knowledgeable, then might they not at least admit to being settled; and if not settled, might we nevertheless come to the case taking them to be grounded? And if not grounded, then while there is still time, let him or her in humbleness and sincerity deny one's own self in rebuke of self. All said that they might simply accept things simply written. Receive truth.

So able, then let him return from whence he has turned away, and stop striving against the need for being truthful. For what spirit yet drives a man, drives a woman, even on to contention when they know for themselves the truth? Receive truth.

Consider, O soul, soul of man and woman, for if tried in want and sincerity, the godly matters shall in deed be manifest in truth. For from any state or all, they that are sons, they know indeed they are sons of God all, both the men and the women; thither are none shaken to know that in the business of the church, yet there are brethren, who at times of gravity are called brethren: these be men.

Males, that be among the brethren all. Who is grounded, settled? Let us understand then.

Hence, into the hands of the brethren, an holy writ is come, having its authority of God; and not being given except there be a need to be executed; and a writ having a mark of authority found to be sealed unto the men proper: even the men, singled out for the business at hand; men as men, here called brethren: men themselves having an abiding authority. To affect all brethren. Both men and women.

What woman is able to discern that when the Spirit speaks to the church, saying, Brethren, that she is to know from the context whether it is speaking to the men, the women, or both?

What woman is able to know this, and still say it is true? Saying from the heart?

Godly authority is not seen as unrighteous, except to the stubborn and rebellious.

And the woman, let her in whose heart there is the word, not be ready to start up when she does see this thing unto the men as men: as having beforehand that readiness to fight all things not acknowledging the female. Whereby enjoying the pleasure of getting big on herself, she but does hurt to herself, and does hinder her own growth.

Indeed, correction and instruction comes for both male and female. But now again, response, a matter more interesting. For some flare up at all things come to correct the female, while still others flare up at all things acknowledging males, if they be things not also accorded to the female. Sending weak men running. Rendering strong women quiet. This is most interesting. And so much strife. Such defies the daylight. And defines the darkness.

For though all are not made to be truthful among men and women, within the congregation and without, nevertheless we are made to know the truth: God has made the man for his glory. And the woman made he for the man.

He has done it. That is his order. He has not repented.

And making for himself, he has not even made the man for man's own. Hence, what is man of himself? But this abiding glory to God shall neither be hindered to nothingness, nor altogether accounted small: a making of matters to be understood insofar as the men, once natural, now seeking the acceptable holiness; and men, as proper charges in their station; men, tending to the presenting of the word.

Hence, the word to the men, and in its course, ultimately presented to that count of the women of the things orderly, things honourable, and things reverent among women holy also. That all, both men and women, should thenceforth have the understanding.

Seeing then that God has made the man in his own image, it can be discerned that for this reason, same reason, it is with great desire and lofty inward satisfaction, all cloaked with godly claim, that certain of the dissatisfied women wrest the man into following them instead of his head. Thus getting herself glory.

For what a wonder for some other women, though not all, and O what an imperiousness for some women, though not all, this reaching unto a regal thing: a thing delectable and harbored, that the man, he being the glory of Almighty God, be rather subject unto them, even a woman, instead of his own head. She thus withstands God. Encroaching on God's execution. Delighting in her spirit.

She is not alone. Satan delights in disorder. And overruling God's authority.

But O what irreverence. But O how insidious. But O what infringement.

Getting between the man and his head, she has done what Satan has so determinedly ventured. Even from the garden.

In so imperiousness has she gone and overstepped God, and also the man. And Satan stands ready.

For even as in the garden when Satan did talk with her, he was not then, and is not yet done now talking with her against the word, and she working with him. No, Satan is not done, inasmuch as this, concerning her estate with the man is also, even also, the very word unto her. And as before, even now, certain of her are not yet done allowing him to beguile them: so then, as in the garden, even so, she also now in the Lord's church. Specially in the church.

But the man, how in the name of God can this man keep his head under Christ, this when he has given it to his wife; or has deceived himself into thinking he can share it?

Two heads, you believe? Are you not confused? Where are you headed?

So disordered, and two headed as it were, when it comes time for instruction from Christ unto the family, and it shall surely come, must come, for Christ is Lord of heaven and earth, where shall Christ go to give it to the two heads? To him or her? Will Christ be confused?

There is Christ, yet to be honoured, even as commanded; there is the devil, yet seeking, and will surely find, when there is a straying outside the word; there is the woman, without the word, and denying the head, even while audaciously claiming the leading of the Spirit; there be the children as the growing fatherless in this man's generation; and there is the man. But where is he?

This man, following the woman, who is that one in the truth that shall say it is the power of her spirit, when indeed it is first the weakness of the man's own spirit? Man's weakness made manifest.

Christ, he is the head of every man; and if you do not believe this, then how at all can you be established, be you man or woman; and upon what? The Spirit sent to lead, it will not follow you. The Spirit is Christ's.

The wandering man, let this man not be deceived of himself: in the sight of the God of truth, how shall he possibly be faithful unto Christ his head, when he has not been faithful in that which Christ has made him head over? Just as soon he stop there. And find the way.

But the man, he is posted in the earth. Christ is able to keep his way. God has done this.

God created him a man. And this he knows, though forces of his generation come to disestablish him. Managing him, be mogent. Many men undergoing conformance. Even churchmen churching headless.

To you, O teacher, unto you: when a man shall allow himself to understand that God made the man for his glory, then shall he better see that Jesus, who is God in the flesh, is the head of every man. O man, there is an order in God's earth, and there is an ordination in the Lord's church. This is but some of what you need to understand. Nevertheless understand this, and then understand better. Then go tell the woman. Tell her. Lest she see the thing even before you see it. And she tells you. Putting you to shame.

These things are shown that Christ be glorified.

And look on in the matter. You look. For the apostle, in the spirit of godly teaching holds, even to the brethren, that they now, as holy men, not be as men whom God has left ignorant to walk in his sight without teachers; but as men, that they also proceed rightly as they go, presenting themselves honourably. Commanded with the charge to keep the ordinances. Keeping them, even as delivered.

And as men in Christ, you hold you, that they are not saved by the word in order to cast aside that same; no, not that which they have authority and duty to keep; for they have no authority whatsoever to render any part thereof of none effect.

Surely and undoubtedly, men with the Spirit of the Lord, they do have an expectation, and a special manifestation in this world that the unsaved man has not. A so special manifestation.

That the church may glorify Christ, God has provided to the church the apostles; the apostles have provided to the men, even when for the women; and the men are duty bound to provide to the women. What here is unclear? Even Satan understands this. Understanding with devastating results.

Thus Satan undermines understanding.

And if the world does not know, then this is not good; but now if the church does not know, then the men who are called out for the Lord, they are not living the word; and this is great grievousness.

Go there, if you cannot see from within the word, then look you here again at the word, seeing that you be mankind. The written: But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

And you, looking here, what you can see here is that there is a clear conduit of authority; authority flowing from very God; none loose authority is found haply laying by the wayside, and randomly brought into the Lord's church.

The authority is ordained of God. He has so fixed it. How now shall a man escape, if he shall reject that thing ordained of God, and presume to give authority unto the woman; giving unto the woman even that vital answerability; that which is not his to give in the first place?

Shall he presume to take her, and having neither fear, nor reverence toward God, go so far as to put her even over the other men: those vessels which God made for himself, made to be his very own image and glory?

Whose authority is greater now? This man's own, or the woman's authority whom he has put over the several men, whereby she does now have even their each God given authority also? So done, neither any more this man's who has erred, nor her authority is greater rule: but confusion does now have the greater rule. More opportunity for Satan.

This be about authority. Wherein Christ is glorified. Christ has an order. Thus, authority in Christ. Shall Christ authorize confusion?

She has the Spirit, you say. You say well, for we know indeed that the Spirit is given unto her. But the same God, he has given to the man, in addition with his glory, the Spirit within him also. Including words of conduct. If you can hear. If you cannot hear.

And not stopping there, but even in the Spirit, an order is given, and this even among the men themselves; and for the time being, while yet sojourning here in these their tabernacles, the to be accountable plain word is given forth, over and again; the word, written to each of them, held forth to both man and woman; this by the same Spirit. Given with unmistakable clarity.

Rightly divide the word then.

But she has the Spirit, you maintain, as one who asserts that the Spirit makes of none effect the word. Specially that word which you reject. That word which the Spirit guides you into.

And what? Is she also more perfect in that spirit which she has than the Spirit which Jesus had: this when he was tempted in the wilderness and Jerusalem, that he might also be moved off the word, but when he yet held faithfully to the word? Even this same Jesus, being full of the Holy Ghost, this man, being God in the flesh. Yet holding the word.

So then, has she so much of that spirit that it has manifested itself more than Christ?

And that spirit leading her, tell me, O man, if it should work wonders, even mighty wonders, if it were to do so contrary to the true word, would you yet follow her, or him, or perhaps another? Tell me, O man. I fear to answer.

But all unto that proper way of this you are taught, made sure of by God, and plainly so; a true teaching and well.

But he who is the true teacher does now take exception; hear this apostle saying unto you, But I would have you know.

Hence, with such commencement, you can know that though they be true lovers of peace among one another, something is nevertheless amiss here; you can know that there is something coming here that must needs be confronted, clarified, explained; and know there is something that cannot be accounted as insignificant: not to be left as is.

For he who is a teacher of the truth cannot in faithfulness to God pare the truth; he who having taught diligently all along against the leavening, he cannot countenance deviation: and among the greatest leavenings of them all, complacency.

They must be informed of something.

Teaching the things for teaching: saying the apostle, But I would have you know.

Hence, setting forth the imperative. Informed that this is a thing that they should know, this then is no small thing; and that once taught, same saints be no longer ignorant thereof; thus it should not render them excusable: but the lesson is coming, and it is indeed a matter that is of living substance for the spiritual: something that the growing saints should know.

And they are led on upward, toward the heart of the matter: Christ, whom they serve, is the head of every man.

O that they know that Christ is the head of every man: even the man made in God's image and made for his glory.

See the order, or forbear to see: God, Christ, every man, the woman.

Be you sure that this is known to show every man. Christ is the head of every man.

Now the head is the authority. And though all individual men honour not this Christ as their authority, closing him, the keeper, out, knowingly or unknowingly, they do open themselves an unguarded space that the women who are put in men's places have not opened; space given to honour instead another; though yet is he, being the true Christ, altogether the head of every man. Waiting to give perfect direction to any man.

Even his wife with his son nursing in her bosom, does know that the man is to leave his father and mother and cleave to his wife: but shall she find fault to fell the marriage because the man has left his father and mother's home, but he is still in his spirit the mother bound man, and she is therefore mislead into thinking that she must nurture him along also? Thus usurping the headship?

Though a man stumble so needlessly, and chooses sin in that darkness he would dare call life, yet is Christ, having made him, and having all authority, and having all perfect instruction for him, his head; so it is, whether a man would or would not avail himself of Christ. Yea, to Christ.

And the truly spiritual man, he does know this, with more understanding, that the man is the head of the woman. And if he is truly spiritual, the knowledge that Christ is his head, and knowing the man is the head of the woman, it cannot be wrested or beguiled from this man: for neither will Christ, who made him for his purpose, inspirit the man to concede it to the woman. And being spiritual, neither will Satan, the world or the woman dispirit him.

And the truly spiritual woman, she does know, with more understanding, this same thing as well: knowing it not just in word only, but in her deeds also. And be you rightly sure, if she is spiritual, she does know it most certainly: and Christ, being the head of the man, neither will Christ in her bring her up against this godly thing established of him. Not the true Christ.

Go now, and ask an holy woman, ask this son of God, in her temporary vessel, if she has ever felt condemned of God, when she acknowledges the headship of her husband. Or has God ever forsaken her.

Bother not to ask the religious woman who has relegated this righteousness to the traditions of her time; she who professes to know it, even declares it is true, but cannot yield to it. Accepting of it, but by her own measure, and according to the pleasure of her chosen understanding. Of these are foretold. Ask not this woman. Ask women in Christ. Walking in the light. Holy Ghost filled women.

Nevertheless the woman gone out of the way, she is, as she is, blessed indeed; hence, does see herself so much better in the world filling up with flammable iniquity.

And marvel not that she yet wants to corruption, thinking that her way is better. For so also does think many a man for himself, the man from whom she is made.

Yet know that the word standing for its purpose, it is sent to stay: having in it the ordinances for godly order; and coming with the spirit of authority, whose abiding is with the men. And this abiding is a thing of blessed ability. And very Christ, while he was openly manifest, and spoke often with his disciples, and as well with the many others, even men and women, he did speak of and unto the men as heads; even men as heads in their generation. His life is example. An example which offends. Leaving some seeking modification.

Nevertheless Christ did do this with so profound truth and clarity as can be shown: showing openly, and O so very openly, O you teachers of the latter days; showing that the men have the authority. In the word it can be seen. Come there and get it.

God has created the earth, and he himself has posted the man in it, with Christ being the head of the man. But being that it is God's order in the earth, the man and then the woman with him, and being it shares its eminence with the creation itself, this, too, must be profaned. It must be attacked.

Yea, and being also that there is requirement to be ever obedient unto Christ, what is it but that rebellion, and so, too, temptation stalk the church, specially the church? An ill, working in the dark shadow that ought not to be there. Lurking, laying wait to catch the laggard, to catch the straggler from the word. To take some on out, and to corrupt others, and set them up within.

And seeing the case then with husband and wife being of the creation itself, there is no need that it should borrow, nor hasten to summon the proof of its validity and verity: for concerning the man and the woman, the God of all flesh has set a sure, an ever ready and a lasting signet of the headship; and this has he done for and by himself; done so without the hand of man. God, working God's glory.

Our God, the true God, has ordained that the man has authority over the woman. And though God has made them all, neither Caesar, Satan, man nor woman, nor ministers with diverse spirits sent among men, have authority over God to disordain what sovereign Almighty God has ordained: for he has made all living. Making them for himself.

He has made the earth, and he has set the order therein. And the power from God, it flows through the order from the God of all power.

Hence, that any should attempt that the man and woman both are the head, or even both as the head, it is ungodly and hateful handicraft: for such doctrine, whether blatantly spoken, or spoken by the consenting power of silence, it is to reach for the handle of the sword of division: a thing which the Maker of order has not ordained. How many times, how many ways has he made truth known? How much longer, how much plainer?

He has made the man with a charge to keep, with a post to man, a way to walk: and the man, he has an head to honour. And Christ has retained himself that head.

There is a teacher reading here, and know this to be true. There is a student running away, yet know this to be right. God, bring them together.

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## Delivery 8

O false teacher, how have you dared? What offence have you offered? Hide you the man behind the woman, there where you would not that Christ commit him to his cause? You helping in hindrance, putting him there where the church can little use him, and the community can confuse him: and so you and these do: rendering him generation by generation heedless of all headship.

Putting him there where you suppose the hand of the Lord is accounted too short to recover him; there out of the Lord's reach, where he cannot be used to show forth God's glory. Shall it not come to pass, yea, when this, too, shall be shown for what it is: another attempt yet to manage the man, and manipulate the woman into disorder: a position of disabiding, where Christ shall not shine forth in his glory?

You, in so doing, are yourself an instrument in the growing insurrection.

Nevertheless acknowledging Christ is his head, this does not cause the man to be above himself; indeed, it shall cause him to be a soul even ever more humble and awakened. He has a charge in his post as a man, which truth yet lives even this day; and this man remains faithful thereunto; for the enemy of Christ has not beguiled him, and made this into a testimony of times gone by.

Every lost soul requires Jesus if it is to be saved: every individual male and female: yet the man, whether he be saved or unsaved, he has a spirit given him by his Maker, a glorious spirit, even before corrupting rebellion entered in.

And when he be born a new creature, this man is born a godly man of unmistakably new ways; yea, ways pleasing to God: and he does not do things unseemly: not detached from that way which the God of glory has created in him. Being a godly man, it will not permit him to turn away, whereby he forsakes his head, and concedes his status to the woman.

Indeed he is born anew, and this time, he, having the Spirit, and thus the power, is ready for God to do so much more with him: again to God's glory: but now as a spirit filled man. A world of difference. World not without woman.

For the man, he was made in the image of God. Not to please the woman; nor is his charge to be forfeited in order to please even that very man himself; but indeed he was made to please God, forsaking all. That God be glorified. Glorified in God's order.

And when the Lord, being grieved, did say, Women rule over my people, it can be heard that this way is not only unacceptable in the sight of God among the creation itself, but for a people who should have been representative in his sight, a chosen people knowing the right way, it is even more grievous that it be done among his own. Denying him his glory.

The thing is certain as it is simple: changeable as man is, he is yet made by the unchanging God, and he is the glory of God: and the woman, he cannot be content following her, the which doing, he glorifies her.

Nay, it is just not created in him by his Maker to follow her: not unless his unique spirit given him of God is found diminished in him: and when this is so, trouble not to look too far for it: for his spirit, if she has not taken it upon her very self, then it shall be found pressed down under her: even the spirit which God himself has given him to lead her. Few men more pitiful to be found. Such a disordaining of the headship, such a disdaining of the order, hurting, it does much hurt to more than her.

And though the roving spirit in the earth, that which so often moves a man to challenge God's order, does use him, this same spirit must moving in him to withstand other men who be easily intimidated, yet it is known to leave this same mogent man no predictable power, however, to withstand the mannish woman.

And this same languid man, gone from God and given to the woman, he just will not stand still and show himself head in the place where God has made him. Among such, frustrating the godly wife. This even when the obedient, godly wife in her heart desires rightly for him, and before God: she knowing God's will, and wishing that this man be head as he ought. For she loves God. And loves him also.

And with such a man, only God knows what she as a wife is going through. But staying with God, then her God will bring her through.

But now watch this man and see a thing. Nevertheless he is made the head. Nevertheless God made him head.

And, O man, O head, though you come to consider headship a thing insignificant, know that there is a woman who would seek such a man out, and she serpentuously tells him, let it go; telling him, it is this day a thing insignificant; there is no longer any value on it, saying she; yet she herself goes as goading about, thrusting whereso she can into very same it. Thrusting, with the head down; even unseemly, seeking to wrest this same very thing unto herself. Even this thing insignificant. Satan encouraging her on. Is God's glory insignificant? Any part of it?

There is a man, though he follow not God, yet this man, he will not follow woman. For this man does know that he was born into the earth to be a man; knowing that God created him a man; and this man, formed of God to be a man, in this form, he will not allow himself to be reformed into his mother's daughter; nor will he allow himself to be deformed from the glory and image of God, the Creator, who created him a man.

God has made the man, and being the image of God, this headship, he the man knows for himself; and this godly installation, this spirit given by God, his Creator has instilled in him; and it will summon him long: even long as he summons his breath; settling him, whether he be a man after God or not; for he is a man who has been made by God, and made for God; yea, even in his image. And not for man's glory. Lest he pride himself. But for God's glory.

But now is Christ come. And no man has business with God except through Christ. No man.

And being a man lost, though the mercy of the Lord called him, waking him in his bed still another morning, calling for his repentance unto salvation, though he does ignore the everyday call, going lost about the day as being his own man, yet even as a man lost, he still has the summoning of the male. For very he, he did not make himself, but he has been made of God, and verily made a man; and made to know that the man is not as the woman. And the woman, formed at the very hands of her maker, she knows a thing also: she is not as the man. Though society be corrupted. Even though she misbehaves. At home or church. Seeking to disorder godliness. Ascribing God's work invalid.

And the man, he knows within himself, that being a man, it is a thing which has been created in him by God his Creator. For which even the reprobate man shall answer to the Lord. Even he. For he has made him, and without his head, how shall he know ought of the way? So simple truth here.

Yea, the ill spirited woman, she does know that the man is the head: this in spite of the every device she shall avail herself of that she might dispose of this headship. Being ultimately against God. And some men concede. Bringing hurt to themselves. Bringing hurt to her. And inescapably the children.

But the man, he is called the man, this before the woman was formed from him, and he is yet for your seeing called the man; even after and when she is taken from him. And though they both be sons of God, saved by the one salvation, saved in Christ by the common salvation, yet he is called the man, stayed on by this heritage from God, even after he and she in their present vessels have both received the same Spirit: even in that salvation wherein there is but one; one salvation, for all mankind; one salvation, wrought in Christ; and graciously given, making no difference for any whosoever of mankind.

Now some go saying, they have received the spirit; and these same get all highminded.

Let the Spirit make you holyminded.

There be confusion coming from ignorance, there be confusion also coming from connivance. Whether stemming from ignorance or planted by connivance, God will not have his people ignorant. Connivance shall indeed have its season, but our God will not have his people ignorant. God has left on record the necessary instructions. Rightly divide the truth.

And from early is the way taught by the Lord's apostles, even in the Holy Ghost inspired word unto you; this concerning the men and women. Taught to the Lord's church in the Lord's power, as it ought to be taught; and ever true, everyday, even this day. Taught that the man is the head of the woman. Taught well; an ordinance not to be considered as it were some thing written unto a church having a spirit of a bygone era; but from that time of great filling, the church is born of the Spirit of Christ, and hence, it has ever been. And Christ changes not.

Taught unto the Lord's church, taught where men and women have the Spirit; for the church is the light of the world. And if the church hold not up the standard, wherewithal shall it convict the world? It then, being made to know better, and not doing better, even so much better, how shall it be seen by the world?

The church: ordained to hold. Not being that generation giving place to a perverse spirit; not being one which shall attempt to change the written word, and even also having decided to redefine its own language, whereby it seeks to accuse godly authority, speaking as if it were synonymous with cruelty, and therefore finding what it believes justifiable rebellion against.

Ah, this lament of the last resort: lame litigants suing: alleging that for the man, who is appointed of the Lord head, if he should hold fast the word concerning the woman, that this keeping of the charge thereof, such is to show a lack of love. Shall they race for this redoubt, thinking they find a refuge from the word?

Contention. Even though the man keeping the charge, this thing is obedience, though it is wisdom, though it is safety. For in the holding to, this is to show love to. Such a man's faithful holding, it is love for the Lord, love for the Lord's church, it is love for woman, and it is love for child. And last, for himself.

Yet true, the man, he is the head of the woman. The woman, she is neither equal nor unequal to the man. God has ordained that they two are one. And shown that the man, he is the head of that one. God has said they are one, and his adversary cannot be the adversary should he leave the truth unto men and women as spoken.

Yea, man has always had a strange way of thinking with his numbers, this when it comes to God. So often to hurt.

Nevertheless they two are not equal, and they are not unequal: they two are one, and the man is the head of that one. See here how God's accounting is not equal to man's accounting: in summation, though God is one, yet his accounting, it is the only one that shall matter. Regardless of man's numbers.

Now where love is mandated, yea, commanded, no greater confusion can be here gendered than to say they two are not one; or by making contention that they two are equal. And if it be contended yetwise that they be equal indeed, then she also must be an head; even of that which God has already ordained one flesh with one head. The word has said one, the workers of woe have said two. Which head then, you contend, listens to the Lord of glory and creation? And which head does your generation teach that the Lord, the Creator, the Lord of order, listens to as very head?

That which God himself had created between Adam and Eve, it is greater than that which Caesar can turn and presume to establish between Eve and Adam.

What body did Caesar take her from? Her own?

One part of Adam's flesh, it was made woman, the other part of the same flesh, it remained man. Yet both one flesh. See one indivisible flesh.

A man then cannot absolve himself of the responsibility of the head; head of that one, which the word of God has commanded that the man love: love as that man's very own one body: even cleaving unto her, making one flesh.

And a woman, if she be a woman not wanting her husband to be the head over her, though he be the head just the same, if she, being wiser than herself, takes some claim that Jesus is her head, then we will see also that when the word of God comes to her, concerning her, in truth, neither will she want that over her. Do not stop here.

When a woman does think herself to be so spiritual, so chosen, that the word of God cannot reach her, or that the word of her husband cannot reach her, then she is even once again altogether vulnerable, and without defence against Satan. Now stop and think.

As such, this woman is become more spiritual than the church, more spiritual than Christ, more spiritual than her husband; all of whom were before her, whether she can see it or not; and all who themselves have heads; and all, even each one does magnify God through obedience. Yet this spiritual, behold, she herself wants nothing which speaks unto her as headship. Even as she is so skillful at deceiving herself into thinking she does.

The heart is so very deceitful. So very. The word cannot reach her. Her husband cannot reach her. Satan, he can reach her. And so he will. Causing so great undoing.

Let us proceed on.

Moreover then, shall we see Christ, having an head? Man also having an head? But we get to the woman, and as such, she herself has no head. Deceitful. Dangerous. Wicked. Convenient.

Being one, a being then with one head.

But if the one flesh shall have two heads, this where God has ordained but one, this two headed thing, is it not some other creation made through a meddling? And this thing as made, supposing to have two heads, can it not surely be but a figure of confusion? So imagined, so imaged. Let her be careful. And guard her heart. By holding the word.

Lest she expose herself.

The wisdom of the God of creation has accounted that they two are one; and that the man, it is he who is the head of that one. But another wisdom, it has counted a different count, and found an answer otherwise: whereby they two are equal, and as the man is, so also is she.

And why should there be two heads, seeing as how there is still but that which is ordained one?

The Creator of all things, he has shown you that it is the man who is made so; this even from the outset of that thing of honour in his sight: for it is the man whom he has made in his image, having his charge and who takes the initiative. The man, leaving his father and mother for to take unto himself again the woman; the man, whose taking unto him the wife, is a thing so good that it is only exceeded by his partaking of Christ himself. Things which cannot once sicken the heart of those that are nourished by the word.

For the Lord has said, He which made them at the beginning made them male and female. For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. Wherefore they are no more twain, but one flesh.

God, making them male and female, and bringing them again to one, and this when there was but one man about; when there was but one woman about: and she taken from the one man: and she brought, even returned, unto him. One man. One woman.

Being so ordained of God, there must then be an assault against this.

But yet again for you, in that beginning when Adam did first see his wife, did he not declare, putting on record with the creation, and also in the sight of all that creation for that day, and even all generations to come, an immutable truth? Did he not declare in the sight of Almighty God himself, God, who was that day his faithful witness, as the man spake? Adam so declared at that time, This is now bone of my bones, and flesh of my flesh.

Thus, did he not declare before the woman also?

Listen, and you can see the God of creation establishing a thing: the Creator leaving it a thing as settled as his word. Thus, giving a lasting, profound approval of the thing just declared. Yea, God, the Creator, had spoken so much heretofore. So mighty much. But now an hearing: a place to place the word within the word. And this very same thing in his hearing, it was not a prayer, but a declaration. Thus speaking also hereunto. For Adam now spake.

The writ: Bone of my bones, and flesh of my flesh.

And this witness is also of God, the faithful witness. This declaration of Adam.

Yea, in that day, if God caused the man to see her, and immediately know whose this was, though her making, it be a thing done when he was asleep, shall he not cause the woman to know whose she was, after she was wide awake? This declaration and presentation between God and Adam. Though some women today prefer to be as though they do indeed sleep through this. Satan not being unaware. Knowing her so well.

Let her feign ignorance. Satan himself is approaching.

Nevertheless after a while now steps forward the man also: another time, another spirit: proud, determined of self, and he himself has something that must needs be added: thus correction on this one particular matter. That established between man and Maker. Between Adam and the Almighty.

So then, concerning that defining day, you be sure that you weigh with a right balance what the man Adam said, and get you a true balance from the Lord if you have not one. This so that you may rightly hear what the man Adam said: This is now bone of my bones, and flesh of my flesh.

You weigh this thing which Adam said. And you stop not there, but know also that Satan heard him.

Much battle is coming. So very much battle. Not between God along with Adam, against Satan along with the woman. But battle because God so loves her, even as the man. For they are both God's. Hence, the battle is coming. God shall withstand Satan.

Now in that day when God brought Adam's own unto him, and Adam said, This is now bone of my bones, and flesh of my flesh, see if you can see, that the woman, she did not turn and rail against the man, saying, nay, but we are equal in the sight of God.

The word, it has established they two are one, and the husband is the head of that one; how then shall you, O man, how shall you, O woman, be wiled to disorder: having been admonished to but stand on the rock of the settled word, imparted early unto you in order that you would weather just such a coming storm, and withstand just such a wicked assault on the woman? Wiled into taking the bait of those who throw out that she is equal: and thus leaving the truth, you be lured down off that rock, and wade out into the sea of strife to accommodate the counsellors of confusion?

A particular confusion you are in; one in that place where the workers of dissent and darkness are strong; and you have not to put it down without the power of God; power which you forsook in your going into such abjection. Herein the fisherman is taken by the fish.

The godly, he need stand on this: the word, it shall stand. Regardless of the indignation of the woman, or the man whose spirit her fiery indignation shall cause to melt. God's way, it shall stand.

Have you seen any new thing in your day? Consider your teaching. Written: Now every man praying or prophesying, having his head covered, dishonoureth his head.

The honour of the Lord, and it must needs be unbroken if lived true at all, it is not with guilt, strain or shame. Dishonour unto Christ, who is the head of the man, is wrought by that covered praying or prophesying man.

The Lord, he is so Wonderful. What then? Shall a man so wonderfully made for the God of glory, the God of order, stand in his sight and presume to commune as that man so chooses? Shall a man, because he has said, I am prophesying, presume licence of the Spirit to spirit himself beyond order? So then, praying and also prophesying, these be not without decent spirit and order.

Dishonour unto Christ is wrought by that man praying or prophesying if he be covered. Done in dishonour, what is it then to be said for the fruitfulness of that man's communing with the Lord? And dishonour unto Christ is in turn dishonour unto God. And do you believe that God does honour them which honour him?

Nevertheless the honour due unto the Lord, if it be done, it must needs be done true, else it is surely not. And required honour, it is always set forth plainly, and reaches forth as does a spirit hither and thither unbroken.

Yea, and men and women, and children alike, they do know that this imperative to fatherly honour, it is a thing to hold: thus it is known to surface quickly to mind, this due honour, even in the heat of the son or daughter's anger against father; and because they know honour is due, it holds: thus the thing will beckon them come back down, restrain themselves. O yes, they know. They know for themselves. If they know honour. Honour is not insignificant. If they be decent.

Yea, and so again, the man, he ought to be uncovered.

Find the exception, find the interpreter, but to the church, the word hereunto has said, Every man.

Every man.

Yet to the woman who takes well to the teaching, and she does if she wears well the word of God, even first in her heart, there is more. Written: Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head; for it is even all one as if she were shaven.

For if she, now spiritual, is praying uncovered without that new separable covering, this is a thing done as if she were shaven: that is to say, having even also her natural covering removed: even that first covering which God himself gave unto the woman; he who has set the order from the creation, and thus has assigned unto the woman, marking her from the man.

Consider then: the godly woman, now moved up from the natural, now being aside from the unregarding woman of the world, she is now spiritual; hence, there is in the new state and its order, a commensurate also covering, but this one, this time is unique, and for the godly woman; hence, one besides her original defining covering, which same original covering is her hair. That first covering, even the hair, is that which every woman is created with by God; hence, the saved and the unsaved woman, they both have this one common natural covering: God so distinguishing in his creation.

But now this spoken of other, this remarkable covering, it acknowledges a new order of headship for her: one even that the world which she has come up out of cannot comprehend: as in the ways of her new life: an order now above the order of the natural world's order.

For she now is another woman: a woman, yet, now beyond the natural woman.

And so she, were she to forgo that separate, that self placed remarkable covering, then would she be also as contemptuous as a woman shaven, that is, one having removed the natural covering, that is, her hair. Even her hair given her by God in the first place, this in the natural creation. And this having so been given to identify her status beside her husband.

And your record, written to the church, saying, Every woman that prayeth or prophesieth.

Find the exception, find the interpreter, manipulate the word, manipulate the natural covering, even the hair that she has already been instructed in as to its appearance, but yet addressing so much more distinctly concerning the covering.

But when all is said and done, it is written insofar as this, Every woman that prayeth or prophesieth.

Yea, some have taken to saying, let her now fasten her hair up, and she is then covered. Nay, but this covering spoken of in the word, and presented with due patience unto you, it is more than just a raising and collecting up the hair to the top of the head for the woman. What is this gathering, this repositioning the hair covering already on her head, collecting it but higher up on her head, as if this were a thing that shall suffice? In so doing, has she not but simply changed an appearance? Yea, but being duly covered, nay. For she still has but her natural covering: even only that given the natural woman yet. What about spiritual acknowledgement? About new creature compliance? In honour, submission, holiness?

But patiently now, so that due honour not be dismissed as but so much formality, and therefore an offence is entered into, ignorantly, arrogantly, or otherwise: for unto but the proud, due honour is no small thing. Due honour is always due. And it shall not be accounted small. Not in God's sight.

If he or she in Christ did order right the hair, that first and natural covering given by God from the beginning of the creation, and maintained, on through time, stablished unto the believer and unbeliever alike, would not a thing be manifest? That is to say, if the woman kept her hair outgrown, and the man complied as required, by not letting his hair excess, and then he or she proceeded, as has been further instructed, to take due consideration of that second, that is, that removable covering, as and when appropriate, would not the status of covering, that so pointedly taught you in the word, then proceed to manifest itself indeed? And reveal so without confusion? Practice can preach something. Obedience can open understanding.

Or if this be a difficult thing yet, then put on the covering as required, this when praying or prophesying; then take off the covering as required, this when praying or prophesying; and see if in the truth of your heart, that God be yet a God who rewards true obedience and humility. And those seeking truth.

O children in the Lord, who is he or she among you who does know that so often to understand a thing godly given is to do the thing very first, and then the understanding comes to be made amazingly clear? O children in Christ.

So then, this thing concerning proper covering given to the Lord's church, is it seemingly to any man as if it were some small matter? As if honouring Christ and dishonouring Christ can be relegated to a small matter at all? As if effectual prayer can be relegated to a small matter? Made small by whom? Your bold new generation?

In the substance of the word, this thing is about honour. Thus, in your spirit then, might the failure to comprehend this be due to the honour which you give unto your spirit of rebellion, rather than the spirit of obedience? Might this head up the heart of the matter?

What is it to say when the Lord's people, both men and women, will not humble themselves and pray? Some refuse to pray enough; some are already in distress when they come to pray. Shall slight added to slackness, and disobedience added to distress make for something other?

But if it is that learning takes time, then you may be sure that if that godly thing learned is applied, it is spiritual growth: hence, it is time well spent. What say your teacher?

A question fair to those of the family of faith: does understanding follow obedience, or does obedience follow understanding? Let the children answer.

Not just any children. The children of God.

Then ask the children of the world.

Now what of the answer? O children of God, just what of the answer? For it is but a fair question for the unquestionably answered for.

O that the women of the church have understanding; even the women being sons of God; even the women having the same Spirit as the men, being themselves also sons of God in the earth: that all then have understanding.

These things are given the sons and daughters, both of them prophesying, even as prophesied of old; and both manifesting the Spirit. And shall there be a distinction in the earth? For they be both of them in the Spirit, you say. Being so, what difference shall it then matter?

But learn you something. Same spirit, different instructions. All for God's glory.

Shall a man and woman, both being sojourning sons of God, manifest any discernible difference while upon earth in the sight of God; this as they represent him to the world in the sight of men and women?

Besides, she, properly done, it is good that she thus be suited; so for the expectation of the intervention of angels.

And the man and woman, shall they not honour God even when the world is not watching, but when they and he commune? Praying and prophesying, shall this man and woman both be covered alike, or shall they both be uncovered? Alike? What do you contend? Which is God's temple? Is church left ignorant?

What saying the word?

So knowing, from whence then, you reckon, came the call, any call, unto her to cast aside her commanded covering? Who has ordained her pleasing interpreter? And in casting aside the things concerning honour and headship, what has she truly purposed to reject in her deceitful heart; an heart which takes that which is honourable, and instead renders it for her a thing insignificant?

Covering, would she have ultimately done cover for Christ, or for the word, or perhaps for her husband? If she lives in that generation, might perhaps her interpreter have covered up the word for her against all of these?

Yet if she shall reject the commandment, how shall she so do except some thing first be errant in her heart? Or who has taken upon himself to ordain, yea, disordain for her such a thing? And now leavened, what else shall she presume to go on further and leave out? Hearing not that which is in the word? Or even cast off?

For if there came one such thing seeking to find in her a different room, be not deceived, there is surely to come another thing following.

Let her not stumble while she is praying: to pray or prophesy uncovered is for her to dishonour her husband; and in so doing, to dishonour God. Thus known, what need there be more this teaching her? Conceding no more to the convenience of any heart's remedial ignorance.

God himself has established her husband as her head, yet she must commune with God. But in so doing, she shows her husband honour by giving her head to cover. This then is acceptable to God also, in that it is he who has established that she be in subjection to her husband.

Covered then, this due honour shows godliness: the husband is honoured and the wife, she has dishonoured none, as she accesses the prayer answering God. And yet if she shall presume to know more than the word, which not without reason comes step by step instructing her, if she shall count the husband's honour which God has bestowed upon him as nought, what spirit has led her to so do? Not God.

Moreover what if she would indeed attire her head, even with so much as a layer of many coverings, what good this at all, if she yet comports herself refusing her husband's headship? What good, if her heart is loathe to hear her husband, and hence, his head also?

Without compliance, having dismissed yet another ordinance, she is but another taken in the number: blinded, and put on display, for a witness: a witness before the world; she, but defending empty confession, which thing is easier than living the conformance. Even the sanctification of living the truth. For God desires truth in the inward parts. Have you not read?

Nevertheless if she, considering herself much too spiritual to trouble herself with such honouring as she ought, if she considers her husband, and in effect, his head, which is Christ, not capable, or through some device as unworthy of rendering proper decision over her, or if she becomes so spiritual, till believing she has a power and favor with God, above the ability that God is able to work on her behalf, this even while she remains in submission to her head, then let her do a favor for her husband with this her so unique power. Let her make matters as she see them right.

All to say, if she should think herself to be some better without her husband as her head, because she claims to be specially close to God, then let her prove herself to herself, and that righteously: let her thus use this same exclusive power beyond the word, which same power she considers herself to have with God, use it not to trod on the unchanging word, but to instead use this, her special power, to move God to change her husband for the better: this so that she would then after his improvement through her powers, come to be herself honoured to honour him.

Not that she should need to be told to pray for him regardless, and do the word concerning him regardless. For the word, it affords neither man nor woman excuse.

Let her walk this avenue of strait: if she has so much personal power with the everlasting Rock.

This that the matter may be set to rest. That is, let her not forsake her head out of that claim or conversation that she is called out, exempt from the word; claiming that she is following God's voice. But rather, in true godliness, let her steal away into her closet and pray, as she ought: praying that God will turn her husband's heart to whatever he, the Lord, would have as his very own will. Not her will, but God's. Then might she, just might she, finally see him as an husband worthy to be her head. This if she has so much precious privilege to the permitting herself to waive the word.

Having so succeeded, then would she not be able to see a change to her own good also? That is, if she, as she claims, hold such personal sway with God, as that he has given her to the exception, above all other women, even above the righteous word unto her.

And if to her thinking, God yet does not change her husband, as she thinks he ought, again let her know that she is still to honour him, even as she herself ought, even according to the word: even the word which she herself so lightly esteems.

Yea, let her honour him, for if she alone were yet the obedient one in the word, God will never forsake her. Never. The word is truth.

And yet let her know that in all of her justifications, in all of her dishonourings, that the head of the woman is still the man; and the head of every man is still Christ; and until Christ returns to change her husband's body and hers, that shall most assuredly stand.

And as for very her, whether she be Christ's or not, specially if she be Christ's, if she would remain just, recognizing her head, she shall live by the faith that that same Christ who is over every man, he still rules the outcome concerning all her needs. Of this let her rest assured. Meetly covered.

For again, her natural covering of her hair, it is by no means a mere coincidence: and God's apostle unto his church has, in order to make clearer your word unto you, before taking you on up higher, resorted first to God's creative way in nature: that is, the apostle giving you this natural way, simply that you might have an understandable example to draw upon.

Hear written so: Doth not nature teach?

And through the obvious universal coverings, that is, the hair, the natural example is set forth first, thus and merely expounding unto you to make it easier to comprehend: this in that it reveals unto that one not readily able to receive the spiritual context. Thus and merely showing first how that even nature itself teaches with this covering: this indicator provided of God; this visible signification for also the unsaved woman in her order with the man: for God created all men and all women, the saved and the unsaved.

And the Lord, in his sovereign choosing, he has naturally given the woman longer hair; and that you might consider, this was done before he established his church. Done before things spiritual.

How much more then ought she, the godly woman, to know concerning the significance of that more humble covering: that one which she now herself elects to put in place, this time with her own hands? For this woman, being spiritual, more than her first state, she does indeed have a second; that is, an estate now. And she and God together and alone, be first knowing why she does so; before she even makes her appearance before mankind.

So then this new covering, it goes farther, inasmuch as she also herself has chosen to put on the new way, being with and in Christ her maker: that new covering then which indicates that she is set apart: and has here also, in this ordering of her steps before her Holy God, not forborne to bring her life into the ordained way. This new, this separate covering then, in place, such bears witness with her other witnessings of holy conversation: these also in place, revealing her being in Christ; and being in Christ, under subjection also to her husband. Knowing it is all for God's glory. All.

Now when it comes to flesh, when it comes to giving glory to God, these two things crossing paths, there is going to be conflict.

Hence, the word more hitherto. The writ: If it be a shame for a woman to be shorn or shaven, let her be covered.

Instructed therefore that she not be torn between two opinions. Let her accept the thing fully or reject it fully. Thus, if she rejects the veil of a covering, then let her go all the way: that is to say, let her reject her natural covering also.

For in that her hair, that is, her natural covering, is indicator from the Creator, specially public, if she then would go so far as to cut her hair, in so doing, she is then no longer accepting this thing: this order of natural creation upon herself. And therefore going about with this also shortness, made upon her own hair, that is, being shorn, she is thereby announcing she is now to be considered even as the man: inasmuch as he is the one ordained to the shorter hair.

So now, having cut the hair, her own hair, as the man is, so then now also is she: thus in her defiance, she has renounced her status given her of God. For what the shorter hair has done for the man, she has herself an answer: for she, being shorn, it has also now done for her as well. Would such be wisdom?

The heart has many devices; flesh constantly seeks for a way to put God in his place. Out of its business.

And what else against the creation? Even more so, if she should go so far as be shaven: for then in her heart, she has gone farther still, even shorter; even as much as is possible; and she now being shaven, till even a reversing, that is, a turning the matter completely around: and in so doing, supposing now to have left the man as the one with the longer hair: for now his hair is seen even longer than hers: thus, she having gone and reversed the order ordained of very God. And so now what is this to declare on her part? Defiantly declaring to the man, to the world, and all else?

So then, if she should reject the thing, the thing which God himself has ordained for her naturally, then let her show forth that rejection, even publicly and most outright.

The holy scriptures withstanding her, that if in her eyes God has gotten this thing in the creation all wrong, and to be sure, there is a woman who is not above thinking this again, then in so speaking with her hair, let her be seen in the eyes of her world as she think right: thus, let her be rid of her hair altogether. Her such conversation expressing her rejection to her Creator's established way, and thus even reordering it. This time her way.

Such by her is simply to say that if the shorter hair shall mean headship, and the longer hair subjection, then she herself will have not a strand.

And so then comes the instruction setting that, if she should reject the higher way attempted to be taught her of the spiritual woman, that is, she refusing her instructed covering unto conversion and higher conversation, then let her go even further, and let her also reject that way given the natural, unspiritual woman as well. Thus, rejecting all covering outright. That is, let her go all the way: thus removing even her hair also, that natural covering. Thereby rejecting her status as a woman fully; even doing so in both pronouncements.

Be it known that your apostle given unto you, he is not talking to the women of the world, but unto women as be in Christ. Thus, if she is too rebellious to receive godly understanding, then she is natural, therefore she will perhaps yet receive as nature teaches. And so sets he forth the natural example: hoping she does comprehend through this.

Let it be understood then, that should this blatant display, this open contempt of her removing her hair, seem too much for her, if such a degrading, this assault she makes upon herself and her glory which God himself has given her, should cause her shame, and if she is not too far amiss, it will indeed cause her shame, then let her not resist that godly conviction, that shame. Let her awaken to understanding that that very shame, it tells her that there is yet a seed of remorse in her bosom, and there for a reason. If there be shame.

Her instructions speaking to her shame, let it lead her then to just quit her rebellious self, and do the right thing altogether.

And even if an one should reject shame, yet that one nevertheless still does know better: yea, even better than such an one will bring himself or herself to admit: though kicking, yet that one has within self an answer.

So then, if she, on the other hand, accepts that the hair, as it is given upon the woman, is right after all, and defiance against this leads her to feel ashamed, then let that shame have its intended way.

Her instruction standing herein, let her come to, and accept full well what the coverings withal represent in the sight of God; the coverings of both the godly along with the natural sort.

Thus, for her in her rightful shame, the abiding word then has an answer so easy; candidly addressing that shame: then let her be covered.

Let her yield to the word of nourishment.

Yielding, and thus accepting. Let her just be covered, and simply be done with. Neither shaved, nor shorn. Let her be covered. Thus settling the matter. As it should be.

Hence, to her who is called and sanctified, the thing is certain beyond avoidance, and is not lost on her: for again, to be unmistakably clear for the record, if she would seek not to honour her head, if she would trouble the signification and sincerity of her subjection, then let her not be halt between two minds, let her remove both coverings, the natural and the godly: thereby rejecting the headship altogether, even in its every representation.

However, if rebellion be not in her, then let her, the holy woman, proceed in that which be proper: let her be covered with both.

Her coming humbly down with cover will allow her moving on up to the word.

And these things admonished to be kept, they be not things ordained to be cast away. Not things ordained as unto unbelieving heathens, but unto the church of Christ: being even as you be taught one body. These are not things ordained and delivered as unto a people called out of the world, in order that they take up and walk in dead customs of some passing fashion. No, but these ordinances given, taken time and given in detail, they are godly ordinances unto the timeless saints, of the timeless church, born of the timeless Spirit. Saints. Things to the everliving to take to life. And if they be too old to any creature, then they be too old to that old creature born other than the new creature. That new creature, born again. Of the timeless word.

All the word of instruction unto the church is good to life; and dead men cannot render ought of the word dismissible.

The apostle, foreknowing the wiles of the tempter, and thus saying from the first: Keep the ordinances. The apostle, with Holy Ghost wisdom, anticipating the assault upon the word, admonishing: Keep the ordinances, as I delivered them to you.

This saying he by the Holy Ghost, and knowing that in time there would come teachers, coming for to make the ordinances little, then to make them lost.

Saints being told moreover to follow, but follow as followers who know them that follow Christ.

And so, in being told to, Keep the ordinances as delivered, who is he that would come lately, presuming to teach that the church not keep, but discard? Who is he that can render the word unto the church void, as a word unto a lifeless body of a bygone era?

Just who is he who would take upon himself to come lately, carnal and standing in his dead flesh in his time, and teach the church disobedience; teaching as though these ordinances, admonished to be faithfully kept, are in his time of some insignificant righteousness; to be kept by someone no longer alive; ordinances unto righteousness made of none effect? Another thing unnecessary? In this his time?

So then are they cast by the new age teachers, as merely public customs?

But think you these ordinances are taught to the church in order that they be ignored by the church, and kept by the corrupt sinners? Taught as if the unsaved, though having not the everlasting Spirit of the Lord, yet these same unsaved are the ones prophesying nevertheless, and therefore have need to be taught, even as people in the Lord? Or think they be such teachings having no consideration of that foretold by the prophet Joel?

And think you the same ordinances unto godly honour are written particularly unto sinners to be kept: that they be the ones to be in order while they pray; sinners praying, even as the saints are wont to pray? Unto whom then, might you reckon, the ordinances are given as such, and required to be kept? Has church ceased praying?

Know assuredly that the thing hereunto ordained is unto the timeless and one church. The Holy Ghost keeping the keeping record for the ready. Which keeping is a keeping by the church of Jesus Christ, which itself is not a people called from the corruption of men's customs, that it may go forth by going back again: back unto bringing fruitless works unto the living church. The church, you see, is taught wholly, and always not to even think to live by the traditions of men, but to embosom the godly ordinances given them for their following; even as delivered unto the church; which church is taught so even right here, and so taught that it should be one with all the church.

That saints might know: that whether they be man or woman, in their order, they present themselves properly: lights showing forth the living God, in the sight of a dying world.

That saints might know: ordinances to the church they are, to men and women. Things not without significance, as some men would lead men free to teach, and so teaching, lead women bound.

That saints might know: that there be no occasion for alteration, deviation or disputation.

The apostle, saying, For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

Saying in your writings: A man indeed ought not to cover his head.

Thus having you to know that this is a thing to hold profoundly, lest you wax remiss; as they that are presumptuous.

So given, specially unto the saved by grace. The written: The man is the image and glory of God.

Not that a man was, but that the man is. And verily keep this in your understanding, that this same glory which is, was so, even before that sin was so, and sin needful to be dealt with.

And this glory, it was not a glory wrought in the shadow of any sin whatsoever. Understand this.

And not just the image, the man is, but also the glory. Old Satan, the same Satan, so much about, he shall come, he must come, has come, unto the generations: to wear down, to destroy. But glory to God who loves us, the word to preserve, it always comes to us first. Always.

And though there be that receive it and hold it not, yet it has come. And not without reason.

So then, a man, he remains the glory of God, and this thing is nevertheless the Lord's doing: whether the man be saved or unsaved.

And the man, be he saved or unsaved, yet has God ordained that he be a man. And he need not be undone by any, for God himself who made him, has also given him an appointed spirit, and a fixed heart, to know in the earth that he, being a man, and being the glory of God who made him, has been created by a God who has settled this thing also.

And the record, it is so much more than clear: this that God has called neither the woman to rule over the man, nor the man to accept the feminine spirit of the woman to rule over his own spirit: no, not over that spirit given him by glorious God who made him so appointedly. To do so, this is to abandon the way. Even the way that God has done for his glory. This known even from Eve, the mother of all living. And known of women godly and women ungodly, even down through the ages. Even mannish women. These know with zeal. Even a covetous zeal.

And a man forfeiting this unique honourable status, how shall he from this errancy seek the guidance of God? God does not condone it; and repentance provides that man a conduit back from it. Even through Jesus Christ. Jesus Christ his head.

And even while the man, as a man, pays court to the woman, she as a woman, even this also of her must be done according due care. God is yet holy. This you must believe. It shall be required.

For every man, he is the glory of God: not by permission of his wife, nor even by his mother that bare him: neither at all by his generation, wherein it is God who has timely appointed him very there.

Can any man forfeit without judgment that it is man who is the image and glory of God? And that there shall be judgments accountable to him as even a man?

Wherefore, chief and first in the sight of Almighty God, Adam and God did commune as one; Adam, having dominion on earth so great over God's creation; then the woman, inseparable from the man: and having dominion in the order as God let be, still a dominion not independent of the dominion of the man.

The man is the image and the glory of God: but the woman is the glory of the man. And this is shown unto the congregation, even the church therefore: shown not without cause, but in light of the darkness to come, thus to preclude ignorance. And to head off the imposition of the devil.

Your teacher, if he has given no time to instill this, be not amazed when he shall dedicate a great deal more time to tear at it, and cast it out should God send another to give it.

Behold the standardbearer in the battle. And not for this matter alone, nor unto this as a thing unto itself, for all holiness in all saints is required; hence, the church is the standardbearer in all the word. Yet throughout the scriptures, the word has drawn a leading and lasting line for the man to walk. And walk before God as a man.

Hence, here also, certainly here, contrary spirits found among the number, taking aim; and because it is of God what it is, that is, glory, there is that unrelenting enmity against this very thing; even as since Satan long knew the glory; even he, venomed with all disdain for the Lord in the garden of God. And what souls shall the deceiver enlist in their generations? Who shall set forth themselves available?

But wittingly or seemingly unwittingly, they are not ignorant of the keeping word which first is given to them, even before any temptation is allowed to come: this that they not be led away.

If led away, then so knowingly. For they do so again because of their contempt for the way of sovereign God: the word itself rendered by them of no esteem; the word unto them they cast down; the same making them no difference.

A show it is of much shameless and fearless feigning of ignorance, by both men and women; even as they go about mounting the assault on the truth. The folly of feigning ignorance has its own type of fulfillment.

Indeed it is an amazing day when one can seek to teach a man or woman repent, return to the word, and they consider such a teacher as having somehow sought to deny them their salvation: even claiming that for teaching what they consider the old thing, this man is some evil one.

And some men and women, yea, they claim not to understand the truth. Have you not seen such? And these are not incapable of believing in their minds that they do not understand, when indeed it is their heart: for it does not desire to surrender itself to that same truth.

Since and ever man was, when has flesh found the word to be acceptable?

There is no need for bitter response when offended: as be the soul seeking escape from the truth brought home, thus resorting to calling of the thing falling on one's ears a matter of opinion, when indeed the problem is, the word of God has found its mark and offended that needful soul. If the word shall cut, be not angry. Lo, it is come to lance a foul festering.

And though there be many reasons to say why a man, why a woman should be this way or that, yet only one shall count. We know which one.

Man's ways evolve. Man's interpretations evolve. God's word does not evolve.

Saints, they must keep the word which is given to keep them. Long time have you held it? Long time also then has it held you.

There, in the scriptures, kept at the ready where it is easy to be found; there, where it may be taken and applied to heart. Hear then what the word has said from very there. The writ: But the woman is the glory of the man.

Being the glory of the man, hereunto and therefore her glory is not removed from the glory of God. Yet there remains an order.

Might not she have known this, even if an one, whether dead man or unlifeted Satan, sought to beguile the truth from her heart? And the truth, it is indeed in her heart, is it not? Might not she have known this thing then? For this thing between man and woman, and man and God, might not her mother have known, and her mothers before her, you reckon? A thing having its endurance to all generations?

But now, looking with the eyes of a new generation, is she among the women who have perceived the word unto her, and is become overtaken with the belief that this is that which was once applicable, but applicable only to her earlier sisters in Christ, even those that have gone on before her; as if they were some number unspiritual, unlearned in the fullness of the word, such as she now has learned: she being more spiritual than they before her?

As if these same sisters, she reckons, they are unfallen soldiers now gone on? Giving way to a new godliness? A church made acceptable? A Christ made right?

See now her preacher. Look at her teacher. How many covered ears?

O man, O woman. Too wise for wisdom. Too holy for holiness. Who shall reach you?

See now her preacher. Look at her teacher. How many hardened hearts?

But it yet remains concerning the man: He is the image and glory of God: but the woman is the glory of the man.

This thing established of God is not small in the Lord's church. Neither is it a thing insignificant in his sight in the earth.

And sovereign God does work indeed with and through the woman, and this we know well; but he has reserved where he has resolved: and does deal principally, and foremost, and deals when he so chooses, with the man. Come now, say it is what it is. True. With the man most pointedly, God deals; even as though without the woman: doing as at the beginning. And so even right now, it is right fine in his sight: regardless of what Satan, or the woman, or false teachers in her generation presume to contrive to the contrary. It is true anyhow.

God draws the line.

Children cross the line.

Mighty men move it.

Men wanting more every time. Yet the line stands. It shall surely stand. For the word stands.

Jesus, he confirmed his approval of his apostles with the Spirit and power. But her generation confirms her against the word. With speech and pity, well intended. With pride and rebellion, well embedded.

O woman, shall these words cut or cure? You were born into a generation that is wiser than your mother's, and known by scripture to be closer to Christ's coming; even while further from Christ. But if you were born of the Spirit, the word, then there would be found in you, shining from you yet the light, even as in the holy women of old. They were your examples.

But your men, even the men of your generation, they are by far and so much the more inexcusable. They have hurt you. Done you grievous ill. Christ yet loves you.

Hence, with simplicity you are taught; taught even that which you already know: the man is the glory of God, and the woman is the glory of the man. This order is ordained of your God: but the adversary is not new at attempting to change the divine order: that which God has ordained. And this adversary, he captures some, preferring most the strongest; and he does enlist any other that will follow. Taking the weaker first.

Tell a proud man or a usurpous woman any this or its sort, and they will flare up in most righteous indignation.

And with the new teacher planted in their generation, there is a reading into the word teachings which are not there, and a reading out the purposes which are. And though the new age teachers falsely believe they can relegate the man to some sort of glory of the woman, where shall Christ, who is himself the head of the man, even fixed, be made to be in this ungodly realignment? In this new order?

Indeed God remains the same. Rather then, in this restless reordering of God's creation, and of the simple truth, where shall the man be, the woman be, and Satan be; Satan, that liar, which is ever busy going about seeking to be whatsoever, and whomsoever he desires?

The man is made the glory of God, and so made without authority to disavail himself of the charge thereunto. And after playing the fool so loosely and for so long, at this thing and that, the man will indeed answer. To so much hurt.

That the man is the glory of God, let it be instilled; and let it not once deceive him as license for pride, but rather, a notice to walk fearfully and humbly before God, knowing there is a day of accountability. And that he might know, and fearfully so, that headship is not once to be found as an agency or opportunity to afflict the woman, or to hand her hardship.

God honours them that honour him. And all honour to God. Even so, as the man duly honours his head, and the woman duly honours her head. And shall the man be unmindful of her? And she, shall she feel injured or unmindful of herself: shall she forget that it is she who does bring forth the man? And the woman, she without man, has brought forth the Christ of Almighty God: this, without whom all mankind is lost. Shall she then be as without understanding, as one somehow, and for all the wrong reasons, being led to feel no contentment with her worth?

Brutish men then advantaging themselves, and putting her at odds with God, and even against herself. Even as some try so hard to take her outside of herself, as that this shall make her feel worthy of who she is. Brutish men are these. She is already worthy. God made her so.

And she is incomparable.

But increasingly Satan uses more and more women to lead her away; though this she be blind to. But this she could see also, if she but so desired. Women, weaving into her life confusion: women then, who make her feel less than what God has made her: this even as they go and teach her to follow them into the manner of the man: telling her, be as the man, else she is no woman. And in so following, only proving that she is convinced in self that she is somehow unworthy. But she is what God has made her. She has no substitute. She has no equal.

Thus, if she cannot comprehend the worth of the woman in all the natural, and the ever and even more glorious eternal make of things spiritual, then is she destitute; this though she sedates herself. Doing so with the seditions of her society; yet nothing shall on any wise comfort her. She is ever in the earth the victim of self destructive vindication: roving restlessly about; a perpetual crying out against something, or another.

But now the settled woman, more than just special enough, she understands that she is the only created suitable to be a mate for the glory of her God. This then is glory to glory. And when done, glory even as it ought. Thus, glory to God.

For other women, this, however, is just not good enough. They want another place.

And just what then shall be said concerning the man's honour, and his status that she will not take offence unto? God has already promoted her. But she gets up on herself, and she climbs into her fall. Let her be settled. What is her matter?

God made her woman. With his own hands. God has established her. She need prove nothing. Else she denies God. Let her not blaspheme.

Or shall she be so odious as to straddle the walk: preferring to be the woman, but only when it is to her convenience; then turning and casting forward herself as the man, when she perceives this perverse thing to be in her best interest? As having a duplicitous spirit: that which tells her she is a woman to do as she pleases with her some one spirit, and the next hour she is a man, to do as she pleases with her some other spirit: the hand of Satan, the hammer of Caesar. These governments shall fail. And she with them. Yet the truth stands. Words defining her walk.

But, if being contrary to the word, in so much discontent that she desires to vaunt herself, that she seeks to impose upon decency, even contemning, then she contemns the worth which the Creator saw good to give her. Thus making shame her glory.

But what of her glory given her by God? All to God's glory?

Nevertheless there is a woman walking in true holiness, and this woman, surely God has preserved unto himself. And there is a woman who is not at all offended to obey her husband: knowing that this man, being the glory of God, she has won unto herself. And that this man is her head; thus not deceiving herself till out of the will of coming Christ. This woman is settled. This woman has Christ. And his glory also.

And she abides, knowing that she was given to this man to be his help meet; knowing that this man need place her life above his very own. And knowing this above all else: that these things please very God. They please her God.

And though not openly confessed, there is smoldering in some of her sisters a spirit such as this: that sovereign God is wrong, this for creating as he has created, male and female; nevertheless, for these, it is more expedient not to go directly against very God himself, but to live such as to show that rather it is the man which is wrong; the man, being out of the religion of the time: backward he is, and confused: this for his yet holding and believing in God's way, even also the apostles' teachings. This stand, whereby they go against the holy men of their day, rather than directly against God himself, it is more convenient contention against God; rather than openly accuse God; and it is so much less frontal. And gains more support.

Unto her and her untoward teachers, heed to; to the true teaching, to the word of God. The written: For the man is not of the woman; but the woman of the man.

And so is it taught, and so done, all because there is need; and taken as should be, even shown upon the head. The hair bearing witness. The witness bearing testimony.

What is known of her, in all things, it is also known of God that she is aware of it. But in a rejecting of any of the word unto her, she would rather receive another, something regurgitated from the belly of a man: false doctrine, suitably corrupted, doctrine devised for now digestion; and easily fed unto her and her generation.

False doctrine, it now provides her a quitclaim to the truth; that she may take hold of the palatable teachings of her generation, defending this thing as the godly word to live by.

But had she rightly desired to hear some new thing to be broadcast in her day, that new thing, is the same old thing. New, because it is alien. But yet new, because it is what it is today, even what it is the day first given, and it does not, nay, cannot grow old.

The old, it is the new; and even able to renew, thus aging away the wont to grow old.

The new thing is old, the old thing is new; but, O Lord, the new, they will not believe, and the old, they will not receive.

Nevertheless for the holy woman, already having received Christ Jesus, truth is no more a stranger unto her, for she knows it whence it is.

Holy, she is aware that the wisdom of her generation is accounted wiser than the wisdom of Almighty God. This cannot overtake her.

She is aware that having received the Spirit, and walking therein, from that time on she is to be led by the Spirit, and be ever afterward holy. And true holiness for her, it is not a lifestyle; in deed, it is her very life.

Therefore, let her listen here: there is born in her day a man child, and as well a woman child, and in the working hereunto, a coming of age for them both: a woman that is made for the man; a woman which is of the man; and a man by the woman.

And if it should be that there is a woman and her false teachers, these who find no honour in this matter concerning man and woman, if it has become unacceptable in the manner written unto her, then let her and her teachers know that it is not denied by the Lord of creation: very he who has ordained it so, and he who is faithful to himself. Let her know and understand that the Lord has not at all found fault in it; let her know that neither has he condemned this way.

But he who created it, the same did also honour it; this when he walked manifest among men and women. Let her know this.

Moreover let this woman know, that neither put he this thing between man and woman out of the realm of his righteousness, this when he wrought through his apostles.

But it is for mercy for mankind, that man may remember to reverence and fear; and it is for sanctification, it is for righteousness, and it is for holiness to all the church, that the thing is kept in the word. Come look and see.

Having seen the writ, pray you also hear. Written: Neither was the man created for the woman; but the woman for the man.

For this saying the Lord, It is not good that the man should be alone; I will make him an help meet for him.

There in the creation, the Lord did not make a second man for himself. He made the man Adam for himself, then made he the woman for the man Adam.

Even before her disobedience was she made for him: for him, the woman; of him, the woman; and to him, the woman.

Now in saying, An help meet, the Lord not saying at all, I will make him an equal, that which shall seek to emulate him in the earth for all that I have created him for and as. So then, if he desired emulation, he would have created an imitation, or even a simulation. But God created her as it pleased him. And she once pleased both God and Adam. In this her uniqueness. Before she became dissatisfied.

Neither need you be told that that which is for, the same is also purposed and dedicated to.

Are you made faithful among those that are the unoffended, the settled; those that would serve a God who would make a woman, and make her for the man? For verily at that time, there had been but the Lord and the one man, pray you hear. And the woman, she was not. Yea, concerning her, the Lord spake, and his work that he worked, it was realized; and it is so today. The man, he saw the work, he realized, and now he spake also, and it is so today. And the woman, realizing God and the man, and the way it was between they two, even before she arrived, do you see that though these two had something to say concerning her, she had not what to say?

The Lord God had her alone to himself first. If you can yet hear.

Then was she brought by God to the man; even the man, who had resounding declaration to set forth concerning her. Which thing he realized so profoundly: and not even God had to openly teach him. Which thing the man declared, and it was faithfully witnessed by God in that day, and now down through the ages by God, the faithful witness, in his Christ. This day. Christ, the head of every man.

O but there in the garden, there the woman, she, realizing the only God, realizing the only man, and not at all unaware of her glorious and unique, her relative and respective place, was not left ignorant. These things being so, she was made already capable of governing herself in accordance, even all due accordance; doing so circumspectly: for, as the man Adam, so created, she was also aware of whom she was, so created. She was not unaware that she was not created for herself. She knew who the Creator was. She knew who the man was. She knew who she was; and from whence she came. She was not without perspective. Perspective suitably given to govern herself, if she but so desired.

Things then so immensely clear: righteousness, relevance, reverence, righteousness.

But a desire for sin or unto self leaves nothing clear that is right; neither in that day nor this.

O but again and again, and then once more, things which be taught for clarity against the coming contention: yea, and contention, it shall surely come.

Nevertheless if you can see this, then you hear this: neither was the man brought to her, but she was brought to the man; not only presented to him being a most worthy present, but also leaving her no room to misunderstand her unique worth; and her very own glorious position appointed in the good creation; not at all unaware of her sequence at the hand and in the will of God: God, the Maker of the man; God, her Maker: the very same God who had her alone to himself before delivering her to the man, her husband, from whence she came. And there was peace.

And brought by God to the man, she was not made without ears to hear what her husband said concerning her. And not made without an understanding heart, even that, too, of her husband's own substance: an heart of her husband's substance, to understand the language of her husband's timeless declaration of his own heart concerning her. How could he not love her? She being of him. Being of his being.

She was made not from a separate ground; made not from the soil from the ground beside the soil from which her husband was made. Not was she left to believe that she was so made. No, not as was the man: but rather, of the substance, the very same one substance of the man himself: verily of him, this that there be no misunderstanding that she be his: for she was of his own: she, being bone of his bones, and flesh of his flesh. Yea, there is through and of this creation of her a thing which speaks: not only showing clarity, but also being very clarity itself. A being of being.

This is not closeness. They two are one.

And her husband, even he did name her, there in the sight of God who is that sure and faithful, and lasting witness: and this he so did, without so much as a request or a waiting for permission from God to so do; even God who created her.

Now in beholding, behold carefully: God had created abundantly; and as was so much of the creation, look here and see yourself something: as with living other created, now this time also is the very woman herself brought unto the man. She did not name herself. But the man, in the sight of God, verily he did name her. She was that one woman. Eve. And no woman has been created from the side of a different Eve: the woman from whence all women.

And at that time, there was nothing that required remediation; nothing that had need to be corrected by atonement. No, nothing whatsoever. For all here, it is the goodness of God. The woman was created for the man, and she is of the man.

Things preserved on record for the ages; right things for the church to hold. O the church, where the spirit of contempt for the tried and true doctrine shall rear its ungodly head, seeking to withstand the prescribed way of righteousness. The church, where all that is straight instruction shall be most vehemently contested; even by many of those who call themselves called; being that the unrepentant world, it has no lot in living the truth in the first place; moreover, it esteems the truth not: having no heart to hold it faithful, therefore it profits it nought.

But unto the church of Christ it is taught, and not without meaning to the good of the church: the church, where false teachers, men, falling apt to follow the woman, and by so following, have found a way to lead her away from the true doctrine, and thus accomplishing with much success, inside success, to lead so much of the church itself away.

And some taken by flattery, of course; other men falling in to follow by forfeiting to the woman their birthright, even their spirit: men, having made themselves content that in their day, the old way, that old word, it is dead; and that way fashioned later, being more the suitable attire in the coldness of the darkening day, has somehow become the acceptable way of the Lord.

None of which things the God of light has ordained; but, indeed, indeed he has left the word on record, and this to the spiritual, with all due simplicity and daylight clarity; providing it for an enduring testimony against those that depart; for it is the enduring truth, the word itself.

For also, in that the Lord has done this good for man in the earth, and good in his church, it is not possible that his enemies, within the church and without, should leave it at all good. Thus, because it is the good of God, it shall be set upon with open contempt by his adversaries. And of the residue who ordain themselves preachers, found with their well meaning, but not having the call and its true power, these shall be bound by the spirit of fear, in order to give voice by utter silence. Yet the woman is of the man, and made for the man.

And holding this, it is strength for the church: good for the man, good for the woman, good for the children: and it is light for the world.

The thing is much full of enlightenment: Adam saw this, and said, Bone of my bones, and flesh of my flesh.

There is something here.

Hence, whether the woman sinned or had not sinned, and here she had not, she was still his, and for him from the creation. Adam, saying what he said, settled something: a record from his bones, a record from his flesh. A record for the church.

Toward the end you not be at pain to see, even on through, to Eve's understanding of the position of the man in the sight of God up on high, you go back into the word for you, then go on up into it alone; go on, without your proud promoters behind you, that in it you may hear on out what the mother of all living has to say concerning God, and even about her son Seth by Adam, after Abel was slain by Cain; after this, come you on down now, in humility, see on for yourself how hard the record holds in Hannah's time; Hannah, if you care to consider her among women worthy of God's promotion; next, you go on down beyond this, on down throughout the word, with the word inside you, and around you, at peace with self, in fear of God, until you come to the truth, taught you even over here in grace. The written: The man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man.

And if it should be that you have not yet considered, not thought of things to be done of the man or woman now in the Spirit, let you know that the true Spirit shall guide man or woman into but the truth, even all the very truth.

Wherewithal shall a man or woman manifest the fruits of the Spirit; how, if they be seen walking contrary to the word?

But now having the Spirit, the same shall be a light to the world, and in the church; seen because they walk as others who lacking the power cannot. The children, walking day by day in the word. The word is their life, and their life is the word.

Moreover no man, no woman, not yet perfect, and here, still sojourning in these vessels, as they are, need consider themselves so full of spirit till they become lifted up, above even the holy word itself: the same of which he is born. Doubtless to them, when they themselves shall become so high, they consider others less so; therefore, these other, they should remain obedient unto the word.

What then, till all become this same spiritual, and all then go walking their own ways? Think you this is that one unity of the Spirit called for? A like spirit wherein all, even each and every one doing whatsoever they deem spiritual? Till all such spiritual in that day does leave no man, nor woman in the church following the word, this even as the world? But be you not caught in another spirit: disobedient, walking outside the word when Jesus comes; neither be you caught by death while contrary to the word of life.

How much better way then, if that one be a soul of wisdom's reach? Let the saint be as he must, always open to the word.

The malnourished woman, jangling men just will not teach her the word as it ought to be taught. Nevertheless she is satisfied.

But O how well is she deceived? Backing away from the teachings of the apostles, she has backed into the jaws of the wolf. For some men have convinced her that she need not follow the teachings of the Lord's apostles, whom he left to do the work so foundational. Some telling her through subtlety of teachings passed over, others telling her outright, that the epistles are the doings of men. Telling her she need not follow these teachings of men. But in her listening instead to these same men, men of her dying generation, she is following a man nevertheless. Still following this man and that. And know it not. Silly women led captive.

And, lo, the wayward woman, let her know of a surety, that the more she believes she has received some sort of approval from God, some sort of permission to distance herself from the word, that same word which governs her walk as an holy woman, though she turns away to go from settled men, escaping as it were, moving to an accommodating company across town, yet the more she does follow the errant and ungodly men of her generation; thus following wrongly, even as the adversary makes easy work in hiding it from blind her.

But the stronger she is in the Spirit, then the more of the sanctifying word unto her will she keep. For she is truly spiritual and not deceived: knowing that the truth makes her free, but it does not make her free from the word. For therein she walks.

In her conversation, even her presentation, there is something she is saying.

Yea, in truth she walks, therein abiding. And so again, even again, even also in her due covering, it, with her other conversation does show she is no longer in the world, but now in the church.

Thereasmuch she is a vessel to be furnished suitably, not as one apt to turn presumptuously content unto herself: thus not a vessel impudent, wherein such is a place provided for the prowling spirits of darkness, whose besetting hinders in the ability to worship as one ought. In spirit and truth.

However, if she understands the simple truth, that the woman is made for the man, then the word has something for her which she can yet hear: For this cause ought the woman to have power on her head because of the angels.

Lest she let it slip, the apostle taking time to her, concerning this her so.

For even the angels do take heed to every one of man, and every woman founded fearful and fixed in the blessed way. She has the covering that is hers that is his. And how much more tenderness, specially of holy hers also?

Let her know then that there is no licence at all to walk disorderly in Christ: but all steps are ordered by the word, for there are agents, sometimes seen, sometimes unseen, but always seeing her, which are beneficial to the saints: in that they are the Lord's church.

Be all things in order: yea, among all those that serve the Spirit of God in the Spirit. Hence, there should be no contention with the teaching, but rather, an expectation of things needful for our preparation; indeed, a teaching which shall provide the saints with the requisite means to present themselves always properly: standing before perfect God, and the quickly coming Christ without offence; and to prosper in all things pertaining unto the serving sanctified.

Thus, if the woman has ordered her spirit aright, in that she herein honours her head, even as God has required of her, she shall hereunto hinder not, nor offend in the presence of the holy angels; these who understand, even better than an otherwise shameless she, the godliness of honour and order. Godly honour and order. Things Satan rebels against.

O that she might know, that the things taken time and given unto her concerning the woman and the man, they are not by any means small occasion, not shallow; nor as if they were unto dead customs; but things spiritual unto God, charitable toward the church, properly presentable before the anticipating angels; things they are, honourable unto her husband. And if lived according as they are purposed, they are in every way prosperous unto her: prosperous both naturally and spiritually.

And be it known that these things concerning God and the angels, concerning herself and the man, they are not at all ordinances ordained unto the customs of the world: for the church of Christ is not of the world. Nor given these unto an assembly as if it were a sect, something sectioned off from the true church. But given these commandments were, and given unto that they be kept by the Lord's very church; the everlasting Lord's abiding one church.

She can know that though she pleases God, yet to her generation, this same pleasing is to her discredit: for in the eyes of her generation, she holds fast to the word to a fault.

However, her fault is not about her husband, but it is that she is a son of God, and stricken with the joy of the knowledge that she is peculiar indeed.

For when she becomes a son of God, as it is with the man, there is for her left no part of her life to a righteousness of chance; nor a walk of her own choosing.

For her walk, sealed as it is, there in the writing, it has become the life of the born again; and O it is become a manifestation of the love of the Lord of this born again.

The man and the woman, they have lasted all things together, and not per chance dare you presume. No not in Christ.

For if to the word you be faithful, O woman, there remains yet something for you; hide it in your heart. The writ: Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman; but all things of God.

Yea, since the day God made her for the man has she been with him. Rising with him upon every dayspring. Retiring with him at every nightfall. And since ever she was made, there was not one day nor night that he could count without her. He could claim the arrival of no day unto himself: no, not without her: for every day that was given him, with her it was also. Every nightfall found her abiding there at his side with him. Please you to believe that this is by any means chance?

Yea, and when righteous God, grieving, summoned the sentries from their guard over the great depths, with the man she was found, there with him: there on board, at his side, to ride out life's greatest storm. She was there. They both with God.

They two, one together. Walking on through time. Knowing not what would befall them with the coming sunrise. Only that they must be inseparable: and knowing this for themselves, so inseparable they were. And though he and she knew not the morrow, God was already there to know it for them.

Joined in the journey, she journeyed on nevertheless; moving on down the untested and untraveled road of time; on the journey to whatever morrow with him.

And when she multiplied with child, he did multiply; and when she was diminished, this, too, was not at all without him. Yea, he was born, she was born: for she came not without the hope, however distant, of strength in her womb. And O when she died, did not he die with her? Going again into the earth, but not without first leaving himself and herself again behind them on the earth. This to start anew.

But thanks be to God, when he lived, she lived also. But then, when he died, she died. And even in her sickness, they two, being one, he was not without sickness. And with her good health, good hope was to share it with him, and even as to pass health on, even guarding over her own health in order to share it with his health: this when she was heavy with him, carrying him on forth now in his unborn sons: the Lord knowing and also providing his always needed daughters: these for the journey on. And on they journeyed. They journeyed on on.

God's eyes upon them.

Their eyes upon tomorrow.

Yet the best of any of the better of these things were but things temporal; things residing between the rebounds of sorrow; fleeting, yea, even as the dayspring. For in that son after son, he could produce no hope of a true life saviour, no, not of himself, then, glory to God, salvation came.

Came there then such a great dayspring; one so very different from any other; wherein the Lord of love did send them both one Saviour, and him through her womb, the womb of a virgin. An everjoyous, everlasting daykeeper.

And his is from everlasting, and his honours were due and are ever worthy from men: his glory spoken of from the early of the creation: even also the creation of nature; setting, as he has chosen, he set his seal of distinction upon his handiwork; and has again exercised his sovereignty, by showing it forth upon his own image and glory, to be seen by all men and women; and even also the angels. Having created all these.

And there is an order in honour. And let none seek to justify dishonour by calling honour debasing.

Indeed, she, too, has honour. And does she not expect it? Being where without it?

So then, as she honours her husband, even covered, let her know that the man, he did not make himself the glory of God. Of a truth, and indisputably in Christ, she is subject unto her husband, or she is subject unto the spirit that drives her to disobey the word, even the word which tells her she is to so be.

And her preacher, should he be one having placed himself in the hands of the spoiler, shall he, confessing himself to be led of God, presume to put a woman at odds with the glory of God, though it be so clearly and plainly stated that it not so be? Treacherously putting her against both him who made the head, and also against him who is made the head? Therefore against the word?

The heart is so deceitful, and that it may accomplish its purpose, will even go so far as to hide pride from itself. Thus, having such an heart, shall she presume to make the manifest glory of God subject unto her who is the glory of man, thereby promoting her own glory?

All this newfound power has she, and has so amazingly acquired; for this she has done, and has done so not having to abide in the word.

So much disorder in the simple order; and precious time specially spent to get it right: yet time has been scripturally taken to get it right.

How late is it?

Is this a time then to care where is man's hair? And who has cared where is man's hair? Can holy men not care? Hold still.

Would that you knew that if the men and women, saints in the church, were no different than they in nature, then what would be the gain in the so careful teaching, this of instructing the honourable way of the spiritual in the church at all? Or to make godly mention of them as men and as women at all?

But shall it be on any wise ignored, or made small, when a thing unbefitting is besetting the holy congregation of the Lord? God has sent unto you teachers. And not without reason. To establish you fundamentally. Else you be unsound. Standing on shifting ground.

The Spirit does not quench godly wisdom.

In his creating, in man and in woman, God has in setting together effected also a setting apart; and because it pleased him, it is an holy, sovereign Creator's setting apart; such that the simplest of insight should see. Thus, this is your word unto you, O spiritual saint, saying, Judge in yourselves: is it comely that a woman pray unto God uncovered?

Heretofore you have been imparted all these things, with the trust that you be spiritual enough to discern. But now come on to, you spiritual; else let us suppose that you, by some this or that reason, suffered want in that which ought to be considered among things foremost in your understanding. But what if this want were to be answered, even in a way so readily apparent unto you; would you then be discipled enough to receive it?

Yea, you ought to be spiritual enough to see of those higher things, things which are above the natural things.

Nevertheless if it be hard to behold things spiritual, then, though it is not pleasing to take to teaching you as a vessel empty, as that which even men and women of the world which lack the Spirit can yet comprehend, yet would it not be better to refer to this same obvious example if needed? That is, to point and plead to the pattern more readily discernible to the simpler, to the natural judgment, than to leave one soul stranded without direction?

Say what now: what response might you have contended back with, had it been summed to the humble that the woman is not to cut her hair? Would this go well?

Hence, O saint, there is set before you a bridge to understanding this matter about that covering: one showing first that which is natural, that you may more easily see on through.

See the word, and take you then this same natural bridge on over to understanding; walking through this. The written: Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

Naturally set forth. For simplicity. An example this is for you. You first, O man. This for you first. Lest you thought otherwise.

Yea, but what is it come to? Shall a man refusing understanding take the very example given him, this example then shown through nature itself, and this man, snatching this natural example, the thing but given him here to assist him, and open his understanding to see the spiritual need for a covering, and he make the natural the excuse to shun the things unto the spiritual? That is, shall he say to the spiritual that her natural covering, which is her hair, is already in place, therefore it serves as her spiritual requirement also?

And she then who receives or refuses the thing, be it through ignorance, or be it through arrogance? And shall not God know the difference; even her God who would not have her ignorant? Let her be teachable.

So now, work, patience work: for, alas, we have come to the spiritual man, and woman; both having need to be taught according to that base teacher, very nature itself: hence, we have as that natural man and that woman having need to be taught, that in creation, the woman's long hair, it is not given her per chance, but a thing purposefully given: this to serve distinctive appointing and thus apparent notice.

Yea, all this as natural; but then, seeing that she is in the church now, and she is therefore a godly woman, her judgment, if we let it be as it ought to be, is spiritual. Again now, if it is wanting, hear a lesson so much simpler, yea, that is to say, a lesson from nature itself. Hence, let her at least then receive this lesson from simple nature itself. For before she was spiritual, she was found natural, and even then, being natural, God had ordained and showed openly in nature through her longer hair that she, and all womankind, should bear a ready and even open distinction from the man. And upon where but her head?

The man, whom God ordained the head, he is so ordained then. And this acknowledgement is so shown upon even her head: her very bodily head, inasmuch as the man is her authority head: even he whom God made his own glory.

Now, however, specially now, she, being so preciously more than one natural, in that same natural vessel, she also, even also, has the Spirit: a second state is then herein involved: she is now spiritual, and is thus wont to function in an higher way than the old way: she functioning now in her spiritual estate: as in her praying and prophesying. And for this, her second covering, this time respectfully set and manifest of she herself: a covering her head, this in honour of her head, which is her husband.

For the Lord has given her this first covering, pertaining to the natural; onward and highward then, she has given, even acknowledged, unto him the second: that pertaining to the things spiritual: yea and yet, now the word, it is it which has truly given her the second covering.

Hence, the second, it is to be more godly dedicated, and holy befitting than that commonly found fitting of the natural woman's covering: inasmuch that things done in her new life have their significance not just to the natural order any longer, but pertain to an higher, a godly order. An order wherein she abides a woman holy. And so declares who she is to Christ and to her husband. Gaining notably, losing nothing.

And herein, as she sojourns for a passing season with the man, she, being a son of God, is found neither uncomely nor ignorant in meeting God in her obedient spirit.

Be patient, O saints. It is so needful to heed, realizing that time learning the godly way, the same is time well spent; and not time to be weary in learning: for let the wise know that the time for fervent praying was never to be slighted: but the resource of the acceptable prayers of the man, the acceptable prayers of the woman, it shall be needed in all its might: this in order to withstand the already here, and the coming more fiercely adversary. Hence, the man and woman both need pray with much effectiveness, much fervor, and without any hindrance: thus each understanding due coverance.

The time and the sum of these things, they are not burdensome; nor are they hard to be understood: though for some hard to be received. And if these words lived do set him apart, her apart, from the world, even apart from their careless brothers and sisters, then let the words have their appointed work; and let them so set them apart: this glory also to the quickly coming Christ Jesus.

Can a man or woman already ashift, and growing ever more slack in their understanding the need for all avail in prayer, neglect the need to effect in prayer: prayer, the so great resource of power? Or shall he or she presume themselves that which they are not, inasmuch as they have dishonoured honour?

Hence, the matter, even this thing of the headship given to the church by the apostle, and left for them that would receive it, it is hereunto rested back upon the careless men of the church. The written word unto you concluding: But if any man seem to be contentious, we have no such custom, neither the churches of God.

Hence, shall men, charges verily at the forefront, themselves go about unlearned, disorderly?

Likewise, then must the man's hair also be in order. Is he at liberty to undo what God himself has already done? Specially he being the head? How well you know and do observe, that though they understand not fully as they ought, nevertheless even certain among the unbelievers, both men and women, yet retain the residue in their nature to honour the creation: this with the proper way of the hair. Yea, even among the unbelievers, this thing of the hair, it yet has its rootings, O church. Yet the man, here in the matter of the covering, as in areas elsewhere, he also is not above showing rebellion. And so is addressed.

And unto whom do you suppose this knowledge is charged in the earth, to the men or to the women?

For if the men will order their lives aright before God, there shall be seen right effect in women also.

But if it is the custom that the men themselves are going about, shifted, shameless in their forsaking the standard, that is, having their hair speaking as the women's hair, and the hair length denotes subjection, what say this unto the women, even in this day of so much rebellion? What say this thing unto her, as she finds herself looking upon this perplexity about his head?

Hence, gazing upon such long haired disorder, if she is not careful, she will submit to the quiet urge stirring within her, to even shake her head from side to side, in disapproval and shameful wonderment. And you, O man, when she does gaze upon your head and does behold this also man's mismanagement, what see you when she starts to shake her head?

Man, mismanaging himself to woman's hair? What say this toward God and woman whom he created; this when she, being disturbingly aware of this disorderly head, but yet unaware that she herself is shaking her own head?

For unsaved as she may be, yet there is a spirit in her causing her to wonder about this shameful encroachment. And encroachment it is.

And you, O men who cast down, deceive not yourselves, for though some women here and there would pretend not to know the woman's estate, yet, if your hair be as the woman's, she will surely consider your spirit and estate, O one man.

Moreover, the man being the head of the woman, if the head is but wrong, then what? Indeed it does gender confusion. And of long ago the right way is given you, verily that you should not be confused: for you have been stoutly anchored by ordinance.

The enlightening word is come unto you, holy brethren. The written: I would have you know.

Even know. Now some will strive to do contrary regardless of the word unto them, for they know that as they wish to know, and maintain that others, they should know after them.

But this thing, it is set, fixed from generation to generation; spoken unto you by one sent unto you; yea, unto the obedient and the disobedient alike; spoken with all requisite authority in the Lord's churches.

And it is shown unto you, that this is not just one church only; but unto you it is given to see that this thing is established in all God's churches; even so, by no number.

And set, not as any seasonal or passing custom; not as customs having no regard in the church, but as ordained precepts; precepts having upon receiving them no liberty for disregard.

Not that this is so much talk about hair, as some are wont to suppose: for no matter set before you in the word is given you to be made small; and if you believe that you can render it small, then is your understanding the thing that is small, and apt to remain small. Even as your pride swells.

This matter of covering, it does affect prayer. And prayer, that thing so vital, so indispensable, if it is in any way less effective, if it be compromised, and if due honour is trode upon, then there is for that man, that woman, a battle to be fought, but this time with another dividing way: and it is with themselves, their very own selves. More weights, more separation.

But now further, and with more fullness to the church, we are made to know that there is one Spirit.

Thus it is written unto you, even unto you as well: By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Now, if there rules the one Spirit, there shall be no confusion; and if the one Spirit is let, there shall be one accord: there shall be one leading in one direction; no several directions; but only this one way. Except there be several spirits. Can this be denied?

Any spirit can be made to seem right unto a man, specially when that same man has an heart to do a thing, even the thing which is not according to the word; yea, the thing not according to the word.

Whatsoever things there be that are wrought true in the church, there shall come agents, these confessing a false working. Agents able to find in the congregation help with consenting hearts: O and woe it is. For there are many men with hearts, and many divers spirits to go around. But there is one true Spirit and one word of truth.

O but there is also available to the church good, these with an edifying spirit.

So then, that you have not to doubt, hear the word: God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

These done as God accords.

Keep this, go now, put your ear to the early word of the prophet Joel, which word did not die, but came to pass unto manifest life. The written: And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.

In your ear can you hear that there is not a trickle, but a pouring out of the most precious Spirit? And upon not Jews alone, but upon all kindred, and upon men and women.

Keeping your ear yet to the word: Your sons and your daughters shall prophesy.

And this by the same one Spirit. To prophesy is for the sons and daughters. But it shall not stop there; then shall the Spirit of the Lord proceed: then shall it go on to further yet do a thing which is pleasing in the sight of God who gave it: for while the men and women yet prophesy, then shall it move with the distinction to give to the old men: this that they dream dreams: even in the fold of the Spirit of the coming manifest power of God shall this be so.

Hold yet your ear fast to the word of old, and hear a thing again unto the men, but not without yet another distinction: for this time, this prophecy is upon the younger men: the written: Your young men shall see visions.

Saying this, the latter, not to the old men, nor saying same to the women. To be sure, all these having the same one Spirit of the same one Christ, and so having has made them one the same in our Lord: Jews and Gentiles, men and women, young and old; but sovereign God in his own choosing, in his own church has set forth in it; and has shown workings by the Spirit; so done as it has pleased him alone.

Old men shall dream dreams, young men shall see visions. Concerning then the ministering of the Spirit, shall God, knowing the end from the beginning, and hence, the challenges and dissension against his way, some even from within his church to come, not send teachers? God, knowing from the beginning, people coming to take ministries unto themselves, shall he not know whom he would give the specific true ministering to? And hence, send forth his own teachers to set the order right? Are not these things for the church, God's people? Consider the thing carefully.

See carefully how that the Lord has sent teachers unto his own, this before the interpreters had pleasure to take hold of the early prophecy and attempt corruption.

Do you see that the thing was prophesied by the Lord's prophet, but the teaching of the fullness of the same, it would come in due time by the Lord's appointed apostles; even while his blinded enemies came stumbling at all things; or some at this part and that?

But unto all his members having his Spirit, it has pleased him to set forth for their perfecting, coming unto that one Spirit, his true teachers. And they which are to be taught, they shall know all that is truth when they hear it; and because it is the true Spirit, they by the Spirit shall have power over the ways of their flesh, and also over so much more; and over all other spirits shall they have power to follow the truth withal.

Now when on that day of Pentecost, when the Spirit was first poured out, it came upon each of them; in that beginning of the pouring upon both men and women, they did all speak with other tongues; and the time of the prophesying prophesied of was at hand.

But when the Spirit did arrive, God, being a God of order, order not being a lack of love, first had he even beforehand left in place for them, several men, none of perdition. In place so suitable ministers, even apostles: men unto whom were given the discernment to effect his holy order. The same coming Spirit then tempering even the foundation of the church. Affirming the one foundation, trust you know, being of the apostles and prophets of the Lord: the one foundation of the church, with Jesus Christ himself being the chief cornerstone.

Hence, in the church since that Pentecost, a continued manifestation of tongues beyond that day by the Spirit.

Yea, by the same Spirit, also an abundance of prophesying. Little children, being heirs, suddenly made so rich; disciples, as yet without the coming, the more refining, and so very required discipline. Hence, for but the short time a children unlearned; but not unteachable.

But now had come the time for instruction: this for the children who were not yet where Christ would have them be: to know to move on up higher; which very thing they, though already having the Spirit each one, would do if they guarded vigilantly against themselves. For they having the Spirit, yea, they now have power. But know not yet how to use it. Unskilled and so young.

Children, needing understanding: that they no longer go about, drifting on in their own presumptions; not bolting at the beckoning of divers spirits across the way; but children who now would receive the disciplinary good of the ordained teachers sent unto them: till to be sons having that fuller measure of the ever watching, and the ever abiding God in their presence.

And so with abundance was the manifestation of tongues. Generous was the Spirit hereunto.

And yet for so great abundance, as even at the first, you may be sure that the Spirit which works, even if it be in great mass, it will in due time go further: and this great power, the Spirit of God, it will move upon that which it has created, and it will effect an order. This for God's purpose. It most surely will.

And indeed the Lord's apostle, your ordained teacher to you, he understood this.

For when the Holy Ghost teaching moves upon the mass, he will bring about a further thing: a refinement good for the intended purpose of the Lord Jesus Christ. And verily in that day, you will know that what you thought you already knew, and knew well, it was only but the beginning of that which you needed to learn.

So then, if it should be that they who had the Spirit, but unlearned of themselves, venture some unseemliness, and these same were to be taught the right way, then in the Spirit, they would receive the word, this true way; and filled up, they would never have occasion to fail.

And now if in some thing, even any unwatchfulness, should they err, they yet had the word wherein they were to accept reproof or godly correction. For, you see, no matter how generous the manifestation of the Spirit, it cannot be found that he shall lightly foster nor countenance rebellion; nay, not once; nor work he once contrary against the word. For the man in whom the Spirit is, this man, he is born of the word.

And also for that matter, showing things lovely, the Spirit, it will not suffer you to so much as venture the edge of sin or ungodliness. Nowhere in the word shall the children be instructed to cloak their rebellion in any claim. Nowhere.

And certainly not that the Spirit would be so overriding, so abundantly given, till in its leading so high and strong, shall be found any waywardness in the sons. No.

And not misjudgment, under some such claim that the Spirit, it had the ultimate control, and so being, justifying a claiming for a man or a woman, a granting of some sort of getting loose: that is, an having of so great a freedom till even free from the very word itself. The same Spirit which make men free, does show them captive to, in, for and by the word. Thus is true freedom.

For the Spirit, it is holy, ever so. And whence a spirit claiming so great a freedom, that it precluded any need for any man to rightly teach them further? Hence, the church of Jesus Christ here, having the Spirit so manifest, yet had need to be taught, and would indeed be taught. Even as children they would be taught.

Let both the man and the woman know, that the appearance unto some of being drunk, it is not some sort of drunkenness unto misdeed in godliness: for the Spirit does know perfectly how to behave in a godly manner; and it will. Though its manifestation be most magnificent, and it is known to be, and amazing, too, yet it will not transgress the word of God. Hold this for life.

And shall not this thing remain as glorious as it ought: and hence, the day not come when it be simply a shouting to be heard? A claiming to a praise, this even to untimely disruptions?

Nevertheless yea, and nevertheless indeed, where the redeemed of the Lord gather, there is manifest life: there is an evident and obvious joy in the Holy Ghost. But not outside of the Holy Ghost. In the Holy Ghost.

The spirit of man shows a life, but the Spirit of the Lord is life.

Where the Spirit is, there is life; even as a fire. So in the congregation.

But other spirits abound. Hence, what kind of fire will be offered? What sort of spirit present? Should not the spirits be tried? Specially in your day and time? What fire is this, within whom? To some, fire is fire. And not knowing the difference, then that fire is good enough. Beloved, is it to say anything, when saying that some fire offered is strange fire? That some behaviors moving among men and women are not according to the word? Even with good intentions.

Nevertheless, in the church, even the assembly, there is life. And unlike the life emanating from man alone, this life, the assembly will feel, and it will surely know. And mystery though it be to some, yet they will know that this life, this moving among the congregation, it is real. This is so manifestly true. But disobedience to the word, therein is not life. And confusion, it harbors darkness: darkness, though man has had his way for his happy, passing hour in the assembly; and then that darkness, O how it does remanifest itself.

But the Spirit of the Lord, and the joy therewith, these continue on, inside the assembly and out. And O that true Spirit, it is more than a formality and a form. Not a form manifest of men introducing worldly formality. Not a form growing more and more like a form of female preeminence in the assembly.

The word of God that came with profound commandment, this upon the ears of the men in the churches, the same word sat rekindling like an inextinguishable fire, it then sat in the conscience of men and women that know their Father's voice. The written: Let your women keep silence in the churches.

And that one which is born of the word, such also comprehends the depth of the same word which commands, Let your women.

Thus, he that would receive instruction, let him get it in the command; getting it as it is given to be, that the men have the authority; and have it both in the church and in the home. And what is it that time and divers spirits shall come against this? Tempting a departing from the precepts: hence, a departing from the essential power. Satan fears church power. This is Christ's will. Church babes comprehend not. They sleep through it. All their salvation long.

If you, that is, if you have the Spirit, then observe the Spirit: see how the thing commanded is itself set and kept fast unto your hearing; and the same affording no slack to defer: none whatsoever to the specious men who rise to the surface, but who, concerning the grave matters, matters of leadership, show themselves possessing the spirit of babes: the same spirit possessing them. Such which are powerless in the Spirit of the Lord, but plenteous in pomp. In pride and presentation. Riding high on these.

But unto the men of the Lord's church, men having the Lord's Spirit, come, discern how even authority itself is spoken of with the spirit of authority: emanating from the God of all authority. It comes an authority abiding within authority: for unto the men charged with responsibility, this very thing is spoken by the apostle with the resolute spirit of that authority; and that by the staid commandment of God.

And this Spirit, see how that in its coming, it does not leastwise seek nor require agreement with your spirit in order to be true. It comes and stands.

And if you be forthcoming, you being among the elect men, or the elect women in the church, you being of the sheep, how shall you be truly at a loss to believe that nothing shall invade the church of God, not lest it first be that men concede? Males in whom should be the standing Spirit of God, but men resigning instead to draw back, and so doing, giving place to spirits not of God. And should this be, how shall the elders of the church of God, ordained also with the watch, not be found woefully wanting?

And hereunto, this matter on silence, it being a fundamental matter, men's opinions, same need be of no consequence; none, whether or not you approve that the women were not so much as even brought into this counsel: this concerning the discipline of the disciples; no, not once included concerning the addressing of the irreverence wrought in the Lord's church. And see it or forbear to see it, it matters not; the Lord, he has commanded. His apostle has delivered.

And the spirit which came into the church, this to move the men to allow the women to irreverence at that time, it shall come again. And again.

Hence, here, too, in time the spirit of the adversary must come to try the gate. To shake it. But to secure the order, to hold fast the true form, now came the correcting word so that the men, not the women, pray you, would be disabused of the things presumed acceptable in the church of God; the God whose ways are not man's ways. Even man's righteous ways.

Hold fast the word. Even all the word given. And it shall not but affirm all the more that which is already known; and the church, it shall be found growing again; both in strength and godly wisdom. And Satan shall fear. He shall fear you. And you not him.

Yea, in a man's gross reasoning, that thing which he presents, and which God does remain silent to, and does not bring swift judgment against, this same man believes this be a thing which God also accepts, even approves: specially when it has some relevance of religion. And thus he seeks onward, even as a worshipping him. His gross reasoning governing. Grossness is not holiness.

Of the lures of religion is that it can apprehend so many of the appeasements of salvation, O but without the cross and holiness. Thus avoiding the truth.

The truth will make a man free: and a man once set upright, and abiding therein, the truth will keep him there, even upright. But the men of the stumbling kind, they run as falling forward. They choose not to walk spiritual.

Concerning their women, they that run with the rumors, say, ah, she is right, but she is just too assertive. Or if she is indeed a woman too imperious, one too often taking too much licence in the spirit, then say they, it must be for this cause then that there would come such a correction as this upon her: word from God himself commanding such a restraining reproof as it did; thus, to correct this, say they, let her continue on, but only be she less assertive.

Yea, many others, they maintain that if only she might give place more, the greater portion back to the men, not take too much, then would she quietly put the church in an equitable, acceptable balance, in step with the times. And still please God.

Presuming so, produce you your own cause, but know nevertheless, none such privilege is lightly yours to take in the word. This as you seek to justify her indecorousness.

Moreover, if she has indeed taken too much, as you reckon, from just whom has she taken it from?

Hence, O presumptuous soul, if so be that this is in you, that some sort of man and woman balance be maintained, if you be one to put faith in fables, know you that the Lord's church is not founded on fables. Besides, if she is at all spiritual, and she is afoot with her many sisters assaying the manner of the men in the Lord's church, as long as they be women who operate in the Spirit, what then does it matter if so be that every woman in the church took to speaking, and rather every man held silence? This, as long as the Spirit prevailed?

For if of the Spirit, what would be the difference: since of a truth it would be all the same, given that there is but one Spirit: and it for the men and the women: and there is no difference in that one Spirit?

But even with the same Spirit in men and in women, yet you are commanded of God, and most sternly so: Let your women keep silence in the churches.

When it should be sufficient to say, Let your women keep silence in the churches, teachers sent to test have determined that it is not. But it is nevertheless sufficient to say, Let your women keep silence in the churches.

Verily, there need be no interpretation here; no making a thing elsewise. For, as a cistern sealed and leveled against leakage and loss, you are told another thing most plainly, even beforehand, this that you first be steadied and stablished in spirit: for you were verily told to keep the ordinances as delivered to you. Keep. As delivered.

Thus, if you must have an interpretation of, Let your women keep silence in the churches, the interpretation is verily this, Let your women keep silence in the churches.

What is a listening to men give an hundred speeches, when in finality only the word of God shall stand?

Suppose you required a truth in words you could make no mistake about. Whether then would be more plain to be understood? Let your women keep silence in the churches? Or to say, It is not permitted unto them to speak?

Which one is written? Which one is truth? Would you hear elsewise? If same came thrice?

And what if you were of an unrepentant generation; one which love the interpretation rather than the plain truth? What then could be said unto you that would render your conscience inexcusable? That would seal your desire to be reassured?

Moreover for your personal sake, what if you were instructed further of the Lord's apostle, If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord?

Would this secure you? Yet it is written.

God will not have his people to be ignorant.

With what ear do you hear the things written unto you, to strengthen you, and perfect in the Lord's church? Or what ear the things you prefer? Regardless of any instruction?

Shake the ear; shake it, if it be that this thing written unto the churches to make things common, to make it abler, has pressed a bit too hard against your ear; shake the ear; and you just might hear the word: if only you were left alone, to come around at your convenient choosing; but the word of God and the ear that you shake, they are both formed by the Lord. Consider this so carefully. See what you hear.

And if you will run with the rumor, then have you room to run with a riddle also? If there is but one church, and it by the timeless one Spirit of God, if the one church, born of this Spirit, be found to do thither instead of hither, tell now, which has changed, the Spirit or the people? Or do you ascribe any significance, if you did see change in the church?

Perhaps you see none. Or prefer what you see.

Saints do hold. If God is their refuge, and he is, their refuge is then in the holy scriptures, the word of God; and the word, it is yet a refuge.

And shall a man or woman become so wise as to tear down ought of their refuge? If so, Satan, the flesh, and the world delights; and each is waiting; and so waiting, how shall not they prevail in their predation?

Notwithstanding, if it still be that you put no trust in the word, and have rather converted to confidence in your own spirit, when humbly you quit yourself, repenting, you go look in the word preserved mercifully, and with love unto you and your generation, and you tarry therein till you find that there is one church. And you tarry right on, O man, till you see that the thing good from God is good in all his churches. Look you for it in the word unto you, for it is surely there. And if for some reason unknown to you, it seem good unto you to take the woman along, you go ahead, and take her to hear there also. There in the word the right way shall be found; and there in the word it shall remain. Yea. There for you both.

Take not the untoward teacher; for anticipating the wisdom of the weaker but worldly wise generations, and, too, precluding the arrogancy of the proud, this word is, by virtue of its very simplicity, shielded to protect it from any teacher's best venture into interpretation, you see.

And the word given early by your teacher, the apostle Paul, it is taught already meet, so that it may be received readily, digested as is; received in your holy scriptures, being it is very that. It is the word, prepared and kept ready unto you for your edification upon consumption: that is, if it be not too distasteful.

No, take not such a teacher as the proud, for though he seeks to seduce himself to the end that albeit this thing does abide yet among the word, and that whereas it once was deserving of reverent consideration, he now takes security in the belief that he can take you: this by holding that that which has called for silence, it has long since been rightly silenced itself. Silenced by the majority.

Or perhaps he has stood upon the precipice of time, and watched the word pass away.

Hear the simple understanding of the correcting instruction just the same, for it lets us know that there is a certain behavior of untaught women, and this behavior, it is not permitted in the Lord's church: there is a prescribed conduct to be held to in the Lord's church. Even with the Spirit. Specially with the Spirit.

As it was then, even so it is now.

And we know this because the record remains unto us. Not that these of the wayward read it and see it differently, but being a generation closer to the end, they read and resent that which they read. And we know this because their resentment of the word is spoken to, even with an early warning; warning included in that very same record.

O what great and so grand simplicity, this sustaining word of God.

When once you take your eye off the word, what in the world are you looking for? O you blind man.

Yet, there remains a teacher among you, one for still there is hope: for this teacher might repent. This though he be a man frightened to retreating into the dark of avoidance; he stumbling about, and he suddenly coming face to face with certain of the scriptures, same scriptures he has seen countless times, but even as one in the dark confronted expectedly with a bright light, this man then bolts. Still, he might repent. Might repent and return.

To wit, the spirit which moves in this man, it is the same which has taught restless you, even very you, to avert your eyes also from the same word; quickly retreating to elsewhere, preferring it as not there; even as unchanging Christ Jesus yet maintains it there; even right there and rightly so: the word before each generation. Thus causing them when they would fain have forgotten it, to see this word nevertheless; to cast their uneasy eyes upon it just the same. For he shows forth his love, his patience.

Thus, God keeping it an holy beacon. Kept though not as an everstirring annoyance to the wayward: the word, whose shining is yet fixed in a generation learnt to create its own light; alas, a generation whence darkness is increasingly preferred. Then Satan, who rules in the darkness, has ability to ride high noon in their day.

And you, O rebellious, you deny the word only to be left in quiet fits of wonder.

For this generation there is a teacher, he has often stumbled through the word, and when he happens upon it suddenly, as God so brings him, he is as it were a man hit by a bright hot light when he is in darkness. And some, they leave it as unfit to touch; as if it were a thing dead, and no longer able to effect: thus treating it as dead, yet from it they run: running, avoiding it as a thing yet alive: as if an having to do with it, it might yet have power to accomplish its purpose. Take not this teacher to the word.

Neither take you of a pastor of the new age: for often, so long avoiding the word of the wisdom of the ages, this man, he has approached a perfection, though an unfilial one, in that he has by practice of a peculiar silence, averted it from your ears, O man, if you can hear. Being one who works hard, this man does, and all to avoid a word that, as he would have you understand it, is saying nothing.

Yet the sanctification of God calls unabated through the ages; yet God calls even to the individual heavy ear.

Take you not just any teacher, per chance she be a woman. Then what?

When once, just once, truth is spoken unto you, just how many times more need you hear it thereafter? Any and all with a good will toward God can claim a leading of the spirit. But let a man have not that spirit which is wont to perceive all manner of good will as God's will. Good will without God's will, you be careful, so very careful how you even look at it; touch it not: it is a thing razored on all sides: attempt to handle it, and it shall war most amazingly against God's will. And cut you away.

The enemy is a spirit, and you know that he knows how to come as a spirit; and has signs aplenty; signs without measure to give and show unto you. So then if he can manifest himself as a spirit, is this sufficient? And he also shall come with signs. What else then is left? Know and understand. The devil, he has his words. And the Lord, the truth. But Satan, he is a liar. Be sure you understand.

Yea, God has signs indeed, being confirming signs. Signs he has, following the word. Do you not yet understand that you, too, must follow the word? Do you think the word shall follow you? Or follow your signs?

But the enemy, knowing flesh has an affinity for signs, and an aversion to the word, he has signs aplenty; and these he will openly offer: what he needs from you to do for him is ignore the word, this that he may have yet another vessel wherein to work. For him.

Why would the keeping word of God, which is set forth so clearly, and with such profound simplicity, be made a thing of controversy? Who is behind this?

Nevertheless how often is the woman taken away? Still not as though she had not been forewarned: this that the winds and the waves would surely come; and coming, that they would certainly be a force of change upon her life, if she is not grounded. Yea, she is warned that they would even be a change in her own generation; a wind, caught on the run, and interpreted into a churchtime doctrine for her convenience; a forces to carry her away, except she be established: her life established upon the rock of the word.

And O look what she has gone and done: the winds, even the forces of change, the winds of her approbation, she has gone and taken these unto her as the spirit.

She has interpreted the whispers of the winds of change to be that of the voice of God.

But the unchangeable church, the ready, the same is founded upon the unchangeable Rock, the Lord; and he has ordained the things right, and his righteous ways are not as man's; he has called for his worship, and his worship is not in man's way; but his righteousness and his worship they be in the Spirit.

Now what is more convenient, to worship God as you please, or to walk in the Spirit obeying the word? That true worship is the latter worship.

If an one should say he walks in the spirit, as so increasing many are known to profess, and this same man, he lives not the word, just what spirit is it?

O errant, how long will you practice religion, claiming you are yet holy, and saying none man shall deceive you into thinking you are not? How long, being that the word, and increasingly with passing time, even the sinner whose path you cross, they can both bear witness, and see that which you have rejected, and hence, made yourself blind unto?

First, the word undesired is relegated to insignificance, making place in the heart for the devil: then after that leavening there comes a creeping blindness.

And she, if she has not the Spirit, her religion, yea, it shall draw her from some of the world's ways, but it will be just a matter of time till the winds return, from another direction, and slowly reclaim, rearrange or hide from her the ungodliness which her religion cannot take away: then is she left, going to a churchhouse, keeping the appearance, but slowly surrendering.

But the truly holy woman, she shall be holy nevertheless. For her Holy God.

So then let her be encouraged, for when she, being among the few in her generation in the narrow way, holds fast the words of needful sanctification she is strong. Thus, let her know, and know of a surety, that she shines even that much brighter as the darkness grows darker: that darkness cast by the many women around her who live not the word, but live the world in their heart, and carry the word, booked in their hand.

Christ does and will have his church. And holy women within.

Good then if she is not afraid, not at all afraid to confess in her members that sanctification is not a way of mouth, but a manifestation of truth. She is a special woman, because she has called upon God from the heart to make her an holy woman; and he so doing, this woman, she has also allowed him to keep her. Henceforth she shall call upon him the more: even she shall call upon him who has never left her, and who is already there.

Another woman, this be one unto whom God brings it near her: she hears the word, and of it she feels the kindling in her heart, and she turns and goes a seeking, unwilling to submit: questioning rather someone who be in agreement with her. Some man. For a quenching. Somewhere. Anywhere.

And when she finds the quenching with the man of the masses, and the masses, they shall indeed be very there, waiting for to welcome her, then surely all these shall not be wrong. Not in her sight.

And so, your given the commandment for silence, if this were repeated again and again, even with the exact same plainness, in the wayward generation, yet only they that are ordained to hear would hear. And none of the other are made for the order; they not made with an ear for the word.

But the made to know shall hear indeed. And the thing which they shall hear, the same will be seen in the eyes of the world. This for God's glory.

All words unto her that are for her sanctification, often and with remembrance has she been caused to know these are in the word; and in her conscience also, and not without reason; and she, she is given the Spirit of holiness, and thus she knows that she should not lament over the truth; but if she would lament, then let it be over the lack of it lived.

And the standard held before her, for her to hold before the world, it is not there to cause her to once stumble. And if she would carry on, the Spirit will carry her on, even on through. Lost women are watching. God drawing their watch. Watching her going through.

And though there be an abundance of the Spirit, both men and women enriched, yet none in the Spirit is compelled unto unseemliness; and disorder, it shall not be found therein, for it shall not be countenanced. Not disorder.

For the women to speak in the church is indeed a shame. There in the unwavering word it shall be found. Moreover even among men in the church, even the males, it is not meet that men come about and represent God disorderly. However, this she understands. Being it corrects men.

Hereunto are you not taught well in what is acceptable in the sight of God, and a setting at nought what is in the sight of man held so apparently good?

Let all truth be understood. There is a right order in God, and rightly to be done.

Hence, the more fullness of your lesson has say. The writ: Let the prophets speak two or three, and let the other judge; if any thing be revealed to another that sitteth by, let the first hold his peace.

What in the name of the Lord see any man wrong with this?

Yea, you have been given the goodness of the Spirit. Therefore, ought not a man to walk in the Spirit, and not seek to run ahead of the Spirit?

You have no lack of wisdom that would render you confounded, render you so without understanding, that though many have what to prophesy, yet all that can prophesy may not do so at will. For if this be so done, what, you reckon, shall such a thing which again seems so apparently good to men profit the church? What?

Yet, when God has poured out his Spirit, and when there is accordingly an abundance of power to prophesy, and when God has what to say unto his church, what shall twenty men say having the power to prophesy, that two cannot commune to the church, even thoroughly and expediently so; by the same one Spirit? Is it not good that godliness be done in godly order; that that strengthening good may finally result, and the church prosper again?

God can and he will commune perfectly, and in order. For though he gives the thing to an hundred, yet in revealing it, it does not require an hundred to break forth at once. No, not at once. Though they be able. Ability is not permission.

How say you that when the Spirit to prophesy does move, then the man, he is made subject to the Spirit, and withal left disorderly helpless?

Shall you be amazed that the spiritual man with the ability, power and opportunity to prophesy is made to know a thing? Hear the writ: The spirits of the prophets are subject to the prophets.

Be amazed, yet obey.

But if it pleases you also to turn the head, with those you know who have already done so, then you will turn the head; then will you treat this also as one more thing not pertaining unto you. Another something to hinder. Another something being evil.

But for those who do know it is written, that understand the need to digest every word, to them the word does not say in vain, The spirits of the prophets are subject to the prophets.

And just who then has prophesied by the Spirit indeed, and not known this to be true? It is true regardless.

And such a written key, needing but once to be spoken, shall unlock a door: an entry for any saint sincerely desiring a leading into better understanding; yea, a door straightway out of confusion. If sincere.

For if in the church the men themselves in prophecy are duly governed, to wit, some having a commandment to even themselves remain silent, as men, to what amazement then is it that the women are governed also, and that as be commanded?

If the thing is for her, being there in the church, there she can certainly receive it; and indeed if she is ready, indeed she will; as will others receive what is for them: men and women; yet an one need not always be in the church to receive prophecy. Nor, for that matter, need an one be in the church to prophesy. And what has been given her to give or receive, she need not fear losing it when she has gone out. In a generation which has led itself to confine the greater substance of worship to the limited collective hour in the church, what surprise is it then, but it shall see the doing of holy things spoken of, even the list of holy things spoken of, reserved till when gathered in the church?

Seek not to reason you God away, or regard him to your thinking. How account you God's being here or there, as places beyond his am? On this you can depend, God will indeed get his word to the hearer. Be settled in this now. Only let the hearer be ready to receive it, once the word is delivered.

But who is this spiritual woman, this woman so wise now, who would allege that she must have herself a captured audience, men and women but within the walls of the assembly? What is her spirit? Glory or more emulation?

Good as it already is, so good there is prophecy in the church. Yet, as holy living altogether, all prophecy need not be prophecy done in the church. Most prophesying, it is without. Not necessarily in the one place. And still nothing is lost.

But instruction should be known should the church be in the time come together in one place. One place. God's people do come together; these be not like some who find appeal in being apart.

Indeed and indeed, God's word through prophesying is good. Nevertheless hear and understand with all due fear that God's instruction, yea, his instruction unto those who are prophesying, it is godly good also. And nothing is lost.

Moreover, need you be told, that if God can send the message to his messenger, is it not he who is able to also send the hearer most timely across the path of that same messenger? What do you know about God? Does he who know every one's every move, himself move when he moves? The Spirit is perfect, and knows how to work a perfect work. Know this.

But know also, this thing, prophesying, and much more holiness, and godliness, these are not exclusive to or limited to the confines of the walls of the church. The deliverer, he knows how to deliver. And will deliver either message or man.

The writ: The spirits of the prophets are subject to the prophets.

Verily that you might know, if he or she is out of order, indeed it is his own spirit; it is her own spirit. Yea, and there be some spirits, be watchful, lest they come speaking something at you: a spirit to tell you it be a right spirit. And you, no, you may never stop to discern: unknowing whether or not that spirit is in order.

Let some contend that she, upon stepping into the Lord's church, has some special thing burning, a thing whose telling must be told but in the church; this inasmuch as the Spirit is poured out upon her also. Yea, indeed it is, but when so it is that the Spirit is poured out in such abundance, she is nevertheless able to remain silent while in the church: abundance does not limit availability; and the prophecy given in that so abundance, it has in it to go forth, if not by her, yet because it is in abundance, then you may be sure by another. Either man or woman.

For inasmuch as the Spirit is indeed poured out with such abundance, in that the men also receive in that same abundance, such assures that what the Spirit has to commune shall go forth and edify; and all the same, and that most timely: thus teaching the men and women in the church; and does not make necessary that every mouth should speak while in the church, whether that be every man or any woman. In the church, though the Spirit must rule, you let it rule: hence, always decency and never disorder.

So then she has not offended in the Spirit by producing fruit that cannot be ignored. And how can she offend therein by obeying the word?

Hence, abiding in Christ Jesus, is abiding in truth, and there is never a need for any saint to disobey the word, this in order for him or her to acquire their needs: there is no shortcoming in Christ. None left ignorant.

All steps rightly ordered, no stumbling or misstep.

So then there is a time proper for also the man himself to hold his own silence; and be obedient in the church. And shall there not be a case for the woman? And to disregard this, such shall not be subject to any man's choosing in the Lord's church.

The difficulty is not that the thing is new, but that the old thing offends. Specially once flesh has caused a departure, and pleasure has been found in that departure, and the command given to return to the strait way. Shall flesh not seek its own, specially if it can say it is pleasing God?

Nevertheless it is written unto you: God is not the author of confusion, but of peace, as in all the churches of the saints.

How often shall you be made to see, that the things ordained are for all the Lord's churches? To bring all the Lord's holy churches, all having the one true and Holy Spirit into one accord in unity in Christ Jesus. Calling for the true spiritual walk, as in all the churches of the saints: that you might know that this is not on any wise an ordinance applicable only to this church.

But speaking unto them, it is so as to make them wise; to know that though they have the Spirit, yet they have in their presumptuousness and walk certain misbehaviors, both men and women; and having been found to be outside the order of the churches of the saints, they are then duly commanded to be with all the others as one. Thus the required unity of the Spirit.

And so it is that we are made to see, yea, that there is a way in the church for the saints in what is godly permitted: among men and also women.

And there is a way also for godly edification of tongues: yea, wonderful as it certainly is. Yet a way. And in the word unto you, that, too, set forth: but again, as you are godly permitted.

Thus instructed, thus set to, for the Spirit filled children. The writ: If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret; but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Too much for some. Shall this also offend?

Hence, in the Spirit, you are permitted, but only as pertaining unto godliness: precepts to be practiced, even in spite of yourself.

In spite of any genesis created by your generation, there are things here even among the Spirit filled, concerning men in part, and women as a whole.

So much in the entirety of the word is so simple. Yet where is there any clearer language that can be read or spoken: this word of the Lord, word sent concerning the women in the church as a whole, saying, For it is not permitted unto them to speak?

You see, in this so clear language to the Lord's church, there is precluded her speaking as a whole, leaving no room to push past it.

Behold the commandment: It is not permitted unto them to speak.

There is herein set forth the commandment from God straightway, and the thing is tight enough; even till it affords no part of the sought for slack to escape into the interpretation: no regurgitation that the latter generations increasingly relish to live by.

Nevertheless the wholesome word is set openly before them. And his word, it is altogether strait, and it gives room for neither slipping nor sliding.

And the children of the Lord, from time even long past, they did not always fail God because they were ignorant, but too often transgressed because they were minded of themselves. For as with the word when it comes to all flesh, shall there be so much a difficulty in comprehending the word, as rather a difficulty in willful compliance: a difficulty in apprehending self from indulgence?

For indeed there be over here, those who will accept not even the simple thing, nay, till some teacher stands before them and make the simple thing complicated. And there be over there those who will not accept the simple thing, till a teacher stands before them and interprets the thing to their preference.

And now, here in the church, the apostle of God giving godly instruction, had there been any number of scholars among them, might you reckon then, O man, that any such one would have chosen to labour away a precept so succinct?

But here the disallowance of what? Of very speaking even itself. Here it precludes all the disputatious devices present and future: thwarting those that seek room to move left or right. Binding those whose profession and love of honour and elevation among the people thrive: it being a profession to take any part of the word that might offend, and make it acceptable; this so that it might be anything; something other than that which is so plainly set forth.

But this rendering of none effect, it never has, and never shall countermand the plain and much so simple commandment of God: Let your women keep silence in the churches.

Does this commandment not stand like a pillar? Why so, you suppose? Speak truth to yourself.

Speak, and then you come on, letting what is left for you be as it belongs to you: you coming on over to realizing that there is also a way for godly edification of tongues; and in the word unto you, see that again, it, too, is set forth but rightly, in that way which is the way holy. Even with some silence. Silence even among men.

So then, you have the word for the church; therefore now let the word have you. So written: If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret; but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Hence, you, having the Spirit, you are permitted, but not as pertaining unto showiness, but unto godliness; and so it is when done in holiness. For man, given to being rebellious upon opportunity, specially if he can claim a pleasing God, or a moving of the Spirit, he will push pass the church ordinances, even to unseemliness and disorderliness. But come truthfully on into this, and truthfulness, it shall surely be rewarded.

Now on that glorious day of Pentecost in Jerusalem, when the Spirit was poured out upon the men and women alike, they abode in one place; and the men and women were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

And, too, this sign would also be so very timely.

In the making unto a newborn church, on that day came this as a manifestation rushing and mighty; and the babes born here, these were wholly without instruction as to its proper application unto edification. Suddenly it came to them; and suddenly they had him; and had not the understanding of how to apply him. The same church which would henceforward not be left ignorant, nor alone, would be properly instructed in growth, and even the greater fullness of communication; a church nursed, and all one brought along to walk in the same Spirit.

Yea, that same Spirit which came on the day of Pentecost, giving them to speak with tongues, would be the same Spirit, same which would be within those whom the Lord would specifically ordain teachers, instructors of those who speak: given to set forth the godliness of the order. Yea, though the men and women spoke at the same time here, responding as newborns, they did not yet have the full understanding, and the teaching of speaking by course. Things then concerning this and so much other to be learned; a coming into knowledge, even after receiving the Spirit. Need you be told?

Which same vital things would be taught them, as being children in obedience, by none other than the entrusted teachers timely sent unto them by God.

And on this matter, the teacher, brother through having the same Spirit as they, saying unto them, Brethren be not children in understanding.

For when in truth, we see the presence of the Spirit, it is the Spirit revealed in the one case, but understand that it is the edification, the profiting of the same Spirit that is manifest when things are done in godly order. Hence, the latter the teacher sought to have them know. And witnesses, to be sure, they will still take meaningful heed.

Hence, how is it that an one can go about speaking in tongues, and claim he or she is in the right spirit, but when that man or woman is sent the godly instructor, enlightening the way through obedience, and that in a plain and simple language, it be found that they, claiming a being in the Spirit, cannot even receive the simplest of the scriptures right?

Amazingly, they speak in tongues, but themselves, they cannot be spoken to in plain scriptures? Yet must they be taught.

They must needs be taught how best to use the resource; to bring to bear the true power.

Hence, as touching the teaching, so in godliness. The written: If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say ye are mad?

These things to be learnt, and sufficient other being said to set matters right. For indeed in that day, the whole assembly did speak, even the men and women. So then, good it be known that the very way of the thing set forth on that Pentecost, it was the manifestation of the arrival of the Holy Ghost for the sons and daughters then, and also even this blessing onward; onward down through the distant times to come, even afar off; and, yea, being the thing indeed this day, and able to be received this very day.

A needful teaching then, that the chosen should come to know the fulfillment, and go forward; not just speaking, and no more, but speaking and also making true good with this manifest power; and thus the world should come to see the fulfillment. But the thing itself, as it occurred, though the Spirit be yet sent, and is to be greatly desired, and to be received even this very day, nevertheless that day as it was, it was not sent to be adopted as that very fixed pattern of assembly worship itself.

There would come teaching, and withal holiness. Let the filling continue.

But yet the true worship, it would indeed be in that same Spirit; and the power of that same Spirit, it would give them to walk in all ways the truth. This would be worship.

Moreover, shall it not be understood where the worship should be? For neither there in that Jerusalem was it to be as a set place, as an only one place reserved for worship. Even though there the Holy Ghost needed for to worship true did first come.

Hence, though having the Spirit to worship, they were not yet fully knowledgeable in the truth of worship. So have you not seen how that the teacher sent from God did set things in order? And have you not seen how that teacher did show the course by which the speaking was to be done? And have you not seen as well how that the teacher was sent from God with the ordinances; even also the godly ordinance of order?

And so the church established, teachings would come, committed to the men. And even the instruction of the Lord concerning the women, saying, For it is not permitted unto them to speak.

Have you seen this? Or have not seen?

Hence, in the Lord's church, there is verily a disallowance of her voicing in any space. For in saying, It is not permitted unto them to speak, there is in this set forth the commandment from God with great brevity; its unbreachability abiding also in the virtue of its very brevity; and in the wisdom of the Spirit. Which same brevity of the commandment is verily its added strength: fewer words, all the more to put down the sage, the upstart, and she who revels in the role of the female firebrand.

But had there been any number of scholars there in that day among them, might you reckon any that might have ignored godly wisdom, these same would have striven very there, rising up against that same wisdom: that wisdom which endues gravity to profound things kept in brevity? And these so called scholars, in so doing, might they have not in that day reasoned away the inherent strength: that which resides in every succinct precept? Scholars understand things scholarly. But spiritual understands all.

So then, are you seasoned well enough to know that the word of God, it invariably sets forth that which is different, even from that which carnal minds or errant spirits consider right? Hence, the word of disallowance of any speaking at all, it precludes all the devices of contention. And even determined consideration.

Thus making remarkably manifest, making of no validity then the challenge of even those whose profession, whose love of honour is founded upon a change: men who are built up upon that part of the word they have taken away, that word which might offend: their taking it away, making it a day of the new acceptable. And this so that it may be anything but what is so plainly set forth. But this rendering of none effect, it never has and never shall countermand the commandment of God: Let your women keep silence in the churches.

He who does know all things, even the end from the beginning, shall he not foresee all contentions in his only church, and not head these off? Yea, he who created all things, the same has foreseen all things; and he has put on record all things to be done rightly. Even till his return. The way is written. And it is right. All spirits are not.

And so again and again, if the hammer is brought to the anvil, and the gold, even the pure gold, is in the middle, which of the three shall cry out loudest?

It is set forth then that this is an ordinance, one done not in a particular church, but in thoroughness has set forth. The writ: As in all the churches of the saints.

And here again, noting that it is not only saying, All, but saying, Churches, see that you understand then, O saint, that this is not any one select congregation, but the women found throughout the whole holy family. The churches.

And when it is said, Your women, we can know that it is not as though this saying, Your women, is merely conveying that a select, holy walk was required of but a particular congregation alone. For wrong is wrong in the church of Christ, whether it stems from custom over here, or something otherwise over there. Your women or theirs.

Some gainsayers go about talking as this reason or that. Some seeking escape from this commandment unto the women, by employing some vain argument that it only addresses local customs.

Such then is to show the false teacher's craft at taking those with customs: and they overthrow indeed: overthrowing those who have a custom of rejecting the word.

This is about holiness, churchwide. Your women and theirs.

And these spoken to, verily they are these spoken of, and same that now be in Christ Jesus. These things spoken of therefore, they be not about correcting varied customs, but complying with godly commandments, churchwide. Moreover these same are born again, thus customs beforetime had as once unbelievers now mean nothing anyhow: and transgressors, such same know nothing.

Instructions then, not addressing a matter of what they once did, for this being of no consequence, but rather, as holy women, what they are required to do now.

Again, even if you have a teacher, telling you how these women once were, what say you who are born again: what power customs at all over those who are now born of the Spirit of the Lord? Born again, all must now walk in all holiness. All women, all holy, in the one holy church. This commandment, thus coming to inform what is godly in the church; coming to the born of the Spirit: without regard to customs brought or not brought in from the world.

Though you must contend with it, attempting the argument as customs, customs or no customs, inasmuch as it is a commandment to this church, so is it then to the Lord's church.

For again, Christ has one church. The righteousness of Christ does not vary from church to church. Taught as one righteousness. For one it is.

This commandment from the Lord, nay, it is not about addressing one women in one region, but it is about addressing all women in one righteousness.

Thus, in saying, Your women, this was to let the men know that their particular women had not come up to the holy behavior of the women churchwide. Moreover, were this church to be singled out, and commanded to walk as others do not, this would be to divide the church, and thus, forsaking godliness, have two different spirits of religion, claiming godliness in the church. Setting the situation up for Satan.

Thus, in saying, Your women, verily it is to bring these women also, even theirs also, into common compliance; into the same ordinance of godliness: being that with all the other women in the church. That they, the men, having the charge may know, and not continue ignoring these women's behavior in Christ's church. Which ignoring would be to treat these women, even their women, as some sort of a people apart from all other saved women. This while leaving all other women in the Lord's church to do differently than these women: inciting arguments of favoritisms, and inviting departures and deviations. Such is not Christ. One Spirit, one church.

This be not about regional customs. This be about men and women prophesying. And more. This be not about regional customs. This be about men and women praying to God. Not a regional God. But one God, worldwide. One God, all creationwide.

This be not about regional customs. This be about women in disorder. Whether their women or other women. Women in the church.

Who is he who would have you believe that these things be about some sort of regional customs? Bring your teacher, and I will say about customs concerning some churchfolk: customs, to the disobedient, is when the commandments to holiness come, and a people ignore them, and keep on marching on; marching straight on away, into a region called rebellion; along with the spirit of their generation, spiting the word. Customs. Now that be customs. And customs most assuredly.

Suppose, since you are accustomed to seduction, that some were to offer altogether to the contrary: as that she may disregard all that she deems a stricture? And thus she is forever and in all ways free; even from the very word? Is this any different a spirit than that which besot her in the garden? Not accepting that she is at once made free, and also at once apprehended.

The word, it is the discipline of the free. Yea, made free from sin, and apprehended to the truth.

The voice of God does not have to speak directly unto her as such, she being his sheep: for being born truly of the Spirit, she is made a creature, even made a creature, unto whom his word from his apostles, it will get the thing done. Most assuredly it will.

And the word of God is itself a friend of hers. O but if she would listen to her friend. It shall be well.

Concerning her silence in the churches, these things be not about bringing debates on customs; they be about bringing disciples into compliance.

In Moses' day, when death passed over the children, those given the way of life, death passed over the children, affording salvation unto all the children; but in so doing, it still did not result in giving the women authority. But who did yet retain the authority among God's people?

Did the authority of the women change when salvation came, freeing the children from bondage in Egypt? And when they passed through the water, did the women come through with the authority? Even ought? Either when they were led by the cloud? Or when they all drank of the spiritual rock? Or when they all did eat of that spiritual bread? How much authority did one of these give her over the man? Or all of these things put together give her?

What afforded the sacrifices?

A type and a shadow of things to come, you say. And in this you say well. In truth, very well.

And in truth, the word today, it abides to her today also. Today. That she be dayed with the reality now: that which has proven itself capable of going the distance. Not as a vessel extolling the merits of men, as in that latter day when her conversation shall reveal her true conversion; this even as a woman too blessed to be obedient, hence, too obedient already to be further taught. Even as one of those who do know, but have not learned. A vessel giving rise to a spirit which tells her there is no difference between this way and that, so long as she is different. This while remaining indistinguishable?

Is this to you, O false teacher man, or her? I know not which.

Can love denied be love at all? Love, the Lord's love to you? Love, your love of the Lord? Have you now even gone and created a new way of loving the Lord? Other than obedience? A love dayed with the desires of your doing? Is this for you, O false teacher man, or her? I know not which.

And though a thousand times over, you assert you have the Spirit, O but you would be a powerful man, or woman indeed, if the manifestation of that spirit matched the many times you proclaimed his presence.

The word abides to her also.

And what is it even if she shall mean good, this in her refusal of the good word? Shall for this in her heart, the word unto her then be put aside, that even her heartfelt good should prevail over it? Prevail over the word to the Lord's church?

Let every soul forsake the perceived goodness of his own heart, repenting; and get in the Spirit. For even that perceived goodness unto God, without obedience in a man or woman, what is this? Shall the word be made of none effect for such: letting every man do as he well pleases; and all else upon the earth betaken with well meaning do likewise? Giving place till the righteousness of God be overcome with such compromising; till worldly tradition establishes itself; and thus the multitude with mouth claim the Holy Christ, but have not the power of the same?

You have seen this spirit: it has visited you, tried you.

So then, under the law, the woman, and the man received atonement, but still God did not give her authority over the man, nor changed he her status where the men and women were concerned. Moreover it was not as if the men themselves did not sin. Yet, too, see nevertheless how God gave, and thus retained, the instruction unto the men. Even as Christ today. In this perfecting way. See and be settled.

But the men who have been ordained for their errant purpose, they shall encourage that particular her, playing to that which resides restlessly in her heart. This man and that is come in spite of the word, setting on, saying that a woman shall minister in the word, all as well as the man.

But the man who has found himself in a place good to say this, this man is already himself disestablished in the same word. And she is glad to receive his sop.

But O had she been content with the nourishing word. With so great plainness is it made available unto her. That she not once stumble when very ill comes.

Let your women keep silence in the churches, it is commanded.

There is no lack of understanding here, only a lack of humbleness by some of acceptance; and that itself will always lead to misunderstanding. A misunderstanding of God.

O woman, you have been told to keep silence in the churches; you have been told also that it is not permitted you to speak; you have been told, by commandment, to be under obedience; and you have been told to ask questions of your husband, and that at home; you have been told it is a shame for a woman to speak in the church. And if these things had been cloaked in a mystery, no doubt some man would have mastered for you the art of interpretation: but knowing your propensity for rebellion, and your adamant men of your generation to hearken yet again unto you, you have been told it is the commandment of God unto you. What more of the plain truth need you be told? No doubt, you are plain tired of being told.

But even from since Adam on, in your scriptures, have not men been told even more than the women? Even so much more? And they rebelled also?

And if there were yet even another instruction, if it, too, were specifically unto a woman as a woman, if she be not spiritual, yet would that instruction, and the sum of any number other, still be one shy of that needed to convince such an one unto obedience. Nevertheless she has been told.

And she, if she persists, tempting herself, she shall in time be accorded the company of an accommodating minister; and she shall find herself a most filling one. For there is one prepared for her, awaiting her; one weak in the word, a man gaining honour at the expense of meddling with sound doctrine: coming for to capture her: spiritually weak men, erring; good in speech about the religion of their day, but poor in the power of the Spirit. Proud men, erring, presuming a position to take down the precepts of the unchanging God; this weakness in office then always followed by waiting women.

Yea, did not the Spirit of the Lord come also upon the women of old?

Nevertheless this saying the Lord early in Isaiah: As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

Thus, God, declaring unto all that have an heart to hold it, that the woman was not to exercise authority over his people; no, not a woman in any perceived fashion, nor the manifest form. Not even the similitude.

See then God, withholding the woman from ruling over his people, by laying this thing spoken by his prophet Isaiah at the fore; and though it be cast at the foot by the listener, he has assured that whether the listener pick it up symbolically, or manifestly, either way taken, none but the head shall come up first. The excellency of the wisdom of the Spirit, it has done this thing. Go look for yourself. Let God reaffirm it. None but the head.

And with the choosing of his apostles, by the constant count, by example undeniable, and by them having had opportunity also to believe by his works, Jesus has spoken: the Lord manifesting his word through his works, a showing unto his own people, even yet again, verily what this thing is.

Still, you see, God's people have always found ways to include their ways into his ways, even Israel of old; and now the church is that people. What do you think? A better question yet. What have you seen?

The wise now, they think they have gone and found themselves a way, one which the people time ago of the Lord were not wise enough to effect: they have convinced themselves that they have found a way to walk in the word, and to have their way with the world also.

Some men surmise that the undone thing, if rightly done, should be some of the men ruling, some of the women ruling: but the Lord rejected such altogether. For he did not say through Isaiah, that too often women rule. Did not say, too many women rule. Did not say, more women than men rule over my people. Such ruling ruled out.

The Lord God, he is not pleased that women rule directly over women: not over women which belong to him, though we see that it is well, yea, even right that the older women set forth a pattern, and then only if they be but interim teachers of younger women in the required ways: the ways of appropriateness as the daughters of Sarah. Even godly women, subject also as they ought. Hence, not till finally her years are far enough spent; her steps, that they have been carefully and needfully holy ordered.

But whence ever walking as a preacher?

Yea, say you, she is also spiritual, thus she can stand in the breach also; nay, say the truly spiritual, for verily when any leave the word unto them, these are they which verily create the breach.

You be still right here: the part of the church with which they do meddle, it also has been set: the foundation, being of the apostles and prophets, with the Lord being the head of the corner, it is already laid, and none other can be laid. And as for the upstarts, the very foundation itself is become their stumblingblock.

O rebellious and busy for the Lord, which shall be the easier to undo, yea, to redo, the very foundation of the church, or the commandment of God?

O obstinate and open for the adversary, all the devices conjured in the pit shall not prevail against the church, and how much less against the foundation?

O open and put for the world, who are these which do exalt themselves in their good will, pride being the spirit which enlivens them? Yea, it takes a man with a mighty big spirit to be as he who has undone the word of God; or a great many men with very small spirits. The word is forever settled, in spite of the spirits of the unsettled.

Established it is, set and done; moreover, of the chief cornerstone, even the Lord, was there the commandment given: Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.

The apostles of the Lord of grace, they are sent unto you with all and the entire of godly instruction; and through these will you know as you ought to know: glory to God, animal sacrifices are done away, the Lord of salvation has wrought; and his blood alone atones. And who does know of the fullness, even all the fullness of God's people's ordinances and precepts? Who has understood things as they are from what they were? Hence, the given apostles here also. A man and woman if found yet humble in their generation can know something most wonderful: the perfect will of God.

They can know what the Lord requires. And they can know in comfort, and rest in assurance, that no one individual soul, if it be willing for God, has any excuse; for God's will for the church, plain is it made; and his will, it is apostolically taught well, that none should have occasion to stumble in his so great love: plain in his commandments, in his precepts, and in his ordinances.

That supreme requirement of all mankind, the will of God; the good thing unto life, but became a stumblingblock early by the reasoning of the first man and woman.

But hereasmuch the apostle unto you epistled to the church as at Corinth; this that none may seek means to maintain that in this place, or any place, here is a people encouraged, or permitted to practice their own peculiar public customs in lieu of that holy walk. That they not become as a people taught in that day, and in days to come, with things found off the foundation. Or things dragged onto the foundation. The Lord has one church. And what is here taught, same pertained to the church. No two churches. No two spirits. No two foundations. No two bodies.

And hence, it is here spoken openly and plainly, sparing not; but spoken unto the chosen who be the church; spoken even into your learning: this that you may see that this is a common commandment; one unto a people who now are one; one sharing the common salvation. And not a commandment unto a small separation of a church. But a church being one with all the people in the one and living Christ; and therein cannot be found neither Jew nor Greek.

And if in any manner they be peculiar, pray it is already in you to understand, it is that they have this peculiarity in common with all the one people of God: that is, being a peculiar people unto God; and strange unto the world. For now are they spoken unto as a people loved, yet a people who must be made to know the one doctrine of the people's ordinances: those given by God unto all his church.

The purpose confirmed, and the word confirmed, that these be the teachings unto the church in Christ, saying, As in all the churches of the saints.

In all the churches.

Though it not need be, let it be told for expedience, that the commandment for the women to keep silence in the churches was full well, and not at all given without the understanding that women also have the Spirit. And if only some of the women shall remain quiet, in this particular place or that, and not women in all the churches, as commanded, just what? Does any man believe there is one spirit for these saints, and another for some other saints?

The word comes to the church, a church having one Spirit: that it may walk in that one Spirit while sojourning here. Unity.

And the word comes to set in order what is wrong, and what shall be avoided in time when disorder shall come, this even regardless of custom. And if it were needful to correct in that day, disorder having its own spirit, when the correcting word is set forth today against the disorder in this latter generation, think that such disorder shall not have sent down its roots even again, become strengthened, and risen up to great offence, even open rebellion, seeking to withstand godly correction? Disorder, fighting against being uprooted?

But here, that they were once Greeks has ceased to matter altogether. For what truly matters now is that they be in that one holy nation: the children of the Lord, children born of the word. The one word. And the word of God will they, the living, hear. For how shall they that are born of the word of God contend with or be made ill by the word of God? Hence, these lived, and whatsoever they had aforetime practiced, dry deeds they were; deeds done of the dead.

But now, in Christ, their profession is life. And now, in Christ, they are united in the Spirit; one with all the people of the Lord God; thus now, in that same Christ, their men shall also come under the same government as all the men, even in all the one church; and we know now, that also shall their women, in their order. None left to riot.

One way in Jesus Christ. None other way can it possibly be in the undivided God. There is one government of the church, and it rests upon Christ.

And in one ordinance after another, in one precept upon another, authority is officed by the men: chosen men, of whom made plainly in your sight, the apostles and elders hold vigilant charge.

Yea, the woman has been commanded of God unto silence in his church.

A shame for women to speak: the thing is thereunto tied too tightly to inject any interpretation, O man amiss; it does then require that she refrain all vocality; this pertaining to all women. If it be a shame for her to speak, then are you yet so without understanding, or ready to partner with contention? Let yourself understand, with the simplicity that is truth: it is a shame for her to put her voice forward in the church.

First know, then let it be known, that there is a thoroughness in godly provision: you can thus hear the teacher saying another something. The writ: If they would learn anything.

Anything. For in this then you are made to know that which you do not want to accept: that this thing concerns all issues.

The writ: Let them ask their husbands at home.

This then making the instructions personal for the sincere, and untransversable for the reluctant to believe; and the same confirming for those, both sisters and brothers, who but suspected all along that it was true, that her silence was required: but these same lacking resolve; for they could not come over the wall that their false teachers taking them captive have built for them, sheltering them from the word. But O now, that she might know, too, that this is indeed a matter of her reverence to the church, even as stated. That it is indeed too clear to be misunderstood; it is too clear to be interpreted away.

If there be any yet today to strive, any, then is not simplicity and sincerity able to put it all to rest?

And though the interpreters wait in the wings, and must needs refashion this as some thing unique, as that it be for the Corinthian warfront only, as if there be two distinct churches, at least two, yet Holy Ghost wisdom has precluded their wisdom: for you are told not only, Your women, but shown in the word, the expressed understanding to you by saying so most simply more. The writ: It is a shame for women to speak in the church.

Saying, Women.

Encompassing all women therefore, and not just a select few in this place or that.

Is there one who can believe that she is somehow denied, or somehow less saved if she obeys her instruction; if she remains silent in the church? Or is God less glorified if a man or a woman exalt him through all obedience? In all the word?

Or perhaps, just perhaps, you have your own way, and as so often is the case of flesh wanting its own way, truth is hidden from you, allowing your way to make you feel better: that being so, if you then cannot praise him your own way, you are offended to the point of not wanting to glorify him at all. Surely such is not in you to so think. Is it? How could it be? Since you have instructions?

The word, saying moreover, Let them ask their husbands at home.

She must be, and thus is, provided for; this clarifying and hence, explaining for you, O man, that this is not pertaining to some of the places, some of the times, about some of the matters; nay, but provision is made for all times; provision made in all the holy church.

And the holy church, in this and all the doctrine, it will indeed be manifest again a mighty church: be back to doing even as instructed in all things, for a coming back mighty Lord Jesus. Wherein abides obedient men and women. Though many let go.

Hold still, and see what you can hear. And if any of the word shall once offend you, even once, then get you in the Spirit.

And the man, shall he misunderstand so great plainness of speech, that saying, Let your women keep silence in the churches?

How can he, given that the word left him no ignorance at all? For it comes back even as plainly, saying, Let them ask their husbands at home.

These two commandments, one supporting the other for to seal the understanding, not only precluding any pretence of misunderstanding, but also reaffirming unto you that the husband is the authority also in the home.

And, O teacher, what have you gone and done with the churchwide instruction? That coming first and foremost to undergird and ground you in understanding: that is, concerning the man and the authority? The forsaking of which fundamental instruction leading to confusion at the so many places where it can create conflict. Wonder if you might quietly confess that there be a spirit in you to subdue these instructions, and subvert toward your own knowledge at every possible occasion?

So much here, O man, you need not be pressed to, for you ought to know them already; but because of the way of your day, and the matter of your heart, yet they are set to.

Consider then, shall an one reckon that if by some interpreter, she in some capacity yet has authority over her husband, this simply by her coming into the church, and asserting that capacity, then why is she at all to forbear asking him anything, even anything, till home, as the word establishes? By what interpretations of what commandments, you reason?

And she, told plainly to be in subjection, yet the moment she steps into the Lord's church, the Lord's church, that is, shall she reverse in some spirit, and not only turn and take authority over her own husband, as some would further claim she is authorized to do, but proceed even further to take the authority over the other women's husbands also?

Then what? Reversing again once home? Returning again to subjection?

And you maintain you see no conflict, no confusion, even in the full context of the rightly divided, and the much plainly taught word here? Yea, must you maintain that you are operating that far above this or that?

Still, allknowing men, as men wiser than God, church men they be, eminent in their generation, some thinking to do the church rightly, they come forward to save her from the subjection to the word; for they feed her with such doctrine that stirs her as much as good religion itself; even so much as till she is led to believe that in obedience to the word, she is denied worship of God: this if she obeys the commandment unto her, not to speak in the church.

But has not sovereign God spoken through his apostle, and that is enough itself? Yet what?

Is this that generation which has not power to preach the word, and even less power to live the word, but yet has sufficient of a power to change the word? Or better yet, power to appoint teachers who will? Having teachers they prefer; teachers seeking to change things which they have no power to change, except in the hearts of the deceived; and teachers meddling in areas where they have no authority?

But is there not understanding among those that fear God; and is it lost on the all too foolish that they do not know? When all which shall be said has been said against the prescribed way, said by the prominent men, the mighty movers, and the makers of manly matriarchs of her generation, when these shall have spoken, the word will still stand.

O wise man, you do know, do you not, that if you shall tell her what she desires to hear, she will receive it with so much more delight, specially if you should shout it loud among the masses for her? Hence, when speaking, you are known well when seeking her heart, to come to that particular part which you know she desires to hear, then you let forth, raising your voice to her vindication. Yea, you speak to her wishes with such applaudable appeasement, and with feeling; even with more fervor than that which you proclaim the Lord's word. Have you not noticed?

O wise man, do you not know that as a teacher you should have assuredly and dutifully taught her; teaching that as it is good to come with the Spirit into the assembly of the saints, yet her worship, yet her true worship, even as that worship of the man, being seen of God and done in deed, it is a thing so much the greater? For in worshipping God, if she shall truly worship him as she must, she must worship him all the day long, and night through, every day of her life, even ever in that same Spirit.

And she must not be taken, as so many have been led captive, into the routine complacency: that of believing that the coming into the church for a time weekly, or so, is the substance of her service; and that it is also the culmination of her true worship. Is she also captive?

Whenever does worship stop? She must ever worship. Teachers must ever teach. In word and deed. Hence, they worship also. Confirm this, O pastors. You who be pastors.

The apostles of the advocate have contenders, which be apostles of the adversary.

Hear now O you such, it is not commanded that she cannot praise God. For she is to praise God indeed. What is commanded is that she keep silence in the churches. Which same commandment is not given to the men. And for this there be that are offended.

Though offence be offered back with disobedience, flesh flares up but like flesh; yet of men and women, both commandments can be kept by both.

Behold then a generation wherein even disobedience manifests itself in righteous indignation. Behold. But when time has silenced this man's righteous indignation, and it will, the word will still say what it means and mean what it says. She is commanded to silence in the churches. And the interpreters of the more sinful generation have said, it does not mean that. They say, we have reached agreement that it does not mean that.

Let them agree. But shall anything mean what it says, when it says what it means to someone who has said to himself, that he just cannot and will not accept it? Such is the flesh. Of male and female. As Adam and Eve. Their flesh, your flesh.

Still, concerning praise, there is a difference in praise in reverence, and praise in rebellion. Though hearts deceive hearts.

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## Delivery 9

Is there a teacher who loves God, and therefore loves his sheep, and has rightly and lovingly taught her; taught her that by her coming into the church assembly for some hour, she cannot repay as it were some obligation for her slack of the week? Done as some sort of dues for not worshipping God in holiness throughout the entire week: and therefore, she setting some record straight with the Lord, this by her vocal contribution during the period of the assembly?

The church. There where she is commanded by the word to silence; and obedience hereunto, this shall take not a thing from her praise and worship.

Yet assemble she must.

Coming in, she is commanded to come in, for verily she is to assemble; but if any woman, any woman, has worshipped the Lord all the week long, praising him every hour of every day, this by abiding in him and he in her, she living holy, all the day long, when is this very same woman, ever now and today not in his courts? Always in, praising him?

Hence, what shall it injure her, if she is reverently silent for that period there in the church; even there where she is commanded to keep silence? What greater praise obedience?

Has she been walking in the Spirit?

And indeed, if she has not lived holy, that is, in true and spirit worship all the week long, it is no wonder then that this woman or any other is offended, this when she feels she is denied her weekly redeeming opportunity: deprived of unloading then of the emptiness of the fruits of praise of the entire week; offended, if she should feel denied this chance to honour God: this with her only moment of apparent praise and substantial worship, and that in her own way. Given go in church.

Yea, let her not be slack to assemble, but let it be more than a feeling of some sort of reparation; let the thing be seen in her heart and savoured in her soul as a blessed opportunity.

For to come to the church she is commanded, but therein so is her silence. Commanded. Hence, shall she go so far as to look forward to this lone event, this as her true worship; this hour in the which she has been somehow lulled into promoting as the high point of the week, that it be presented as restoration, as her worship in Christ Jesus?

How is it that this lone hour, out of all the past week, be itself the hour of expectation and exhilaration; when in truth every hour should have already and ceaselessly been a time not lent, but given to the Lord; in rejoicing, in praise and glory? Thus, not a thing reserved for the moment of assembly. With the watching world remaining outside the church doors, truly now, just how much glory God? Glory man? True worship and praise, is it not more than just a scheduled event, more than just a good show for the gathered hour among the gathered few?

No, not just a picking up and presenting again, a week later the things church habit: same which have been laid down; left behind, after walking out the seven days earlier. My sister, one day out of that seven, Jesus is coming.

Have you not heard? And if you have not, not good that you have not. Why? Because that one day in seven, it is surely coming. And? You will not hear.

Shall a man not voice the praises of the Lord? Shall a woman not voice the praises of the Lord? The Lord is worthy of all praise, and more. But O now, if the worship would be in the Spirit; and so being, then a beauty be it that is; one weighed in the substance of the word; and not in the intoxicating belief that the level, or the extent of entertainment that they receive from the awaited gathered service is that true thing: being mature enough to know that the level of man's apparent jubilation, it is not of itself always proportional to the level of God's acceptance.

For there be many who have been brought into the tradition that to participate, to introduce something in some way into the excitement and service, this is to move in the spirit. But too often is this not to enjoy entertainment, even as presented on the church's fashion? Specially seeing as how there being little light shining, and halted holy living, this once the same entertainment stops? When the entertainment stops, behold, then the holiness stops. Praise produced by practice. Church behind church doors. And tradition lives on.

Is the gathering in Jesus' name, that he may be in the midst? Is this man's scripted moment, his habit of the assembly, proportional to God's worldbinding power in his entire life? And shall Satan be thought put to flight, or bound, for but an hour of this only day? The hour when preachers preach for the promotion, and saints show for the show? Think you that Satan shall await you till you exit the church door? Think you that he is not above even coming in with you? And any number else?

Yet the gathering of the saints, be most assured, it is not a dead gathering. No not at all. For it cannot be. The Spirit is there. There to manifest life. If let to rule.

And if the Spirit shall indeed move in the midst, of a truth, it shall be shown to have no match.

But the spiritual woman, the Spirit abiding in her, and even abiding at the sunrise before she arrives at the church, and promised even before she saw the day from the first light of her salvation, shall she walk as dead all the week long, and somehow please the Lord, and, yea, exonerate herself when she has compensated for this lack, this by turning and binding her rightful subjection, and then letting loose her voice in the assembly? God is ever holy.

But let her know that true praise, it is more than a promotion, more than a show, more than a parceled thing reserved till in the midst of the congregation: the congregation where the Spirit moves within men and women, and moves with life; yea, but still never ungodly.

For this you can receive: that the Spirit within the church, it will make a difference; and it can cause an individual and personal rejoicing; and then move throughout, and set fire even a rejoicing within a rejoicing; and still not once offend in the word. So many edified. Only the Spirit can do this.

Hence, godly praise must be true, and it is received of the Lord; and godly given of the souls of his people. Hence, just what is the praise of her lips? And moreover, of her life, just what is the praise, once she and her sisters have gone out again; back outside the walls; out among the dying world; there where their praises of life and lip, wherein the Lord wants to be manifest, is commanded of them in this darkness to be a light?

And having the very Spirit, if she, being a saint, shall praise him all the day long, and give that true thanks in all things, shall the Lord be present, shall he inhabit these praises? How think you he will be there? With her sisters and brothers there, or without her sisters and brothers there? Which way? Answer now, which way?

And say, if two or three be gathered together in his name, or a multitude of the same, can they same be truly gathered in the name of the Lord, this if they be out of the word? There is something sent in here, said to sober a man out there; sober him and his woman; sun up to sun down. Every church. World round.

Nevertheless, perhaps she requires a crowd before she allows the Lord to inhabit. A people like herself. Making her praise easier. People behaving like herself. Inside church and outside.

Are not his saints still saints, even outside the walls of the assembly?

Think you that Satan shall not have the victory, this when he shall bind a man to confine his praises but within the four walls? For a certain hour?

Miss the hour, O man, and miss the opportunity to praise? What then? Shall this constitute praise and holy living? What about the battle? The battle is the Lord's.

Outside the walls where most of the battles come, coming without her sisters and brothers present, shall she praise the Lord then: understanding that the battle is the Lord's, and that his Spirit, and therefore his presence inhabits his saints?

Written then to the receiver: 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. But to do good and to communicate forget not: for with such sacrifices God is well pleased.

So then, the true Spirit, when it abides, yea, it will cause a rejoicing which is true: ever continually and never untimely; and withal it shall manifest power, and that for a purpose. And Jesus receives glory.

And what is all else about, truly about?

For our God is holy, and no matter how good our intentions, do we not know that he alone can instruct us how to be holy? Some will not be holy even when by themselves. And yet now are there not divers sorts come together into the congregation claiming holy?

Lo. Shall we forsake the word at a such time? And then be led by what? And to whence? For if we forsake the word of God, you may be sure, we will be led by some other. And unto whom is this first for? Unto you. A church man unbehaved?

And who is this that is always ready to loudly proclaim, and to defend the joy you have in worshipping God your own way? And no doubt there is a joy; but reckon when you return to God's way, the joy is so much exceeding joy? And reckon Holy God will also be pleased, this when the thing is done according to the word? According to God's will?

Can you hear rightly? O holy man unbehaved? You who hurt her?

Yet you say, nay, we need her voice to carry the service. But hear, O man, the churches of early carried without such; and they had power, even manifest power. Power in the Lord Jesus, in whose name they were gathered. And the church and the world both saw it. And they marvelled. What then did they have in that day that you do not have? What? Or shall it yet be well if you were to be asked, what did they want that you do not want?

Jesus has not changed.

Need her voice to carry, you reason? Let the Spirit of the Lord carry the service of the church. Both within and without.

Yet it is not her looseness that shows the shortness; no, not so much as it is the slack men. They forward her, and so doing, they put aside the word. Aside here and there.

Good and obedient to the word that she assembly, as should the saints; she is not to forsake this. But who has remade for her, for this fitting of God into her schedule, as such an hour or so, on this day or so: as if it were some sort of paying of her weekly vows; and as her only sacrifices; and as some confirming to herself of her salvation? Establishing as that by her coming through the doors of the church, this be where that true and godly praise does take place; thus, it is here, for the hour, that she is to absolve herself, or pay her weekly due?

Is she also among those then which have been put to sleep: lulled into thinking that the fulfillment of this commandment is some sort of dues paid: this when she has shown attendance? Be not at all surprised then if this be so, that as with growing many numbers, she is wont to be distressed when she is commanded to keep silence in the churches; for she, as she so reasons, does lament that in short silence, even though it is commanded, she has somehow been denied her worship of God.

But she has the Spirit now, does she not? And again you are put upon to know that praise, this thing is for every day, this is for every hour; and God, he is not worshipped as your generation so often accounts worship in the church; and, yea, though she is commanded to assemble, and she does not forsake this, yet she does know God, and that he is to be worshipped in all her goings forth.

Praise of the Lord is due from every soul, every day: but O when a certain hour of the week becomes the main hour of power, the practiced program of praise, verily this is not a church's power. It is its weakness.

Who can truly understand that when the holy men and the holy women have praised the Lord every day, then just by their entering into the assembly, there shall be brought in with them a praise unmatched and most magnificent? And O the power. Some saints understand this.

How can they not assemble as required? Assemble he must. Assemble she must.

But O if men and women obey the word, return and relish the joy of the Lord, then would they know the strength which shall manifest itself again therein.

If it can be heard, hear and hear the thing well: outside of the word, there is no victory over sin in a man's set ways, in a woman's unquietness, but rather, an infectious empty victory over the spirit of conviction: this when that verbosity shall have with it no power to testify of holy living, no true victory; but yet shall suffice to convince the many speaking that they have it regardless; and that they have it where God requires it.

The Lord is so worthy of praise. And who shall not know it? And godly order, it takes nothing out of true praise. Yea, because the Lord, who has an order, commands it, he shall have an order: and because he has an order, you can be sure that he having an order, the order is not without praise, and praise is not without the order: even when it shall come to confound men. You need not consider him to be unmindful. You need not fret. He shall have praise. And also have obedience. He shall have both. From you or another.

And indeed the woman, she whom you call yourself helping, she shall have joy. So great the economy of joy, till a full measure shall be as but a mite. Two women, living holy, shall be found also talking about it, as if it were a thing magnificent; but, to speak of as such, that is only because there is no better way to describe it. This joy in Jesus.

However, O man, with your own women, doing as you do, yea, you have the praise, letting it loose at your chosen times in the week. But where is the power? Find it, and see what the power can let loose. For verily when you have denied the word, deceive yourself if you must, but you have also denied the power. Even the very power.

Where is the power? And whose is the glory?

O passerby, where are you when you pay the pastors that they might afford you an hour of praise? And so this they do. O but where is the praise every day: that called for by him who paid the price for you; he who desires the living word be in you; and that ever and all the time? Ready for his return.

Upon his return, where then, at that moment, will you be in praise, if praise be not in you?

Having the Spirit, it has been most plainly revealed to the man, and to the woman what is required of the Lord. Most plainly revealed.

And obedience to the Spirit, it is brightly manifest to the world, for it is true worship of God; for it is recognized by them as outstanding, even though they themselves know not God. Again and again, you have read it, and read it rightly, O man. What then is wrong with the righteousness of God? Even in the assembly?

Shall a man or woman be remiss when they were in the world, then come into the assembly and come up short there also? Is there any surprise that the power is missing? This in both places? Where is the Spirit?

A man, a woman, they are as they live; and so living, they publish what?

But to the woman, she goes further and further from the understanding of her great significance to the contribution to the kingdom. Misguided men misguiding her.

Though yet she herself has a determination to show God her capabilities, still he is calling her to show forth his will. She has herself a sister, and this sister has a determination to show the world she can be as the man, but God is calling her to be a son of God. Led by the Spirit.

Consider, if you can: if she does not do the word in her everyday worship, as she must when outside the assembly, and even does not the word when within the assembly, as she is commanded, just what, just where, just why?

And just when will she manifest the power in rightly worshipping God? This, too, points to the failure of the man. Yea, all but grossly so. Only so much worship can fit into the mouth of a makebeliever. Well spake Isaiah indeed.

And so errant, though she obediently has assembled herself, and letting the true Spirit rule while in the assembly, even there among the already saved, yet she has greatly misunderstood how that she, even as the man also, must show the true worship: that is, continuing in the Spirit; carrying her light also outside the doors of the church. Always. Therein is so greater praise and glory withal. Who shall prevent this? What say her life? What say her conversation? Consider obedience and sacrifice. Which one is better?

And what about worship? Has a thing of the mouth alone come to be considered worship, and the word not be manifest? In all her conversation?

Some honour God so wonderfully: with the lips, that is. Most wonderfully. This praise also is good, and in its order is spoken to: this praise of the lips. Where are their hearts? Where is the worship? Is the word manifest? Is the conversation commensurate?

Living holy.

Be still, and behold the living holy; therein is included for the offering of that more excellent praise and worship withal. Here, the difference is made.

See here, you, the made to see; see what the word unto the church is saying. The writ: That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ: being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

See here: Fruits of righteousness by Jesus Christ. Glory and praise of God. Filled.

For in this thing concerning her in the church, Holy God has commanded; and his commandment, it shall stand in his church. There his Spirit prevails.

Say now, even you who put forth that you are spiritual, how think you it shall be so, if there were to be spoken in the most basic of language unto the people, a manner of speech which was sent with so much plainness and succinctness, so direct in directness, a commandment so given that it would be too tight to afford room for interpretation, so that there would not be any misunderstanding, a commandment then which need to say in so simple, so straightforward terms, Let your women keep silence in the churches?

How be it spoken? That you would hear?

How do you, even you, suppose such a commandment shall be most plainly worded; plainly enough worded so as to remain simple enough to say this very thing; and say it so as to set the scholars at ease, that they would not be given to their propensity to scurry off after some interpretation?

Said, too, in a language steady; so still that it would take the wind out of the sails of the gainsayer: that boisterous one who brandishes the sword of his own words before the people; that one stuck in self, thus leaving he himself to stand in one place before the halted between two opinions; this as he fumes in the fever of fervent disdain against that thing commanded which shall outlive him.

What then, after this man is done and gone, shall still be the simplest way to say in the word of the Lord to the churches, Let your women keep silence in the churches?

Plainly needed, plainly presented.

Herein then are given words so full of plainness as to preclude misunderstanding. Words plainly set forth, and need only to find good ground: an heart fertile for that living praise, wherein the word shall be plainly practiced. True glorifying of God.

And it is written: If they will learn any thing, let them ask their husbands at home.

At home. Two clear words: At home; making the matter bright as the sunshine at noonday. Speaking of things needful to be spoken at home: that there be no question as to whether sometimes at church, sometimes at home. Taking this matter totally out of the church, yet not totally out, if you can hear, but removing it to the home: and even there, not without the Lord. Hence, teaching is effected. Hence, order is effected. God leaves no confusion.

But yet there is a man, exalted far enough to make of non effect, to undo the commandment of the Lord unto the church. He considers himself right. Relegating the word wrong. And will attract followers. Thinking just as he.

Who is he that shall contend, that shall grasp at every wisp, per chance it will provide any opportunity to deny the word?

Of the things against which a man may be moved to contend, of the things which shall stand any wise, be the very word unto him; the word, that he may know to be strong in the truth.

And unto the women also are godly instructions given. And let it be received in your knowledge that these women spoken of, these be not women who are altogether adrift, or even as be accounted with the undone; not women unsettled from family. Let it also be known that these are married women, and homeknown women. And you, discern truth if you have a willing spirit unto the Lord, that these are women having an appointment; women, who though untaught, yet women unto whom the way of the Lord was now applicable: thus rendering them governable by the same. The men governed first.

Now if this commandment had been a thing woven in prophecy, had it been cloaked in tongues, then surely they who call themselves her teachers would have elevated themselves: scholars, delighting to open and dispense, even as it esteemed them. But it is plain.

And it is to be understood that all saints require teaching.

And God extending his mercy, though the ravenous teachers tell the woman what she desires to hear, this does not readily make her forget what she knows to be truth.

The Lord who made her, and whose she is, is not unaware of what his individual sheep know and do not know; and he understands what they need before they ask. And if they desire to know, then the Lord will not leave them ignorant.

But O let her be sure she is strong enough to receive the truth, lest when it comes, and it shall come, and she be found in herself and not in the Spirit of Christ, that she then contends with it to her own hurt. For belonging to Christ, if her heart is truly to know, an answer from him shall surely be made to find its way unto her. It shall not fail. Jesus will answer her.

Being holy, her good is his way, and his way is her good. This, Jesus has done.

And she has stayed her station wherein the Lord, her Lord, has appointed her. Ready for his return. But warring while waiting.

Having the word, she has a sword in her hand, and for a purpose: even the word which also tells her the way of the godly woman at home, and in the church. O what in the name of God shall be required to set her understanding, this as to how vital her virtue is to the victory in these battle fronts? Can she possibly cause herself to believe that this fullness, this rounded completion of her fight schedule is somehow a coincidence? And holding to it, there, right there, she is able to fight her best fight, even her very best; and abiding where the word has stationed her, she is strong right there, godly strong; and right there in a position where she is able to grow even stronger.

Beholding her, her detractors say, nothing shall come of it. O but in her holding, something is already come of it. First, among things finest, do you not know that if a thing is of great price in the sight of God, man's approval is of no necessity; and his derisive accounting shall but add to his debt? And being of great price in the sight of God, in this, who shall be able to compete in the balance? Moreover, she has shown a light to those in the world: not those who question whether or not the strait way can still be walked, but question whether or not the strait way will be walked, lived by women professing Christ in truth.

And walking these things, she has shown you who you are, O detractor; shown you where you are remiss: and in your seeing this thing, God, knowing the secrets of every heart, has also seen how your heart has beheld her. For better or worse.

Not as though he has not seen how you have beheld the wayward, inasmuch as she is more and more overtaken with the spirit to blaspheme; so doing as she leaves that which is commanded her, and goes after the way of the man: which spirit in her is become a god in her; and in her pursuit, she is following away.

She was given commandment to do that which was so pure and simple, and withal beautiful; and yet and again, she would not bring herself to be faithful.

But the Lord has for himself a true witness, for she lives the word; and in the sight of those beholding her, some for better, some for worse, yet he is glorified.

Therefore, O detractor, from the beginning, that is the end of the matter, and toward the end, that is the beginning: and if you be weak, go you now and find yourself yet another excuse; and if you be weary, then wait you a spell, and the excuses, they will come and find you.

And coming for to finish the cause, the excuses will find all the men which bestow of that measure of liberty, that beyond their means to bestow: men who have taken upon themselves to do so nevertheless. These men, having decided for sovereign God the thing that is good in his sight; yea, they have, as men, come to terms with men of the earth concerning the King of the kingdom.

For as Satan does know how to play the weak and the weary for the work of his kingdom, so, too, there is a pastor, even with his handpicked teacher, who knows how to play the woman for the work of his kingdom: but all to the work of the adversary, that he may in the end deny the glory to the kingdom of heaven, and thus the King of glory.

Christ has seen to it that she has the word, and that right easy to understand; O if she would let the word have her.

Yet more and more is she drawn out and strewn away. And the thing seen in her, is it possible that she displays a pleasure that she is so removed?

Nevertheless, that one abiding faithful, the Lord, her captain, he is then able to use her to his purpose: to even edify the other women in the congregation estranged from the church. And unlike a man, she be a light of another likeness, and a liking by some women watching: a light which the Lord of love holds to women in the dark world.

But if she, otherwise thinking she does see better, and through the waiting voices and spirits, be lured from the appointed true fight, forsaking her battle station, she has deserted her position; and she has openly weakened in the way: for she has created a corruption. Moreover, she, stepping out of the word, has in so doing also laid down so great protection.

O but had she abode where she were stationed, occupying ever faithfully, then would the victory which the Lord desired be manifest. And her obedience, even to the word unto her, it shall have been made into God's manifest purpose. But forsaking, she seeks, as flesh does, a glory of her own; cloaked from her in the deceitfulness of a righteousness. Hence, she has gone off, following men who have taken her prisoner through her own devices. And she is too wise to know. Too wise to know.

Yet the Lord, the captain, he has already set the battle, and hence, her place in it. But fast men and mannish women, these have chosen to meddle with the master's plan: they have marshalled the mothers, vested them with their men's values, and situated the sisters with whatsoever satisfies them; and more and more making the men in the Lord's church their minions. And shall this stand? It shall not stand.

Wisdom has to say. To generations seeking misgendering. She cannot become man. Except man becomes woman. Too fast for herself. Among her mannish men.

And the Lord of love, he has put true pastors and true teachers in the church; and true prophets has the Lord put there also; unto his own; that saints may know how they must govern themselves: and that all may learn. And she is among the all to be governed.

Moreover shall anything get by her? Inasmuch as God is yet Lord, having made the man the head of the woman, and he the head of the man, Christ then is not unable to establish that man in the home, this to be even as he already ought to be.

And she, if she is teachable, then the word is ready to also make her profitable. Otherwise, there are laying in wait profiteers; they, knowing her spirit, they same would be for her as some mitigator, bidding for her confidence.

Let it be known, and keep it, that neither men nor women are as ignorant of whom God has given the charge as they so often pretend. Rebellious, but not ignorant.

For there would be no question ventured, if an one man stood praying among a score women also praying, and an angry voice full of the wrath of ready judgment rang aloud from heaven, saying, stand forth, for you are found wanting, for you have not kept the charge as you were commanded.

Upon hearing this, let whosoever will rise up to rail, and pretend to contend to the contrary, for this is that age, but you may be sure, that no woman of the group would come forth. But their minds would turn to the man. And that quickly so.

And though terror may attempt that one man's heart, as he stood there in the midst, even to wish that God were talking to one of the women indeed, yet no heart in the group would manifest more fear than the man's heart: this though Satan, the women, and the one man did all hear alike. Yet hearing not alike.

Neither do you believe that the matter would be any different, that is, were there to be a score men and one woman. If the angry voice of God rang out, the lone woman in the midst, she shall not dare think to come forth. Neither would Satan. Yet men and women, proud to their own pitifulness, have grown to feign ignorance: this as unto whom God has given the charge in the earth: as that God is mocked. This is that age. Be not among them. Be of sincere heart.

Men get too big on themselves, their hearts deceiving them: some show it in their very walk. But there is no strength in a strut. But in a strut you see a weakness, a thing which manifests itself as a weariness in walking humbly in the word.

And desperation to be free from the word, though it be stubbornly proclaimed and set forth, even defended as steadfastness and godliness, and with it be provided by the enemy the many doors to denial, yet the truth cannot deny itself. This the elect know.

And if one, or for that matter an uncountable number, having left the word, cannot bring themselves to receive these issues of life, things set forth in the word on God's terms, the elect, they certainly will not leave the word of God and receive them on the world's terms.

Hold fast the truth.

Can you hear the falling, that which does not occur as often as you suppose due to ignorance? For God will not leave any of his own ignorant. But the frightening falling, when it comes, it comes even though the abundance of the word be all around; falling, coming through a lack of desire to hear the will of God; by not heeding the abundance of the word; a falling, due to a desire to turn back and die. But still, the knowledge needed unto life, it shall on no wise be denied her who loves God. Her God will see that she be fed.

What now, is it that she who once heard the word, and has taken it to be the word of God, now, however, considers it to be but an aside? And she is come to the knowledge of her time, learned that she is saved from the word? Learned, but not enlightened?

Teach the word, O teacher true. Suffering no diversion.

Why spar you with a spirit from side to side, when the strait way is directly ahead?

Come here, O teacher true. Hear and consider hearers. See what you hear.

Do you not see and wonder that the discontent, they start first by doing the thing contrary to the word; then they feel no conviction for doing the thing contrary to the word; then they defend the thing which they do contrary to the word; then they war against the word which is contrary to the thing they do? So then, they finally change the meaning of the word: an interpretation, so that it is contrary to the word. Now they are free. Contrary to the word.

Nevertheless in the worship of the true God, in this our great salvation, where do we find so great a liberty to set the worship of God free from the truth? Hence, till the giving rise to the religions of some god, but in time, farther and farther removed from the true, the unchanging God.

And though an one push his or her way into their own ceremonies, yet they will not, can not, push their way into the worship of God, or the service as a saint. And shall a subject insist on serving a king, doing so in accordance with what the servant shall demand? Worse yet, when he or she has been informed as to what is required?

Man has always attempted to worship God as he himself saw fit, even in the beauty which he himself has chosen. Even rebelliously. This is nothing new. This is but man.

And all of man's praise, all is by no means a praise of the Lord. The Lord, even the Lord Jesus, who gives us joy, he is yet and always is God. And the joy of his saints is not little apparent.

The woman holding, think she that the men weep not also? And though her own tears well, yet her joy is overspreading; and she may as well know now that her joy, it will long outlast her tears. This is true anyhow.

And nothing shall so much as even threaten the joy given unto us by Christ Jesus. Jesus, this man of wonderful love.

And in the church, where Satan seeks rabidly to overset, to be sure, the life of the Spirit is to be manifest in the midst of the assembly; but not found contrary to the teachings.

The teachings hereunto, they do not restrict the joy in the Spirit: nay, and absolutely not so. Rather, what is restricted is man's rendition of true worship. Flesh strains at the reins, to vault itself into the worship: feeling good in the feature, and thinking it is feeling God. But God has an acceptable way. And even the men in him, they, too, must be in order. And in the Spirit, in that order, they will be.

Thus, for a woman in the church, shall any be surprised if she shall at some point claim a freedom, even from the word, if she so will?

For indeed it is the very will of the flesh to forsake the way of the obedient child, and apply its own reasoning; and in so doing, invariably diverts from the truth, going on good intentions: from the men and by the women.

But whatsoever she may assert in such a spirit, let her know, sure as can be, that her conduct, it is governed in the Lord's church; as is the man's. And most assuredly it is. And lest he or she be among the spoken of ungovernable, even the ungovernable men and women prophesied of, they will hear the commandments of God; and as holy sojourners, these will govern themselves according to the Spirit of the Lord Jesus: the same which will guide them into the truth of the commandments given his church.

For concerning women on the matter of conduct in the congregation, the commandments did not come forth saying, the unsaved women in the public assemblies, but verily addressing women in the church. Not once saying women of a culture, selected women, such as this or that. For there is one church of one Christ. And thus the word came addressing women of the church.

Women, all. Churches, all. Silence, all.

She, abiding, walking in the word, God will cause her to magnify him; yet, as he himself chooses; and the Lord and she will both speak louder when she obeys the word, more so than in a passing moment when she exalts herself with her lips, in her pursuit of pleasing him; even her lips, in the congregation, where the exuberance springs up quickly and easily, and the same dies out just as quickly and easily, once she is gone out. Showing something is amiss.

But had she the word and the word had her, substance of life would have been the order of that day. And every day thereafter.

To violate the word, this her form of worship in the church, conveniently justified as praise of God, not only is it an affront to the true worship conductible by the Spirit, but it denies the very power of the Spirit: the absolutely vital power made available to the church: this to help the other women also. But let her know that no matter how much she is wont to think differently, or how unsettling the truth is to her, her way, it is not God's way. The word is there. Before she was there.

In the word the Lord Jesus shall have all preeminence. And in his worship, he has not only confirmed it so, he has created it so. Let her understand then, that it is all about Jesus.

Hence, the call was made unto you, O man, even given. The writ: Let all things be done decently and in order.

Unto them that are able to receive understanding, it is not lost on them to say that there is a praise, so called, which can be done indecently and disorderly. Such praise, as such, is it indeed true praise?

The Lord is worthy of praise; and who is that one needing to be told? Give unto the Lord the praise due his wonderful name. Where the praise of the Lord's people is, the Lord inhabits: where the Lord is, there is power. You say you praise, yet where is the power? Noise with no power. Because obedience is lacking.

Pray always: this commanded of those who have been also taught understanding. For even a prayer done for show, of such, shall an one expect manifest power? Is such true prayer? Understanding, O children, understanding.

Praise can be both decent and dehiscent.

But now is the Spirit, hence, that praise availably springing forth within holy living and obedience. Yea, this be fertile praise, even within true worship; this is that magnification that shall be praise above all praise. God is greatly exalted herein. Both in men and in women.

Lest the gainsayer gain somewhat to say, to be sure, she can praise God with her lips, and let her do so. And why should she not? And she can also be obedient, and let her do so. And why should she not? And who shall presume to tell her differently on either account? And you, O errant, you hear it if you can: godly order shall on no wise preclude godly praise. Yea, godly order is verily itself praise. In individuals, and assemblies.

And so now the commandment came to the men, but concerning the women. The writ: Let your women keep silence in the churches.

Saying, Women.

Thus, encompassing not just some part of a group: that which some might want to assert as addressing but a few errants, but saying, Women.

So written, that they might know that this is, without count, the females all: even females as a whole.

Even saying something more on this. The writ: But they are commanded to be under obedience, as also saith the law.

Is it not witnessed ever since man, that to speak unto any flesh concerning obedience, it is always to speak to a vessel most capable of that very spoken of disobedience; and disobedience by any means? Absent the spirit, ungovernable?

Flesh it is, rejecting the way, flesh claiming another way; even while many going on in error see God's love, and conveniently account this enduring mercy, and his patience as being his will, and thus his acceptance of their behavior. And on they go.

And a thing done and so done, having a feeling within which is so heartfelt, is it altogether a feeling to please God, or rather, to be free unto self: the very thought of which roars from within the deepest part of men's hearts? And here, if you would so dare to attempt to separate good intentions from selfrighteousness, they are so indivisible that you would O so often destroy them both. This is not lamentable.

For once a thing is thought to please God, even though it be hidden from the doer that the thing is done to please flesh, it is thought that it must therefore be acceptable and holy unto God: once this be, then it shall matter not to the man or woman what the word has said. The thing, it is adopted as a good thing and holy: and coming afterward, the more the departing from the true, so the better. And thus it follows, that so long as God is thought to be pleased, what shall it matter whatsoever, and to whomsoever?

Give such believers now the word, and they will give you the wrath.

Selfrighteousness toward God, and good will toward neighbor satisfies much in the heart: even sufficing for that given person as it were the two greatest commandments of old; and so, leaves no room in him for conviction, and no desire for that true holiness, specially under grace. Selfrighteousness. O that insidious pride, that creeping deceiver.

Be the word as may, when the feeling of rightness overshadows a man, he shall also feel that it is that real and right spirit.

And O what more then of selfrighteousness? Even the selfrighteous always seeking, thus never failing to find his opportunity to disobey; however, with the more religious self deceiving, this only when first some suitable justification can be conceived.

So then, the early teachings set forth to the church being a commandment from God: being teachings given to the men for the men, and also teachings for the women. Therefore can such go unchallenged by the adversaries; not be contemned by certain women; and not lend occasion to more proud persuasion to the men of corruption? Nevertheless the woman, she must needs be spoken to, for it is that she is to be obedient.

When shall the day come, and all the world may see, verily the day when she will be found proclaiming the scripture's definition as an holy woman, but denying the power; comfortable in her commitment to the word, but clearly conforming to the world's definition as a wife? Then shall it be asked, where is he who promised to guide her into all truth?

And, O men, when your apostles have given you concerning women, verily they were instructing women who had and have the Spirit. Yet showing you the way of whom but the holy women?

And though this man over here, and that man over there say a woman shall regard so in the word, ministering even as does the man, such a man who has gone and lifted up himself to say this thing, behold, this man is already himself disestablished in the same word.

Verily these men, these women, they are not concerned with the church having the great power of the word, this thing of power which can be done only by abiding within the word, but they are that the church would be conformed to the world; some zealously working with apparent malice, the other, no less zealous, working with apparent good intentions: as that if the church of Jesus Christ will be at all powerful, it will be so, but on their terms: and so they work most zealously.

Malice or good intentions, both vessels having a contempt for the unchanging word: both doing according to their own will. The word mattering not.

Among the things that sanctify the church, it is written to the Lord's church: It is a shame for women to speak in the church.

And the woman, even the woman, she which so many men so shamelessly shuttle to the side, away from the road of sanctification in the earth unto God, false teachers take her, with placations and platitudes; as if she were expendable. And none mourn her.

But Jesus has teachers of the true way for her; and shall you go once aside with her, O wordmender, even for a moment: so doing, seeking to ease her ear from the sound of the trumpet?

Over and over again this sound has gone out, you say unto her, O false teacher. You say, will he not cease to send forth the sound, this inculcator? And you, O woman, just what sound is this your dissatisfied teacher does hear unto you, you suppose? Is it a troubling to your spirit, or a trumpeting to your soul, this sound that he does hear? It is one or the other.

Yet this signal to the ready, it shall not be both of these things unto her, O false teacher of her whom God has set aside for himself. Neither be it muted.

Women of the latter days, they have a wisdom of the latter times. True teachers of the woman of the latter times, they go not apologetically where false teachers have tread, lest she call softness in teaching, subtlety in treachery.

Now can it be but amazing unto one with the Spirit of truth, that a man can come face to face with the plain word, call it not what it is, and what it always was, and shall be, and that man, having been given the so plain word, turn from the word, and he go a stepping the high step off in yonder direction?

This time, if it may be good to take the quiet opportunity, and walk together as with a friend, then perhaps we shall see again the telling concerning the women. The written: It is a shame for women to speak in the church.

Further clarifying, and thus not saying in your seeing this time, as before, Your women: but speaking unto you so as to let you be true to yourself, that women, women in the thing hereunto spoken, shall not be just pertaining unto their particular women thereabout. Nay, for it is not this second time around, saying, Your women, but rather, coming back this time and saying, Women.

Thus, speaking in general terms. Women. Thereby speaking of such as a whole. That is to say, women altogether. Women whatsoever. Women wheresoever. And without exception. Women. Females.

How hear you here? First saying, Your women. Thus, getting their acute and personal attention. Then, for better understanding, for broadening the encompassing compliance that is churchwide, going on by simply saying, Women.

Women were women then. Women are women today.

Moreover saying of this, In the church.

And this time not saying, In the churches, as was first before said, showing many churches, but saying, The church.

Hence, one women. One church. One commandment.

Thus, with this counsel, first saying, Your women, then saying, Women. And saying, Churches, then, The church. In both cases, first making it particular, this to put the focus where locally and uniquely needed, then closing the case with the universal terms: saying, Women, and saying, The church.

This then does overtake your unfortified battlement against the word, from both sides; the word, which is ever wiser than any man, and saw all men coming, even down through the ages with their gainsayings and debates.

Thus, letting this word be sure unto you, that in saying, In the church, there is then a putting the matter unto you without exception as to any one church, but the whole of the church, all wide. Even as one church. Even as one women.

A battle is being fought, and a greater is in the making, and what captain shall set it? Yea, has already set it?

But somehow, in a pleading to come to the acknowledging of the truth, which is to some bitter swallowing, we have turned aside, and we have ceased to walk here; and that which summons to a crawl is a leading to but short of a wallowing; and such a beckoning is not a call to be heeded by the holy brethren who must always be stronger than the world; for being one in the Spirit, they must will walk together in him; that is, in Jesus Christ; in the settled word they must walk.

For the Lord's own, they be a children created to stand and walk in the word, children settled; not disturbed and troubled babes; no, not stunted babes seeking how they may find room under the word: a fissure or weak place perhaps, where they can hide to avoid standing. And hide showing what, pray God: our lack of love for the Lord, or our fear of the adversary? For we have power.

For a reason the word is come, most plain, and utterly simple. The written: Let your women keep silence in the churches.

Some calling themselves pastors, they prefer an hour of praise and pride, and that by half the church; relying on this growing half, rather than a church growing strong worldwide every day, in every place. A church, one which these pastors prefer in so large part listless, drifting. But it is simply beckoned, return back, with a will to obey all the word, return back. There is strength in the strait way. Though not many numbers.

People wither, though they come to church; yea, but yet they must come; but withering, the people wither for the lack of obedience in the things they ought to be godly doing from day to day. And these things the disobedient bring into the church. Yet you have instructions in righteousness: both inside the church walls and outside the walls; and you, because you have no desire to do in either, you have power manifest in neither.

And in this thing and all things, none of the faithful men ordained of God shall negotiate what level obedience; nor think they can negotiate that which is non negotiable: that which is required and passed on to them to be held faithfully. For whether he be deceived or not, he was sent not with power to negotiate ought of the word; but sent to stand in and protect, to hold to and promote the commandments to be done. Faithfully done. This till the day be done.

And any replacement coming into the battle after his day, his fix in the faith is no different: another fighter, fixed, till the day be done. Holding on, even till death.

Even holding on, done as delivered: that you may know to keep yourself from becoming undone: not as they who search about, hoping for any perceived loose edge or crevice to exploit by implanting corruption.

O holy saints of God, reverence the word: for shall not an one of the wisdom of the Spirit, nor any of the fear of God tarry wrongfully at the word: none lingering maliciously about it, determined as a thief studying for a way to break it open: seeking to make it acceptable to the discontent. For this is that word which is known unto all but the unwise to be lived by, or fearfully left alone.

Though he skirts the truth, stepping from side to side, turning about and about, joining the dance of the damned, still, the sure and certain word is no man's to surrender. Neither jot nor tittle.

Let what is said of changeable men be said: the seduction coming to draw away can for some be overwhelming; but unto those that are elected to hear the word, let them be on no wise fretful, on no wise whatsoever: for this word, and all the word is maintained.

And so then is the word maintained. Even the written: It is a shame for women to speak in the church.

Having been given, this is the word of the Lord unto his own church.

Other lords have theirs.

And unto whomsoever might have forwarded himself as a minister ordained in the word, indeed it should be quite an offence to be put to producing his credentials in Christ: but by our apostle, and for our witnessing, meddlesome men are called to do just that. Yea, all for good and lasting reason.

For though credentials be called upon the table, seeking who is qualified to dispute this, yet credentials be not a thing hard to produce, seeing there is but one Lord and one Spirit: and the Spirit of the Lord is the presence and power of Jesus. That same Jesus who was manifest in the flesh, that same Jesus is in all his ministers of the word, and he does not kick against the word.

Now, for you again, when he, even Jesus, being full of the Holy Ghost, was led into the wilderness and Jerusalem, there to be tempted of the devil, did he, the person, being the word, not raise the abiding standard, this is, the word, saying, It is written?

Many men, however, claim to be filled with the Holy Ghost, and they come and go, doing this thing and that, contrary to the written word, and yet call such a leading that of the Holy Ghost. But the word made flesh and filled with the Holy Ghost said, It is written.

Showing what unto whom?

And so, as concerning church conduct, was this not the written word delivered unto his people, the multitude of whom teachers and so many, rejected the same words delivered to the church, but delivered nevertheless; this by men ordained of the High God himself, and men having his Spirit to deliver his word? The written word is to be kept, and the word is to be lived; lived an holy light unto the world, by all his people. By it none of the children of light kept in the dark.

Shall it be without reason then that you are put to the so simple question by the Lord's apostle unto you, asking, What? Came the word of God out from you; or came it unto you only?

You put unto the question that you may consider where you stand, if you do stand in the name of the Lord; and that you consider where you do also stand on this particular matter; and all godly matters presented unto you. For without delay, without fear, without calling, you see there is so great habit, and ready ease that the growing legion is taken to saying what they like: saying he or she is given some word in this thing or that, and given these things by the Lord; and leading many out of the written word.

And there be teachers in their day, yea, certain men, they are able also to commune to the woman, taking her in the talk that in obeying her husband she is somehow injured. Yea, the more subtle among these do better, having a spirit whereby they are able to play her: telling her that it is written unto her to obey her husband, while at the same time they are able to appease and comfort her, this by communing in a spirit that she shall not take this thing as true to heart; she not go so far as to take it the way it is written. She must remain realistic. As others have realized.

And so when this spoiling spirit is done working, its fruit shall be in her self blinding: showing her that she has obeyed him that is her husband, this even while she has on no wise put herself in subjection to him. These spirits are there. Spirits among divers spirits. Making blind and taking.

But the word that is written, the same word means what is written.

And let her know truth: she loses nothing godly when she obeys her husband, but surely she gains: and that in the God of glory. Moving past other women.

But how, O how, in the name of Jesus, shall an holy woman of any understanding even begin to feel injury, that is, if she should wife and mother in a marriage in which the man holds steadfast as he is charged of God?

Should she not pray for her husband where he is weak? And even if he be unsaved, how shall she in Christ not know that the Lord, who has ordained her end from the beginning, shall never forsake her? Let her know about herself then, that Jesus, whose she is, he himself will not choose to leave her feeling helpless.

Departure from the truth leaves many who claim they have an hold on the truth captured: wherein they be free to make false claims, being given a substitute spirit.

And who is not at liberty to speak, claiming even profound things? Allowed loose, these then go about saying, the Lord has said unto me; and saying they also, the Spirit has led me.

Uncovered, however, the Lord of truth makes the thing a different matter. Yet the woman, she has been taught that which is not. But, O one, do you reckon that the Lord, having sent the commandment that the women are to keep silence in the churches, has changed, and told another so called new day minister, having so much of the power of the same spirit, some thing to the contrary?

Or do you believe that the Lord, having told the church that the women are not permitted to speak in the church, would have told another, whom he ordained in the same church, to promote her to all as the men, even to teach and to preach? Believe you that this same one Lord, even the God of order, who has already sent instruction unto his church that the women are to be under obedience, should then turn about and tell them otherwise? Is this your god? One way one day? Another way another day?

Or perhaps he has said that when the women are present in the church, that the commandment of obedience is to be set aside, and the husband, therefore, he shall have no more authority over the wife while she is in the church? Have you up and heard for your mighty self the Lord say this thing? Has your teacher heard? Apparently someone has heard. Or perhaps stopped hearing.

Given what you know about yourself, and the men and women of your generation, do you think this departure is the unchanging Lord, or some other lord?

That which is established of the Lord Jesus in and among his true saints, being the word, it shall on no wise be disestablished by the choruses of the arrogant; though they rail on with wailings, like a thousand voices without a choirmaster. Yet they have one. His harmony is discord.

In obedience unto her husband, there is no disservice done the woman; but a rendering unto God due accounting. But unto Satan, a spoiling unto the spoiler.

And, too, woman, if you can receive instruction, even your own, having been told to ask your husbands at home, and O so many other plain teachings, you, having God's Spirit indeed in you, can you at all say that the false teachers speaking these more favorable things unto you, and having taught you to the contrary, speak truth; that it is from God?

And has the same Lord, having ordained that it is a shame for women to speak in the church, has he told the man and woman who have this same one Spirit that he has forsaken his precepts, and changed in this thing, or anything?

Now all that claim to have the word of God, did it come to any of the churches from up out of their midst, springing from of the latter generations, as something from a new cornerstone? For if any, and his with him, believe there is another foundation, he and they with him must nevertheless have themselves another cornerstone also; even though he claims he does not. Let him fearfully and soberly consider this.

And do they also claim that their spirit is equally ordained, even as that of ought of the Lord's apostles? And if so ordained, then where also is the foundation of their holy witness in the holy city?

For though your teachers, though your preachers, wrestle against the word unto you, so doing for your favor, yet, not for your favor, but for their own, this foundation of the twelve apostles has a lasting, and holy fixing. In the word it is. Come find it where it is.

Wherewithal shall any other man making his high claims, get his commandments? Or per chance they be secretly given by God after all? Things so done in this age, your day, when men receive for themselves some special anointing perhaps, ordaining them to operate contrary to certain of the word?

Hence, the so great and simple qualifying question from the apostle: Came it unto you only?

If the Lord be the Lord of all his churches, and he is, shall these seducers have the word presented unto them as select; as apart from others who have Christ to hold and to share? Has Christ, for your wayward generation, gone and built ought of his church off the one foundation, of which he is the cornerstone? And if you should dangerously contend that it is so, has he chosen you outside of all the rest to start this new thing? Where are your men? Where are your women?

If they be right with God, then you find the word, and there you will find them. Right there in it.

Adam forsook the word of life. Now see Jesus, was he not set forth in your teaching as an Adam? And did he not choose twelve adamic types, these same through whom and by whom he himself would continue to work, saying, As my Father hath sent me, even so send I you?

And though only the son of perdition would be lost, Jesus said unto the Father before his crucifixion, I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.

And though onward the disciples would come to number beyond man's accounting, Jesus, choosing the apostles, choosing men, did he not also thereby set forth for you a plain and profound pattern? Yea, a pattern and more: a position whose purpose would be fulfilled by a profoundly clear and defining decisiveness: showing the way through the works of a company of but men. And an example undisputable it is. And Jesus, being the manifest word, does his righteous life not teach his way? Or does it offend?

Unchanging God has an order, and men try to change it. Choosing his own twelve, it was no coincidence that the Lord did not select a woman preacher; nevertheless, the world, being the world, see how it waited; see how it then later turned to the apostles, yea, against them, hoping to see what they might chance to construe from the word which the apostles taught. And that which they could not construe to their contrivance, they consigned to silence, ignoring that part of the word.

However, the true teachings, they taught you clearly that the thing put on to fit the times, it was not to be, no matter how well it appears to wear. But still the determined for change, it is not in them to be still. Not yet. For when the man will not do hurt of his own, Satan has yet his tried and proven way: the ability to bypass the man, seeking instead to move on the woman first; and thereafter shall she then move on the man, even the man whom God has given the precious and accountable charge.

Women then, backed by men, who assault the Lord's church: first stepping lightly, then trodding openly. Seeking when convenient to interpret every mention of the word of God which does specify men in any prominent position, transforming it into a thing contending that it is addressing the women also.

Yet to the faithful, both men and women, they do know in sincerity that this is not so.

Without contention and fully aware that so much so, the word, it does come to address the children of God overall.

But though she be his loving wife, or an imperious woman, she is not ahead of the Lord's gospel. Neither is she an head of his glory, which glory is the man. For he, the Lord, is the head of his own glory.

God's people, how often have they looked away from the word; and how often this taking their eyes off God, they have looked around them at the ways of the people about them, and desired to bring these outside ways over into the holy, prescribed ways of the set aside of God?

Has Jesus, whom she claims has told her to go and preach the word, told her also that the word no longer matters? Has Jesus, who himself invoked the written word, now told her the written word no longer matters? Has Jesus, the word made flesh, told her the word no longer matters?

O the knowing women, proclaiming to have heard the call, and having received the signs, these to preach the word to men; and in so doing, they cannot do so except they reject the same unto themselves. Even the word unto her written so plainly she rejects.

But as before, even from the time of the garden, despite the simplicity of the command, she stood on her preference for a word more fitting to her reasonings. And such a word then came. And she accepted it. Yea, she accepted it.

And so she has continued on, even today, spirit unabated, on the strength of the pretence that that which is written unto her is not seen in the word; though she has indeed seen it; and she is more comfortable if she touches it not: avoiding the ample commandments altogether. Yet her preaching, this verily is the thing not seen in the word, nor even carelessly put there in a way that it might be seen as being there.

But then, on the other hand, even the thing instructing her to silence, it itself is made neither seen, though clearly set before; hence, a preacher she is wont to make herself. And all is well.

But in the church, the Lord has commanded the women to be silent: on this same, however, how many be the pastors who have gone silent, and the women, they do speak?

And concerning her silence, should there arise a faithful man, spirited by the Lord Jesus into the gap, the pastor, who should stand front, he will turn about, and he will command that same man, that he himself be the one to keep silence; and he will encourage instead the women to speak: God letting you witness this pastor's spirit, reversing the word.

Then shall you hear the pastor attuned to the times speak, putting her and the word in agreement of his sort: even with great justification and zeal; and with heartfelt and even applaudable righteousness toward God: an application with approval of the time shall this same man speak. But witnessing this, let yourself know the time. And hold even faster.

Yea, then shall you hear him orate, explaining away the word with things not spoken by God; speaking things of his day, in his own church, to silence the word of the Lord which has commanded, Let your women keep silence in the churches.

The pastors know what the word has said; and the women, deceive not yourselves, they know that the pastor knows. Women knowing this also, that if he will ignore this matter, he will ignore more. And then even more.

For this word of the Lord unto his people, the household of faith, it is here left open in a language most easy to be understood: even by the child, if you can hear it. For what does the same Lord say unto Ezekiel, this concerning the word of correction unto his people?

This saying the Lord, Son of man, go, get thee unto the house of Israel, and speak with my words unto them; for thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; not to many people of a strange speech and of an hard language, whose word thou canst not understand; surely, had I sent thee to them, they would have hearkened unto thee.

Thus, then was the word unto a rebellious house, for the Lord had said in the early, For they are impudent children and stiffhearted; I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God; And they, whether they will hear, or whether they will forbear, for they are a rebellious house, yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words.

And the Lord did say, Speak with my words unto them. And saying also, Neither be afraid of their words.

Now what is this in here?

Will you not see that the word to the rebellious was kept right easy; kept in a language ready to be heard? But they that ministered over the people, chiefly the elders, were most gone against the word, taking the people with them.

O but seeing all things beforehand, the Lord let it be known that there would surely come back against his holy words, their words; other words, of the gainsaying people, these withstanding the order with their own words; seeking to intimidate, set on subduing unto silence.

But this saying the Lord unto his prophet, Neither be afraid of their words.

Yea, what is it if a man shall gain beside him a buttress, a standing of an hundred men and women, and all they shall uphold his word with their spirit, even concerning the godly things written and departed from, things pertaining to the man and the woman in the Lord's church, shall their own words then have power over the word of God, and cause Jesus to pass away? And their own church to stand? Yea, there be pastors ordained to be angry at the word of the Lord spoken in their church: speak the word in their church, and, behold, you will know them. And thereafter, they you.

But all thanks to God, the words of correction unto the church, such be in a language also pure and simple; moreover, Christ, now having a place in their very each vessel, the word need not suffer as in the midst of a rebellious house, but would flourish in an house different: a people born of the Spirit of the Lord; hence, the word spoken unto them that walk therein cannot on any wise be rejected. It is when out of the Spirit, however, or lacking him altogether that there is wont to be some grievous malfeasance; hence, some must needs be contenders.

But to the church, a word, an emanation from the sure foundation.

And thus the word came with so great seal of assurance unto the church of Christ from the apostle. The writ: If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

And had there been a prophet of the Lord God among them, with so certain a commandment, a commandment affecting the spirits of the men and the women, both of whose numbers be great, and here and there the women comprising not necessarily the smaller number in the assembly, had there been but even one prophet of the Lord God among them, the Lord, who suffers no confusion among his people, the Lord, who would leave none ignorant, would have most assuredly spoken through that prophet: the Lord speaking then and there, setting the thing right concerning the commandment for that day, and for any day to come.

And his prophets would he have appointed on this profound occasion to speak out, and not being a God of confusion, to speak so right early. For he, being love and light, he would not have his church in confusion or darkness. You be sure of this: through his prophets would he have spoken; through any of his spiritual, any of them, would he have now spoken.

Even as he has done and made known since the time of Moses, Aaron and Miriam. But then we know that there were challengers who rose up in that time also.

Nevertheless growing numbers and changing times is a prophet itself unto those that are the wayward; and these things, they be a pastor of its own sort unto the unsettled.

Hence, there is unto you a sweeping after a sweeping; sweeping on with the besom of reproval. Sweeping reproval, reproval sweeping.

Now see here, between sweepings, see, and the Spirit of the Lord, it will show you a setting forth the word of God to form a bulwark around his commandments: against the gainsayers that were in that day known, and thus against the gainsayers of the coming generations: gainsayers having foreknown spirits: spirits held at bay in that hour, but same spirits preferring to make their return call later: setting upon the church generations at a more opportune time: in the latter darkness of the day; that latter darkness which lets: when the elder men slumber, the younger men be elsewise occupied, the many playing church cannot see; yea, in that day when all things adversarial grow faster. In the latter darkness. Then such spirits come.

Hence, it requires of you, O saint, an heart of care; this in order for you to see how the all wise Spirit of the Lord goes about his own work, here through the true apostle: for see here how the way of the thing is done in the word, stablishing silence not only among women, but in so challenging any spiritual to speak up, he also showing presence in that same power to shut the mouths of any, and even all men who faint away: men that rise to stand behind those that draw back and dissemble.

Done here by the Spirit is a precluding of any legitimacy to any one speaking, even any one, that is born of a spirit which is contrary to the excellent Spirit of the Lord; and see now how the wisdom of the Spirit of the Lord has worked, giving the gainsayer his open and ample opportunity to raise even that moment his head.

Yet we, having the true Spirit, are made to see that none did raise his head, nor even wonder aloud; no, not so much as a solitary one among the women, nor any amid the gainsayers: for these, having here been given open opportunity to attempt to withstand the Spirit of the Lord, yet did say nothing; nay, never once rising up to come against the church government.

Yet God had given them here for you to see so very clear and timely space to speak.

Church, it is needful that you see that he has done the thing; he has already given them opportunity, and that in your very sight. Even openly invited, they were, to make the case for the woman speaking in the church of the living God. But the power of the true Spirit, the power has bound them at bay. Stay and behold awhile.

Hold this also to heart: for yet, in coming, these will indeed in their time come: the gainsayers, they shall verily come. Be that so, there has been, as we should by now have come to know, safely sealed and preserved for the elect the truth: truth, stablished in an abiding testimony.

And look further, and you will see a striking down boldness against the gainsayers, even any the otherwise. Daring them that if any man has heard some calling, as something telling him to go, to get himself into the room of a prophet, let him so say. If any man has felt big above most other, with some spirit of some better, then let him do a thing so simple, this that in the coming generations all the earth may know, and have the record here on hand of his otherwise affirmation. If he has been given such a record, as having received it from God that the woman should speak, the Lord's apostle challenges him: let him now speak up. The moment is his. Yet nothing is said. Listen to the silence.

Yea, here at the church of Corinth, certainly, let him do it here and now; let him give forth his opposing paltry portion: this against the thing which is Holy Ghost declared, and is also Holy Ghost sealed; and the thing duly delivered unto the Lord's churches. So certainly now, opportunity is hereunto provided to let him step forward, and so bear witness openly against the thing commanded of God, that the thing he would claim as having been revealed unto him, it may now also be put on the abiding record: else it be submitted later, as a commandment given of some changing god.

But even if the contender of that day be thought a true witness, an one so spiritual, let him then speak; this that his order so desired also may be included, and preserved by God; this alongside the already sufficient commandment of the Lord unto his church concerning that silence.

But none withstood him. None challenged the commandment of God against her speaking.

That disruption then wisely not being so, let such a man finally acknowledge, that the one God who speaks with one voice has said the same things written: even as they are written, and as they are delivered.

Ah, be you still, besom: for perhaps such a man still considers himself a prophet, one that has been given a countermand: a thing new to minister unto the church at a later, safer date: a time might you accept when the apostles of the true and living Lord shall have fallen asleep, and at which time there is left but a record: being but mere words on paper: put on paper, by man, thus considered negotiable as needed; and, if met with unyeilding men, then, being but words on paper, the disregardable word.

But the opportunity to challenge, by the spiritual or otherwise, was present. Even extended.

If such an he, the special spiritual, be so righteous, let him not tarry, but let him speak out now in the day the commandment be first given, and not wait later to give room to the revisiting spirit, the spirit whose way has ever been to overlive the strong faithful ministers of the Lord God: this that he might rise up later, and take the weaker generations.

Was he not in that day bound, held from his way; he who was there then, and is seen even today: in that spirit which is known to wait to catch the elders, if they might so slumber? Waiting for a generation wherein he might take liberty to vantage his contention that he, having at long last communed with God, and by some implication has also transcended the ageless truth, and is now come to deliver the ordinance as it should henceforward be? Saying that the commandment to silence, it is now made null and void?

Is he from then to deliver it today, as some new ordinance, even according to the interpretation as he knows shall be more appealing: ready for that weaker generation in which he abides? One ready to accept?

Indeed this is but so common seduction. Common, too, among men who believe that time does make of non effect the word of God. Yea, to these the everlasting word has outlived its usefulness.

But though the apostles sleep, the living word to the living church is yet alive, and sleep it never does.

O man, do you not know that time does not make the word of non effect? It being time also.

Where are the names of these proud teachers of your day, shall we find them established in the foundation of the apostleship, there with the name of Christ Jesus?

Hear, O teacher, gone so far away: some men were wiser when they knew that they knew not: for then they knew they were yet ignorant; and for knowing this alone, then they were less proud, thus men less dangerous to themselves.

Proud men now. But though time shall distance a careless man or woman from the word, and even though the word comes to seem like foolishness with passing time, yet, time shall not distance the man or woman from their sins.

Proud men now. Though Satan, ever no good for the man, yet he has a way of his own with the woman; and she, in turn, has a way of her own with the man. But this is not at all the sum of the things. God has his way.

Proud men now. They come to challenge the word come to keep them from themselves and Satan. And such would not dare sacrifice their pride to repentance.

Proud men. The corrupters of women, they have come, even as forewarned of. And if the way of godly women be corrupted, then is the efficacy of the church affected. But God has not sent these highminded, self appointed men: great men compelled to grind the children's bread into wheat.

A wheat then replanted. Providing them future harvest.

Are not these the men, being unable to hold face to the truth, these men who wax hot, men with a running on the inside; running from something on the inside of the men they seek to withstand?

For holding in this of the word pertaining to the men in the church, there shall be a difference, if it be let: one able to make a difference in the ministers who do stand strong; men unrelenting on and in the word.

There be women who have turned their backs to the word; now some of the same hinderous men, unlearned, considering themselves her friend, come pushing her as it were forward, eyes shut, headlong, bashing her against the rock of the word: that which merciful God has situated to be an help before her; men also themselves bashing as brute beasts; men assuming as it were that some wrong somewhere shall out of this be righted.

Alien to the true doctrine, there be men in accord with their generation: a generation which has righted itself from the word of God concerning women. Righted itself with more knowledgeable teachers.

The church of yore, reckons the new teachers, it need not be the church of today: interpretations are thus given to suit the numbers.

But righteousness, it is not established by numbers.

Hear, O man, the word does not have to please you, nor your wife, in order for it to be right. As from the beginning. From Adam and Eve.

Our God is all wise, all right, and also sovereign. Be it therefore known then, that if Almighty God had wanted his word spoken that way, the way the interpreters do say it, he would have had it written that way. But it is written as it is written, that it may say what it is saying.

But the call to obedience of the woman, it is more than just the order of that day, that day alone in which it was written. Yea, but so written to stand also in this day; preserved from that time, when the commandment is given, even that time when there would be no interpreter suffered of God to set foot among them and stand.

The Lord, whose ways are judgment, would so secure the commandment that it be preserved pure; and in commanding as he did, he has kept at bay the corrupter of his people. And so that you might see, done so without controversy, stopping all; that none assert it as some small thing left unresolved for future reasoning; or for his one unified church to spend the glory time of the gospel debating.

O but to the rebellious spirit, all of the word of God is for the taking down. Till the judgment comes.

Prolific teachers they so are: these be mentors to those that believe that if they would but disregard the written word, and do the thing which they desire, that it shall come to pass in a generation, perhaps two, that it become the new acceptable; itself established as the word; and enough souls, ignoring the written way, would then accept the new way, and shall follow.

Allowing this, then shall the true word written unto men and women be disposable, yea, it would be rendered of none effect: for they have it that if only given time, habit would harden, and desire would transform the tradition of men and women into their truth. But the elect, they know that the Spirit, the word of which they are born, it is itself already timeless.

The children of truth, they stumble not in that darkening day: that day when many people shall call themselves sanctified, but their virtue being a thing based upon what the others who also call themselves saints are doing, and not according to what the word unto them has established.

But behold the wisdom of the captors who have taken her who is unheedful: for when there is yet a man of God, a man who tells her the woman is to obey her husband, to her this man is accounted some evil one. Lo, but there is another man, he waiting to tell her that the woman has as much authority as the man, and this man, so saying, he shall be received by her as a true and godly minister.

Such as in that day when the written word cannot say anything right to her any longer, and her pastor cannot say anything wrong. Pride has now prevailed.

Hence, who among you has spirited the men of your generation over and above the Lord's apostles? Who has esteemed the men of your generation as more understanding of the needs of the times?

And who has strengthened your hand, O false teacher, that you should seek to corrupt as it were half the church; and that not counting the men? Does not the Lord Jesus love them both? His sons, men and women? Shall he then, even he who knows the end from the beginning, not raise up a standard against all such attempts to mislead them? Because you desire what is good for you, and she desires what is not good for her? What? Shall he hold his peace? Shall he let you devour her? She is, as well as the man, a part of him, even his church. And it ever stands.

And the word for her, yea, even the whole word, he shall seek her out, and she shall be fed whole. And the whole is that which has been written; and so it shall be given.

Some teachers know that in feeding her only the pieces, she is easier to devour in pieces.

What teacher now are you, one who has transformed the word which has been given to transform her? Yet you, as a teacher, when you should have been taught by the truth, even receiving the word of the Lord's apostles, you were not.

But presumptuous men of your generation, they now be esteemed just as capable, yea, even above the godly men of the apostleship in the early day; thus, as long as you follow these otherwise men, any fault lies with these men, and not at all with you. Having considered, choose you.

What choose you? A sure and unshakable Holy Ghost standard, or a stumblingblock?

But your true apostles unto you, ministers of the Lord they were; and the word then given, it still is. Thus apostles, once were. Apostles then, still are.

The apostle set, see then in the word the seal set. The written: If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

Thus is it set. And set most assuredly.

Securing with this commandment, that any one of some higher power now speak up if he be so ordained, your very apostle of the Lord unto you, he has herein called out the proud, and the presumptuous, that they now make their case this day before the ever living church, and the dead world.

Now has the same thing not been spoken with power and force, even such as you felt a thing which is landed in the bosom?

And why, O why, did none among them, knowing what is preferable unto the Lord, even the way done in and by his church, hereunto rise to the challenge? Not an one did challenge; no, not in that day: neither man nor woman, neither prophet nor preacher, neither angel nor teacher did challenge. Why not, you suppose?

But shall there not another day come, and with it better opportunity? To try weaker men? Taking the weaker generations?

Yet this day, the challenge, it is issued by the apostle; and openly so, that all the church of the living God should see. And that this day these should come forward, this if they have ought as ministers of God to say differently. And if so, where is the seal of their proof in the Holy Ghost record unto the Lord's church? But in the Lord's church, you will encounter that some would indeed teach that there is a better way now: a way explained so that it is a more acceptable and more timely interpretation: and thus suitable to the casting aside of the enduring word.

Without conviction they do this. But cast aside the word, and create unto yourself a stumblingblock: be you a man one or a multitude.

For the word shall remain. And the word, abide it shall; as a record which has been set forth in men's hearing; whose enduring the elect know; these knowing that the word, it shall outlive the contenders and their dead words; yea, outliving the gainsayers, even every one; enduring, long after the sound of the mouths of the worms of the graveground about them has ceased; even whose devouring sound is louder than their remaining voices. Their carcasses fallen quiet. Truth shall outlive them.

For the things having been shown them, things written unto them, they are there for the showing also unto the determined in Christ beforehand: showing ever so surely what is the abiding and sustaining truth, and thus leaving only those that will not hear to favor the deaf ear.

But a sincere reading of the word, it will still convict the man who hungers after righteousness.

Other men contend, such men being leavened with the absence of the word of God unto them: that word which is required to safeguard them: even against rising up to railing in word and deed.

Surely, as the spirit of the Pharisees before them, they have found reason to weigh what of the word is deemed acceptable, and that which is to be disregarded.

There shall be no shortage of those who vaunt themselves among the saints, whose licence need only be the wind in their breath: those saying, the Lord said unto me, the Lord has sent me, the Lord has anointed me. There shall be no shortage of men bringing alone with them a growing number of women. Yet they, even any, that were tempted to boast themselves somebody greater than the word delivered unto the church, they were in that day given opportunity to prove themselves true in the Spirit. Calling them out, the word itself giving testimony of their impotency, they stayed back.

O who has put the sweeper into the hand of the besom, tying him thereto so hard? For have you not already been admonished, so that you yourself be very sure to see in this matter at Corinth, and for all, even here discerning that unto every man who is given to make counterclaims, the same is forthwith given space to show himself?

Hence, such a man, he may here show what he so boldly wants believed, even by the church in the midst of the people of God: the same people before whom he may wish to exalt himself. Yet, in the days of the Lord's apostles, concerning wayward women, men's mouths are made sure shut. Mouths spiritual and unspiritual.

What think you, O man, are you willing to consider that the Lord, knowing this very record would be read in your day by very you, would allow so strong and clear a record to go forward down through the years instructing the women, yea, instructing you concerning the women, and he, the Lord, not allow some way more acceptable to your own saying to be recorded?

O but once again, that you might know, none refuted this commandment for her silence. And that which is given, it is for godly reason for you to know. O man, church man, when will you come around, that you may abound to spiritual things? Of this and more. Christ is your head. And disobedience denies this.

Verily now, this thing, too, yea, it is for you; that you in the word may see for yourself, and not occasion to carelessly overlook the truth: shown that the thing was not challenged in that day. And the record of the truth, the right record, it did hold; in that day it did hold. Not that had it been challenged, challenge would have succeeded. For this thing of God, it was meant to be; and hence, there shall be but one record, and it is one: and that one record, it is altogether sufficient, O teacherman.

And have you been careful enough to look here, and see here, that neither did any answer contending himself to be so great in some sort of spirit? No, not in that day: if you have been careful enough to look.

Look steadfastly therefore at the record, O looker. It shall stand. Albeit in the coming generations, when the forces of darkness consider time and growing weakness to be to their advantage, and make themselves ready to seek an overrun of the church, it shall be found that there is a spirit which shall declare itself otherwise right: a spirit come claiming authority to put down the work of the commandments given by the Spirit of the Lord in that day. And in that darker day where shall you yourself stand? Be careful, you looker.

All this said that you are able to bear abundant witness, O man, O woman, that the Spirit of truth sent the Lord's church no interpreter among them; none to alter the meaning of the thing that the women keep silence in the Lord's church. No, none whosoever; not in that day, nor in any such day to come.

And now has the Lord shown even one that considered himself otherly, shown himself spiritual enough to even bring question against the commandments of the Lord? Have you seen one, even one, that could attempt to corrupt the enduring truth; perhaps one that could turn aside the straightness of the commandment as it is delivered?

Need you be steadied that for the elect, they do know that there shall be no loss due to their abiding in the word? For the elect, they know that the word shall certainly stand. And for the elect, this they know as well: that having faith in the holding power of the Spirit, they need but stand in it.

The elect, they know to forsake not the true Spirit, these faithful; for to do so is to offer themselves to be drawn off, as are the selfwilled. The selfwilled, of whom many having learned to hide deep their pride, less they see it themselves. For some believe in themselves that they yet want to follow. But these same have grown unable to accept the word as they once did by childlike faith: for they grow to allow certain of the word to seem smaller and smaller; hence, these, once dependent children, seem to themselves bigger and bigger.

But this saying the Lord, His soul that is lifted up is not upright in him: but the just shall live by his faith.

So here, as all elsewhere, unto the church, faith is indispensable, for if a man shall remain humble as a child, trusting in the word, this man's faith shall sustain him as he grows, whether he knows all concerning all things or not. His Father knows all.

And the word, the instructions unto the church, that is, the Lord's church, it is the thing that shall stand; and so then, the sum of the matter: it shall stand regardless of whether any put themselves forward, pompously asserting themselves, as some sort of spiritual pillars of knowledge in their generation.

Hence, concerning the commandment, it is written for every proud meddler's admonishment, and written in the power of righteous shutdown. So written: But if any man be ignorant, let him be ignorant.

Now there is to be no hindrance of the profiting of the Spirit in the churches; yet there is assuredly not only an order, but decency as well. This in the church of the Lord Christ Jesus. And in it, things which spiritual men need not strive to comprehend, and so not wrestle with: knowing them to be things which God has already settled.

And they that are made to see, let them see: the things that are settled, these things are settled indeed.

And, too, was the gospel settled. But being of the Lord, it, too, must be challenged. And so it was.

Thereso in Galatia the adversary came, and he did find fertile ground to sow deviation among the truth; and in his harvest, a devouring, done through that false preaching that he preached. Where once there was a thing set in the beautiful, now a thing turned sickening to the soul, and disgraceful: as an all smothering worm, grotesque, immensely bloated, and laying overspreading atop a sleeping infant; feeding upon it in his disgusting voracity.

For there first went among these children a leavening, effecting among their number a letting go to falling: among these children unto whom had been delivered so great blessing of liberty, and thus that all sufficiency which they needed to stand free in the grace of God; and among these children having the power of the Spirit, they did have wherewith to stand upright, to hold thereunto and withstand any ravenous foe.

But alas, among these same unwatchful children, there came the age old peril of false ministers; and a letting go of the one gospel; and immediately a stumbling: the sound of that stumbling piercing the darkness of the day; that day when so many of them did go out and take their own fall.

A sound reaching the brethren afar off, and resounding as an unabated trumpet whose trumpeter rides the wind; and this very letting go among these children, yea, they came to do by corrupting the grace of Christ with works of the law. Grace need no works of the law. Cannot abide with works of the law.

And Christ, full of grace and truth, he commands what is works and what is truth. And he has sent his apostles to teach, that men may understand.

Thus, grieve for they of Galatia, but while grieving do not fail to understand, seeing that it remains, there is just one gospel to be preached unto the world wide over: it remains the wonderful work of righteous Christ Jesus the Lord; and that wrought all by himself. And that goodness wrought of the Redeemer, it would save sinners who believe therein. Even therein.

It remains, this is that same gospel coming by Christ Jesus, and extended unto undeserving us, which grace unto salvation we can receive most freely; and it remains, that it cannot be obtained through unclean man's works. Uncleanness cannot work cleanliness.

And so simple is the gospel of salvation: the death, the burial, and the resurrection of Christ Jesus our Lord: he who died to atone for our sins, and he who rose again.

It remains, that there is but one gospel. It remains, true preachers understand that there need only be one gospel.

And through this one gospel, by the requisite faith, shall all that shall be saved, be saved. And that soul shall be saved by that one gospel, whether that one be Jew or Gentile, bond or free, male or female. And in Christ, all are one; made presentable unto God without sin, and without any difference among any souls in him: he being our only, the only, salvation.

And there is no other gospel to accommodate any soul, no matter that man's perceived status. And this is that gospel, that very same gospel that saves the sinner from his sin. And all that are saved are saved in Christ, even in Christ, and there is but one Christ.

And lest you misunderstand, even a little bit, he only is the acceptable and manifest perfectly perfect will of God; this man, Jesus Christ, he alone has worked that one true righteousness which Holy God requires; and again, alone done perfect. Alone working, he worked right, and wholly holy in the midst of a sinful world; and perfect pleasing, all in the sight of perfect God: not for himself, but for us did he, Jesus work: to the destroying of sin. For sin condemns man, but this man, Jesus Christ, he condemned sin.

For, concerning man's own uncleanness, and high God, God who is so holy, see, O soul, what Habakkuk does say. The writ: Thou art of purer eyes than to behold evil, and canst not look on iniquity.

Alone, Jesus having taken our sins upon himself, he alone paid the price therefor: suffering and death taken upon himself. And rising from the dead the third day, behold, Christ, the Lord our Lord, alone, he has become The Lord Our Righteousness; thus alone, he making us acceptable in the sight of God, so doing by extending unto us most graciously the call to partake of the immeasurable benefits of that righteousness, even unto life of his very own. Is not Christ amazing? His salvation kept simple? Though his love incomprehensible?

Where is it like this, but in the Lord alone, the God of grace?

And in the grace of God, the man of whom it was said was filthy, lecherous and low of life, having no acceptable works of his own, he can now be found robed with the righteousness of his Redeemer, and he has unto him indisputable fruit to bear witness. The woman of whom it was said was unfit, and found foul at even the mentioning of her name, she, having no acceptable works of her own, should this same woman receive the gospel, the simple partaking of his grace, she can now be found robed with the righteousness of her Redeemer. Male, female, redeemed alike.

So being, then unto whom would it be surprising that with the truth thereof, in time there would set upon such and such a door the men forewarned of: wanton men bearing false words?

And set upon they did. And as allowed in, so they came in. To undo. O Galatia. Not by a taking away the word, as so many through fleshly wisdom watch against with diligence, but rather, this time, to add unto: O but yet their doctrine, it would be unto the unsettled a no less deadly doctrine: for it was an instructing that that grace which came by the Lord of life was not of itself sufficient: asserting that more than the established partaking of the grace of God was required: thus they wrought much deceit among the number in Galatia.

But in grieving, if you can carry it, let then the grief, for you should indeed feel the hurt for all brethren; but let it not in the least dispirit you. So then, you carry it as one who understands that though they were deceived, they did not at all have to be deceived. The gospel is gracious.

For it was under the law that we see there was the requirement of circumcision, wherein the foreskin was to be removed. Now there was not a man who gained ought by doing the works of him who continued as yet under the law; hence, concerning circumcision, that as this thing is no more of salvation for the Jew, neither is the thing the requirement for any other man, should that man also desire to be among the acceptable in the Lord. The Lord's people have a circumcision of the heart, in the spirit.

Hence, now in Christ Jesus, circumcision as it was is no more the case; no, not for any man; and so to require such, it was a repudiation of the freemaking, and free to be partaken grace of God: for the receiving of which same grace, this was a settling of all debts: and by requirement of its acceptance, there must needs be the true faith of the gospel of its being so; and hence, a disallowing of that doing unto salvation which was under the law.

Jesus, the Christ of God to us, had come, is come. And his work for men seeking to enter the kingdom, it was done, is done; and now, upon believing, this thing of very Jesus, it must needs be the thing thus partaken. And he would command in a way making this thing definingly so.

Being the very gospel of Jesus Christ, Jesus, knowing his gospel as no one else could, the understanding of this gospel by his apostles, the Lord himself he did open: Jesus, the worker, even giving these precious keys of understanding to his apostle Peter first. And then unto others also was made known the way of the gospel.

And later, the Lord's apostle Paul, he also being given this understanding, even his by revelation: so then, this same Jesus had commanded how his gospel should be dispensed. Even to the believer of this gospel. And let this have its place: man, whom God has made in his own image, true belief in any man, verily it shall always, always, bring about a corresponding reaction. Always.

So then, at that day, and this day also, though many run, yet not unto every man would be given the knowledge of the gospel of grace.

And circumcision, nay, it no longer advantaged anything for the very Jew himself: and reliance upon this carried nothing for the Jew or Gentile, except a fatal undertaking.

But the simple commandment unto life was given. Christ, having finished the work himself, rose, giving the commandment that repentance and remission of sins should be preached in his name; saying, Go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall be saved.

Behold this thing here. The gospel is dispensed. Christ, full of grace, now after his death, burial, and resurrection, has something for the believer: commanding the preaching of repentance and remission of sins, baptizing this believer.

Tell a man about believing, and it is known by some a test: but he must be told. O but tell him about repentance, and be ready to be reckoned as a baneful intruder, against whom there must be battle. But he must be told. But what is this remission of sins and baptism; just who shall key us in, that we may know what they have in connection with the gospel? Set forth these two therefore, and you shall know that there is an adversary who shall not only test and contest, but he shall war: and against this he is known to war long and hard.

Yet, in the name of Jesus Christ, baptism for that remission of sins, it must be set forth: even as at the first when it was preached, that is, from that day of Pentecost. And the Lord's sheep, these will hear. This way of the gospel, it is not hid from him or her appointed to hear. Though at first flesh may fight. They will come in. Let the preacher preach. Preaching in Jesus' name. His sheep will hear. Preach in Jesus' name.

And so here, not every man has the wherewithal: not having the Spirit that shall be required indeed from the Lord Jesus himself, this to stand in his name: hence, many men shall be unable to press on through this battle, waged in Jesus name with the adversary: not without withering and folding. For it is here in the battle, here in this matter of the remission of sins in Jesus name, that the adversary has in his arsenal the means, the power of weaponry, to turn all but the true and called fighters in the fire back.

Uphill the faithful do fight, even in his name: and they know the fire, and it cannot burn them. It makes them better.

Nay, it is not without reason that it is here, here where the faith in the blood comes face to face with any enmity or fight in the unbeliever.

Uphill the faithful do fight, even in his name. Jesus' name. Jesus, out of which sacrifice flowed blood and water. Together, but not comingled. Together, thus bearing witness. The blood staying blood. One of a kind. Together, but not comingled. Together, thus bearing witness. Blood, water, bearing witness. Shed blood, bringing remission. Baptism availed, accessing remission. The Spirit working hereinto. Through the believer's faith.

The blood makes the difference. Hence, here the heat of the battle rages. Here the fight gets hotter.

But stepping into the fire, where this battle must be fought, the family of faith does already know his name. And they do know who he is, this man, the Lord Jesus who did come in his Father's name. And this also they know, even from of old: that in sacrifices, the life is in the blood, and so now Jesus has given his life for the sins of man; and therefore, now there has already been that one last shedding of blood for the remission of sins: Jesus' shed blood. Hence, your record reads, even to the receiver, that there is the baptism in water for that remission of sins: yea, this in the name of Jesus Christ, the lamb of God slain from the foundation of the world.

When the apostle of Jesus Christ preached on the day of Pentecost, saying, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost, this man, this preacher, he already knew; he already had the keys given him to the understanding of the need for shed blood for the remission of sin. And without shedding of blood is no remission.

So then, the witnesses, being called, they understand. And they understand the gospel: that is, the death, the burial, and resurrection of Jesus Christ; and being preachers sent of very Jesus himself, they further understand the imperative of the application of this one grace unto him that would believe.

What then, if Jesus Christ sent a man to preach the gospel of Jesus Christ, whether at Jerusalem, Rome or Galatia, and Jesus Christ did himself continue his preaching through that very same man, even his preacher whom he did select and send to preach, just what other gospel might you think that man can preach? And in whose name?

And that same man, when that man preaches in Jesus name, he preaches the death, burial, and resurrection of Jesus; but it is commanded also that repentance and remission of sins be preached: both of which are not on any wise alien, nor are they on any wise arbitrary to that same gospel: for these specific things preached in Jesus' name, allows the believer to align himself, even his very own self, into that same gospel. Thereby partaking of the grace being come. Same having been offered.

For truth, yea, for saving power, the preaching must be done in the name of Jesus. But what effect repentance and remission of sins with this same? With the gospel?

So then, have you not understood that now these things have been made by the Saviour to have gracious bearing with one another? Seeing as how repentance is a sinner's heart dying, and remission of sin is accomplished by baptism? And the sinner, having put to death his old will through repentance, thus preparing his heart for the Lord to come in, do you see that he now is ready, having allowed room for the risen Christ to come in and take up his abode? Even the Holy Ghost? To do God's will? Behold, a new man.

And if this sinner's old will has been put to death through repentance, that old man being dead, what then of the body of sin? Bury then the dead man, that same wretched whom Christ died and was buried for; bury the old sinful thing; bury it in baptism likewise, that is to say, buried even with Christ in baptism. But yet, O but yet still, there also must be, must absolutely be, something done with the old sin: a remission must be of that old sin. Have you not already been told? The man, being baptized, he is baptized for the remission of his sins.

And that man, being filled with the Holy Ghost, there is a rising to walk in newness of life.

The same shall be seen, for Jesus Christ shall make sure that the same shall be preached, and the same preached, it shall be received; the same as on that indelible day of Pentecost.

So then, just what is this talk about the gospel: this talk about dying, burying and rising? Behold this talk: this same thing preached, and this same thing partaken, things precisely about the gospel.

Behold the matching alignment. A dying, and a dying; a burying, and a burying; a rising, and a rising. Consider these conforming components. Reflect on their relevance. Is this not manifest? This so glorious gospel? Can any preach another?

Indeed, he could preach another, if he understood not the keys. And another would also receive it, if he were not careful.

But Jesus preaching through his preachers, his preachers would therefore have the keys, thus his gospel would not be hid to them; and preaching it to his own, his sheep would therefore hear his voice.

And for those who repent, those making room, those who no longer want their own will but his will, he comes with a gift to give. A most gracious gift.

And the gift, it will keep those desiring to be kept, if they will keep the gift.

And so then, they of Galatia, they did have that true gospel in all validity. And if that number there in Galatia did choose away, choosing not to comprehend the evident simplicity of the gospel, choosing not to comprehend their individual man by man, step by step compliance, which should have been understood as all certification, they had no excuse. Yea, for this bore witness to their completeness in it; and though they missed it, yet it shall be known concerning that very same gospel which Galatia let go, that the church of Rome, it would comprehend and would also hold to.

The record at Rome, written to them, reserved for us.

Come look you there.

For the church there at Rome, read you the record, and see line upon line; read that it would indeed show these also their corresponding compliance with that same gospel: the death, the burial, and the resurrection of Christ: the line by line record written unto them, and left to be read by us, showing each one by one individually saved by his Saviour.

Behold, therefore, their death of the old man, that is, being crucified with him in repentance; behold also their burial with Christ Jesus, by baptism into his death; and behold Christ being raised from the dead by the Spirit, thus their rising to walk in newness of life, that is, being filled with his Spirit. And they there at the church at Rome, they would keep this gospel upon themselves, and with all understanding.

Now Christ, in saying, The gospel, he has sealed the matter to one gospel only. His gospel. And this one gospel, it is for every tongue, kindred, and all mankind. Thus, making no distinction between the Jew and Gentile; no distinction between bond and free; no distinction between the male and female. But has made heirs of them all. Thus, having no difference, then all are one in Christ.

And there, of Galatia, they had this same one gospel of grace. But they let go. It had been applied. They had well partaken. But Galatia let go.

Yet this that they had, it abides for the believer, even to this day. But there in Galatia was a letting go.

Time and again you are called spiritual, and time and again you are called heirs. Every heir has a walk in this present world to walk, and a strait walk it is; and neither he nor she, being called to be holy, and yet walking the world, hence, being of the world, need think they shall see God. No, neither the presumptuous man half stepping, following upon his own heels of some sort holiness, nor the woman side stepping, in her own soiled sandals of some sort sanctification.

For to walk outside the word, it is to deny the declaration of the fullness of the gospel: wherein the risen Christ is in that new creature. For in deed, in salvation, an one rises to walk in newness of life. Have you not known? Known about the difference? The redeemed walk ready.

Thus, the true sons, he and she shall both know that holiness and sanctification be things yet required indeed, and are a living light; and these sons do bear true Holy Ghost witness in the word of truth; yea, in that which the world will not, and it cannot live.

And the word, it has proscribed the taking out of context, and prescribed the rightly dividing: this meaning nothing to the wayward. For the refining precepts, to the man and also to the woman, these being sons of God, the wayward do resist; though they be easily found in the whole of the scriptures concerning the man and the woman; this that they might be entire. But, yea, the wayward do resist; most contemptuously. Supposing themselves to be too spiritual to be subject to the word unto very them.

But in the gospel, you are made to know that the Spirit of the risen Christ of that same one gospel, does now live also in you. Even quickening your mortal body. Giving you also therefore to live holy. Is this not so? Deny you the gospel?

Nevertheless have you not seen that time and again the children are called spiritual, and time and again called heirs?

And neither is called to walk contrary to the word. For walking, both will walk circumspectly. The spiritual and heir.

But now a strutter, behold a man or woman stumbling headlong, already into his or her fall.

There is but one Saviour for all. For in Christ, every one, Jew and Gentile, bond and free, male and female, has received the same; even the very same salvation. Thus, the salvation being common.

And it was, and is to be understood, circumcision of the flesh by hands no longer merits any consideration, let alone having to be done.

Moreover shall the bondman say unto the freeman, yea, you have your gospel, but now in Christ I have mine own also? Nay. Shall one say, I am saved by the gospel of the Jew? Nay. Another, the gospel of the Gentile? Yet another, the gospel of the man? Another, the gospel of the woman? Nay, nay and nay.

In thus would the confusion unto the death of unbelief surely be multiplied. But being all made free alike, then free alike they are. Right there in Christ.

But of these there at Galatia, they had been so well given the gospel. And yet let go.

These were no strangers to the gospel. Yet false teachers had come in, and convinced them that they should not obey the truth.

For it is written, O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

The gospel: the death, the burial, and the resurrection of Christ Jesus.

They had once obeyed the true gospel. And they were complete in it.

By the grace of God, a man, should he choose, he can receive, and hold fast that no one bewitch him; and he can comprehend with unshakable simplicity the gospel. The gospel for him.

There in Jesus Christ, whose gospel showing Christ's death, correspondingly does also call every man to repentance, that is to say, the death of every man to his own will. There in Jesus Christ, whose gospel showing his burial, does then also show us through our own baptism, being also, that is to say, likewise, buried with him: a burial wherein the old dead man is in faith put away. And there in the gospel of Jesus Christ, in his resurrection, we are shown that every man in him is come forth made a new man, and this new man born of the Spirit.

Should an one be baptized by the Spirit, the Spirit itself does come into. There is, however, a baptizing in water, and this time where that one himself goes into. Even doing so himself.

Verily then, there is also a baptism, being one which is set forth: this one being water: this one being one beckoning each one of the children themselves, that they come to; yea, that they may come through: a baptism that cannot and will not be seen by the contentious and the proud. These thinking themselves purposed of a purer way, thus given to converting all but every occasion of baptism spoken of as that of the Spirit; though the thing of the water also be set before in so clear context. So evidentially.

How many of such contenders want to set forth that the mention of baptism, it speaks but of the Spirit? O but if they truly had the Spirit, then they would have truly known that there is also water in this way. They must have the Spirit.

And on the day of Pentecost, for reason it would be shown early, and for reason it would be plainly preached unto the people, both: that is, a baptism in water, and also a receiving the Spirit. Early preached, for reason. Plainly exemplified, anticipating contention.

So then, of those baptisms set forth by heaven for man to do, how many were shown unto you to be without some man's name: be it Moses, John or Jesus; in each case, that one whom God did send?

Faith, water: Moses, where the children must go forward through the Red Sea: baptized unto Moses.

Faith, water: John, wherein the children must repent: baptized unto John's baptism.

Faith, water: Jesus Christ, whom the children must be buried with and put on.

Thus, into water, and that done specifically in his name, then in this doing, a putting on of Christ: yea, even specifically his name.

The latter baptism, it is now: One Lord, one faith, one baptism.

Jesus Christ is come now. Be not taken aback then that there is now one water baptism, and that into the one saving Lord for all. His name is Jesus.

Preachers sent by Christ, they know this: and they strive not. Preachers must be sent. These the sheep hear.

Thus, in faith, a personal and committed partaking had they at Galatia: and through faith, even this putting on baptism: this thing done consummated by faith, culminated by the Spirit. Hence, the effect of the Spirit operating through faith.

Now there is hereasmuch a thing further rendered unto you. The writ: Ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ.

Have been. Have put. Not this time saying, have been given. Not this time saying, have received. Have put. Thus, speaking here rather of a thing of their own personal, their own identifiable and individual taking on. Believers, thus allowing themselves put into acceptance. A placing themselves. Their once affirming personalizing commitment, and own personal acceptance. Involvement. Certification. Galatia. Thus, starting out well.

Saying unto you: Have been baptized into Christ; and again, Have put on Christ.

Baptized into. Put on. Be it known that there is something participatory here, with personal results: the apostle here zealously putting them in remembrance that in this partaking of grace, the registration had been rightly done, validating those that believed there at Galatia.

Baptized into. Put on. And having so done, through the manifestation of that requisite faith of the believer, there is effected the willful placing of ourselves into him specifically and specially, that is Christ. For in that Christ died for us that we might live, then because he is alive, then there is to us through him life also.

Having committed to the burial with him together in baptism, through faith then, an effecting of us one with him; and not only with him, but also one together with all each other who have done likewise: that is, we ourselves, each believer, putting him on. Each of us all, into one him. One us, one him.

So then, in faith in Christ, there is not to be found a baptism for the Jew that is different from that of the Gentile; not a different baptism for the male, another for the female; but all one are baptized into one Christ Jesus: being that it is he, yea, he alone, coming in his Father's name, who does save all who shall be saved.

For the thing unto you, and unto all who would hear is made record. The written: There is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus; and if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Heirs alike. In Christ.

So then, concerning circumcision, what accepting circumcision did for Abraham and his heirs, insofar as the promise, then putting on Christ has so done for us, when we accept the gospel. Circumcision needed no more.

Thus, we see that all that are in Christ are in this life heirs. As heirs, and abiding in these temples, we are heirs indeed. Even so abiding, we are rich. For all things are ours.

Hence, we are rich in all things.

Moreover the word, saying, Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

Speak of heirs, and hereunto you speak of sons. Need any be told that they cannot be sons except they be led by the Spirit? Heirs. Sons.

And as we know we are sons, and there be enough humbleness, let us also know that we are heirs, by the grace of God.

And do you not know that an heir, when let known he is an heir, he can at times be an highminded and haughty thing? Perhaps you have seen this such a thing, by heirs in the world. But being heirs and maintaining a right spirit in us, that is, as true heirs, we rightly rejoice, even immeasurably.

Do you believe that some young sons can get quite big on themselves, even while still coming along, and get a thinking ahead of themselves, thus wanting to move the father aside? Many more ignoring their father's instructions? Yet come hear now, for no man in this tabernacle gets so high, gets so lifted up in the Spirit till the word no longer applies to him. Christ himself, though Lord of all, God in the flesh, and all was his, yet in his sonship, being heir of all things, did not live unto unrighteousness, did not walk outside the word; but our Lord was obedient. The heir, fashioned as a natural man, he knew obedience.

And all, even all, who are spiritual, they know obedience. Even as Christ himself, being God himself manifest in the flesh, did show.

And so how were they at Galatia taught? They were taught well, even as they ought, right there in Galatia. And to these same, and for their souls, had the true, the saving, and one gospel able to preserve them been preached.

Meet and well, it was preached unto Galatia.

And if even this, your day, days long after, should a man truly desire, that is truly desire, to know the manner, has not the Lord shown forth again, and again, even from the day of that Pentecost, showing examples, even along with the exactness how to so do? So very clear examples. Leaving none with excuse. Neither preacher nor protester.

But now, what of Galatia? How dubious is her distinction, that she should be taken in the very light shining of the day. And withal suffer herself to be pulled down into so deep and daylight plain darkness. And who is he as among her that shall go and discount the grace of God? What Christ has redeemed, who has brought wherewith that he may unredeem, as at Galatia?

And what, you reckon, was this worth unto her, seeing as how there is none that can bear any thing about his person greater unto her than the grace of God, even the Lord; and none better cleansing unto you and her than his blood? Even his blood, with much pain and sorrow, cutting her clean off from her sins.

In that day she then bare her faith in her bosom. And though she were found lost, and in uncleanness altogether, there did Christ meet her. Full well in the gospel did he meet her, even Galatia. And redemption, therein it was done for her. There done by Christ alone. There in Galatia.

But alas, what of O Galatia? Alas, that that spirit which ravaged her would go on to be a waiting temptation, and a timeless wanderer, generations to come: that men would consider ought of their unclean works esteemable alongside grace. Even the precious grace of God.

Now on that day, were it as this, when by God's grace her faith did deliver, consider what was in her, even in Galatia. Until that time, without Christ, what part salvation did yet another rising of the sun, rising as every day before, over all the land, impart unto her?

And among those days, before the faith, weigh what whomsoever might have considered the moving of the hand, of even some sort of salvation, if any can mark it, that he may know more fully that measure of things refined in faith, and things wrought in God's mercy. That such an one, and every other may always appreciate the former, and glory to God, not at all depreciate, but forever hold precious the latter also.

And verily faith, inasmuch as you shall surely come to require his services, faith, when you must come face to face with him, pray faith be not found far removed from you; neither faith never sleeping; but faith be found awake, and it gathering side by side and between your shoulders with you in your field; yea, faith, pray he be found; then forsake not to inquire of him whither he came. This faith. For why should you desire to be as the forlorn?

Forlorn, for sin was your lifework, and death, he was your paymaster; and all the sum of your substance thereunto could not rightly be reckoned with that substance which faith profited you.

And from whence shall that one creature, it which was time ago destitute of all things life, enrich himself with this faith? Shall any one assay to ascribe it as a gift from a day to day dead man; as a thing imparted unto him by his own corrupt flesh or lost soul; or faith being accounted a gift perhaps from a dead world, given to one of its own? And surely no chance a so good gift from Satan, he who abhors life, and seeks upon every occasion to come against very faith.

From whence then did arrive this faith unto life, this thing so inseparable from the living?

Because he keeps himself unhidden, there is a battle unto every warrior that lives by that faith. Yea, there came a day when the sun arose, even as any other day; arising, it arose with an owing to none to foretell what should befall the inhabitants of the earth; and revealing nothing beforehand of what shall be left in his wake.

And it was early on that morning, when the dew clung heavily upon the field; a cold sweating upon the swords of both sides of the battle: two men then, they stood there talking.

And this one man spake unto his sanctified brother, and he told him a dream he had dreamed. And the sanctified man, he said nought of the dream, this dream by his brother, his mother's son; but could speak only of that which was upon his heart: heavy things which had lain themselves there concerning the Lord. And owing to the sum of the things he spake, his heart lay no less heavy in him.

He thought quietly of the hurt he bore for those whom he loved, some of them gone back: and, O how he did hurt. Thinking, too, how it is that some about his generation never take hold, even as such an one as this who stood now by. And verily how it is again that some think their own good works, these shall carry them through the day of judgment.

Alas, even more troubling, it was that some do take hold, even as did some of his brethren in Christ; they hold well, but holding an hold only for a season. And with amazement, they do see a field more fair in the battle, wherein they go letting go.

Being himself now redeemed, saved by that grace of God, O the things he thought about, standing there, with sickness from sorrow. Standing there, thinking woe, how that if the thing could so awfully befall that quarter of the believers, and shaking their faith, even as a swift plague riding an horse by night, who, pray, is to say that the same, it shall not at all come next calling at his very own door, to take him away no less.

And to and fro, within himself he contended. Till he standing there, fell deeper: but this time into an hard binding thought on the Lord: and his mother's son, he now turned quickly and quietly, and he took his leave: and it was but in a moment, yea, a moment, that this one another appearing did now come, even so much more quietly, threading in as a thief upon him: an one but of a slight chance he had seen somewhere, somewhat, sometime before. Saying nothing, he but a standing by his side.

Not knowing him well enough, this was not then a moment to talk; no, not just now unto him; perhaps another more convenient time, another place.

But for now, better would he be if he could only be left alone for a moment. For now the hurt was heaping, and he needed to seal out the pain; and attempt in his lonely estate to gather some hope for solace.

For by now, so much had he been burdened; exceedingly so, till he troubled himself for his brethren, even beyond that for which he could refrain no longer from weeping, even openly; weeping for them that turn back. And even now there was an overflowing, and a so deepening painful concern for himself also. And all that he thought sure, all be lost. As that he himself might somehow slip also. For if they among the seemingly strong had let go, then what? How shall he stand? Shall his fall come? And he stood weeping.

Alas, for a moment now, approaching agony, he had wondered aloud if the things up in glory, things so wonderfully imparted unto men were now so sure certainty; were they even most God absolute; or were they now woefully mere chance; chance, as a fearful falling of a sparrow in its long and lonely flight; falling headlong, all but hopelessly into the gathering unavoidable storm. Storms as so many he had seen. Storms seeming to have a mind: a purpose to wax worse than the ones he could hardly weather before.

Standing there, hurting where he had hurt too many times before, and now hurting for his fallen away brethren, and concerned for himself as well, in his much troubled spirit, he stood there; and this one other stood beside him, as one with nowhere to go, but yet unspeaking: an annoyance, and unbidden, as one unable to see he had overstayed his welcome; indeed, even one which he was never extended. Perhaps time of his would come and bid he be gone. For does there not come a time when a man must be all alone, with all other men gone? And ponder his plight? And accept his agony?

And so now, gone he was; gone in a moment; and good he be gone.

It was then, with his mind now given to God, shortly there seized upon him a staid reckoning, as a thing from an heretofore unaware of nearby place, an enlightening: that concerning every saint within every storm, there abides with him the peace of God.

Rightly and refreshing it was, now standing there alone, coming as out of nowhere unto him, the realization in that same peace that there is a captain; and he, one seasoned in every battle; one perfect in victory. And, yea, through this same captain, there is a sure deliverance.

And, too, he suddenly realized that this captain, the same had delivered before; and with deliverance, all security in a mighty strong tower. And coming, too, in this strong tower, he is not for a moment alone: for in it with him are soldiers among soldiers; and there is not a need for any one soldier to be discouraged, to be found weak in the faith in the storm of his battle. This then, was it not but another fight, as one that he had fought before. Finishing the fight, then to move on to the fight he would win but by finishing again. These things he realized.

He remembered, that before him, even before him, is set by his commander no battle except the battles through which he must fight that are already won. Knowing that above and beyond being a conqueror, he is even more joyfully an heir altogether.

So in this, even if it were this so great knowledge alone, he need not despair. Taking heed, therefore, in the gospel of God, to hold the faith of the holding Christ, even most gracious Christ, who, having declared on his cross that it is finished, same Saviour is then more than able to keep him for whom he finished the work for the way home. The same wherein, how shall he find fault to fall? No fault. Moreover how shall he that seeks his falling find his way too near him?

For if the true faith proved good to bring him into the grace of Christ, even from so sinfully afar, shall that same faith then turn and betray him, and disreward him on any wise, that he should find room to fall; that he should fall from that same saving grace?

But though some learn to manage to fall, turning and attempting to stand on the worthlessness of their own righteousness, yea, yet many other holding in the true gospel, they know fully the requirement to that holding; made to know that the grace of God has no insufficiency. And the Lord, he is fully able to finish that which he has started.

Now the gospel of Jesus Christ, it does graciously impart life unto us. Graciously, when an one accepts his death, his burial, and his resurrection: even shown forth in its acceptance by the believing man unto salvation in that man's repentance, showing him dead unto his old will; that believing man's baptism, showing that same man buried with him, even Christ who died for him, but is now Christ ever alive; and thirdly, that very same believer being freely filled with the Spirit, wherein he comes forth unto life anew.

The true gospel, yea, it has an unmatchable structure, even from the foundation of the world: salvation was wrought by perfect Christ, in his death, his burial, and his resurrection; done for man, it was graciously presented, and it is the choice to every man to graciously partake of the gospel, by simply aligning himself therein. As there had been, even there at Galatia.

And would not a mere reading of the record accorded unto you reveal that there was nothing recondite here?

Nevertheless your reading of the record does have from the Lord's apostle Paul unto the church, a caution: though there at Corinth, yet a record, even a warning for all: saying he, I fear, lest by any means as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

For accordingly you do well to look quietly and humbly here, even unto the Galatians, and thus the church all; look, lest they had let ought of these things in particular, even in particular, you hear, of the true gospel slip; so said unto you that you may with right fear look and see, reading that there was unto very them a reminder of their true start. And that reminder let seen by one of the true apostles of the Lord, of their true start: that is, at the first, their acceptance of that one true, that one valid gospel.

See the simple reverification of the gospel, that truth which they had received for themselves: the death, burial, and resurrection of Christ Jesus.

See then how they of Galatia were reminded of their each one's repentance: the apostle, who taught and testified to the Jews and also to the Greeks, even house to house and publicly, repentance toward God and faith toward our Lord Jesus Christ, now reaffirming them. He saying unto them, If I build again the things which I destroyed, I make myself a transgressor. And even further saying unto them, They that are Christ's have crucified the flesh with the affections and lusts.

This turnaround, this putting to death of the old unfruitful will, this prerequisite which is impossible for any coming to Christ to get around, this thing preached by Christ and his apostles also, it shall be summed up in but one word, and one word only: repentance.

On then, for the gospel is the death, the burial, and the resurrection of Jesus Christ: hence, inasmuch as it is particularly Christ, none but Christ for them, they then having put themselves to death, they had also then been buried with him in baptism. What then but to remind them of their baptism and burial, which they of Galatia had once so confidently taken on? Hence, the apostle, reminding them of very herewise also, saying, For as many of you as have been baptized into Christ have put on Christ.

There be a name effected here. A proper name effected. Not spoken just once. Spoken twice, for emphasis. Christ, and again Christ. That you may know. Christ died for you. This, a bodily involvement. And he was buried. Then you with him.

A personal undertaking. Making a personal association.

Yea, the power of the Spirit is on no wise alien in accomplishing for the believer. But in all aspects of the gospel.

Onward then. And so, too, concerning the Lord's resurrection, and their subsequent walking in the newness of life, made possible by the Spirit, behold their reminder of the risen Lord's Spirit, concerning themselves: having witnessed the no more dead, but new creature: the apostle, saying, Received ye the Spirit by the works of the law or by the hearing of faith?

Hence, the apostle, walking them back through these steps; reminding them of so vital things; things which they should have never let slip. Things associating very them with the very gospel of Jesus Christ himself: his death, burial and resurrection. Particulars to the particular. Peculiars and yet common.

Behold the showing of the validity of their acceptance: of their first, and their correct belief of the one same gospel.

There is set before you and the Lord's church, a showing of the apostle taking them back to the very fundamentals, the saving truth: his seeking to reach them, to reconfirm them at this so grave time: this by saying the things so indispensable, the things they had once known, at the so grave time; taking time and revisiting them with the things which made them validities: partakers of the grace of God.

Hence, roundly showing them that in all areas of the one gospel, that is, the death, the burial, and resurrection of Christ Jesus, they were complete; even in that true gospel unto the church. They were altogether complete. Having obeyed the gospel. Having partaken of grace.

They had it right, step by step, leaving them then no excuse to stumble.

See also even as from the very day of that Pentecost in Jerusalem: this when the same one gospel was preached, and the wanting to be saved, having heard it, asking, What shall we do?

And on that day of Pentecost, the preacher of the gospel, even the preacher, unto whom Jesus had given the keys to the kingdom of heaven, saying, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

And the same, the way of the gospel which had been set forth on the day of Pentecost, it was set forth to the church at Rome; that same gospel which was set forth to the church at Rome, it was set forth to the church there at Galatia. One gospel.

And the apostle let them know, and the record shall show, time and time again, that though from church to church, yet this thing was done from individual to individual.

The apostle, saying, Every one of you.

Whether Jerusalem on Pentecost, whether Rome, or there at Galatia, they had all obeyed, even obeyed, the one gospel of grace.

This one gospel, and the form of it which the church at Galatia had obeyed, and even as all the Lord's churches had, was true. And shall remain so. Able to keep true.

Therefore, come the dawn, if it should bring with it a thousand false teachers, coming side by side, and all on one accord, yet had these, there in Galatia, altogether been already rightly set in the gospel. Even already.

Things in Christ, these were; things common, all common, unto the male as well as the female; things common unto the Jew as well as the Gentile; common unto the bondman as well as the free. One gospel for all souls alike and akin. All being one in Christ with no distinction. Yea, having that one common salvation. One salvation in Christ, and verily that by grace.

But though he that was sent of Christ did teach them, and with all the authority of a true apostle of Jesus Christ, for indeed he was, yet did they who knew that because there would be the weak, the wayward and sickly among them, they would make easy prey; and so they needs come. And did come. With full confidence they did come: and of those failing to take heed, these coming to lead away, these would so lead away.

And coming unto the unsettled, they came not without the power, even of that spirit given them to attempt to discredit the true apostles. All that you may know that there is nothing new here.

And it mattered not a thing that the apostle, he of the Lord unto the church, did come ministering unto them, and this in the power of the Spirit of God. For thus was it made known. The written: He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Nevertheless how easy it is for but the least among the cunning wolves, the captors, to convince a generation not without its weak, its wayward, and discontent, that this apostle or that apostle has no authority to teach a thing: specially if they, being weak and weary, have not in them to follow any of that which they prefer not to be taught. Taking them with crude bait, false teachers; these knowing that flesh has a contempt for the true word, thus teaching them as that God gave his select no voice.

Here and there, over here and over there. Leaders of the way that is out of the way: accepted as preachers, so long as they can seem to be such; though they be not a preacher.

At that day there in Galatia, with so much ease, so many thought that the true teacher had not the appointment by God; but behold how they yet chose to believe that the false teacher, he did now indeed have.

It was amazing then. It is amazing today. This denying the apostles. And thus denying Christ. This, here and there.

And as foretold, concerning the way of all that would have an unsettled heart, they there at Galatia did follow the spirit of the apostles' detractors instead.

But we are made to know that the false teacher, he is of another spirit; hence, he is able to fashion the word to suit his generation: unto the same whom he is allowed. These also claiming the Spirit of the Lord, even as the false prophets of old, who also led away from the word instead of into it.

And that very spirit does yet abide, waiting to try all generations that dwell upon the earth. Be on no wise taken aback that such a spirit would have power to carry his count away in any generation; for in that you be given the truth also, that very same spirit, it shall be there for a work in your own generation also; even to try your own hold you claim on the truth. For as it befell them, so shall it come to all that dwell in the earth, for to try all, to see how they do hold in the rock of the word.

Hence, O Galatia, where does of that restless spirit alight, even that one which you gave place to, that it dispirit you?

A furtive glance upon a thing fitful in flight.

There abides here, good for everywhere, a lesson: one from your settled brethren, they in the church who held, and are holding faithfully in the stronghold of faith.

And though your renown, O Galatia, be echoed in the chambers of the churches for years to come, yet it shall be that in looking upon you, their responding unto your plight shall be for a channel forged; yea, and to be marked by the Lord's faithful preachers, those knowing the truth of grace, hence learned to trumpet to the elect to consider accordingly: that they themselves, even the cherished children, be all the more watchful and not fall. And to be not afraid on any wise to live on. Secure but not complacent in the knowledge that he that has kept, the same is able to keep on keeping.

And so then, be encouraged to mount up: for your God stands there to give you strength to so do; and fear not the foreboding storm, for he who made you shall surely meet you in it; and you shall feel his presence therein, if you desire; and see that you set your face to press on through to the other side, the other side of the storm: for there shall he that does carry you through, be also faithfully awaiting you. Even the same which carried you through.

And be you not halt: but if it be you should need for yourself a moment, let it not be for your fears, though you wait in your tears, tears that God shall wipe away; as tears that have washed your eyes: this that you may then see more clearly to press on. And so you shall. For so you must.

Yea, in that day, as well as now, a chosen heir, and a sojourner: unforsaken, remaining, standing up on the field of battle; even after the dew gives way to the coming trying heat; renewed in the determination to soldier forth, knowing that remaining faithful unto Christ shall duly feed the desire to be all the more faithful, even unto Christ; even as the heir abides in the hand of gracious Jesus, for so he abides in the ability to abide on: in the word of God, in the Spirit of the Lord, in the prayers of the saints, in the presence of his ministering angels.

And, O blessed glory, in spite of the pain, each soldier drawing strength in the everlasting joy of the Lord Christ Jesus: for our hurt, it is also able to shut out the world in that moment, that we may look within better, and see him who gives us strength to press on.

How can you not know that there is given unto the saint a joy: joy ever ready, joy on hand, and joy at heart? Joy, joy, joy. A blessing given that it should be used ceaselessly; as from a fountain sending forth its waters without end. Joy. Making glorious gladness the all inside, flowing forth: healing the heart, washing the wounds.

And yet, it itself is reserved; for unto none is it given but the heirs of the grace of God.

Having this grace, and though most abundant, grace to be absolutely unabused: and so taught unabused; yea, by that faithful man who teaches, and also by that man unto whom it is taught.

For that preacher sent of God, indeed he comes a preaching, and that teacher teaching: each minister with that certain courage; and not forsaking to teach rightly that heirs of Christ be as heirs: for this is that wholesome thing; knowing the same is no small matter. For we are heirs through none other than Christ; and sons of God are we.

And so it is, in our sojourning here in this present world, we are sons: sons, if we be led by the Spirit. So then, if heirs, and sons, by course yet having a walk to walk; and that heir, that son, and the walk, all these are we: the one always bearing witness with the other, even in the Holy Spirit. And wherewithal shall we know to avoid the walk contrary to sons, lest we have the Spirit which gives us power over all that is contrary to God? Power, too, over the flesh, so that we shall walk as we must walk, that is, in the word. A walk impossible to walk without the Spirit. Again, impossible. Though an one shall wreak of religion.

But we are made to know, that in the Spirit have we power over the waywardness of the flesh; yea, handling our very own.

And without the Spirit, though we deceive ourselves, yet we deceive not the world: for blind as they the world be, you may be sure that they yet recognize ways of their own: their ways when seen in anyone, church going folk or not.

Wherefore without the Spirit of Christ, a man can but manifest a telling unholy walk: the same being a moving, a dead, and undeniable testimony: one which reckons him among them that so call themselves Christians; among them which even now in your generation that go about: souls confessing to be children born of the word, but being without the life according thereto.

Such a fashion leaving them as the other also. These be those who attempt to fill the voids of the holy life: sanctification forsaken and voids unrepented of; and making with many rehearsed and worn excuses; so many well crafted and quickly available excuses: when of a truth, the simple conversation of a man's life as commanded, it would light up the thing with a brilliance, one which has just as much offence as it is lovely.

But it remains, this deceiving way is yet about and working: that self deception, it satisfies some sufficiently, and withal is preferable to the cross: so much better alternative it is than the daily crucifying of the flesh; hence, self deception, it avenues for a fearless, even comfortable departure from true holiness.

For in the sweet convenience of self deception can a man journey on, supplanting the truth with chaff, and still most gloriously dine on; thus affording himself and they, his fellow partakers, provision to run on with him. Commending one another, and drawing from amongst one another mutual support wherein ever they stop short; thus they, being brothers one of another, come to find that instead of the conviction of shortcoming, there is a satisfaction wheresoever needed; and they repent of it not. They see no need.

And these, having banded together, they do withstand any one who would question their life in such dead complacency; and more so indeed their practice of promoting against the written word.

Their lives, they bear not witness with the word, but in and of the same flock, their lives bear consoling witness one with the other. They accept each other. And that is sufficient. Outside of the church. Another church, another dissection.

Even so, this deception does not have to be. And even again, it matters not what is attempted, or what is offered for an answer for the lack of the shining light, for that life of holiness, be it absent in any man or any woman, it is unacceptable. And whether its absence be justified by an host, or by an one that is revered in his generation, this very requirement of holiness, it shall stand: being true in all generations, even till Jesus Christ comes.

For if the Spirit of the Lord Jesus abides within, the Spirit will most assuredly make a difference; and we will need no excuse, but rather, an answer: an answer unto those who see; and so seeing, who will not be able to help but wonder how we can so maintain.

And to this, though they wonder, the presence of the Spirit within shall speak for itself. And though a man asserts otherwise, then let him so assert, because the work of the flesh, it shall also speak for itself.

So then, how now say you? If you be truly born of the word, consider: if there came three men upon you, they each confessing they have the spirit, and they did all walk contrary the one to the other, by what means shall you know there is godly order, or ungodly disorder in their steps?

Having cast down the living word, even that very same which does show them the right way, they seek to worship God, doing so in the deadness of the disorder they have raised up from the world. Absent the Holy Ghost.

Is it not yet known that the Spirit leads, and will not lead any soul leastwise astray out of the word? Hence, the Spirit will neither be found yielding to the laggard, in that it shall leave off no measure of the word, nor will it be found yielding to any zealous soul who embellishes of the word, one using it to go beyond its disciplines. Nay, for both these men, they be in that self. Carnal. Or something be in them. Error.

But the Spirit holds perfect to the truth, all the truth; whether it brings joy, or whether its manifestation causes offence. And thus you can trust the Spirit, even always, in all things.

Yet, for all the clarity of the word, there remains a man who believes that because he is sincere, for this intent God will not fail him. His sincerity fails him. Let this man repent.

The Spirit of God does not come to make you war against the word; the Spirit comes to make you one with the word. You desired the word before you received the Spirit, and, behold, are you now somehow so full of the spirit that you are above the word? You are quite something. But not of God.

How in this is the Lord glorified?

Christ, manifesting the will of God in the flesh, what must then be the life of a Christian?

The saved, they are saved by grace. But continuing on in the word.

There shall be found good, and thereso nothing in the goodness of grace can disorder the walk of the heirs; for all their walk is ordered in the word. Yea, even also as there had been ordered there in Galatia. And in the word, rightly divided, there is found nothing therein that is given your generation with any unclarity; nothing given to be turned about; no, not as a sword, and used to reorder the orderly giving of the ordained gifts; nothing, O man.

For in the word, rightly divided, with all, even all the given word, in the sight of God, can nothing be construed as reason to parcel it. For given that the saved by grace be weaponed against the enemy with the very word, should it then be turned, and used as a sword in this day to pit male against female?

For the order, and also the gifts, those that are gifts indeed, these are set in their order; and the order, it is done; and this same order, for the magnifying of the Lord Jesus, it is so clearly done with a great abundance of the word. Great abundance. Rightly divide it then.

And the saint, he does need to receive the whole word, and not deny himself the true richness of all God's word.

For there be those who believe they can tell an half truth, and thereby accomplish their end; and there be those who likewise believe they can live an half truth, and also accomplish their end. If they be unteachable, what shall be but to leave go then those who parcel the word of truth: even those who run with but the preferred part?

Breaking off part of the word and running with it, this man is then disconnected from the Lord, and running without an end, that is, none associated with God.

Know that there are things which are written by the apostles, teachers of the word, to the hearers of the word, and pray you take heed, so grave heed; heed that the things written, are written in words that very you may take heed.

Not as one being lulled into seeing them as words otherly written: not as written words only so that you may know what is commanded of others, and thereby you come to see only how these other are instructed to obey. Guard yourself against this.

Words given, that will be required; hence, words made to hold the holders as a rock; that you may know that these be things needful; that these not be words written in the shifting sands upon the shore beneath men's feet; no, not words in the sand which change with each wave that comes upon it, which waves altering the thing written before they are summoned back into the deep: even as each generation of man which springs forth, rushing upon the word, reforming it to its current ways, before that generation is snatched back into the depths.

Yet hereasmuch are waves of souls, having at their disposal the errant interpreters, dispersed unto every generation to ply their stewardship; meddlers are they, temporary men; proud, they relish opportunity to get their wanted way with the so mighty word: as one who delights in the power and feel of finally having a king's sword in his hand. These do much harm. So very much harm.

For do you believe that there has ever been a righteous generation, a generation which has not found the word of God in contempt with its own will, even when it chose to worship God according to the goodness of its own heart? Hence, so much growing interpretation.

Hence, there is shown that yet they seek to submit to God most amazingly: for they seek to submit to God that which God has plainly told them to submit to. And they so love the interpretations.

Jesus is the Lord, the one Lord, even your Lord and mine.

Yet when Jesus was tempted in the wilderness and the holy city, he gave the devil the word; even the devil which sought to give him the interpretations.

And if you guard against the devil, you do well. Yet the Lord's ministers, they do know the true word; and his teachers, they teach it; and his people, they will hear it: and if you believe that the word unto you is not the word, then what need is there for the snare of the liar?

And if the word shall come to be considered a burden, its holding considered an hindrance to the growth of the church, shall not the wisdom of the day command that the word be adjusted, put into some acceptable perspective?

And so it shall be, for a generation of men who have learnt to be mistaught. So being, how then shall the woman and the child desire wholesome instruction? Indeed they shall not.

For as each generation of men, and also women, forsake the part which hinders their walk as they shall please, precept removed here, precept removed there, verily the time is hastened till so many of the congregations, these which call themselves Christians, show forth none of the power of Christ: empty shells, having but a form. Nevertheless the church shall surely be found, of this soul and that; glory to God, an holy man here, and an holy woman there.

And the Lord's church, surely it shall be, and shall even remain a church indeed; even regardless of the false teachers.

The word shall stand. What wisdom is it when one fears not a reordering of the word, and another fears not enough to return to the old ordering?

For the thing written by the true teachers, those sent of God unto you, is the lasting word. A rock it is, upon which you can stand. Words enduring to all generations. Indivisible, unrevisable. And being the word of God, behold how it is availably written. And you, you are not wise should you think that it is by chance, and of no meaning that the treasure is preserved unto every generation: to some this stone of stumbling, unto others, a standard by which to stand.

And they that walk in the Spirit, they are the sons, trust you know. They have kept the word, and the word has kept them.

Concerning the which a record is written unto your generation also by the teacher. The written: The works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.

And though every man is able to make his claim that he is led by the Spirit, unto them that have the Spirit, these things written are a rock; even unto all the churches; the word, the church instructions, they are written unto the church.

And a church claiming to be of Christ, is not if it has not the Lord's Spirit. And the things written, these things to be dead unto, are they not of the very things repented of unto salvation? Indeed repented of by men and women.

And dead to fornication or adultery, shall a man then have any at all other than his lawful wife? Shall a woman have any at all other than her lawful husband? Done also working uncleanness, shall a man or woman become unrepentant, turning back again into the defiler, and thus in violation on any wise in the deeds of the body, or the meditations of the heart, seeing as how the things called to be done, they be that way of sanctification, that necessary thing if Christ shall abide within?

Abominating the thought of idolatry, shall the only Lord, high and holy, the God of the spirits of all flesh come short: shall he approve when any covetous, any idolatrous man or woman, these of his own people, depart from him in his or her heart?

Is God's arm short or his love little that he cannot preserve: that they who call themselves his should worship even as they themselves please? People forging on, people seeking to worship, calling upon their knees, or calling as within their hearts, calling even in zeal: but that calling done in anything they deceive themselves into thinking acceptable: different from that calling to worship which Holy God has provided for them himself?

Nevertheless there are now those that profess Christ, these same do keep themselves above showing affection for the openly offensive nature, and the crudeness of the graven image; for they are better than to do that such thing; nevertheless, the sophistry of their heart, yea, it will rather allow it to accept the spirit of mammon made harmless: made harmless such as through numbers of others joining in, going along in disobedience. And disobedience develops into tradition; and tradition, it is made their truth unto them through time.

And therefore, after a while, as always shown down through the ages, mammon is again converted by the magicians into their utilities: till even transformed in their very hearts into the manifestation as God indeed and in deed.

For this worship of mammon, it is then fixed in the church, even through the claim of the mainstay of the sure blessings to be grabbed from God; even to a walking over the word of God, this in pursuit of these blessings; and to let the spirit of error tell it, God's own witness of this approval is established by testimony of the multitudes who follow after. Mammon has the mastery.

And on your list also, of what dominion then the ill bearing fruit of hatred? This thing hatred, nay, it cannot hide itself among the children of God, the same who is love. And hatred, alien it is among the children of joy and light; and in an heart of love, even if hatred should come calling, it will not stay, cannot stay; no, not in the man nor woman saved from it by love: for hatred, it finds no accommodating quarters. Look around and hatred, lo, it is gone.

And emulations, are they not also spoken against? For no matter how well presented, emulations, they are not ordinations: the one is the selfwilled work of man, the other, ordination, when in its truth, its emanation is through the sovereign work of God.

For the Lord of glory is sovereign, and he has done in his church, yea, in the earth, as it has pleased him. Showing that, keeping himself in the Lord's hand, no man is to forsake the molding hand of Christ: not to seek to take upon himself to equal, nor to excel the other man in the things that Christ, the Lord of glory, is the author of, and he having purposed in him. What righteousness then emulation?

And keeping herself in the Lord's hand, nor is any woman to forsake the molding hand of Christ: not to take upon herself to equal or excel the other woman in the things which Christ is the author of, and he having purposed in that woman. Keeping herself in the Lord's hand, no woman is to forsake the molding hand of Christ: not to seek to take upon herself to equal, nor to excel the man in the things that Christ is the author of, things he having purposed in the man.

And what man is he who would dare claim he does not know better, that he is not to emulate the woman? Of such is the spirit of emulation. Some men are taken over by divers spirits. Others give themselves over.

Emulation coming, see it coming, hear it arriving among the brethren in a dissatisfaction in this man, and an impatience in the other man in the Lord's church; yea, where Jesus himself is Lord over every soul. It is a rejection of what sovereign God has established for himself; a rejection by the brother of not only where he himself is put in the Lord, but a rejection by the same brother of what his other brother is for God through God. And emulation, for all its subtleties, will in time break open: thereafter manifold are its ills. Ills in the Lord's church.

Now is it at all meet, or timely, that the question should be put unto you asking which is sweeter, and has good unto life, the works of the flesh, or the fruit of the Spirit?

Is it some mischance that too many, too long ago have last considered the fruit of the Spirit? These things then, do they not render themselves too sparingly? So now, how desirable, how delightful unto you is love, is goodness, faith and meekness, temperance? Go hear again, where you have heard this before.

Then consider if you may see it as it were a vessel, and hold that it is cleansed and filled with the fruit, and set before you. How long would the fruit therein keep, O saint, without showing to the church, or to the world corruption? Letting such a thing as this last without end, now let it please you that it is just that good, this fruit of the filled with the Spirit.

And this fruit, it shall come be you sure; ah, but only after that fruit meet for repentance. For the fruit of the Spirit, it can but come through a love for Christ. But now repentance, from whence there is no once getting around for any man or woman seeking their coming unto the Lord, that can but come through an hatred of self.

Holding the standard, it is that thing which must be: this is to say that a saint, he cannot hate the sinner. Nay, the saints, they cannot hate the sinner, but love him; though not love his sin: but they themselves, knowing and having known the way out of sin, this they know unmistakably well: where any hatred is concerned, the sinner, even as he is, it is he who must hate his own life. And herein is the real impasse, for herein, in the heart, is the battle engaged. Repentance.

Oneself versus one self.

The unrepentant sinner who refuses to repent, still loves himself. And also his sin.

Is this yet well with you, and without anger? For see you despair not, O hater of self, rather you should rejoice: for none good can tell you this is bad, this thing repentance; but good altogether it is; goodness breaking beyond the bosom, till heaven shall it reach. Holy angels rejoicing therein because.

And the loving saint, and there is but this one kind, now saved from his own sin, and knowing the reward of hating self, now loves the way of the Lord; and this loving is first and it is always: this loving of the Lord. And whether in going through hurt or in happiness, for there is no excludable season, an exceptional loving has our saint for all the brothers and sisters; for with Christ in him, you see, and him loving Christ, loving him exceedingly, he can but indeed love the saints also.

And loving, he loves with such a love; making sure, as one with a vested urgency, that this love, which cannot be hidden, is always so apparent. This can be but because of the love of the Lord; and because he is their Father, so also then is there love in the children; and because he is their Lord, this Lord of love, so also then is their spirit.

God's love for us, it is a love which we love. And the saints, these be a people of manifest joy.

And the loving saint, in that he loves Christ the Lord, and thus the every way of the Lord, he shall love the sinner whom Christ came to save; for not lost on him is the truth that he also knew, even personally and so very well, a sinner before his own new life; but also not lost on him is the truth that he can no longer embrace sin; this then the saved man knows in himself, knowing even so clearly so. Though the sinner be confused. Or pretends to be.

The saved, evidencing with this living testimony given unto him by Christ, given that that beloved sinner might see, that as he, the saved, himself repented, and Christ has worked salvation to separate him from his sins, that every sinner, even every sinner, can and must do the very same. And indeed he can repent, even today. If he chooses to.

Any saved man, he knowing repentance, and that it can be done, and must be done, for he has known and done repentance himself, how then in God's name can this same man possibly embrace a sinner's not repenting? Something here is foul. Some thing or two.

Repenting, he must repent, without his worn excuses, so weary upon the ear, so revealing of his insincerity.

Yea, few things so soon awaken the lust to whore with the world, to wreak infectious uncleanness in the congregation, as a sinner who is allowed into the way without repentance. Truly there is no such way, and Christ has not sent even one preacher to preach around it, for there be no way around repentance. But unto him that is sent of Christ to preach indeed, he already knows, and it bears no repeating that he knows. And unto him that is sent of any other to preach, repeating unto such an one the requirement of repentance, it shall be rendered by him unto but a footnote.

But though the sinner shall assay to invade the way without repenting, the holy loving of the saints for Christ, and the loving of the saint, even to stand with the saints that stand in Christ, and the loving of the saint for the sinner, these all shall manifest what alone will work for the sinner: such then shall lend unequivocal love to mainstay the standard. Repentance.

The love of the saint for the Lord, and for the saints, and for the sinner, this love, it shall allow no bringing the standard down to the sinner: but a manifest holding up the standard, and holding up in prayer for the sinner; this so that if that sinner has a true heart to take hold, he may do so with a great and immediate result, repenting.

For let it be heard, and heard well, that whatsoever else it is, when once that standard is brought down, it shall not any longer be that true standard; nay, not once it falls into the hands of the sinner; nay, not the unmovable, unchanging standard of the ever Holy God. The standard is holy. Itself being unrepentingly so.

The sinner, he cannot carry the standard of God; and if the church people church with the sinner, then both sinners deceive themselves.

But there must be a faith, wherein is an holding; the elders standing strong, strengthening the hand of the pastor; the elders, manifesting the sure love of Christ for the saint and the sinner. And that holding itself, it does prove true that godly loving of the sinner by the church.

But the errant assembly, it be one overtaken by a spirit telling them things to their hurt: teaching them that if it is to be a church on the move, that they, too, must concede to being a church going away: a church which will let them serve sin, but by another name. Progress. And they thus continue to account it as holiness just the same. All the while within sin, and having no heart to rend therefrom: hence, an assembly with no hope for greater things. Dark shining, yet sinning.

Let the sinner know, that on the road down to everlasting damnation, there is hope; among the dead even out of their mother's womb, hope; from the curse of sin upon them down from out of their father's loins, hope. For in spite of this, out of all, by faith, through grace, they can still look up. Look up, however deep down in their darkness, and can call upon the name of Jesus; upon that one of salvation. Repenting.

There must be a crying out for repentance; and a crying out that the saint no longer attempts he has a way of his own: conceding that the only way is the Lord; a realization that the Lord God, he changes not for any; none, whether he be compromising saint, or whether he be compromising or uncompromising sinner. Thus, in the Lord, the saint must ever abide; and if there be any fellowship at all, hear you, and hear you well, the sinner must accept the way accepted of the saint, the way of salvation in Christ, or the ineffectual saint must rejoin the sinner, where he again finds peace with him in sin.

Alas, such an one finding old peace, he enjoys sorrow unto death, even the sin as of an adulterous man, settling into the comfort of the pleasure he once knew: as of the bringing of a sweet new whore into his bosom; seducing himself that he shall embosom both: Christ and sin. Not knowing he has left the faith: for there shall be found no common ground wherein the two shall walk: for God has not created such ground. For that walk of the saint must be in the Spirit; thus to say, it must be grounded in the word.

Now you ought not go ready yourself to leave the word, which you do if you are wont to search with your interpreters, as promoting a sinner coming unto Christ without repentance; but go to now, searching the word, searching in the Spirit if you can, searching for the very truth.

For the love of the Lord, and the loving saint, these things are for good to one another; and these one are for all sinners who would have hope, and these two, they do not have a love for sin.

The sinner, coming on, he must come to repentance.

And you come on also, and let us look for ourselves: though one shall say, let down for love, let such an one know, love does not deceive; it does not make place for the sinner to continue in sin. O this deadly embrace, such a cruel undertaking this misleading is; O this deception, that it should be called of all things love. This injury, this treachery, this debauchery, this thing is not love of the sinner. And you, your disclaiming his need for repentance, it is to seek to rend the sinner from his requirement, even before God; and it is a rejection by you yourself of righteousness, and a repudiation of holiness.

Nay, this acceptance without repentance, it keeps dead in sin; dead, though the sinner and the saint whom he endeavors to declension be not left ignorant. For how often be they already taught, and have heard well enough the call of unchanging God unto the unchanging truth? Love.

And true love, it builds up where sin destroys. O yes it does.

And we are made to know that he who is the God of love, he is also the Lord of life, and the Prince of Peace. And these good also has Christ wrought for man.

And the saints, saved from their sin, Christ, the Prince of Peace, being in them, he has become their righteousness; hence, their peace with God. Know it is written, God judgeth the righteous, and God is angry with the wicked every day.

Yea, even now there is for the saints true peace through all things in Christ already; a peace beyond the comprehension of the world. For Christ has said, Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you.

Hence, that precious peace is not only with God himself, saving them, releasing them from his wrath and their damnation, but it is a peace joined heart to heart among all the brethren in Christ. And peace not to be broken.

Be it known unto the sinner therefore, that, as the saint has come to know peace with God through Christ, abating the anger of God, he, too, might have peace: peace to settle the disquiet on the inside; the daylong evergrieving of an inconsolable soul.

And know most assuredly, O sinner, that without Christ, there is no peace between you and unchanging, ever Holy God: he who shall hold your soul accountable for your every sin. Even your every sin. One sin brings death.

But again, this saying the Lord, Peace, peace to him that is far off, and to him that is near, I will heal him; but the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt; there is no peace to the wicked.

But the holy church of Christ, whose members have the love of God have also this renown: they are in this world the peacemakers.

Now who has beheld the beauty of the renown, that which makes such a difference: this between the chosen ones and the world? For in the chosen ones, it is a thing abiding in and common to all; ever to reach forth and bind them together in Christ Jesus; as being the same man hither and thither.

And moving to make be still, the same then through the Spirit is steady to keep them one; and never to make them discordant. And whether to this church or that, there is that common word which orders their steps: that they all walk the same walk, the very same; by which there is that unmatchable manifestation of the beauty of the unity of the Spirit.

This that there may effect that one lesson, a common lesson from the apostles of the one Christ Jesus: he who has sealed them with the one Spirit, that they may minister mightily, knowing that one gospel of salvation to his one church.

Hence, that that further precious thing which is written, it is known written to the saints as special, that they, too, may know; wayed in the wisdom that they are without exception among the saints as a whole. And this truth is recognizable.

Written: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. First I thank my God through Jesus for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.

What is this again, hear you, but testimony unto the ageless church of the truth that there is but one doctrine. Just one indeed, shared of all, required of all, settling all, in the Ancient of days, Christ Jesus.

And you read so yourself the saying. The writ: That I may impart unto you some spiritual gift, to the end ye may be established.

Good things started are not above a going on higher toward perfection; not beyond getting a better understanding in the truth; and not injured by a bearing of witness by one holy messenger with another. For such a witness, being that it is true, leaves no seam; and never without a godly purpose, it goes; and going as it goes, it edifies, and establishes; and it seals against the false teachers of the latter times: those who shall seek occasion to find a breach: finding any place they think they may enter in, so to render the word unto the church invalid. These be waywards of spirit, some even having that fair religion; usurpers, teaching the likehearted of their generation that the enduring word of God and the apostles, such is rendered by time of none effect. And listen: they want it learned that the same is subject but to their more expedient interpretation. This they assert. Not always without success.

There is so much work till the liar's work is done, given that there are so many waiting who love to be lied to.

But wrapped in the word, sealed in the Spirit, there shall be no godly occasion to claim that time has corrupted, or diminished the garment of the common salvation and sanctification: sealed against the sinful thought that there is, as they suppose, some slip point.

But if you would only consider, do consider; consider and see here, how the word unto that church also, which is in the church, is rewitnessed for the common good, for the steadying of saints altogether; even at Rome and elsewhere.

And who is he then in your changing day having lately come, he that can presume to make corruptible the word: the things long before him let bound, whose making sure is of God; and the things let loose of him also, these very same to be confirmed unto all the churches?

In the common faith there is a common understanding. For there is that one Spirit. And so it is, whether among the saints having met, or the yet unmet; for in the Spirit they all meet. And is not this simply beautiful?

For the teacher to such teachable saying moreover, That I may be comforted together with you by the mutual faith both of you and me.

Mutual.

That mutual faith in the Lord and his gospel, while it is a fundamental, and yet refining faith, all for one church, it is also an easing faith. For to the church at Rome, which had been partakers of the gospel of the common salvation, behold, a so simple opening up of their understanding where it was expedient.

Did he not tell them that he was ready to preach the gospel unto them that were at Rome also? And do you see how that he proceeded to show them, to validate his credentials insofar as that same readiness: so doing by opening to them the understanding shared by some, and needed to be understood by others of the step by step application, even the particulars of that form of doctrine preached unto them, and which they had already obeyed?

Behold that gospel obeyed by those having faith: even a faith spoken of throughout the world. And see you also, that this faith, it is a mutual faith between even they two. Mutual.

Thus was the apostle Paul, even our brother, unto them; and same Paul unto you, being always bountiful to teach; then was so sweet knowledge of the particulars of that saving gospel imparted. And see how that though they were already saved, yet he teaches them on up higher; to further establish them, opening up their understanding, even as to their obedience to the gospel would he teach.

For might you not have already known, that where Peter on the day of that Pentecost did preach the gospel, that is, the death, the burial, and the resurrection of Jesus, the Lord of grace having given him beforehand the keys to the kingdom, this same Peter then did come forth, and did key open the thing, that is, the gospel, with the corresponding call? For on that day, even Pentecost, he stood up and preached to the unsaved, correspondingly keying in, that repentance, that being baptized in the name of Jesus Christ, and that receiving the Holy Ghost was that which they were to do.

For after hearing the gospel preached, these same had asked, Men and brethren, what shall we do?

The understanding of this matchkey of repentance, baptism, and receiving the Holy Ghost, and how it corresponds to the very gospel itself, that is, the death, the burial, and the resurrection of Christ, it same shall be revealed, and thus be acceptable by the accepted. And it shall be seen indeed by the appointed to see; but the same, it shall be a thing to set against by the appointed to set against.

For if any man could know his own way in, and others also their each and every way into the Lord's kingdom, then would be needed no man, one early designated among twelve, and named by the God of heaven in his Christ, to give the keys unto: yea, for that matter, if any could presume his way into the kingdom, no keys themselves would even be required by Christ.

But the thing, even the keys, which would be initially revealed unto selected Peter, the same would later go on to be appropriately applied: yea, and preached also by others who understood. And received by those who would.

All would not hear. The sheep would hear.

And so see you here, the Lord's apostle Paul now writes unto the church at Rome, even as unto the churches elsewhere. He here would more delineate. He here would take time and expound to their obedience which they had already shown to the gospel of grace. For he would not venture their guessing as to the knowledge of the same truth of salvation; yea, that which they had applied themselves to therein: that truth also being the same corresponding thing set forth on that same Pentecost: the same simple alignment of themselves with the death, the burial, and resurrection of Christ Jesus.

For where Peter, having with the keys, did do in summary this corresponding to the way of the gospel, in acknowledging the Lord's death, burial, and resurrection, saying, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost, Paul then likewise did here now, for the Gentiles, in the church at Rome; yea, doing same here, although more particularly: that is, for reason, revisiting this thing, step by step. Something they would recognize.

For so doing, in this step by step manner, he at once did open way, making singleness of the heart. Same keys. Same alignment. As a teacher with the children, taking edifying and godly time with them; and for that the world also might come to see. And once enlightened, even how it also might come to see how that it may accept, and apply the gospel: the death, the burial, and the resurrection of the Saviour. Even step by step. The understanding being opened. And hearts be joined.

And he, Paul, having the same Spirit, thus needed neither formal invitation nor introduction, but he simply shared singleness through this intimate revealing of these steps: steps which he and they had both taken, even their common compliance. And so doing, he needed but to let this exact same intimacy work communion: knowing rightly so that this communion which they shared in the Spirit, would at once vanquish any vestige of strangership with this church. For he did know that though unseen face to face, yet the beauty of the bond of the Spirit they had in common, the Spirit would dissolve all elements of strangership. O but it would.

Knowing that all who say they are preachers could not share this intimacy, or even comprehend it, this preacher let it have its intended godly effect.

Look then at the apostle, not needing beforehand to have seen them face to face, yet looking into their spirit and they into his, he dwells in the indivisible, there where is found no divide: knowing that they, being yet unmet, still knew by the one Spirit what he himself also knew, even by that same one Spirit. This credential being verified by things godly given: things which he and they both bore witness to, in spirit, mind, body and soul.

And so he now established so sweet communion in the unity of the Spirit with them: this by letting them know just what be the particulars, even of the thing they had already obediently done in manifest faith; and even why the steps into the grace which had already been taken by them, them that believed, were so done. Partaking of the grace.

Having the one and same Spirit, they would be of what he was, and he of what they were; hence, he could proceed to commune with them even as never having met face to face. Knowing that not all men comprehend the keys, but that they at Rome would.

They read his words written in a letter: and so reading, the words they read would prove persuasive: this even as they ought.

And so he taught, he himself also having received the gospel by revelation, this of Jesus Christ himself. Teaching step by step. Obedience to the gospel. The application of grace. The gospel of grace.

Other men, not sent of Jesus, these have some familiarity with the gospel, but they know not the gospel: for the revelation, it is not given unto them. Yet they go about preaching. Contesting, denying, preaching anyhow. Keyless, and therefore unconscious. Jesus finally reaching some. And opening their understanding. To others, remaining hid.

And, yea, the apostle Peter, he would warn concerning this. The writ: For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

Now Jesus Christ has wrought salvation all by himself. That we might know more fully that the obedience to the calling, the lining oneself up with the gospel of salvation, yea, it is a free partaking of the good that was graciously made available unto man: as a coming to the table, and partaking of the abundance of life given by grace; such simple receiving of what another has already wrought, and has made freely available is just what it is: it is in truth an acceptance. As a soul coming and dining. A soul freely partaking.

Such response then showing forth also a life bearing commitment, one manifesting a true belief: even a belief, which when conceived, is so substantial and so profound, that such a belief cannot prevent an emanation from the heart: the heart, from whence manners and deeds of men are manifest.

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## Delivery 10

So then, what one apostle, the servant chiefly to the Jews, had done, the Lord of glory, having one church, he then has caused the other apostle, chiefly to the Gentiles to do the same; even the very, very same. For they both apostles spake of that obedience; that partaking of grace, you see: for a man, being unrighteous and unclean, cannot be saved by his works, but a simple, a freely partaking by the children of the gospel of grace: as it were, a simple coming to the table, and by faith partaking freely of the abundance of life: an abundance that the Lord has already wrought, in his own righteousness, and made available unto them that hunger and thirst. Partakers of the grace.

Not as so many do, with the understanding, but only in part: that is, of the need to preach the gospel indeed. For they start out preaching of but that which they know in part, then without the knowledge of the fullness, stopping there; unable to complete the thing unto those, even the very ones which they have just preached somewhat unto.

But the Lord has himself ordained men, preachers; wherewith comes the knowledge of the need and manner for the believer to accept that same one gospel of his same one Saviour; verily effecting it with faith upon his very one self. Thus the full gospel. Ordained preachers understand this. Understanding Jesus has given.

And if it be hid, then to whom?

Not to the church at Rome. For the apostle spake to a church which had already obeyed that gospel. Walking with them, step by step. And not without reason. Letting them know something. He already knew them. And they knew him. United in the Spirit.

For the apostle Paul has assured the church also, speaking unto the saints in the teachings, even through the instructions to the church at Thessalonica: speaking unto them who were troubled, but also in and on matters concerning the obedience to the gospel. For he speaks of a time to come. The written: The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.

And as Peter having the keys from very Christ himself, thus by the Holy Ghost did preach, commanding repentance, being baptized in the name of Jesus Christ, and receiving the Holy Ghost, keep hearing on, then hearing this time what Paul, the apostle chiefly to the Gentiles shall now open up unto the church at Rome, even again; even likewise; and even this thing on that matter of obedience to the gospel; and this that all the world wide may read.

The gospel: the death, burial, and resurrection of Jesus Christ.

So then, concerning Christ's death, so then, our repentance: for repentance, it is our no longer desiring the old life, condemning it, but desiring the new: hence, straightly to us written: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Christ's death, our death. Repentance.

So then, concerning Christ's burial, so then, our burial also. Hence, it is written: Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death.

Christ's burial, our burial. Baptism.

And so then, concerning Christ's resurrection, then so, our being filled with the Holy Ghost: that is, our being born of his Spirit, making us coming forth a new creature: whereunto it is written: That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life; for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

Christ's resurrection, our rebirth. The Holy Ghost. Our being born anew of that same Spirit, and walking in that newness of life, awaiting his return.

And so it was preached on the day of Pentecost, that very first day of the manifestation of the Church of Jesus Christ: the apostle on that day, after preaching the very gospel, stopping not, but also telling the believers how to obey that same gospel just preached, whereby they shall accept it unto salvation: he preaching, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

And so here now, this apostle, even Paul, is committed to that very same one gospel. And it is again to take time with the Lord's people: and it would be time well spent.

For he would show them, line by line, that he knew what they had, so that they would know about him, that he also had what they had. They two having the same, that is, the revelation of the gospel: this thing of repentance, being baptized in the name of Jesus Christ, for remission of sins, and receiving the Holy Ghost: this same obedience to the gospel of the death, burial and resurrection of Jesus Christ.

No argument ensued. How could it, inasmuch as this same revelation in righteousness was there by and in the Spirit, to make impossible just such discord? For the man whom they did not know, was through the Spirit that man that they did know. Surely so.

And the Roman record is kept ready for the latter readers.

So then, opening up things of the gospel spake Paul unto the church, even there at Rome; caringly speaking, and not leaving them any void wherein to be ignorant; but hand in hand stepping them through the simplicity of the gospel; and showing responsibility as tutoring them in things heirs ought to know: yea, this to enlighten them as to the reasons, and the particulars of the applications: that is, of their having already obeyed the gospel: the death, the burial, and the resurrection of Jesus Christ. And the record remains. Read the Roman record. Keeping everything in context.

This thing, among things which the thief comes to steal, not taught them as something arbitrary; but that they receive it, and not be destroyed for lack of knowledge.

And that they who might not have already known may know: and once spoken, all may identify with and bear witness that he, Paul, himself also already knew. And that they may know who they are, and where they are, and how they came to be there. Their keyed commitment to the gospel of grace.

The gospel: the death of Jesus Christ for the sins of man, his burial, and his resurrection.

The gospel to us. Us to the gospel.

There is a thing here that is at once, both amazing and simple: this precious gospel of grace, and our acceptance of its form through true belief. Manifested.

Concerning their obedience to the gospel, then said Paul unto them something further: the writ: But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

And here unto the church at Rome, look and lay it to heart: there is neither hint nor concern that the things spoken unto them would be something that would confound them; no, not for a moment; for, indeed, already having the Spirit within, they, too, would most assuredly bear witness. Immediate witness. For verily the thing of the Holy Ghost spoken unto them, it would also make godly sense unto them, even as it came into their ears. Speak the word then unto people born of the word, and it shall surely make a difference.

Hence, the Lord's people, having been taught, having been enlightened, and thus having been more fixed.

But O wait here a moment; wait, for there is more to be had here. The written: There is one gospel to the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

Hence, it is good, so good to call upon the Lord.

But what of this calling? A thing after man's perception, or the way of the Lord? It is written: for whosoever shall call upon the name of the Lord shall be saved.

Shall you stop there, even there, preacher; refusing the fullness of the word of instruction, as one having heard all he desires to hear; and shall you run as one with but the sweet odour of a filling portion? Shall you rise and run, having no gravity for the full truth of life? What? Shall you not rather read on, coming to the fullness of the goodness of the truth? Who has prevented you?

All to say unto you, there is so gracious much more to this thing, this same thing concerning a man calling upon the name of the Lord.

Might you care to hear all of it? Or even a bit more to the bit wise?

More, that is, if you can receive the whole of the thing. The writ: How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things.

Who then has called upon the Lord absent the reaching power of preaching; a preacher, one who has made known the gospel? The saving gospel: the death of Christ Jesus, who, though he knew no sin himself, yet died for our sins; his burial, and the resurrection of Christ Jesus.

But he that is a preacher, let him be careful to hear this same thing also, even in the fullness of this word they claim, and proclaim before the masses; let them consider the word further written in all its fullness, rightly divided; and not out of context; even this thing which is to give understanding to them: all that would in deed call upon that very saving name of the Lord.

For indeed after line upon line, it is further written: But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

Being there for all. Being there, read it. Not stopping in between. Read it in fullness. Even as a preacher. A gospel preaching preacher.

Addressing the matter manifestly of calling upon the name of the Lord, and the Lord's preacher delivering the gospel, the word unto you then so pointedly and conclusively, saying, But they have not all obeyed the gospel.

Obeyed the gospel.

This much matters much.

Who has called upon the name of the Lord, and not wanting to obey the gospel?

Alas. But what is this to a man who is not undergirded with the fullness, even the fullness of the understanding of the gospel: that if any other so called deliverance is preached, other than the death of Christ Jesus for our sins, his burial, and the resurrection of Christ Jesus, then another gospel is preached? And who then has sent him to preach it? Just who? Some men answer the call, some men answer the urge.

Just who is he that shall say a preacher sent of Christ, Christ preaching through, can preach any other gospel than the gospel of salvation: the death, the burial, and the resurrection of Christ Jesus?

Hence, a more profound question for you, even you, O preacher man: shall the Saviour, doing his preaching in a preacher he himself has sent, preach anything other than the gospel which is able to save souls? Why came he to earth?

The apostle sent of Christ Jesus said unto the church even here at Rome: I am ready to preach the gospel to you that are at Rome also.

Ready. There be people willing to do many things, even willing to go to heaven, but they be not ready. Not able.

The apostle was ready. All are not ready.

Ready. Willing first, but not just willing, also able. Some men are willing to go preaching, resulting in their preaching the gospel but in part, even what they know but in part. Running with what they have. Even hard. But something is lacking.

O time, time; it has a way with men and women. Nevertheless Christ has given his church his timeless word. And his true preachers.

Jesus has revealed the gospel unto them: from the standpoint of the Saviour and the corresponding standpoint of the saved. And these true preachers have it not in them to wrestle against the gospel.

It is that a church can have the way in Christ, having with such a faith that the Lord does cause it to be known, even throughout the whole world. And the one gospel that shall be preached anywhere here, the same one gospel shall be preached theresoever also.

The ordained faithfulness, it shall hold. Though among the count which minister, doing so before the multitudes, there be many having contrary motives, yet the ordained faithfulness, hold it shall. Faithful preachers shall hold, though many are the preachers having besetting fears, causing them to suffer many changes of heart before the faces of men; and in time to come, even fainting in the faces of women. Fearing finally, young children.

O but how good if the godly man and woman, made to know that God will not change, even regardless of their own personal preferences, or their fears, see this man's weakness, and pray for him as a pastor much loved and more to be loved; praying that he fear neither their own faces, nor any other; praying through, till this pastor comes to a place in God that he is made to know better: to know that the truth of the spoken word strengthens not only the hearer, but also him that shall speak it; even as much as the word that is left by him unspoken leads to more unspoken; and even to more unliving.

But if he, as a pastor, is feared down to speak only his safe portion of the word, doing this, and yet convincing himself he is strong, if he does shun the heat of the torches of them that walk in darkness, then that man's fear, it is greater than all his courage he supposes himself to have in the word.

His fear, his fetters. Regardless of his talk. Or his congregation's talk. Their boasting about him.

And you, O preacher, the next time you stand and boast yourself a preacher of the word, boast on out the part you fail to preach about. This is opportune time.

It is indeed a thing to behold that a number be sent of Christ to preach, and with passing time, so few dare ask, where is that gospel that men were once destroyed for; that gospel that men were cast out for; that gospel which all that are sent to preach, they are of necessity called to suffer persecution for?

But a converted gospel some believe is that thing for now: wonderfully pleasant gospel, even now, so that the men and women heap upon him rewarding praise. A safe gospel. Not that the gospel of love is unto all an all offence, but the Lord of love who refines by fire, he, speaking through his true preacher, does know to a listening man and woman just whose ear is near, and the Lord will speak. And speaking, he leaves no sin in any imperfect heart without call to repentance: hence, this not done by standing forth safely, and preaching that entertaining gospel, the one that frees from the cross, or makes pretty preaching.

O but if they would just stand forth, and die unto self, then would they not know any fear of clay faces: yet the living and the dead, good they must fear God. But not being bound by a fear of falling into disfavor with dead men.

Let the preacher then preach that one gospel that must be preached unto all. And it alone, when preached in the power and glory of Christ, shall accomplish its wonderful purpose throughout the earth.

In the midst of so great a need, how can a preacher not preach? Heading for so great an accounting of his calling, what lie in his defence has he prepared for God? Preach all the preaching, preacher.

For if the devil through fear can silence you in this part or that, then the devil, he has spoken through you.

And the world, if it can prevent you through shame, then the world has prevailed over you: convincing itself, and making you its witness, that it has something better and greater than you.

Thus, what is given written is yet good. The apostle, saying, I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

Your apostle, saying, The gospel of Christ.

The gospel: thus there is but one gospel, and that of Christ alone; inasmuch as it was he alone who died for the sins of the world, he who was buried, and he who rose again.

And having so received this gospel, and made just by all Holy Christ, you are to know that this thing is all encompassing, and leaves no ability nor any part of mind adrift; and therefore, O man, called to repentance, know that every deed and every thought of the true life is ordered holy. Ordered, you hear. And holiness, it is today required; with this rising sun is it required; and all shall be held answerable unto Holy God.

Today, it is the right day. For in waiting, you wait, desiring to dance with a future which does not want you there; a future which has turned its back on you; a future which goes about, even as you now read, making provisions to write you off. And most assuredly it will. And so you dance alone, your dance with the dead; but when the feet can no longer cadence the dance with the also dead, and you suddenly open your dead eyes, having come face to face with the terrible wrath of God, what shall you be seen as then, standing there with all your sin?

What pray there then is available this day, to assure that complete ordering of godliness; that of so great a spread of things among things, living by faith, day to day, step by step, even till finally that day we sleep? The every word is there, of course; there to direct, to chart our every step; and the Spirit indeed, it is given to enable us to keep true therein.

The Lord leaving nothing of none that are his to drift into chance; none to wander, not among those which keep that desire to know the strait way of the Lord. None as a sheep forsaken of his shepherd, for Jesus will never once forsake his own.

He that is in Christ chances nothing: the Rock of assurance, the Lord is.

And the world on all sides show, declaring by conscience and very nature itself, till there is abundant testimony, and no lack of the things evidencing God; and declaring even the hand of the living God.

Hence, the truth. The written: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God is manifest in them; for God hath shewed it unto them.

The glory of the Lord has done this.

Yea, and as the things of the world were for the world proof sufficient, even to acknowledge God in reverence, how much more then the holy word, kept before the eyes of men and women that profess to know God; and they who do claim the presence of his Spirit within, but yet have neither place nor use for either the word or the Spirit, this when self wills in its own way to please God?

If a man or woman shall forsake the word and yet go about claiming a walk in the spirit, that man or woman has neither the word nor the Spirit.

And though seeking to please him rightly enough, that is, as they themselves see it, they do fall completely short; because it is as self wills, and not as God wills. Even as the people of old who sought to worship God, not as God precepted, but as they themselves chose to worship him; putting him, yea, his word, in its proper place concerning their lives, yet fully pleased to continue lending their lips to calling him Lord.

These then have mouths declaring praises to his name, but doing not the things which he say. Being how much different from the world are they, when they turn the blind eye? And what shall their end be, seeing but not seeing?

Written to hold, and it shall hold. The written: For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.

Yet rebellious men would take pains and did make pleasure of it, when they did go and take of the creatures, even the creatures over which God has given man dominion, and put God on their order; thereby making it convenient to relegate God. So till, in the darkness of the heart hidden within his heart, what is it but that his Creator is at last considered to be subject unto him also?

Henceforth, God, who made him, is now by him made less than God; and the man, indeed the man, he is become more than man. Nothing here per chance, but rather, by preference; hence, the fault of man did rise to the surface, leaving with none other to blame.

And so written, and so to you taught. The written: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Yea, the mighty God commands, and he has sworn by himself that he shall indeed be glorified: to glorify him is to live his word; and not man's own; no, not man's own, whereby, if so doing, that man shall indeed become some thing other than that which God has desired. Hence, you are told, vain they became.

Vain. Even these written of and spoken unto you of, this to admonish you to that wise fear. For on they went on, with foolish hearts, darkened hearts.

You see how that it is set before you. The writ: Professing themselves to be wise, they became fools. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts and creeping things.

Know this thing most assuredly: when a man forsakes the truth, that same man leaves remaining unto himself but a lie to fill the void, and he walks therein. And these, they did forsake the walk in the truth: but see something amazingly more: see how they continued on, religion never stopping. Then see how God, knowing they knew better, corrected them not.

And so onward they went, these such men and women, having forsaken the truth, their selfserving religion presented in its place; content in selves, and convinced to their own satisfaction that they were right, on they went, as yet worshipping in the truth.

See how that these did not give up on worshipping, but these did go and make a change in the way they desired to glorify him whom they worshipped. But in this so doing, this other way, they glorified God not: yet worshipping, but not according to the word, the truth. So then, they continued on worshipping, worshipping their something. And worshipping as they worshipped, do you believe that these maintained on, that is, they also did continue as professing a wisdom of knowing their god? Even as they became fools, even as then, on and away they went. Professing. Professing.

Living, there is life in the word, and there is the word in life; and these shine, professing for themselves.

Having deflected the bright holiness of the high and the sanctified God, in whose image they were made, how could they expect to deflect the retribution?

Such found wanting, the word of warning comes. The writ: Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves.

Now the body of the saint, indeed his is the vessel wherein abides the Spirit of God, and this vessel, it is not to be dishonoured. But neither is the body of the unbeliever made that it should be dishonoured.

God, as he chose, fashioned the body from the creation; and at that time he saw it with man as a whole very good. And a day of accountability has been appointed, this for a standing forth, and giving answer.

And uncleanness done through dishonouring the body, even apart from and without another body is itself accountable; however, a dark meeting of two minds, seeking how they might further gross the uncleanness, that is, a man defiling with a man, a woman defiling with a woman, with no denying such gross uncleanness, no rejecting the ungodliness or unnatural, whereby in so doing, such is a rejection of God, this abomination is tantamount to mockery against very humankind. Against God's creation itself.

For to sin as such, it is to go away from God's goodness, to the end that natural man would seek to have more of his own, beyond which lies but the unnatural: this same spirit leading him to always, even always, stray farther and farther into darkness.

But this foul thing, done in attempt to blacken out the light of very God, Maker of man, and also done even against natural life itself, it is a working counterproductive to very man. Condemning even against man any longer going on being man. This resulting thing done thus contemns mankind which God has created; condemning the way as man does bring forth, even as created. This spirit taking him, till he at last, despising even the gates of mankind, rejects even of his created purpose.

And here we see, and let it be fearfully seen, that when such an one refuses to have God in his knowledge, it is very God himself who has given him up to his uncleanness. And he has yielded to these so determined, even through their own devices; this lust of but their own hearts; and God's eye seeing into every man's heart, even every man's, this thing done of God, this response is his rejection: done in very answer, only after their loathsome heart was seen against him.

They could have preferred the right way. They could have repented. And such still can.

Thus, it is for you to know, and know with a wise fear, and hold without conviction or feeling of some sort of misplaced obligation; nay, not on any wise, as that you should suffer any man's excuse for any such uncleanness. Suffering not abomination wrought between themselves, even themselves; for verily the thing, even the very same uncleanness, is done because patient God has given them over.

And though they deny God's goodness, so they deny: instead of a man made in God's image, they preferring rather to present themselves as an estranged creature, even so far as to be estranged from very nature itself. Denying that which is right, and defending their wrong, as if the thing done were some destiny. And though they kick contrarily, denying they are wrong, yet they are not lame, for they run to it. For this must be known, and so is made known, that they desired this thing in their hearts. And God himself has given them over to but their own hearts.

Yet Jesus is come.

Let them return repenting.

The greater number refuse.

They love their lust.

They enlist adult complicity. So called understanding adults. Seeking inevitably the children. Purposing themselves the population. They cover the filth of their flesh. But lay wide open publicly the filth of their hearts. Then expose they publicly flesh and heart.

And this is your record, this very today, from the fixed rock of the word, even the very word of God, saying truth. The written: God also gave them up to uncleanness through the lust of their own hearts, to dishonour their own bodies between themselves.

And again, this that you may know and hold, that in the beginning God created and saw a thing very good. This thing he saw himself. Very Good.

But then very good, it grossly corrupting itself, is no longer very good. And the word affirming that the same grossness, the thing of male with male, female with female, need not be found upon any except by that one's own fault; that these things did not in the leastwise stumble upon them, as they that be helpless or ignorant: for they needed only, even so simply, to stop denying merciful God. It is no simpler. Thus, leave it simple.

No fault of God. But in their hearts they lusted.

See what the truth does descry for the record, that we may see of what spirit these are. Written: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

And this record, not only has God set forth for reason unto you, but by the Spirit of God unto you, has come to inform you that these did take time, even to go so far as to make wanton effort; that these altered the truth of God into a lie; that these once knew well enough the truth of God, and these were not ignorant of that truth; that these did set out with a purpose; and these, they chose, even chose, to go about to effect a truth of their own, even a lie: the record witnessing, these same changed the truth into a lie.

Yea, the truth was there, available for them, yet they wanted it not, but instead desired something dark for themselves.

The record remains. That all should be forewarned. Nevertheless when a man desires not to know God's way, that is, the word of God, that same man, yet absolutely needing to live by something, for thus is the manner that man is created, he must needs convert the living word then to something of his own, whereupon he may seek to live by that more preferable thing: that thing which is made against the work, but truth enough for his being.

And we need not search the record long, till but soon we see that he is not without like legions in his generation: contemporaries are they, contemning the truth.

Yet had they been of God, they would have been one with the truth: having and allowing a godly spirit, the same incapable of comprehending a language spoken to change the truth.

But after their lie was brought forth, let it be fearfully and forewarningly known, that these had for themselves a gratifying worship still. But not having the truth, whatsoever they did worship, they worshipped not God. They worshipped not the Creator.

And if you regard at all the written record, then retain you the written record. The written: For this cause God gave them up unto vile affections; for even their women did change the natural use into that which is against nature.

Written in the record, God gave them up.

They took away the wholesome, sustaining truth, and God gave them the uncleanness of a loathsome spirit. And if in his rejection, Almighty God gave it, know you this, they will receive it; and receive it most assuredly. And this that you may know that no such spirit is approved of God, but is verily, without need to waste passing good time, a rejection of those who have first utterly rejected him; and such men, being the glory of God, these have gone defiling, and his glory they disdain.

And if the man, even the man, rejects creation, in pursuit of his lewd burning lust, what shall be said when the woman is seen running, ill purposed in pursuit of her own; denigrated in her nature for the man, but preferring after her own kind likewise?

For your record, and the record to the church and the world has said, Even their women.

And saying, Their women.

Thus, keeping the light on not only the order, but also the charges. If it can be understood, then let it be understood. Excusing the man by no means, for he most and more cannot be excused; be that so, it is not too much to expect of the woman a thing nevertheless. And so disappointing to find with the woman a less finer leading; yea, where uncleanness of burning lust is concerned; wherein also her body is not to be on any wise made discreditable. O but when the head is foul, O man, what is to be expected of the entire? How foul is it?

If this be a mystery, then let it be a complete mystery: but if the heads had held, they could have done much to check this spirit at the door of the women's hearts. Their women. Even their women.

Yet the reading, Even their women, is to show how deep the burn of corruption for this such thing, this vileness, does manifest itself in the spirit of the female, that she also take unto herself lewd uncleanness: pulling even with the so more inexcusable men.

But, too, the record would have you know that the man, he has in his generation his charge, and with due order. For saying, Their women, and not saying, the women, putting in all due perspective who is most answerable for things done in the generations of men.

The effeminate man and the mannish woman, this spirit makes them not at all of the holy spiritual. No, not as many pule and push, and are wont to have others feign ignorance along with them; this though some men and women able to discern this froward spirit already know, and need not be told. But yet the men who should stand on the wall, these look away, thus bowing to the unseemly breach: this bowing in order to keep the peace: or so they convince themselves they do.

And you, O teacher remiss, this spirit turning you all the more unteachable, you know better, in spite of your lack of godly courage; you know this because both you and the woman near the word, both going away from having the Spirit of the true Christ in you, you were made of better.

And the settled, they are not made to be taken; they remaining unshaken in that day when the mannish woman, having taken the man's spirit, and encouraged her own spirit in the effeminate man, shall run hard, both of them hand in hand. And whereas they once did so discretely, now frowardly and openly they, hand in hand, charge the gate. And as the generations further depart from the truth with more disobedience, more so these same do come calling: even the effeminate man, and the mannish woman. This as more and more of the fewer and fewer men of the church turn away from the true teachings; these deviants, holding down the men for her, and heaving her forward, the effeminate man and the mannish woman, they both waiting, they then turn in.

And she, in her such conversation, having encouraged the already effeminate man, she proceeds further: having before this taken upon her some man's spirit, then is she strengthened the more: and in this strength, going about impregnating all vulnerable men who walk in weakness, and who have become careless in the comprehension of the glory of God: in the church, in the home, and to no surprise, in her society.

And be not taken by surprise when she, having the mannish spirit to invade the office of the man, more often than not turns, and herself defends that there is not violation of the word; no, not even when a man shall have in the church the spirit of a woman.

But let him hold fast, he who is not amazed that that which was once irreverent and froward, it has in his day become accounted a thing of God, a thing spiritual. Considered acceptable in church. It shall be seen.

Growing too many pastors gone wanting: first he shall strut and she shall prance, then he shall strut and she shall stride, then he shall strut and she shall strut.

Then set in upon the congregations the spirits showing the men getting from their seats, and with growing measures, now these do prance also: when all should be walking humbly in the word.

Self, it has not just today found opportunity to rebel, even claiming a doing so in the name of the Lord. Even as from old.

But the man, O the man, what shall be said unto him? For, O rebel, in your ruinous run, what will it take to get you to stop, to steady yourself, reconsider and turn around, O rebel?

Rebellion then, as in the name of the Lord: Aaron, the minister; Miriam, the prophetess; Korah, of the Levites; Saul, the king; Uzziah, king also. Rebellion, showing nothing new. Claiming to glorify God.

O but the settled, faithful saints, without whose standing and love of the Lord, much is the disprofit of the church: it yielding to men given to men, and women given to women.

And chosen you, O man, O woman, if you know and yet you faint, who shall hold fast? Rebellion shall release what?

Let the devil be damned, but let not the women and the children perish with him, O faithful man. Are not the godly men to expound unto both the women and the children the fear of God? That the church and home do prosper? Teaching the man first?

Man's forsaking and not retaining, leads to more forsaking.

So then, very here in this matter, manifest to the church, likewise is corruption taught against: for the word bears witness. The written: Also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

Now all sin, even all, it is unrighteousness, and there is gross sin, even abomination; however, abomination, it plays close to the edge of Holy God's swifter sword of judgment: which sword is known to conclude the matter with a cutting off, while yet leaving all sin, even all sin, shackled to the sinner, and coming in the line for its sure accountability.

But of this grossness, answer is found in the word. The written: Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves. And written moreover, God gave them over to a reprobate mind.

That it may be known that which is shown: there is an untoward desire here. Else repentance would surely show them the road out.

Hence, these working such uncleanness, they do so by their desire to work so. It is through and because of their own desire, their own choice, that God then gave them over. Not that they were created so: for the man had the woman and the woman had the man; and both had available unto them the true God; but these rebellious were given over to that alien thing which they did reach for. Men and women, gone seeking. Seeking, wanting to reach out for something past and beyond God's goodness and will; and till on and even past each other as men and women. Hence, God permitted that which they reached for, that which they preferred. Done. God gave them up. God gave them over.

Yet God created them male and female; and he does know what he has created, and does know what he has put into absolutely every thing which he created. And he, being altogether holy himself, did not make the man the wonderful image of himself, so that the man would turn and work unnaturally to try to unmake himself; not with some miscreated inborn corruption, one having this egregious profaning of that same image.

But they two, this man and this woman, they desired something besides. And this other thing which they desired, verily it was not godly purposed in them by the Creator; and be you sure of this: it could not come forth with ease, else God would not have had to give them over to it, or give them up to it; but it was and is a goal, one that could only be gotten through their reaching for some vile thing outside themselves; trying for the thing that is beyond their self avail; so far beyond that they had to reach toward it, you see. Desiring something different, and not wanting to look up and see God any longer, thus God turning them over. Giving them another view.

So then, they, after their own so very much determination, and their own rejection of God, were hence allowed of God to get it; even to their own hurt.

Thus, not just today, but it is found of old, the Lord has declared unto his people, Thou shalt not lie with mankind, as with womankind: it is abomination. Moreover this saying the Lord, against this abhorrence and others, For all these abominations have the men of the land done, which were before you, and the land is defiled.

Yea, the very land was defiled.

Hence, for a sure standard against the gainsayers, these things are not only an abomination in the sight of God should his people so do, but were abomination when done in his creation by even the unbelievers also. And that you may know, these things spoken unto the congregation at that time, are likewise spoken as grave warning unto the church, even this day; even a bringing them up to the common doctrine; thus unto all the abiding church as one: uncleanness being altogether grossly unacceptable.

Yea, by the Spirit the apostle setting forth these things early, among bedrock things which have the priority. Things scripted, not even affording the teacher ordained of God a tarrying: nay, a not waiting till he should come face to face with them against this abomination. But writing for the record before the arrival; presetting this matter wherein the Spirit takes all good care, and also patient time, and no small space in the word to make it specially plain.

Behold these things, things spoken unto a church that is saved by grace; then taught, and admonished, that they may know of the things which God abhors, and that no deceivers might stand in the spirit of abomination, and therein seek to proclaim that such an abomination is graciously accepted, winked at, or even left ignored in the sight of the Lord God most holy.

Such a spirit, it is not acceptable to the Lord. The Lord, even Jesus, who did come to save men from their sin, and not to sustain men in their sin: the latter thing being a saving the man in his sin, which so doing thereby saving the sin also. Such thing cannot be.

The word given, and the word gravely spoken, at that time and for this time, precluding man teaching that that so abundant grace gives licence to remain in sin, where doing so is denying the power of the Holy Ghost to make new, and to keep new; a new, wherein there is no behaving unseemly. But we see these working that which is indeed unseemly. For it is clearly written, Men working with men, working that which is unseemly.

Yet your word unto you this very day does gravely affirm this: that Sodom and Gomorrah were made an example unto those that after should live ungodly.

And who are they that would dare claim, except the ungrounded, the ungodly, that grace is licence for ungodliness? For grace, the word gives us to know, is a teacher. The writ: Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

Grace then teaches. And desire you more about grace? Would you hear that repentance today yet must be; and it has provided such an one a road back out from selfwill? And regardless of the extending grossness and magnitude of sin, see grace hereunto: The written: Where sin abounded, grace did much more abound.

Finally, not to be taken by surprise, there is too often seen such an one of these even withstanding the essentiality of repentance: wherein Christ Jesus, who preached repentance, showed plainly, commanding it must be a thing for all men. This allowing them a road heading out, to avoid their certain judgment; even while he, Christ himself, reveals them as they ungodly are; and further showing you often those that prove themselves averse to repentance.

And showing them that are even aliens to those which do come to repentance; repentant souls coming to know for themselves its worth.

For what man is there, anywhere, that claims to care anything at all about the word of God, and that man yet refuses to repent? Let him so claim. There is none such.

These errants then, they war on to establish in the church the uncleanness of men working with men; these, the busy dead, working the works of death in their flesh, and more darkness in their souls, to the church they will surely come: else would not the word to raise the standard, setting it against them be so timely and amply given.

And take care again to see that the same warning is given to the Lord's church, even for this day, and in this very time of grace; and given with no lightness or passing mention; but given with great clarity; and given with good patience: this given that you may be armed with the truth; and ready to resist now and ever.

And take care again, lest you fail to see the time taken, this to set forth in your record from God for your reading, that very same thing: that thing abominable which this day, and in the time to come, some of your teachers would not desire to put in your hearing; teachers taking away the truth.

And a question for you, O such teacher: does the thing of repentance of this uncleanness seem offensive unto you, and if so, at what time did it come to so seem? Answer now, while God who sees every man's heart is always watching.

And spoken against in this record, and in your generation, we see the men working abomination; nevertheless, this thing done is rejected by all righteous and just God: he who does give workers of such in his sight a just recompence.

For yet again there is an untiring purpose, for this thing must being said: from the beginning, out of the man, God made one woman, made from the man, made for the man; and he himself brought her to the man; and he himself created in their two flesh ability, that is, the means through complementation to become one flesh again. Thus, needfully said again.

Christ the Lord, who is merciful, setting the right record right again, for you and for your wayward generation on this matter.

This saying the Lord, Have ye not read, that he which made them at the beginning made them male and female; for this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

Hence, the man and his wife are man and woman.

But these, even the errants, spoken against in your record for you to the church, they have made themselves more than miscreants; these, despising God, have gone and practiced for themselves a lewd way; and these, having so done, received a recompence from God, a recompence of their error.

And though they seek a council, this to make the wrong thing right, and the right thing wrong, yet and surely it is error; yea, it is gross, grievous and injurious error. And being so, confirmed against by the hand of God for all who would see, thus to be seen indeed: his hand recompencing them, devoiding them; and that you may be fearful, confirmed against yet again by the word of God set before you, even today; stayed in your own record, even today; for your own admonishment, even this day.

And hear wisdom: if when they have found means to shamelessly set the abominable thing before your eyes, even your developed eyes given you to watch for your children, and then going further and setting this abomination before the eyes of your children also, take heed. For by these preserved means, these same needful instructions so written, by his apostles and prophets, God himself has seen that you, though having been made aware through this great broadcast, nevertheless you have gone and accepted the abomination. Even going about passively. God knows your knowledge.

But whether Christian or unbeliever, God has humanly tempered you. You have distempered humanity. Some even lending support.

O son of Adam, O Eve of his rib, this thing so evil, it is an abomination down under the animals.

Yea, this thing, abomination yet it is, and so settled by God to be grossly unacceptable. And here is the thing which the apostle of the Lord, so needfully here unto Rome for you given; and would have this church to know for all the churches. Teaching them, and O but where? But even here in the middle of a garden of the so great laws of civil government, world round: yea, in the middle of the courts where even Caesar himself be minded: Caesar, as in all that be called earthly government. And the apostle doing this, for and to the church, even ahead must he have done so: forbearing to wait till he himself might come.

Teaching now the church, teaching as it were but one here, and as all elsewhere; the church of Christ Jesus, wherein each and every true believer knows in himself, knows in herself, the power of repentance: knowing that through the sure mercies of God there is open a door this day, even to a forsaking of evil; even through repentance.

For what did the angels do, seen in your irrefutable record in that deciding night, before that so infamous morning even in Sodom?

See you and hold, that Lot did say unto the Lord's angels, Turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. But they said, Nay; but we will abide in the street all night.

Thus, these were willing to show their faces of righteousness and judgment, even to the faces of those working abomination; for they in their deep and dark abomination, they yet witnessed by their own speaking, showing that they were by the mercy of God yet allowed to know these men to have the judgment; thus, there was yet opportunity to fear, to have shame: through which they might sorrow for their unrighteousness, that they perish not. Yea, these angels could have taken the count without going into the street all the night. Could have hid themselves. Unleashing destruction without warning. But they showed themselves.

O but none of the workers of abomination did hide; and already condemnable, did as such spirits are known to do: they instead grew the more bold. For the vile spirit, which was once suffered, this through a borrowing some quietness, this through discretion in abiding private, this spirit had now come out openly into the public: moving now to confront and overthrow even the very righteousness of God.

See it, even this dead be to humankind spirit, strapped into the saddle by Satan, riding high now; having already trode upon, having trampled into the ground, and driven out of sight that spirit of the common public decency.

Behold then even the abominable thing, that which always rears its head against the spirit of common decency.

Common decency: even that inarguable territory held in esteem and mutual respect; held inviolable in public by believer and unbeliever alike. Public decency then: this for the common wealth and traverse of the man, the woman, and the child withal.

But now came the wickedness, and that with lewdness, and into the street it came: naked, in having cast off the time honoured and settled public mutual: yea, that peaceable garment of shame.

And what does God say by his prophet Isaiah? The writ: The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! For they have rewarded evil unto themselves.

Rewarded evil unto themselves, saying the Lord God. As Sodom, saying also he.

That you and the world may know that this thing is not pitiable. That you yourselves may know these things: for God himself, he did always and does already know the workers of abomination who be there; but as supposedly hiding, they fearing and rightly forbearing, retained a residue, and thus had been aforetime known to robe themselves with a measure of reserve: hence, a respect, though not for God, then thinking in themselves, at least as something for the people: thus respecting some which were given to God; respecting others of which were not given to ravish the reverence of God; and respecting others who had no pleasure in mismanaging the common public decency. Public decency, this same being the right of public passage inherent to all mankind.

Yea, whereasmuch discretion had once been the agent as mutual mediator of truce, this between their wicked spirit and the public spirit of common decency, now, however, these, as they are wont to do, they did declare themselves above self restraint: hence, considering themselves no longer beholden to that discretion. And would and did come openly out, and even cast it in the faces. And all that had been at one time public decency, it is now commandeered, and it is their published domain. Sought after and assaulted.

But concerning this lewdness, the word of God would have you know some things: that the men of Sodom were wicked and sinners before the Lord exceedingly.

Thus, this behavior, shown unto you in Abraham's day, it was an assault against the families of men; yea, an assault, also even before Moses gave the rule of God against this abomination.

How hard your heart, is it ready to be asked: these wicked of Sodom, does it matter to you that they were, or were not men which considered themselves of God's people?

Now then, we see this day a record left wide open and laid long: it is a record not only from Abraham's day, a record not only from Moses' day. Yea, a record it is, shown for the way and day of the church. But look and see something else: it be a record resting even with men down through time, given for the good of men all days; for it is a record even in civil law, that is, Caesar's law.

A record, thus, to even the unreconciled.

A civil record then, wherein atimes are found men governing men; and though men not fearing and following God, yet men nevertheless of principle understanding: men knowing that in the Creator's world there is known, unto all but the fool, a foundational truth in his wisdom, wherein nothing exceeds it in the council of men.

For in the day of the church, when Paul was brought before the judgment seat, this to be judged by even that judge of the civil law, and not the law of the Lord, there was from the well of even man's wisdom a judging with but a just judgment.

For the Jews did bring the apostle before the judgment seat; they contending, This fellow persuadest men to worship God contrary to the law.

But it is written, When Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment seat.

Hence, not limited to the church, there is fitly known to the sound judges even in Caesar's law, those seated in the civil and public, though they unwisely follow not God, that there is more to the sound governing of men than just that tangible law of what is touchably wrong. Yea, for the Creator of man, he has also set with distinguished humankind a spirit: a common and an human spirit: that one which abides in the eye of the bosom of men: even those who do not yet see the righteous light of the righteous Lord. But it is there nevertheless.

Nay, they dared not to judge in condemnation that spirit of decency, that which is given to be cultivated in all men, ever they leave the womb, and arrive in the societies of men. It is commonly respected by men and women, even those not seeking to know what is taking place in the church, but yet these same, they cannot deny the merits of public decency. Lending nothing to lewdness.

Decency. A thing being in the order of mankind. And a thing separate from and surrendering not to the animals; it is verily an human spirit: one imparted by the Creator unto all men, the which there can be a crime against also: even as crime against all that is tangible to the any man. Decency, a spirit against which the wickedness of lewdness is just as egregious, and just as assaulting as a substantive crime of wrong, even against that same fellow person of man. Hence, this crime, one against the very human spirit, it is guarded against also. The same thing which God commanded that his people know. And a spirit then of which even Caesar is not unwise to. Decency.

And in honouring, in upholding that vital spirit of public decency, and commanding only but the due discreetness, so doing shall neither once deny nor diminish any man; and because of decency, just and simply being inherently what it is, it cannot be truthfully proven to reduce any man's standing. O but quite the contrary: for when found in any and all, in deed, decency shall enhance: even further making room to grow on up humanwise. And upholding it, decency, it can by no means deny a man, but rather, despite all stubbornness and specious contentions, it confirms him.

Maintained in the public, decency, it is so first security. For the public decency, it is itself verily the common right to all man, even before he or any judge appointed among men was born. And the public decency, it is no man's right to be found wrong in; neither to trespass into, nor to take away; and hence, when done, public decency itself takes not away from, nor hinders even the smallest part of any productive man; nay, not in the least. He who shall practice it.

But, on the contrary, it shall be for the keeping in due respect the higher order of the common good, from whence all public law that is professional and productive law shall ultimately spring. Decency.

Though he be angry with his father, let the young lad in tears on his mother's lap know, that when he climbs down, upholding the law of public decency cannot be condemned; and thus, when older, not skirted by attempting excuse it be as a law somehow depriving: for the same law of itself gives decency to the very law of man.

And O look at it twice, and behold, it is good for the betterment of the indecent also: and offending none but the destructive beast that is in the indecent. Hence, indecency so revealing itself: a straining at the reins, a thing purposed to break upon and devour the true spirit of public openness and unoppressive passage. Indecency: a thing not without purpose. Eyes upon the children. Time taking the rest.

Hence, there is against the wickedness of the lewd the standing spirit, that of common decency; and it is rendered unto Caesar; and it is rendered unto God.

And so it is given. And thus it is written.

A record wherein even unto this church, in Rome, as unto all churches, the thing is made known; for there is taught here the word which is for all churches in Christ; the thing against lewdness is taught; fitting to do respectfully. Consideration in both quarters. Unto God, unto Caesar.

And yet, while this thing of but reasonable restraint shall on no wise replace the righteousness of God, it is known to mitigate the wrath of merciful God among nations.

And this the word has saying on. The written: Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

But taking the time, applying the wisdom, and fearing the only God very first, fear him; without which fear, nothing else godly shall truly matter unto you. Fearing God, even as the word concerning God has been taught you: even before this same issue concerning man is set before you, verily the word rightly divided unto you, and first established even fundamentally. His fear.

Yea, it forewarning you that there is in the sight of God a sure abomination: a thing unrepented of, and if it should come against his creation, a thing which shall be unmistakably recompenced: which sure lewdness shall not be made light, neither shall it be skillfully talked around from; no, not as many, presuming some power of wise predecessors must attempt.

Yea, enforcing the law against what is seen as but the tangible of wrong, and thus denying the spirit of decency, this is much harm to humankind. The spirit of common decency then, taking its abiding in some, it does know that there be some who cannot deny it quarters without denying themselves; nesting in the bosom of others who make room, affording it place, these knowing its profitability: but this thing, common decency, it be a sure presence in the both; keeping the individual man mindfully kindred to mankind, and therein tolerance and respect, grooming self and others. Yea, keeping at bay for him the baser spirits: those which corrupt the fabric of humankind.

Thus, respecting but the law against what is seen as the tangible of wrong, it is to think to lend to the barrenness of some prescribed degree of order: but, O without respect also for the spirit of decency, an endeavor in hopelessness it is. But among men saved and unsaved, things done in both decency and order are vital.

Hence, what good at all is order without decency? For the ravening wolves, they have an order.

For though a man perils himself to reject God, yet it is decency itself that shines light for some order of mankind to be seen.

Decency, that vital needed, even to find direction. And so, preceding much other laws. Even the laws against what is seen as tangible wrong. Known to precede laws for order.

Indeed, so very indeed, mere order without decency, it still leaves every man, woman and child plenty of room to be his own beast. Pity the weakest beast.

Alas, indecency precludes pity.

And men become beasts.

Decency. The sitting judge at noonday, the sleeping mother, unprotected and alone with her infant child at midnight, and the wayfarer in a distant land in the setting of the sun, they all reverence this. Decency.

What is here then for you, O looker?

See you the case of this record of reprobation; this record concerning Almighty God's creation.

Again, it is about certain ones, which having been provided a choice, these wicked spoken of in your own record, they chose not to know the way of God.

Shall a man concede to indecency?

Thus it is written unto the Church of Christ, and thus it was done. The writ: Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.

And their corruption led on down to a multitude of things: on down into further corruption in the sight of God, wherein neither their record, nor that of Sodom is hidden, but left as an highly visible open record. And the word pertaining to indecency is profound; the word which was made to be all as striking unto you, and to your strikable unrepentant generation; a record as of Sodom, even as was the record of the wickedness of Noah's time. A raining down, however, of brimstone and fire. From the Lord concerning Sodom, there is again a record of the destroying rain. But without a rainbow. This time no rainbow.

Thus, addressed here, men with men, women with women: this abomination rejects not only God, but leads to rejection of very nature itself. What else is left?

Moreover in this, we see a people not accepting that the punishment of their iniquities is death; but so reprobate were their ways that it is written, Knowing the judgment of God, that they which commit such things are worthy of death, not only did the same, but have pleasure in them that do them.

Read this yet again. Be sure you understand.

Having become convinced then that they might prevail over the way of Almighty God, these no longer have sorrow, let alone fear: but instead have pleasure in sin, and are not without support: for there are those having a justifying spirit as these themselves, and they not only condone, but have pleasure in their iniquities.

These are those who have in their unjust cause a number, and so attempt to withstand the true teachers and the just elders: that is, those who are teachers and elders indeed in the sight of God; and not only these do they withstand, but also the men, and also the women holding to the word in the Lord's church.

But they that be holy, these do uphold the standard of the Lord.

What is it then that the children of the most high God shall not wax fearful unto quietness, knowing that it is not by power of numbers, nor by any other wicked device? For they have the Spirit. And the Spirit that is in them given by God has exceeding more authority, and has a power being greater than any that is in their adversary. If they but stand. Standing in Jesus' name.

The ministers of the Lord Christ Jesus are not as those who stand without, wording once a week within the pulpit. Pretty. Being pretty in their presentation. Pretty careful. And also pretty acceptable before the people: men much observed, observing men much; entertaining on, on display; but bound withal, as men in a birdcage. With so much bound.

They perform for the men and women; and according to their performance, so they receive reward.

O man most accountable, how much of the missing richness, and the power of the church shall not be measured by the disobedience of the women, but rather, in truth, the abject poverty of the men? Doing things their way? Seeming right unto some. Seeming better unto others.

But God, he has yet reserved unto himself men of standing, and so they stand. And because they are of God, they seek not to turn their head: for being spiritual, they know already that they are made that their heart should not turn. Therefore their faces are set. They stand for righteousness.

Set, knowing that the same righteousness upon and wherein they stand shall itself stand, and if not found faithful in them, then another shall take their place: for it is not of man, but of ever abiding Christ. These be strong men, holding that a man can work no righteousness unto salvation, but when he through the grace of God has truly put on Christ, and therewith his righteousness, then that life, this holy putting on, it manifests in a man a working not self will, not unrighteousness, as did that old man.

Ah, saying the wise in his own deceitful heart, henceforth all mine unrighteousness is matched by God's ever abundant grace.

O but saying the wisdom of God, Shall we continue in sin that grace may abound? God forbid.

For such an one, he is given over to perceive as it were that sin produces grace; and if we shall desire more grace then let us sin more. Your very heart deceives you, yea; if it shall forbid you to comprehend that the saint must not continue in sin. Moreover, O unwise man, how is it that a man born of the Spirit by the grace of God can be so errant; how can he even be given over to such a deceitful heart in the first place?

The liar, he has his own truth, it is called deceit. And though he uses deceit on others, he is not above using it even on himself also; yea, should it be convenient. Such is his spirit.

But your spirit, O true saint, simply will not bear witness with his. For you are made to know the truth.

But the liar, thus O liar, though you deceive yourself, there is yet another holy standard raised for the church, even the same old standard; and it is against very you.

A standard, and so written. The written: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For sin shall not have dominion over you: for ye are not under the law, but under grace.

But a man, he chooses either to remain in sin, or truly repenting, he chooses to forsake his any unrighteousness. Thus, this includes also his own righteousness. Receive this with love.

But that man, so choosing to remain adrift without the word abiding within, he is on no wise prepared against the ungodly things his generation shall practice, seeking to attribute their acceptance to grace; and more vexing, subject he is to those things which his generation shall set forth, inviting him come join; these all the while claiming the leading of the spirit: but they are things that are of a spirit not of the Lord Jesus; and of things manifestly flesh.

Thus, that generation of sin he is in, that sin he is in his generation.

Run then wind, then run on; skip wind, that mercy may show; plead, then plunder, tear asunder; but even you die down; yea, in your season, you die down; all that the mercy of God may show. Then shall the residue regard the remains, and if but one should turn and look up, he shall see that the mercy of God does show.

And the mercy which does come to show, it has so been there; then let him come to comprehend, that it has been shunned long time, and shunned by none but he himself. And the wind, it does run on.

Thus, shall a man never choose to break down, and look up to the cross? When the wind shall draw down, even cease for a season, shall he ever know ought of the Lord, and never come to repentance?

Repentance. Repentance. Glory to Christ Jesus, God has not precluded repentance. True repentance. He looks for it. Every day, waiting patiently.

Repentance sought. From those going about in death, imitating life. Knowing this, too, shall come to an end. In a short season. A very short season.

Though the eyes may weep, yet who shall hear better, and what shall draw the attention of God more than the weeping of a repented heart? Even that every one heart; that weeping heart, whose sound reaches to high heaven: a broken heart, in the dark, given up, crashing down, repenting; a so terrible, sweet sound. A pitiful thing, lost and alone in the night, in the dark woods.

Though darkness embrace you and compass you about, and weeping is your bosom companion, no darkness is too thick for him. He who loves you, and always has, he shall find you, O precious child. He that delivers, the same that saves, he shall hear you in your darkness. Your very personal darkness.

And there shall he come to you. Personally. Though there is a place where your mother herself cannot come, not in all her caring; nay, she cannot find you. But the Lord alone, he alone shall come, and shall surely find you. You his own.

And the loved one hurting, even he who desires no longer in his heart to go his own way, but to ever delight in the way, even always the will of the Lord, there is the Spirit he can have. And in it, he shall no more be led astray; no, not of himself, nor of any other, ever again.

Whosoever is he that desire to know the way out of darkness shall be brought out; his cry shall be surely answered. Now whosoever he is, Jew or otherwise, if a man shall call upon the Saviour, Jesus himself will not fail to answer that same man.

Given and written: There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.

Yea, and glory, when the guilty shall not lie down quietly for old death, as too many before him have done. Yea, and glory, when the guilty shall instead decide to look up and live: when he shall make his appeal to Lord Jesus.

For was there any small number that called upon the Lord, these seeking the same blessing sent on that great day of that Pentecost?

Calling for themselves, they called; in that so good time, when first the Holy Ghost was poured out; and when so many about Jerusalem beheld, and who sought for themselves this same salvation.

Did these not call upon the Lord, seeking salvation; this after they had amazingly witnessed in the early count of the saved, that is, the salvation of the Lord?

And did not the preacher sent by Jesus preach unto them; those which had come forth inquiring for themselves; these seekers of salvation which made their appeal; even those, being of so many nations? Thus, when the lost calls upon Jesus for salvation, he will be answered, and he will most assuredly be found.

Now the receiving of the gospel is unto whomsoever, and the preaching of the same gospel, it being the power of God unto salvation, and there is no salvation without it, is of the matter of life; and should it be rejected, death. And verily it carries the steadying substance and the enlightening measure of the great work of salvation: without which gospel Satan know that men perish. Hence, while its acceptance is for whomsoever, let it be understood that its preaching is not entrusted to the come all; but committed only unto those whom Christ himself has sent to preach; for the Lord Christ himself does continue his preaching through them. And he will not fail to hear the believer appealing unto him for salvation.

Hence, it is written, How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?

Of the preaching of the gospel of Christ then, there be the power of the saving of the soul: the soul, beyond which nothing else of man weighs a greater worth; the soul, the which the man Adam, holding the matters of the souls belonging to every man so after him, then sold away; doing so for every man; this for the pleasure of sin. One moment of sin.

It should not be doubted. For how in God's name can it be doubted, knowing that it was from the beginning that God gave the words of life unto the man, even unto Adam. O but a man which can walk, invariably he learns at some time he can also kick: for he desires to go places, and go without any thing he deems as a restriction. Be not surprised then that some shall walk in the word, but others, they shall have occasion to kick at the same.

The man Adam, having been entrusted with the words of life, was to hearken in heart, following God, but you go find where he left off following God, and he hearkened unto the woman; and while there, give pause, and see what God had to say. And see not only what God had to say, and unto whom he did say it, but see haply if it can mean anything unto the spirit within you; see if it shall cause a moving in your heart. Or in your heel.

Yea, Adam was there, there with God, and there with the woman; and God loved them both as one: nevertheless, the man, see that it was he who was given the charge; he, the glory of the God of life, who was entrusted with the so precious words of life; and in your seeing, see how that the very man, he also would be accountable thereunto.

Observe then the Almighty, even the sovereign God setting the order; observe him doing all things as he pleased. And observe, take note, see if there be a kicking, or any such stirring at all in you: this because God has chosen to give this charge unto the man.

And now, today, it is shown written unto you concerning the words of life given, concerning even the gospel unto mankind. The written: How shall they preach, except they be sent?

Allwise and foreknowing God, precluding confusion, he did not leave his church at all halted between two opinions; not in a strain concerning the way of the preaching of the precious gospel. Finishing then, he has finished. He has finished the work of salvation, and he has also finished the one foundation for the one church. A thing holy men and holy women alike know, and know right well, even down to their own finish. And God, reserving these holy men and holy women unto himself, they are made with a particular power in them to stand. Even to their finish.

For knowing some men learn by deed also, even though they require the word, Christ setting up and setting right, he also set openly the thing for preaching; and for his own reason, doing so, by living example: so that they who would make claim that they could not rightly divide in the depth of the word, would but look at the example, they would go on further and determine through the deeds, they would watch in the natural, and, if truth be in them, discern in the Spirit the works. All this that they not be left blind, or led blind in the way. See now.

For these showing time and time again the man Christ choosing men, and not once ever giving little space for the adversary to say he did otherwise; lest the adversary find crevice as cover, and connive to separate the true way from the way of truth. Amen.

See Jesus Christ the Lord, working the true way in your plain sight; the Lord setting example for you, that though there were no lack of women in public numbers, yea, an abundance was there, and he himself would have them be there, yet he showed nevertheless the way so openly: this by his appointments in the sending of one man after another man to preach. His preaching, that is.

And also see you so, even as he, the Lord, has let you see him sending two men before his face; and not once, neither in deed nor intimation by mention, did he set forth or lead to believe that the woman should at any time in that day, nor any day soon, nor any distant day to come, preach the gospel that the last Adam was sent to preach: this time, the faithful Adam: he who would this time indeed keep God's words of life. Yet, concerning the woman, noting her again and again, the Lord did delineate her demeanor.

This time, the Adam again you are made to see, even the man perfect, he is also again entrusted with the words of life. He will not fail.

And this Adam, without sin, he laid down his life, rose up out of the grave, and he is forever done with the grave. And being said for you, Last Adam, you can know then even in your untoward time, and in your gainsaying generation, that this is said of the man Adam, and not saying Adam without reason. All this for the wellbeing of the souls of both men and women.

But for all the examples, for all the words sent to set straight, to keep strong, and to settle sanctified, yet it must be that some will receive neither the words nor the deeds: in these then the weakness of the first Adam giving over in the presence of Eve yet manifesting itself. Again weakness most dangerous.

Till the word came, and it came a trumpeting, heading off early the work of error. The word coming in the so blaring commandment. The written: Let your women keep silence in the churches.

Coming a commandment needed. Straightway putting to rest any question of the ordained order in the church of Christ; and further putting down unseemliness hereunto, and also misconduct, by saying unto the men, Your women.

Truth is hard to handle in the flesh. Even the simplest truth.

The very Spirit which guides into all truth, some do now make claim by their deeds that it is guiding them out of the truth.

And care you not that unto all that were told concerning this, at that time more than good space was given, this that if any thought himself to be a prophet or spiritual, that he step forward; that he acknowledge at that time that the things spoken unto the church, verily concerning this matter be the commandments of God? Letting that be that?

Or either did you see God send man or woman to challenge the Spirit?

You, being spiritual today, and you, claiming a calling for her, but would you, being spiritual in that same day, have challenged the thing, inasmuch as the spiritual were called out? To do just that.

Do spirits die, as do men? If there be a spirit at work today, think you it would have spoken up then? If not, why not?

Turn not your face from Christ; he did do all his works in truth; and the Father bore witness. And his works, they are there for example.

Can the church go wrong by following Christ?

And this you can hold, and hold it well: they that condemned his works, back in that day, the same condemned no less often his words also.

But the children of truth are they who would receive the meaning of all things done truly Christlike: hence, not separating the word of the Lord from the works: knowing a thing when it is of great treasure unto them, that is to say, observing the deeds of Christ, and with this standard, yea, this his life, these, having the spirit, considering their very own Christian walk.

But though Christ has by glaring example sent but the man, the spirit of some is that now this thing precluding the woman preaching, and the sealed example of the manifest living word against it, that these things not be accounted. And not only this, but also even the commandment governing the manner of her spirit, this by two apostles witnessing in agreement against such, neither are these things, by some accountings, to be taken with any soberness.

Nay, lest in so doing such should run afoul of a generation's better religious judgment, thereby spoiling a more perfect work: a work more pleasing unto God, and meet for that day's church, you see. These be they who must bring the church into atonement with their time, and into atonement with their own sacrifices, even sacrifices offered up without obedience unto God. Putting on good religion.

Yet for you, Christ, the living truth, Christ, the preacher let in his own preachers, he has shown this thing of choosing his own preachers first by example; and it would profit you to consider that he did no thing vain; that whatsoever doing what he did do, it was but the Father's will. His way was, if you can receive it, the living word. The word is, and it is what it is, even as it is today; for he is the same today as yesterday.

But now, today, the woman, if she be compelled to preach by some means just the same, who in the world has sent her?

Yet Christ Jesus himself ordains and sends his preacher, and he preaches through him. And hereunto he has sent his apostles to instruct you even the more fully. How many ways must a wayward be instructed? Care he be instructed?

But there be men, putting themselves above the Lord's apostles, they promote her to preach. Howbeit when the carnal hears her, already themselves purposed to please self instead of God, they then being only able to see what they would see, this they discern, that she is good to preach: good because she has learned to present her doing, not in the way or demeanor of the woman any longer, but she has the practiced, the learned and the accepted mannerisms; even till coming over to preach in the expectations and airs of the man. Thereby leaving many impressed.

O but if you could come to understand, that this is not by any means the half of it, my brother.

Nevertheless, when she shall be seen to have attained this novelty, that is, the observed and emulated mannerisms of the man, then shall it matter not to the wayward whom God has or has not sent: she is ready, she is received, and carrying on, she is accredited as having arrived. Good as the man. And so they reason. Nothing else need matter. This woman has arrived.

She has not arrived. But she has departed.

And so doing, she has taken others along.

O but glory to God, there is a woman, stayed in the word, and awake in Christ, and she knows when another woman is putting on the airs of a man. Sign of the times.

Still some man, he has considered her nevertheless; this done in his reasoning, and he has weighed her abilities; and this man, he has decided within himself, commanding where this vessel shall be taken from out of the given setting in the church, and repositioned in the Lord's fight.

And having certain men's opinions in accord with their own, hereunto such numbers shall count as having made the case for the spirit. Enough numbers. This makes enough spirit.

But that you may know, the true Spirit requires no carrying on, and no pretence to manifest power. And the thing is not by numbers, nor any other misperceived might. And the Spirit, which cannot transgress, requires no transgressing away to manifest truth. Nay, not from any part of the word.

Where is she? Yea, early, in departing from the word, she, led by her teacher, has already gone into the battle of the ages: but leaving the word, gone without the sword of victory. And having gone and done it man's way, the good that seems so apparently done, it is the thing focused on, and this same overshadows the greater long term injury to the church; and hence, the souls in the whole of the battle. Not all understand this.

God seeking to gather. Soldiers forsaking their captain. Doing things their way. Daring, but in disarray. Refreshing here, rotting there. Taking hills, losing mountains. Later losing the hills. Except true preachers reinforce. God seeking to gather.

Without the captain, we can do nothing.

Hence, the truly spiritual, they that watch, when they try the spirit of the preacher truly sent, they behold a spirit that is more than that of just conforming to a man. More than even a man with a moving and stirring conviction heaving from his heart. And yet she emulates the man. Thinking this is spiritual. Yet she emulates him.

Hence, O man, you hold yourself still, for even the man which Christ Jesus has sent, and preaches through, even that man himself must abandon that way of the man which the woman comes to but emulate; yea, he must forsake the spirit which animates the man, if he is to give place for very Christ to preach; and work the word in him.

At best, before the masses that be oblivious of the substance of the Spirit, she may produce preaching as some man she has practiced, who shows his product; and if indeed she preaches as some man so preaches, then neither she nor the man is a true preacher. And she can but emulate what she sees. If any can hear.

Verily, something missing shall be profoundly discerned in her; discerned by both the watchful man, and as well the woman, both who remain spiritually awake, and watchful in all things; this even as they both have been forewarned.

This thing requires Jesus.

And when the Spirit itself shall show a vital thing missing, who then is he that can say that some are only demeaning her? In all things, watch.

Hence, when she is as the man, the man who must himself forsake the man, it can be discerned that she comes emulating but an empty vessel; and in so doing, it is little wonder that she can emulate, coming up to social satisfaction. Give her time, she shall learn both the manifestations and the mannerisms, for she, well practiced, is come emulating the well practiced man; that man which Christ is not in; and these craftsmen are not God sent, hence, are so very plentiful. Even men emulating men. Learning the acceptable style.

But of a truth, when Christ is in the man, this preaching has more than ability to just stir the air, or even stroke the heart, and as otherwise, and on too many occasions, pacify the ears.

For Christ being in the man, this preaching has true power; and coming forth, it comes on to break down barriers, setting godly fires: true fires that burn on; purging, even after the preaching is done, for it itself is not done; and it then transcends the depths; and this you may believe, that that is only just for the start. Nevertheless such is sufficient to tell them that already know. Amen.

Nay, but for others, let them know, the Spirit of the Lord, it is a thing needing nothing from the spirit of akimbo.

Good power, God's power, it is more than the well speaking of women knowing the persuasive power of good emulation: women already counselled in the way of the godly woman, but choosing instead to advantage themselves of the unsettled times.

But concerning preaching, would that you knew that there is a profound difference between the man of feeling and the God of fire.

And all the day long is not sufficient to explain this thing. But the spiritual know. God made them so.

But emulation, this thing, no matter how subtle and well hidden it keeps itself from the fore, and the intent presents itself to impress, yet is it still but emulation; no matter how dedicated it is to the world's eye of the good of the gospel, it is still emulation; and it shall not at all take the place of the calling; not at all take the place of faithfulness, humbleness, and hardfought determination to be obedient unto the word.

Said to say that she might be fit for the fight as she ought. And manning her station in the Lord, fit to the fight in truth.

Hence, that she might not hinder the church. Not hinder in the war, defecting to where God has not sent her, nor any other woman into; but has sent the men. But her fight, it is a fight heated enough, one that will surely come itself unto her to be fought. Even as it ought.

Outside of the word, flailing, she does fight the word. And the distant cry comes, causing her to discern that something is clearly wrong and amiss, yet she is blinded to the knowing why.

And her false teachers, they search about, seeking to find something in the teachings to her. Seeking to discover something they can present to her: this that she can use to justify her disobedience; or scriptures she can interpret; and if none of these shall work, then scriptures she can find fault with.

O wisdom of the true way, go around her false teachers, they who have shored her up with the shifting sand; go now, try her other ear: she has rejected simple counsel. Try her heart: she rejects the loving counsel. Try you then her spirit: she contemns the strong counsel.

And whether the very word unto her? Shall she stand on it, or stumble over it? Shall she grow into a creature who sees wrongly: seeing the corrective word unto her as some sort of trick of the enemy, coming but to hinder her?

She resists. As if the Spirit which has come to make her one born of the word, has instead made her free from the word.

She is averse to the word: told to run, she halts; told to halt, she runs.

She, too, looks for fault in the word, even the word she wants to preach: unaware that in so looking, the fault then is in her.

But now you look, and see if you can see what the Lord has made his saints to see.

O if she would but take her eyes, even her less and less obscure envy off the men, and set her eyes but upon Christ, which she does by following the whole word unto her, then would she please Christ, and not please herself, nor the men who seek to promote her. For such men seek to promote themselves in her sight, this by placing her above herself, and alas, above the word.

And what ultimate purpose these men, that they seek to wear down the resolve of God's elect: looking to that day they think the elect shall no longer hold fast, but shall tire and let go; thus conceding to this effort of social appeasement, this invasion and usurpation by the woman wanting the authority, this in the unchanging God's church?

Detractors, pushing, parceling the word, till it is apparent to those that watch, that the battle is heating up.

How say the watchers who know the danger of those whose purpose it is to bring the new things, which be nothing but the old spirit of corruption, into the Lord's church? Shall these watchers stand idle, as without the power and strength of the Spirit of God?

Her generation is not without errant men, these who have quenched the Spirit of God out of some of the churches, and installed the spirit of the woman. Which though some among her number seek to watch, yet she has not the power to stand, denying that power which comes by appointment of God.

Professing to please God, but in truth, it is a form resembling the truth: for such is the church woman's way of keeping up with the times: the ways of the world, yea; but also made acceptable to the church. Relevant religion. Nevertheless, if a man or woman having the true Spirit shall but try her spirit, they will through it all discern indeed the spirit of a woman emulating a man; this when she stands before them.

Who is that saint, that he or she can say they do not understand, that through his church the Lord reaches sinners; he does move to make the unsaved man, or unsaved woman of the world into a new creature? But there be in the church, rather, the unspiritual, who would change the church to conform to the ways of the world. And call it godliness.

She is used, out of her place, that she may provide so great gap for the enemy. Indeed, to even tell her that she has a place, this itself is offence. Yet the truth comes early to head this off also. And letting it be known that even the man himself, he, too, has a place.

Nevertheless sophist men, these gate women into areas of the Lord's church where the word had precluded their intrusion. Men thus swelling their numbers. Making up their own church. But be it known that the thing concerning women is sent. The thing is sealed.

Yea, she has a battle to fight, a race to run; she, as does every son of God. And when the time is done, bury this woman: no, not as one dead, but as one done running. And let the other women chosen, not slow down. But keep on running. They must keep running. Holding to the word.

Of a truth, it is no difficult thing at all for to see that the things sought for her, sought by false teachers, are not according to the word, but are things so plainly practiced by the world in which the present generation lives; and thus are thrust upon the church, the intent being that it may for her, and ultimately for the adversary, conform the Lord's church into an institution of the world around it. Difference being, deceptively seasoned with religion. As the women in the world, then also many so the women in the church house; doing so, regardless of the word instructing them. Her worldly conformance being immensely clear. And yet called holiness.

But if she would be in Christ, truly holy in understanding, does she not know that in order for a woman to be like Christ, she has to follow the word that is provided for her through Christ's church; the word which his Spirit will guide her into? For when she does follow the word, it is then that she lives the word: and verily the written word, it becomes in this particular her the living word. Sanctified is this son of God.

Christ is seen walking in her, and therefore magnified in her. Thus a true wonder. For her life preaches.

She shall walk in the Spirit. She shall not love to put on a show; neither shall her desire be borne of a determination to deceive; but truth shall be her treatise; and this truth shall speak for itself. And because of the truth, whom she trusts, truth shall be her inward parts. Making her not once ashamed. And truth, it shall surely speak for itself. And walking in the Spirit, the wonder of the Lord shall be her shining; and the joy of her salvation, its strength shall be her light. And the shining light, it shall not make her once ashamed of whose she is. Not this shining light. For it shows Christ.

Yea, her God is able to do this with her as his son. And it shall not matter what flesh cannot comprehend: the man is the glory of God, and the woman is the glory of the man: hence, is she fine; but found, then refined, and fully capable of giving God the glory: sanctified, settled, and in the holy way: and flesh shall see it; yea, flesh shall see it. Yet, not comprehend it.

Hence, she does not follow Christ by following the false teacher's following: he who does hurt her. For yet there is but one word; if she can receive it. For if she can receive it, she will know that she is not to limit the hand of God. And God, who created her woman, that same God, he is able to, and will use her as a woman; and because he is God amazing, all the while show himself able to get the glory out of her that he desires, even for himself; this when he amazingly shows her to the world as his son. If she does not know this, then what? Does she know God? Does her teacher know?

O false teacher, O scribbler in the sand, look down through the scriptures. And know what shall stand. For so amazing God is, that he is able to magnify himself through her, and do so without the meddling of the hurtful man. And if she would but abide in the word unto her, indeed he will show it so. God has his own way for her, but many men be the meddlers. The errant man, how often he is known to get in God's way, and in so doing, the unsettled woman, she allows him to put her out of God's way. Even you understand this.

She is God's son. And inasmuch as he is so wonderful, he is able to work through her even as a woman. If she can but make herself be still long enough to receive her instruction. But she will not. Preferring to know man. Off she goes emulating. Professing to follow Christ.

God, who made her woman, his way is amazing, and he does not once have to even appear to lie to himself by calling upon her to emulate the man, this in order that he be glorified in her. Christ, who gave her his Spirit, his way is amazing: he does not once have to blaspheme his church, by leading her into a conversation which conveys to the watching world the unlived word: to do so, the which be a rendering a soul unchaste, or of some compromised virtue. He is coming back for her, and that so quickly. There are chaste virgins, and there are foolish virgins. And on this matter, godly wisdom will work the work, separate the two, preserving the church, and make the matter plain for you.

And you, you look now at all that is shown to be man's sin, and consider in any one of them, that you may see if man's will is far away.

The spirit of good intent toward God is a thing so powerful, a thing which is so convincing, even as to convict a multitude that a work thereunto is righteous, and thus acceptable unto God. The same is a spirit which is able to take seemingly strong men, for verily it being a spirit, you see, which is so beguiling; and being one strongkindred to selfrighteousness. These good intentions toward God. Sometimes whole minded; sometimes half hearted.

But of such an one, pray he hears the word, and not continue to rebel; that he be able to receive it with repentance, and not choler: as not one who will further deny the very word of God to his detriment. For he must be given the word of God on anywise.

And on any wise, you, with the true Spirit of God, will have wherewith to take authority over him and his, regardless of his good intentions. The greater, it is given you; and not to cower nor compromise, but to have authority over those in the congregation who have come to bring but ungodliness: those come to bring down good, and to set up harm.

The worldly beauty of this man or that woman, claiming they are in the spirit, claiming that they be led of God, is that, in so claiming a leading of the spirit, they can effect their way among those which are weak, or those for the taking; and do so without having the people regard their deviation from the true word.

The spirit, they say, the spirit, they say. O but what spirit? O but what spirit?

A man who thinks he can change the word, this man was dead before the word was written, and unrepentant, he shall be dead while it lives on.

Among these are those preferring to be robed with their own righteousness, and they appear for their season at a liberty to change the word as the fashion fits. These are they who, claiming to have become spiritual, have no regard for the word as the authority for the Lord's church. Having reasoned that what is good for the church is not that which is written in the word, but that which is written in the wind. These champions of change.

But when these contenders appear in league in the congregation, if a watchful man or woman be careful, and if that man or woman has the Spirit of the Lord, they will discern a thing come before their presence unsettling, and a spirit altogether not meet with their own. And not without reason.

Ministers of change in the church of the unchanging Christ say in their heart, give it its time, and you shall become accustomed. But you are made to know that the spiritual in Christ, they do not have to become accustomed to that which is righteousness; and because they same are spiritual, unrighteousness is something that is not possible for them to become accustomed to.

In the way of man it can be seen that as more and more men and women practice a thing, then will it spawn teachers; these grow and go to fishing, taking those who take to receiving the unwritten thing grown accustomed to as doctrine. And they defend it.

But the saints, they have not become so allwise, so spiritual till they have found a way to love God without obedience.

From the beginning man is given the word, that he might know God's will from his own will, and to remain one with God; and now he is graciously given God's Spirit, that walking therein he walk in true power of that better, that all pleasing way; even in the whole word. If he would abide therein let him so abide, where he not confuse his spirit, which appeals to his own will, with God's Spirit, which is inseparable from God's will.

What do you know about the way of the Lord; about his Spirit toward his people? What is your mind about the immovability of the true foundation?

The foundation of the church is already in place; and it is settled, in its place; and it is fixed, in its place: done for, done on, done through, and done in Christ Jesus. This done before you were; and the ministers of unchanging Christ, even every one that holds true, he has also his Spirit; and no one of them, nay, not one, abiding in the Spirit shall ever be an instrument of change in the church of Christ. For this same Spirit changes not. Nay, it will not once ever change.

There must be an holding. It is on this knowledge, setting forth this imperative, that the saints do well to understand: that though some allow themselves to be led away, it is not now and was never so to be; for the unspiritual leads the unspiritual away; but the church, yet shall it remain, anchored, unmovable. Even as Christ and the apostles taught.

But now the time, it was approaching for the changing of the guard; and the steadfast apostle, being a preacher, and a teacher ordained and sent of God, was directed to erect upon the foundation a warning: a warning for a record: a record on the true foundation, for the present and coming generations of the unchanging church; the record as God willed.

For as the Lord had moved Joshua to call for the elders, this that he may give them solemn warning, anchoring them when he, Joshua, was facing his departure from the church in the wilderness, so now, having been warned by the Holy Ghost of the coming peril, again there is the grave call: albeit at this time, an apostolic calling: that being to be watchful against the coming adversity. This calling and several other callings, would be epistled through his several apostles to his people.

And it but adds to wisdom, the admonition afore, by Joshua, that after his departure all the people must yet cleave to the word, and not forsake ought thereof that was for life.

For in both cases, Joshua of old, and the apostles of Christ, these men, having been placed by the Lord to minister so vitally unto his people, they spoke by the Spirit, warning of perverse things to come.

And now again, likewise, you have for you the elders called into special council. And though we are they who know by the Spirit, there be others, they know in spite of themselves, that everywhere it is found elders, it is found men; found to be, as it is godly bound to be; males were they. Elders then. Elders on that day. On this day also.

Shown all over the word, written all down in the record, scripted all through the truth, to be taught all in the church, and all received in all your heart, that you may be and remain complete. Elders called. Men with the charge, so appointed to hold the finer spirit of the watchfire: men with godly authority among the Lord's people.

And from that first dawning unto this day, the position of elder was not disestablished: being that which in its office not undone, but ever remained and kept up; officed by men; kept by God; enduring since before the time of the law; and now remaining unto this day in the church in Christ in the grace of God.

Elders, men this day with the Spirit; wisened with time, seasoned with the way of the Lord; elders, not slack in using godly authority.

Elders, long time standing among God's people, and virtued with vigilance; shoulder to shoulder among God's chosen, where they can without delay stand up to and put down the head of the destroyer of the children; longstanding are they. For as long as God has set for himself a people in his word, there has as long been an enemy, seeking to move them out of the same; seeking to take the weaker by subtlety, the stronger by time; nevertheless, this day are all forewarned of the temptation.

But God, he is Almighty, he is allwise, he is everlasting; and being in all places, thus he is never late.

So at the right time then a thing was shown concerning his apostle. The writ: From Miletus he sent to Ephesus, and called the elders of the church.

For knowing every need, the Lord will provide; and he will provide elders for his churches.

We have seen, and mighty well of God, that when women were about, even abundantly, his calling yet was for the elders; God called men. We have seen, too, the man Moses calling for the elders; and this with women in the camp, but yet calling for men. Joshua we have seen, calling for the elders; women much among God's people, but Joshua not daring to dishonour with so gross an offence: see the call, see it answered by men; yea, the men duly answered.

And what do we see when we see Paul, when he called for the elders, in the Spirit filled church; there, too, where women abode, women being saved no different than men? O that you may see that none could answer in the true church but men.

And so they could but gather, these elders.

And saying many things unto these, the apostle of the Lord said also, I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house.

Now every true saint is alive, indeed every true church is alive, and the work unto the gospel of life, it shall not be without profit; and receiving proper nourishment, even the whole teachings from the ordained teachers, profit it will. It is then but good understanding that though it mattered much, yet it changed nothing of the word insofar as who did receive, and who did reject the teachings: the teachings of the apostles concerning the faith of Jesus Christ.

For it is shown that all will not receive: some latter teachers even being sent to teach away from the first teachings, leaving their followers prosperous unto themselves: some increasing in great numbers, some in great goods, though lacking and blind in the things spiritual.

Notwithstanding, inasmuch as he is faithful who shall make the true calling, faithful thereunto must he ever be that is called; faithful even above his own life; faithful to trumpet, faithful to teach, and faithful to admonish the saints allwise. Faithfully. It is good understanding.

Christ the Lord has, with wonderful mercy, shown us his ways.

Knowledge was spread openly, and no less determinedly in the home; where saints are wont to assemble therein, and husband and wife are already one specially met within. Taught. Even from house to house: thus none were left to ignorance.

And heeding, take heed that neither were any left to their private renderings; wherein such are known to assert a knowledge said to be of God. But there were then elders of the Lord's church: godly men, mind you, in position of godly authority: men over men and over women. In the Lord's church. And Christ over all.

And here not yet so openly, not yet so manifestly swollen with the injurious coming pride, and the conformance to the world, see here and know some thing: see that thing you can see, and shall see more commonly as the time draws on, showing the travesty: showing that thing promoted by self professed stout men, coming to a telling the men, be still; this at a time where the same ought to be walking strong in the Spirit. And in time, see these same taking the women away from the apostles' doctrine: directing them on to the ways of the dying world. Bringing world into church.

Shall any say, not just yet is it too much apparent? Shall he rather say, not as it shall yet come to be? Provision is made for the saints, that is, the children of God then, that they be well taught: sometimes in the assembled open fullness of the congregation; other times in the home, where the same settled word is word no less, but able to be met with and meted to more refined and sensitive understanding: this as needed for the men and the women. For who does know that the spirits which attempt to take the church, they be there in the same men and women who have no use for the word of God in the home?

Salvation is an able come to a man's home: hence, holiness is lived there also.

And the apostle taking the word not just to the churches, but publickly, and from house to house.

Thus the apostle has so necessary say on this matter. The writ: Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

Here, unalterably, all who would faithfully look homeward must first start. The thing, it is yet repentance. Yea, any start and hope to stay on without a man's repentance, this is a man ever homeless; a man for whom is a journey too far; kept of self from the good thing at hand; though the call be made and the way be lighted, an homeless wanderer: one in search of an home which his heart, and thus he himself not wanting to find.

For there are certain men in the earth, and when there be among them a man who believes he has not sin, or another man believing that his sin is not so objectionable in the sight of Holy God, yet a third among men, a man who knows that he has sinned, yea, but the same has made up his mind that he shall right himself from his own sins, all three of these men, they be as one: for such a man as this, he sees nothing he need be saved from: a man is he who cannot come to the understanding, or the true belief in any need for a saviour.

Ah, but now this allowance to repentance, glory to God. How many times then shall it be set forth unto all, absolutely all mankind?

You have risen with the sun, you have retired before midnight, you have ran with the river, you have walked in the rain, come through the storms, you have sang to Satan, you have danced with devils; and none of these things gave you pause to repent; not one has made you consider your Maker.

Repentance, that calling which God has laid at the doorstep of every man and woman's heart. Repentance, without which no man shall begin to truly effect the belief unto grace. Repentance, a marvellous meeting of the wills: of a man without an old will, but a will to do the will of God: that forsaking of man's will for God's will: even man's way, which brings death, for God's way, which brings life.

Hence, here at a moment when it would seem that so much else, a business of so greater significance should be counselled with the elders, yet the apostle sets forth again with due faith, making that one grave calling which is unto Jew and Greek alike, making no difference: calling for repentance.

Unto the wide company of the church elders, yea, the apostle has taught the requisites: the profitable ways, and by no means without the necessity of repentance.

For an heart without repentance, it is verily an heart which has no godly sorrow.

An heart without repentance, it believes it has done no thing that is wrong: thus, being without conviction, it has no desire to live godly and holy. Having neither no desire for a new life. For he yet prefers the old: the heart without repentance.

An heart without repentance, it is one that does not believe he is indeed in need of a saviour, inasmuch as he is, even as he remains as is, already acceptable in the sight of God: for that certain feeling is there; and that certain spirit is there.

An heart without repentance, yea, it has a belief, but not in Christ as he may profess, for he believes he is already righteous, and is right now good enough; and as such, prepared to withstand the judgment by himself, and on his own merits: the unrepentant sinner, that is. And the unrepentant sinner, this man sees no need for the gospel unto himself. Unrepentant, needing no grace.

An heart without repentance, it believes it can forsake a so many things, and has thought to keep to himself only a sin here and a sin there, that he may hide these to himself; hiding such even from the allseeing eyes of the Lord. An heart without repentance.

But unrepentant, he is lost to the fire, cast there with the undying dead.

But concerning the thing of repentance, there remains but to review the record: Jesus, the perfect preacher, and needing no repentance, when he did first begin to preach, so very early the perfect preacher made it known, commanding the thing needed: repentance. Verily the call went out, for repentance. Even so early he commanded: repentance.

When a man has died to his own will, thus having forsaken his way, and has resolved to accept God's will, he is thereinafter also able to see further on, into the Lord's calling for him, in the way of salvation.

Truly repentant, dead to his own will, he no longer has any contention with receiving the saving gospel.

The old man buried, and when once he receives the Spirit of the new man, he shall come to know that the world and the devil, they shall find it more expedient that he not be suffered to stand so: not between them and the things which they purpose.

But the Spirit has power for God's purpose. So then, if you be ready, very well.

Steady. Hold steady. Hold very steady.

Take up the cross.

Place it upon you.

Move on forward now. Stagger you not. Stay strong. Suffering.

Press on, moving on, in God's purpose. Your life is not. And Christ is all.

Whose cross is that? Laying on yonder roadside?

Giving up is to return to what? To return is to give up what?

Moreover what need be said, fear? Shall fear rule? Shall a saint serve fear? Has God given him the spirit of fear? Is fear which sought to turn back the saints of long ago more merciful; was it a fear then more acceptable unto the saints than fear today?

Hence, casting aside the danger, you witness the apostle, victim of many adversities, but still standing; securing the same word needed unto also your own generation, saying, None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God

The true call that is from above, finding its place, it eclipses own life. And this thing is known, and with innermost certainty known; for it is no stranger to any man who has received the call in Christ; and none is unaware of this everstanding commitment.

But of much frequency is the man who has called himself, and accordingly, committed himself to draw back: hence, to reserve to himself the choice to reason that he hazard none of his worldly goods; to hazard not of his standing among the people: for he most conveniently reasons with himself to his own safe advantage, and the security of his gains: too much to lose over religion reasons he.

As if the word written, reasonable men know it is not to be taken too seriously. This man reasons that in this day, such is impractical, hence unpracticible. Going much too far.

Moreover think such, that if God prospered them, then he does not want them to hazard losing it; no, not by holding to the word beyond what is acceptable; hence, they have convenient justification; enough to draw back, to protect their accomplishments. Another sojourner turned settler.

Yet they want Christ. Yet they claim Christ. Counting nothing as nought. All things as gain. Christ's blessings, of course.

The apostle speaks of sacrifice, faithfulness. But the man of his own church, he has labored long, and he loves his own kingdom.

And moreover his commitment, it is to commit to but foolishness any thought of true sacrifice; or of the loss of his life for the cause of the Lord's kingdom. God understands, does he not, O man? And he knows you, that you would if you could; thus if you do not, then he, being so loving and understanding, will require you not.

Does such another not reason, no need I stand this particular day, another opportunity to stand will come along, and I will do that, another day? When church is strong. And I more able.

O but being that the moment has come, such a spirit, does it come riding in on the moment seeking to strengthen or weaken the church?

Old soldiers are they, considering themselves veterans of many fights from far back. Victories gained through avoidance.

Corrupted from within. Crouching for cover, as an one feeling more comfortable at detaching himself from this unwanted thing: even the true teachings: this burden he once thought himself dedicated to. That spirit speaking, that there is always time later to make the stand that is needed now: time when it is safer to suffer, when his losses are less likely. When things quiet down. And so he concedes. He calling himself in. And not he alone. Others also like spirited. All calling themselves out. Out of the battle.

And so, an accounting of some sort: thinking himself godly wise to hold on to those things which he has come to consider the absolute of blessings: position, possessions, possibilities: and having long, long ago let go of the things which are virtue and vital.

What then, shall God move his hand, and allow a taking away of the hindrances held to as holy? Then will you surely awaken? And finally stand? With nothing to lose and everything to gain in speaking the truth?

Yea, but when Christ Jesus calls, when he summons his soldier, the Lord also requires a releasing, and a putting all else held dear into perspective outright; rendering a man but godly perspective: that a man may minister no wise but faithfully. Hence, holding back nothing.

What time then shall a servant serve?

So then, God's own is allowed of God to hear, even with comprehension and clarity the word of his apostle. The written: Wherefore I take you to record this day, that I am pure from the blood of all men, for I have not shunned to declare unto you all the counsel of God.

Now there are some men and women who have erred egregiously: they have conveniently deduced that only the murderers, and only fornicators shall have upon them a concernable sin: and that these be those sins so grievous enough to cause the failings to make the mark: and their heart is, keeping themselves from these two, that all else, should it be committed, is not unreasonable: even to be expected to some degree; and so thinking, you can be sure, that so much of that all else, even that which is no longer considered ungodly, that same shall be committed.

And some of your teachers, they, for your pleasure and their pride, take rolling liberties with the required everreadiness of sanctification.

But as God is the truth, surely the list marking those who shall not inherit the kingdom of God, it is one that is decidedly longer than that list such teachers lay before you: for their list, made shorter, leaving the way broader, their list, limited to murder and fornication, it is not God's list; no, not that list which the God of grace, yea, but yet the Holy One, has left on record through Christ and his apostles: that same list which fearful and trembling sanctified walkers of the narrow way, the holy way, have been warned so very clearly, over and over, that they must in deed embosom.

But though some teachers of your generation are bound to shy away, yet the apostle, sent of your returning Redeemer, he did not shy away. Nay, for your preservation, he did not in one thing leave short. For, too, the list to live by, it being thorough and a list long lived, and God being eternally holy, the charge of men's blood, yea, their souls, is the issue.

Yea, and many are your teachers that make for their pleasing a present unto you: for they make a list no longer whole. And to man, being selfwilled, in order to continue to please, a list as of another way of holiness is gifted: a list it is that must needs grow shorter and shorter, ever diminishing, lest it no longer stay in favor: for it must needs remain fashionable in order to keep up with the newly enlightened generations; wanting more and more wantonness; and a shortened list, too, because these such teachers, neither will they themselves follow the word.

To the world, there is safety in numbers; then after a while, there is even truth in numbers.

And O how they err, for they count in their day not as God has already counted: they see a righteousness with which they deceive themselves that they can convince God over: compelling, swaying him by their great numbers; but as the word bears witness, and has never failed to show, God yet sees a righteousness but by one. Christ.

Now God's word, it is yet right, even when it is unpopular. And what is it that so many think that because of their great, and even growing numbers, they indeed only need but push on: thinking that they shall move God over and out of the word, and into their word: but God has a answer, both for them and their growing numbers. Hell hath enlarged herself.

And hell shall hold no innocents.

He that be a preacher and a teacher of the old truth, that only truth, he is seen by the contenders as a man preaching and teaching yesterday's irrelevance; a man seen having gone grossly wrong, and in sore need of replacement. One way or another.

But preach he must, in the strait, in that narrow way. So how shall we deceive ourselves? For we have no easements unto sin, neither has sin any easements unto us.

Therefore the whole word, being the complete and ready to the keeping counsel, has the foreknowing judge given to the apostles: this that it be presented unto his people; yea, unto you.

So now you listen with a tried ear and a true heart: if all the counsel of God, even all, has herein before and herein after been presented, even established in the matters made of record, then from whence wheresoever shall a man, shall a woman, find to speak another counsel that is contrary: one contemning the true counsel; even that of God which is already established upon the one foundation?

Yea, having been given the whole counsel of God for the wellbeing of his church, there is neither in this day, nor the days to come a need for a seal of approval by your generation of ministers; nay, not upon that which the Lord has himself already sealed.

And so sealed, rather now comes a closing grave admonition. The writ: Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to the church of God, which he hath purchased with his own blood.

Flock must needs be fed: the word. Hence, a summoning. And do you not see, O wayward man, that there is an inherent, yea, an indismissible authority in the oversee? Nevertheless where shall you embellish the word to justification of violation? None but men are called here. And how many women, but none? Absolutely.

As around of authority, it is not now, and never has been in the church of Christ Jesus where the woman had the authority over the flock; and they that search, they do so in vain that they might see a type, might chance something, and perhaps declare for themselves a pattern from it, one that supports them thereunto.

So, in authority, you see right here again things clear; yea, even as the Lord meant for them to stand. Do you not? And what is this given, this thing that you should see, if only you would? Tarry. Just a bit will do now. And see how that the very Holy Ghost has made these men overseers. And see how the Holy Ghost has made these men charges there, men for the authority. See this. And though in your day many yet rebel, see on nevertheless, see on in certainty how the word has so plainly told you, same has shown you, that women not be in an office of authority.

See how that these things shown are not just examples with the wrong ways left out, which would be sufficient enough, but more pointedly, these be examples with the wrong ways spoken against, and the right way included. So very profoundly included.

See the thing, see it just the same. Hence, when the infringing justifications are attempted, placed before the unavoidable brightness of the word of God, the motives of the malcontents become apparent; for their transparent darkness, it leaves but the clear word of God shining through, on any and allwise. Leaving these justifications woefully shallow, impotent.

For the solid simplicity of the enduring truth, it does put to shame all the shabbily contrived assertions: forgeries fashioned and propped up to the contrary.

See again, concerning the oversee; see on how the very Holy Ghost working the work has chosen. And seeing inasmuch as the Holy Ghost has made the men overseers to feed the church of God, do we also yet understand that the Holy Ghost in the man, is the same Holy Ghost in the woman? And the Holy Ghost choosing, there be no choosing amiss? Do we see these things? Do we dare see them?

And for the appointed purpose of the church, it is the Lord that is providing all sufficiency, and power withal. Yet we see he has not chosen women. And this he has done; having done even knowing the day of contention would come. But doing this, he has made it plain: he has given the word: and that same word, it is sufficient to his own. And these would see.

And so again, written: Take heed therefore unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

And do stay your heart, O man, stay it till you understand the most needful thing, without which you run with the devoured; understand that the admonition is that the ministers verily take heed first unto themselves. Unto themselves. Not for themselves. And what reason you, this thing unto the elders, that it should be made among first need?

Now these men in their godly office have wherewith to rightly feed the sheep. For some elders minister in the word, but all elders are to be found vigilant, guarding against the corruption of the word. Which, if allowed, endangers to corruption of the sheep. Now take care that these true, they are over the sheep by the appointment indeed of the Holy Ghost. But with time men in themselves will surely grow weary on the watch. And, too, men are not above taking much upon themselves, this, too, in time: men savoring the great pride in their power to appoint. In time.

But the perfect Spirit, never growing weary, being the power, seeing all things, knowing all things, past and present, how many times in the same matter must it call to you going away, seeking to handhold you, till you have stayed long enough to discern what remains still right; right even till the Lord comes? In his own time.

Nevertheless, consider yet again, even in this matter also, for he has chosen openly for you to behold; for this, too, is record to see by: to see that there is not a woman over the Lord's people in the Lord's church as an overseer. Not the Lord's church. Time bearing no consequence.

For the church is precious, and preciously regarded it is: with a select, special, and fiercely guarded way; and the way is laid out by the waymaking Lord; and that same way is guarded by the appointed true elders: men charged to hold, doing so among the faithful unto death; their blood precious in the sight of God, their blood meaning nothing to themselves: only that they stand, lest there be guilt found of the souls of the saints. For this careful charge is the watch over the saints: the church, purchased with the blood of the Lord; the blood of the Lord, let yourself see.

And no man in the Spirit of the Lord can see here women in the office. A seeing but men only; nay, he, in the Spirit of truth, cannot see in this gathering of the elders a group of women so coming in the number.

Now inasmuch as the very Holy Ghost has chosen but men, and these men select, for even every man is not acceptable, not for the watch over the bought by blood, and inasmuch as the very God of truth has already declared through this apostle the right way, even all the counsel unto the men, the elders, then what spirit shall come a moving within the latter generations; what spirit shall presume to oversee not so much any longer that the sheep stay in all the counsel, but rather, shall presume to oversee the overrule of the completed counsel of God?

How many words of how many men do you suppose shall suffice, shall be required to disannul one word of God? Ask of them who lord over you.

Or run yourself. Run you now, and army with those that are skilled, proud to wield the weapons of embellishment in their arsenal.

But, O saint, if you, too, would run, then run on, O saint; run and see what is given unto you of the righteous counsel of God, in the word; this through also the other apostles of the Lord Jesus; yea, this concerning the appointment of men, even elders, and not women over the precious flock of God.

Run, man, and run on with him, woman: both the good of intention, and ill thereof; run on, and you get you there quickly, O soldiers dedicated to the defeat of the established doctrine of the church of Christ. All this running that you might come to see that it is too late: that the things spoken by the one unifying Spirit, even also unto the other apostles are done; and these things are not the least contradictory among the things in the church's righteous record of records.

Nay, rather in other apostles also find these things, that they are both a record and an accord confirmed. Unified in the Spirit, against the spirit that is unified against them.

Though you be late, enjoin the battle; wield wildly, cut at nevertheless, this that you may refashion with the sword of embellishment, and thereby take upon you the responsibility to make for your generation more timely right the word. If you should give a name to your such a thing, truth commands that you call it a lie; and truth, it lives to bear witness against it.

But the word of the Lord, it has let it be known that all the counsel of the Lord is right and needed.

O what is wrong with the righteousness of God?

And the adversaries, it is not only that they do go against the word, but being the word of God, it is that they must go against it.

This assault against the word of God and his church must come. But it will not prevail.

Read and struggle with your pride, O man, read and struggle; war with your wisdom against the wisdom of God, wherein he catches you in your chasing from the word, and through his mercy, does show you yourself: you caught running and running, round the circle; your heart running, your soul panting, going in the path of that of the ever perplexed.

Same you, be who avoid speaking this, and justifying not doing that, and explaining away so much of the rest. You are a man running, but running from the word; and a man not having asked himself why. A man running, seeking shelter from the word. Stop now. Is this not a good time to stop now? To come to yourself?

Consider now. That you might see more clearly the word of your instruction this day; when your will is not lofty, and seeing that the world can lend nothing good to you; no, not lend even the next day; and see yet all the while what the unwavering word of God has spoken unto you: spoken both as alone when you are by yourself, and again as among all the saints in your generation; spoken unto you with timeless simplicity, and so child able clarity; and has told you so rightly concerning the woman. That you stop running your ruinous running, and cease misleading yourself and the woman.

For given, then so it is, that of the things which we are given, the same we can behold with certainty, and they are numerous. Without the word, your track is one trapping you in the inescapable circle of selfwill, running: and at the end of the running in the circle, alas, you will yet find yourself face to face with your own sins: you holding them up, and they hauling you down.

And the word, the word, if you will hear, it is the brightest of lights; and all that truly know God, be you certain, they know that if the thing as attempted concerning the woman preaching were already thereso, then neither the man nor the woman would have to strain in order to see it, or to hear it in the word: thus seeing no shadows of the truth, for true light has no shadows, see you well. Clear of vision be you then: not seeing a thing not truly there: this thing concerning a woman preaching.

For though you be that follow your generation, growing in time more skillful in the closing of your eyes, even so, because of the mercy and patience of the loving God, you, so precious a soul, as unyoked from the persuasive spirit of your generation, and having your own soul to give account of, are made to discern the brightest light; this even though your eyes be closed: for though your eyes be closed, if only you would but humble yourself, and start to turn your own face seeking toward it. Things which those who were once themselves sinners now know.

It requires immeasurably much to convince a man or woman that God's mercy is mercy, and not indication of that one's prevailing, nor is it sign of God's approval on his life. But God's mercy, it is so to afford him time for repentance. And a turning to the word.

Though a man or woman loath to hear it, for such is their generation, take them nevertheless, and lead them where the spirit which they so profess to be right, yet has shown itself not to lead them: to and in the word.

O fleshly man, does any part of the word offend you? Eat it!

Thus the apostle of Christ, he has let it be known that all the counsel of God is right and needed.

Are you of that heart which prefers the word be meetly mixed, and then served as a song unto you, inasmuch as you have groomed yourself to be unsettled by the preaching and teaching? Are you of those that when the word of truth is delivered unto you and it offends, you turn your heart from it, and so you sing yourself a song: a shallow song, one suitably cast for your convenience, and singing to yourself, you are released thereby from the conviction of the true, the correcting, the wholesome word?

Godly hymns for the beholder; sing you the hymn softly, or let it go loudly. But sing the hymn, sing on, doing so even as you abide in the word. For yet never hymn penned that can keep you; that can allow you to sing yourself out of the requirements of the written word of God. The word, what shall take its place? Sing on then, and sing you cheerful: for singing, it is so good when it is time for singing. Saints of Jesus Christ, they know the time to sing; and they will know the song. And the song, it is good, it can pave the say and soften the way: but it is neither the say nor the way, for the word sent unto you, the word, being truth, needs nothing to lend it something.

But who is he who does think the singing of the songs of men, it can do as the word? Who has taught you this way, this singing yourself out of sin? Taught you this response, this answer to the word when it offends you, and thus you gainsay it with a song? Are you not become a generation as it were of wisdom: which has the power to soften its sin, soaking it in a song, and also to constrain the conviction thereof with this singing? But sweet singing, it is not sweet fruit. Though they both gratify.

Go now, tell another, he has gone and found the singing to be not tasteful.

But can you prevent your spirit from making you believe that? And, rather, consider truthfully what he has really said?

Now godly wisdom, it has come saying a thing to disabuse you of your self deceit, and that of your false teachers. Even godly wisdom speaking, saying something herewise against self deceit. The writ: There are many devices in a man's heart; nevertheless, the counsel of the Lord, that shall stand.

This is great treasure.

But the will of man for self, is this not tremendous temptation?

To the church of Jesus Christ, the apostle spake of things for life, wide counsel; and thereunto is the word preserved.

Thus the record for light from the apostle, speaking in heaviness. The writ: I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

The apostle, having the Holy Ghost, he is not unaware of the unrelenting spirits that work contrary to the will of God; and not unaware also of man's own will to disannul this and that. There are things to be expected, though things no less grievous; and there are things whose certainty be known. Thus, has he not shown you that which he knows to be coming indeed? The appointed apostle, saying, I know.

But because of the fear of the power of a faithful man having the Holy Ghost, this beast warned against, though his spirit be at hand, shall not now openly show his face; but, yea, skilled in the power of patience, he shall himself bide his time: yet shall he remain as outside the camp; stalking, from a distance, espying men's hearts; waiting for the day of the weak watchmen who shall befriend him, affording him accommodations.

And in that day shall they, even the errant elders, those set for the watch, summon him to work the congregation: the same, providing for him but a needed voice.

And with his voice shall he devour both men and women. Never mind that his words are different from the word of God, for his eating is not a devouring of those that delight to eat all the word, though he would consume these also if he could; but his eating is of those, both men and women, that feel famished for having eaten the word, and these, having had enough, feel an hunger after another righteousness.

Grievous wolves. Not sparing the flock.

Thus unto you it is written: Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

That it may be known that all the enemies of the church of Christ, of its doctrine, shall not come from without; thus it is not to be taken that every man who stands up in the congregation, because he is long and learned in the business, and speaks with a moving affect, that he is also a faithful saint. Hence, it is that every soul must always be watchful. Not with heads down. But looking and watching.

Eating the word and watching. Eating the word and watching.

For the killer, here he comes. For the weak. And for the unwatchful.

For such will surely come for to work; for to corrupt the doctrine from within; yea, even from within, whence they are able to devour more rapaciously. For because they are come from within, alas, they are astutely aware that they have established a trust; and withal a loyal and loving following.

But you are forewarned, in that you are not commanded to be faithful unto death, in order to prepare you to surrender the word of life.

And the faithful men and women, they stand; and these know those who are the otherwise, most for what they stand not for in Christ Jesus. The faithful, they see these transgressing the word through their rampant spirit, and are vexed withal, though they are not themselves deceived.

And yet the careless saints are neither without blame, this should they be resigned to be rendered by some lesser spirit fearful; no, not blameless should they be bound to back down; retreating, lest they be trode upon. Trode upon, even as the word of which they are born has also been trode upon. And not without reason, trode upon in their very sight. But conquerors trode upon?

This even while the wayward men and women follow forward with relief, backward from the true word which they have relinquished: as it were some long awaited gladness. Released. Relinquished to false teachers.

So then, when the word came, even the word which commanded silence to the women in the Lord's church, they turned and commanded rather that it be the word itself that be the thing kept silent: that is, that this word concerning women not be spoken; no, not in their church. And men, sitting there in the congregation, men rightly beholding with amazement the things they see taking place, God pricking their hearts, be men unrightly bound by the spirit of fear, and held in quiet; yet all the while the women, they do speak. And speaking with such a growing boldness till even the world which puts them on does find occasion to take note. Is not this a thing to behold?

Moreover the men, increasingly bound by the women pastors, they are rendered as worlded children; no more men in Christ, and Christ in them: having no power to come out from the midst, and no power to stand therein. Such congregations growing weaker, and denying even here also the power that it is to be. Men seeing these things, and from the false teachers more. And there is not an asking, what is wrong? Yet, God, awakening a man here and there, that man saying unto himself, surely something is wrong.

Man going his way.

But the word remains.

There is here grand simplicity: these preachers, these teachers, speak perverse things; pleasing things, contrary to the apostles' sound doctrine: which had they continued to walk therein, the church would run on with power.

But errant now, it is because of perverse teachings that it has in it power to draw; but perverse doctrine can draw away after it but people of a perverse spirit. Both lacking God's power.

The Lord's people, they do hear Christ speaking, and will hear also the sayings of his apostles: for he has sent them after first making them instruments in himself; thus to be heard of his sheep. Hence, they will hear.

Be you therefore prayerful, and with grateful fear for your precious anchor that is in Christ Jesus; and even as you behold a passing before your face a coldness, a troubling thing concerning these wayward, discern how these men and women will outright reject that which they are displeased with. Rejecting even of the apostles' doctrine: that doctrine governing the godly walk of both men and women in the church; behold how they reject it with ever growing arrogance and pride.

They manifest a restlessness, and some yet reveal in their ranks that certain fretfulness: this in the potential that someone with the truth is always about to come upon them.

They guard against truth. Truth they find troubling.

And you, you take courage, in that you have a witness through the ages: this when very you have wondered how it is that of these have fled your side; how they will not stand and fight with the faithful the required fight of the saint, even the fight commanded; fight in order that the Lord Jesus then show his prevailing. And, too, you be aware how they refuse to defend with you against the attacks on the true doctrine.

Yea, discern on, O soldier, how these, the wayward, do resist the truth; and how that onward they suffer not the truth, except for a moment, then deviate; suffering not to full measure that wholesome doctrine when it comes: till bolting as a beast running for a distant water; running with a bridled madness, onward toward that spoken thing which finally releases them from the truth. Thus satisfying their thirst.

But the strong in Christ Jesus, they stand; they stand, growing in the word in the race which they run. But other, they themselves run a strange race, they who turn and run away. Away from the finish.

To the faithful, the untiring of the hearing of the word, there is, as always there shall be in this refining way, made known a further standing record on the ready: a matter recorded, which same matter in your going about you meet upon, and not by chance: instructions line by line, and being needful; not made manifest in order that you should relegate the matter, nor dangerously presume to diminish it to some thing insignificant, as some thing written for lack of things better to be said.

For it is said, written even inasmuch as there was need for it to be said.

To be sure, a thing not given as if it were some thing unpertaining to you; not given as some thing insignificant. Indeed this record, it is one also which resides openly; residing in the realm of the unhidden knowledge.

And you be careful, O man, O woman, ever so careful; and keep homing by holding fearfully: let not yourself once be careless unto thinking that the word is old, and of no further consequence. Think you this? From whence came such an insidious deprivation? Stay you the course. The bridegroom is coming.

Some are well lessoned, but the bride of Christ, desiring the fullness of the truth within, she shall be well learned.

O saints, having the Spirit, is it not known that a lack of power, the same, it is a lack of holiness; a lack of holiness, it is a lack of closeness to God; a lack of closeness to God, it is a lack of power? What loss, this putting off of the word: a little bit here, a little bit there. And what shall it matter, seeing as how some have grown big enough to convince themselves that God, he is not concerned with what they consider as needless; what they call the small matters? Christians in name only. The world knows them. And they the world.

We shall leave it there for a while. Only a little while.

But for now there is a record, and it reveals something unto us: that there was a man, Philip by name. And this man was a preacher: ministering in the word was he. The same had four daughters, all of which did prophesy, even as the prophet Joel did foretell by the Spirit. Then see you here now: did the father prophesy and the daughters preach? And though the man, the father, did preach, you are made to see what is set openly, and set openly for a reason; for all the scriptures have reason: see you that no one daughter, not one among all the daughters four did preach.

What would you rather think now, if four women had the Spirit to prophesy, could not one, just one of them evangelize, as did their father? The Spirit was manifest in the vessels in the house; and so strongly was it manifest in the vessels in the house.

Look now then at the working of the Spirit: the church of the Lord Jesus Christ, blessed through a family, family itself abundantly blessed. Then look you again at the working of the Spirit, here given for you to see: a family, blessed through the church of the Lord Jesus. Five vessels, vessels of the Lord of life; so being, subjects not at all then of mere chance in life; for all are used by the Spirit. Yet but one alone has had the call, and called, he must stand; one out of all must go as sent, must answer the call by preaching.

Why need we this? What good it be? A record of the order, in order that the order be kept.

Look you here, look at the way of the Spirit, and learn: and lean not on your own reasoning. Some saints know that the Spirit does not reason as do they. Thus feel no inclination to contend with him.

The word, as does fire, teaches you no vain lesson, neither here nor elsewhere.

Search the instructions, do it with a slow hand, that you search them good. And remember them well.

The word has said of her, prophesy, but the man has said preach. The word has said of her, to keep silence in the churches, but the man has said this is of interpretation. The word has said of her to be in subjection, but a man for her, yea, for himself, has said this is of man.

What good your scriptures? You have corrupted them. Leaving you with what? You write your own. Even in your heart. That so deceitful thing.

But for the imperishable record, able to make and keep the church not only fruitful, but with power, you need not bother to read between the lines of the record: for there is nothing there. Eat it as is. Eating line upon line. Eating precept upon precept.

And subjection, verily subjection is not to be seen as something that must first be made out as some wrong, and hence, must be challenged; herein, it is first the loving word. And even so, many others understand that subjection, it brings about order; and no less important, it also brings about safety: look therein and you shall find decency. Saints seeing even more. The saints see love.

The loving Lord loves safety for his children.

Who is he or she who understands, that without safety death intervenes; and death, when it comes, it is capable of establishing an order of its own: whether ultimately or even immediately?

But if a man be one born of the word, then it can be accepted, even readily, that he does not feel imposed upon to receive instruction, even the word.

Consider then yet more closely the prophecy of Joel. The written: It shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit.

Hence, the Spirit has in its order that which it will invariably put in order: it knows all of its every vessels concerning the sons and also the daughters: showing both these vessels of God shall prophesy. Yet it knows, notwithstanding your presumptions, also the appointments in the church among the men and the women while they be yet heirs; and the Spirit does also know unto whom it will give and for what purpose: this for the fulfilling of the church in its course, thus going even beyond prophesying: for prophesying under the law carried well, yet not fully like the preaching of the glorious gospel of the man Jesus Christ: preaching in this time of grace.

And though there be prophesying, even abundantly by men and women, yet the governmental work of Jesus, wherein he himself continues the preaching of his gospel, it remains by case: remaining handbound by the process of his own select ordination. O but yes it does. Even as you, being in your peaceful spirit, can thereby receive the teaching by the Lord's teacher, even from his apostles.

Yea, prophesying, it is messaging of how much magnificence? Who can tell? Prophesying of old, as you had beheld under the law and the prophets, it is not altogether as what you behold in the church under grace; this concerning the glorifying, concerning the marvellous and pointed revealings of the preaching: the very preached Christ Jesus come to the very souls of the people. Even the gospel, now come for to be preached unto all the world lost.

And the Spirit, which does know all things, does know as it will, regardless of even your best thoughts and ways: for though it be one, it not only does know the difference in men and women who be yet heirs, concerning the work of the kingdom to be done, but pointedly it has also shown the way: that is, that it bestows a charge upon certain men, these men chosen from among but the men themselves.

For even here, that same prophecy of Joel, the manifestation of the Spirit, it marks the difference between the old men and the young men: to the one the dreams, for he has the wisdom to see it rightly through; to the other the visions, for he has strength, and framing the potential of time, to bring it to fruition.

Thus the prophecy: Your old men shall dream dreams, your young men shall see visions.

And this though all have the Spirit, even the same Spirit; which goodness or which the knowledge thereof shall on no wise injure an heir; but having beauty, shall edify withal.

Thus the working of the Spirit, concerning men, and women, and old, and young; and this with none being made of any less salvation; and with none lacking the gracious love of God. One Spirit, different manifestations. All sons, different subjections.

Shall the same Spirit show itself able to impart abilities to individuals, and so do without making any one less or more?

Indeed the word of God is finely presented. And though it be too finely done for some, even apparently so, it repents not. Shall the word then finely presented not be required to be just as finely manifest, and repent not? Shall not the people then finely receive it? Which same fineness does not lend itself to wayward interpretation; nay, not by those who savour a bread made of their own siftings.

The bread given is needful bread, to be needfully received.

Shall a man given the charge among God's people be wounded unto retreat, or be at all taken by surprise if he, faithfully executing the whole word, is accused of lacking compassion toward any men or women? Or what be if he is hated for holding to the holy standard on any other wise?

But seeing that you are corrected with the word, O wayward, what soul soever is surprised that you would cry incompassion as your shield?

How is it that to the saint, sound doctrine unto sanctification manifesting the Holy Spirit is somehow offence? How is it seen by you as an assault on your way of life, and not as an overture to you unto the true life, Jesus Christ; thus seen as God's love and grace? Yea, of promise made long time ago, and good just as well today?

The word, the treasure, it has stood; and, too, has shown you the right way: not only from the world, but even in the church; and so done in spite of the rancor of the proud, the presumptuous, and the unlearned of every generation rising up to challenge it. And it shall likewise stand in your own generation: and standing, it is not once short in its graciousness toward the man nor the woman: both of these spiritually rich, and both being sons of God, blessed withal.

And the word, it need not that any vain man consider it improper: as if it were a thing needing to be set right: this in order to satisfy the evil time in which he lives and contributes to.

Think you that God is careless, that he shall institute a government in the church among his people, one without a level of accountability?

For God has governed in the church as he pleased, providing the true ministers, even for the teachers to tend you on the way: the Holy Ghost bearing witness between all those in proper abiding; and if you be obedient children, desiring with a right spirit but the true conversation fixed upon the foundation, then the Holy Ghost has taught you that same acceptable godliness; and it has confirmed you in the measure that is altogether well enough for you to know. If you truly desire to know. What possibly then is sovereign God's offence?

The Spirit then does yet work in the church of Christ Jesus.

Nevertheless, the more wicked the generations, the more presumptuous be the preachers and teachers: these being products and promoters of the same. And the more wicked the generation, the more fertile the hearts of the men and women therein to accept their words.

Gladsome echoes are they, these who are known to amazingly explain to a wanton man or woman words churchlike: anything other than that which is sound and plainly written.

Yet we see so gracious God has preserved the truth; yea, for that one who yet hungers for it. It is plainly written as a testimony against all presumptuousness, all deviations.

But now some maintain they have that spirit, and, behold, in a moment, as has been with their father and mother before them, their ways have come to be above God's ways, and their thoughts ahead of his. And whence this? For the eternal God, Alpha and Omega, whose truth endureth to all generations, he is not at all behind the times, though they in effect and in deed contend.

But it is they, having thought themselves to have found a righteousness, one pleasing at once unto both themselves and Christ, even he who is the first and the last, it is they who are behind the time: for they, being out of the word unto themselves, are neither right here nor there.

And that selfrighteousness which they so haughtily embrace, is it nothing new in the generations of man but a form of glorified disobedience?

Is this not yet another case where they have started out reading the word, have gotten far enough in it for themselves, and found justification through the same word that that spirit within them, it has more truth than the word; and therefore they have arrived at a place, at a liberty, to disregard the word; rejecting it, as though it were a thing inferior: specially that part which hinders them from operating in their newfound spirit? As if they have heard the word and had enough. Having enough of Christ Jesus.

But yet the true word is required. Thus, what then are they willing to part with, that they might believe that this is not the way of God?

But the word maintains, and the word is worthy, even of the life of those who would understand the zeal of its defence. Thus it is not but common expectation that they which are the called in its ministering, they hold to it, esteeming it higher than life.

So then, you look, see now in this day, even your time, how the people receive the Lord's apostles: listening to the people, they account the apostles highly notable, but only in select things: things acceptable, providing they agree with them. But these same, they also teach away from, or avoid mentioning altogether some certain things which the apostles teach; specially should they be things proud flesh consider sensitive, or things which their generation stand in disagreement with. You have seen them. Every generation has them.

The filth of the world, has it not even in your time also been revealed unto you, cast as a thing much esteemed, and the righteousness of Christ Jesus considered a shame? Nevertheless shall men, such as they are, not be judged with their generation; even according to the unchanging word of God?

Is it not good time to ask rightly, a time to inquire diligently, what virtue has this generation, even that the earlier generation lacked; virtue that makes this generation excusable from the word of God?

Hence, for the saving gospel, see how the apostle has his life in peril, even yet again. For the Holy Ghost had not left him ignorant that ill would oft befall him, and yet he forbore not.

For the faithful, the called of God, the word itself is rightly esteemed to be their life; hence, their temporal life is no more the significant. For them that are the rather, their life is apportioned to the extent to which they esteem the word, thus making all things ultimately subject unto reason: yea, the less they esteem the word, the more shall they know life; that is, in this world.

But for the faithful warrior, the ministry of the word is given without the banner of surrender; and without instructions in the manner of negotiation. Hence, this man goes forth. Faithful unto death. For therein is life.

If you would be faithful, then neither wave you the banner of compromise: for when you wave it back and forth, the unchosen, looking from across the church, he sees the other side of that two sided banner. That side is surrender.

Man is subject to the word, and the word is not subject to man.

Peril of no consequence, ministering the word, it comes first. And with joy, none at all shall find occasion that the word be a burden: and when truly shared, it becomes even more glorious.

Hence, of your apostles, you can find it written: And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present.

Thus was the counsel with James and all the elders. Again the business of the church of Christ the Lord, it was conducted by the men who understood the sacred authority; minded wholly by men keeping the godly way intact; worthy charges, being spiritual men: given to seeing the matters through; those matters which arose in the Lord's church. Elders they were, men of the first line, in the front, and in the thick of the battle. Godly things set forth indisputably, even for your godly examples.

Elders, again shown forth, ever on the guard, faithful to the true word. The word, even the lighted path of every saint's way he must walk; and he has due power to walk, for he abides in the Spirit.

Elders then, men of authority: watchmen over the walkway, ordained to see what they ought to, and as they ought to.

Elders, trustees in the walk prescribed for the sanctified ones; that walk which generates light; that walk of them which speaks for itself, which manifests them apart from the encroaching world.

It is a walk whose moving is a moving apart from those that walk not; and ever more frequently apart from those which fill the slack with talk: this talk, instead of repentance, and instead of a redoubled determination; even as the talkers that come short when they answer admonition with choler.

For the slack, even the talkers, they be among those that are no longer convicted, those no longer uncomfortable with the spots in their garments: for so are the garments also of those about them. Who are these that go forth and talk that talk, with spots in their garments? Soldiers with same uniforms. These be those talkers.

Nevertheless for those that while heirs profess holiness, there is most assuredly a way, and it is one so succinctly stated; one so clear as to render no room for crafty interpretation: it being a sure and holy walk for the man; and as well, a sure and holy walk for the woman.

And the way, it is one which is strait, and they are made to know that this walk is for here, and it is for now, even in this present world this present day; made to know that when Christ comes, for he shall surely come again, and most quickly, that they are not for a moment to be caught unaware; and woe, if they be in a tradition: that is, outside the way of Christ, pray you hear.

And the wayward, forsaking holiness, they like to hear and even more to tell, as that grace, that great goodness of God, is ready quicksalve for the delighted in sin: as if this grace were a thing mute, and as a thing led about even unto willful sin: as a thing saying nothing of itself.

O but grace remains not silent where there is sin. But indeed, the word unto very you is a teacher; indeed, the Spirit of the Lord is a teacher; and in deed, very grace itself has come, and it comes also a teacher.

Now have you not heard? For there is written unto all that are made to see, a certain thing about grace. The written: The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

This thing grace teaches.

And again the record reads for us, lighting the way. The written: By grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Hence, the grace of God, that same grace by which we are saved, it does not render us thereinafter unheedful to walk holy. For we, being born of the Spirit, know that if we walk in that true Spirit, and not the spirit of error, that the lusts of the flesh shall not be committed; and this is verily true. True before, and true after death has silenced all of each generation's appointed gainsayers.

Both the true preachers and the gainsayers, where would they be were it not for the mercy of God? This day. And gainsay is good play, and all that be full of folly may participate; but the word of our God, it is a settled situation. A most settled situation.

There is a fixed walk to walk this day, and every day in this present world by the heirs, they being the redeemed of the Lord; yea, a walk by all that be born of the word. All.

For there is to us the word, saying, That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel.

Hence, while here, all we have a walk to walk.

And this the heirs know, being taught afore, for we are reminded hereunto of our gracious inheritance, preparing us; the record revealing what Christ for us has done. The writ: He has raised us up together, and made us sit together in heavenly places in Christ Jesus. That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.

But while here, know what you must needs know: we yet have a walk to walk.

For in your ready record, the apostle, your teacher sent of God, has of the Lord things needful to be known. The writ: I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.

Yea, then it is that even you, and all those that are saved, graced with life, all have a call upon their lives as heirs to walk in the holy way. How can you not then bring yourself to see, that it must be a thing loved enough to live out, and not just talked so many times over till it is believed in self; made to sound as if believed strongly enough, and if spoken boldly enough to self and others, that this claiming shall somehow suffice, as if it were itself the very fruits: whereasmuch those so doing deceive themselves?

But the holy walk, it must be a thing manifest, truly done, and done wholly: lest in resisting the power you fail to see sanctification as a need. Yea, a thing truly done in your heart it must be. The word lived. Not as the growing slack being presented to the world that it should receive it as a light: as if this thing of following the world, this remaining one step behind the world's way were something godly. Darkness leading the light?

Saints, they be the ones having the light of life: but a slack walk is a worldly walk: it is but a trying to win the world over to God with the world's own way.

If it is the world's way, old or new, it is still ungodly. What, shall time make sin acceptable? And make holiness unholy?

O saint, the world is not your standard. The word orders your walk. Deceived into practicing the relics of sinful generations past, accepting the ways of so called trends outdated, these be still sin. Can you not know to walk in the Spirit? For in your following behind the world, the world thus is become your light. Shall a man or woman deceived into thinking that if they would but maintain something, anything, so long as it be some less than the world, that in so doing, this somehow makes it acceptable walk in the Spirit? Can saints believe such?

Can the saints be content, whose moving is as one dragged along in the boat's wake? In the water and scavenging? A people privileged to be partakers of the world's castovers? What think those watching? Those on the boat? Knowing you want in? There is enough room. Room on their boat. Need you more time?

Such is not separation. Such is not holiness. Not by any measure. Not any godly measure.

So you wait you a season, before taking on the thing. Think you in so doing that time shall somehow make sin acceptable?

The world, it walks in sin. And each generation waxes worse. And for saints to so do, this such adopted walk then, it is also in sin, waxing worse and worse. But, O saints, holiness is not a picking up the sins which the restless world has found no longer dark enough, and has grown impatient with and delved on, seeking greater wickedness; going from bad to worse, determined to ever more defilement. Nay, brother; nay, sister.

We have a walk. Who guards the heart? And thus the walk?

For in your word written unto you that calls for lowliness, meekness and longsuffering, do you see done order: that there is in its course first a spirit of lowliness, then meekness before you are called unto longsuffering? Then you do see forbearance.

High self, be it in man or woman, will not at all receive the lessons against the flesh: no, not the lessons which are given. For being high, why ever should it?

And it is given for us to see the necessity of virtue, wrapped altogether in love.

And what is our walk withal, if we should leave the unity of the Spirit? The same without which we would be nothing, seeking to arrive we know not where. For without the unity of the Spirit, there is afforded a breach, wherein all who choose to do some sort of thing their own way find resort: an area unlit, wherein they may find room to lend at will to themselves false authority, and graciously so; drawing many down into the same breach with them, all avoiding the lighted way: the walk in the word. But the word is one, settled, on high, unified; even as the Spirit is one, settled, on high, unified; and all that be therein, they cannot be but one with Christ and with one another: settled, on high, and unified.

Why, O precious saint, is there told you there is, One body, and one Spirit, even as you are called in one hope of your calling?

They that are the called, how many saviours think they that can call them out of sin? And if the one Saviour should appoint workers, if there be but one goal, and one authority, how can it be but that all whom he appoints to help, to labor in the work of the kingdom, have anything other than that one goal?

But there being, One body, there is made known that all that are in Christ are in accord with Christ: and therefore with one another. O and which of these in the body, you reckon, will you find contrary to the word?

It bears interesting fruit in deed, this when a man or a woman can claim to be in the Spirit, and yet be found conducting themselves contrary to the word.

And do you see told for your hearing, There is one Spirit?

Reckoning further, say again now, which saint might you find in the one Spirit once contrary to the word? Find contrary to Christ? Contrary to one another? Consider these things well.

And now why are you told in the record there is, One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all?

Think you the thing is told you that you may leave the word, and follow on down and away every one who goes, who sets about to walk in his or her own spirit: so long as that spirit agrees in one, that is to say, one spirit, with your own spirit, even in spite of the settled word?

They that be in the word and the word in them, they follow the Spirit of the Lord. O but they do. And do so always. Ready for the trumpet.

Might you suffer a question, even two if they beg an answer? Does agreement with your brother in spite of the word bring about holiness; and does it bring about being one with Christ?

When a man or a woman is in the Spirit, when a man or a woman walk in the word, when Christ is in him or her, and he or she is in Christ, you are instructed they are no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.

But there is a walk to walk; everyday to walk. And this for the sanctified ones. Even as followers of God, as dear children. And not as though fornication, all uncleanness, covetousness, and filthiness were the only ungodly things to avoid, and hence, all others as it were, things without gravity.

But sanctification calls further, and will needs be without foolish talking and jesting. Make these things light, and that same spirit which deceives you into thinking you can pare the word of God, it comes to pare you from very truth in holiness; and pare it will, till the world sees that you have left but a power to assemble yourselves together, but in hollowness of spirit, even as has been painfully prophesied.

All truth is required in true living: at church, at home, in public, and alone with self. All truth. And the Lord's people, being his, all they must therein abide.

Victorious, we have a won battle to be fought; winners, we have a race to be run; at home in Christ, we have a course to be finished; heirs, but still in the tabernacle which is not yet put off, angels at the service, and in the hand of Christ, yet we have a watch to be maintained.

And Christ has for us to be perfected.

Thereunto it is written: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.

And Christ, the head, he will provide. Hence, you can be absolutely assured of this: the Lord has not and will not come short: he is Lord over the specific need, Lord of the precise count, and Lord of the exact time.

Have you not been taught that you be not unwise? Taught that you are to understand what the will of the Lord is? And be humble enough to receive?

Your word then unto you has what to say. The written: Submitting yourselves one to another in the fear of God.

So then, that being watchful against encroachment of self, see that this be assumed of no man to be made a matter of none effect; not made small between saint in God and saint in God. For so much is it the commandment, see as you ought that it is worthy of more than just your consideration, but needing to be done in fear, even the fear of God and love of saint: this thing which one saint is to need to another.

Submitting yourselves one to another.

Then see on, see that there is a special call in the matter of submitting, one in a context in itself refined: this being a timeless sounding; see on that it is one addressed with separate emphasis: aside from the way taught concerning the other matters insofar as submission.

Heading off quarrelling and confusion, there is a standing clarification in the word hereunto: an impartation directed first to the distaff. The written: Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

No man need repent to his generation for God having made the man the head of the woman. God is my witness.

But here, though she is well able to resist the draw that comes upon her, telling her to hide herself in some justification, telling her to trample out of the word, yet as temptation is sure to come, so her temptation does come: seeking to move her from her so well understood instruction. Come what may. She is not confused. Not the least confused.

God knows she knows. Man knows she knows. Woman know she knows. Satan, man and woman, these care not what God know.

Yea, here is the pull upon her of the same Satan; here is the pull upon her of the shifting world; and, O indeed, here is the pull upon her of the unsettled flesh. Herself upon even herself.

But she that is brought out, not just choosing a life in the church world, but truly brought out, she has long since settled in her heart that the word of which she is born is itself settled: this woman is sober, she is not silly as to be taken in. Well grounded in the word. Not heeding the siren's call to sidestep it, nor Satan's call to trample over it.

Hence, the unsettled, the leaning away in Christ her salvation, even her Saviour, her heart is set then to hearken unto that call of Satan, or the cry of the siren; whose distant call is always another hill beyond, beckoning that she bid the old way, that holy way be gone, be no more; even the way wherein she is good to abide. Nevertheless, if she will be holy, if she will be ready, therein must she abide.

For there be here also, truth of God: the sound way concerning submission: the word, for very her: kept nigh even when she no more desires it in her bosom: the simple staying power unto her of the solid Rock. The word. The writ: Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

And though the stumblingblock be for the stony heart, this same be truth, and it shall stand in the holy woman; and she shall stand in this same truth. Even till Christ comes.

Let her not on any wise doubt, and never be of excuse unto disobedience, for she is the only creature created that both, her Lord and the man made in her Lord's glory, love her enough to die for. And let neither the devil nor his conscripts against the scriptures rob her of this.

And though the man be her head, and he is, and even also he is the glory of God, whom God made in his image for his very self, and though she be made for the man, and she is, whether her false teachers tell her otherwise or not, let her be further mindful: knowing that it is very woman that has brought forth the Saviour: and he for man and woman. And Satan himself, who must tell her otherwise, he himself has no saviour.

Satan, he having no hope at all, and unable to overpower God himself, as from the beginning, does know how, better than man or woman, to skirt the man to get to her: this, if ultimately he can get to the man through her: the man made in God's image and being God's glory. For should he get to the man, Satan does know how greatly he can disaffect the man, the woman and the children. This so that he might grieve the Lord of love. As even from the beginning. Too often he succeeds.

But she, she is woman, and knowing this thing of wonder pertaining unto woman herself, and holding it, let her not once be beguiled by Satan, or false teacher, or unsettled woman, into feeling ashamed in her order; not ashamed of that which God himself has made her to be: for himself and for the man.

And though in her mannishness, she claims she is not ashamed of what God has made her, she is greatly deceived: for indeed, it is her mannish spirit that declares from deep within, even till out in the open, that she is ashamed. Showing most profoundly so.

But forasmuch as the word of the Lord is perfect, she can know that she can be a son of God, and also a wife. And though her generation does discountenance God's purpose for her, even as by its wrestling with the word, and all the while wrestling, asserting that this contention is done only to the fulfilling of her true place in it, let her remain among God's faithful. Let her not fret. Though temptation be strong. God has not erred.

Hence, lest she be open to flattery by the wiles of even the men, men of opportunity, there is, because she has the Holy Ghost, a measuring cup by the which she shall not err. The writ: As the church is subject unto Christ, so let the wives be to their own husbands in every thing.

So then, because a woman is spiritual, as she so considers, is it that she is able to say she is no longer subject unto her husband? In this life, she has not received a gift making her that so greatly spiritual, no more than the church can suppose itself so: as if it has become so spiritual, that it, too, at times can claim by word or behavior that it is no longer subject unto Christ: for the church, it has no authority over Christ. Indeed should it suppose itself to be that spiritual, it then is no longer the Lord's church. No, not the church of the true Christ.

Let her then not think in her heart wrongly, that somehow in this great salvation these things written unto her, even preserved unto her, be of things which Christ has not known beforehand, nor has he determined out; let her not once fall victim to herself, this by thinking that somehow if she obeys the word unto her, that she would meet some felled end. To think so, to go her way second guessing God, she does not know Christ. Neither knows she herself. But Satan knows her.

And tempting very temptation itself, she is building the bridge to her belittling reproach, and though it be by and by, she shall come to awaken to it indeed. That she may better understand, let her consider now Christ and the church, and know that it is to this comprehension that the scripture is written.

Hence, let her take hold that in being under subjection to her own husband, the wife is to be no more offended than the church is to be offended in being under subjection to Christ: neither one of these, wife nor church in so being, possibly loosing anything. Yet we know that indeed there is excuse unto offence and rebellion by some in both cases: churchfolk and wives. Because such is the flesh, and not the Spirit. Also teachers teaching rebellion.

Has her teacher repented, and told her this? Will he tell her?

Let her know very indeed that she will either be subject unto her husband, and in so being, subject to the word of God unto her, or she will be subject to that spirit which drives her contrary, and also her false teachers of her generation.

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## Delivery 11

O false teacher, are not your words unto her as a sweet song, sung specially for a bitter spirit?

How many among her have you confused? So much she fights, till sometimes she comes to believe that she is fighting against the devil, when indeed she is fighting against the hand of God. God who loves her.

And her false teachers, they lead her into the snare, for they do seduce her into fighting against God with them. And all the while therein she maintains she is free from these men: when of a truth, while some of these women do know better, that they ought not to forward themselves, nevertheless they cannot tame the rebellious spirit; and there be this other yet, she is waxed so unaware that she is being led on: but captive is she just the same. She once knew better.

For as there were some who withstood Moses' teachings, he being sent of the Lord, so now also that same spirit withstands the Lord's apostles. Marvel not that these detractors do put forth themselves as right, and that they have the hearts of their followers believing after them

Hence, all the cunning adversaries of godliness, of holiness, and sanctification, along with her own heart, they do play her as the weaker soldier: this by knowing they can play her off against the word: for they know that she wants to hear that she is as the man, and having this to work with, they will take aim and draw down on her.

Yea, skilled archers are they who will take aim on her. But they cannot find so much success without also taking aim at those who would have her hold to sound doctrine. Therefore must they also take aim on her true teachers, and even on the word. So then, O hunter of weak and willing women, what will you tell her? Draw your cause from your quiver. Let fly the arrow of error.

Why so much teaching unto her, say you, O false teacher?

Verily because it is she whom God does so love; it is she whom you have taken from where she is given to not give up, and ordered to occupy; she whom you have proceeded to ravage, when you should have taught her; she who is a son of God, and your sister. Why so much teaching her, say you? Because you have taken sore and shameless advantage of her: for you have gone out of the way not to teach her, knowing some in your generation revel in rebellion.

Yea, in her being as she is, there be who have advantaged themselves of her to her disadvantage, and in so doing, have also done injury to the Lord's church: they have led her from where she was ordered to occupy and there to glorify, and they have played her for man; and in so doing, against the word. But shunning emulation, and desiring her true holiness, she should not seek to be as the man, but seek to be as she should be in Christ; in her stay here for this season, seeking to be as Christ is hers to be: this to be done by being obedient to the word, through the power of the Spirit. Let her not miss this.

Moreover she should need no argument to strengthen her in what is written, knowing that all subjection and obedience unto the word, this faithfulness, be it by man or woman, shall surely leave that one the stronger: more spiritual than that which is without. Nay, one born of the word, that one does not contemn the word, but will hear. The Spirit changes not, she need then to be but true to the word, as her holy sisters were: sisters, being true sons of God, even before her.

For she, as her sisters before her, has one word and one Spirit. Truly, how shall she allow anyone at all to cause her to deny this?

And the change among her sisters in her day, which she is allowed of God who loves her to witness, even in fear, is it change because the word has changed, or is it because of the spirit of her wayward generation which waxes ever worse?

A children, these be gone churching, as a children believing they have finally gotten some revelation, gotten some leading by a spirit, gotten something better: as that the women of the earlier church had not the sufficient holiness to discern: and these therefore, wiser in this their own day, they maintain by their current conversation that their holy sisters, that their obedient sisters who have preceded them were sisters ignorant; spiritual, yes, but somehow dispirited: their behavior back in that time, as to have been some sort of behavior which is today outdated sanctification.

Or has she labeled the word unto her as strictures; hence, as she perceives her standing in Christ in her day, the justification is there to put such a word away?

These things, even spoken to herein, they will find the errant teacher, and the victims of his folly will they face out, even as a looking glass. Till they know in their heart, that this same thing written here, the very same thing is to them.

But the godly woman, she is indeed yet that: and holding on, walking on, she must understand that she did not stumble into this salvation.

But if she can still desire to see, the Holy Ghost, which guided the women of the church early, he has not told her to do but those same things which she is required, and is also chosen to do this day, church now. Deeds required of the daughter, which time itself here cannot cancel, nor make out of date. For the Spirit is not unable to see through time. He is time. Seeing even through all generations.

But her false teachers unto her, one is born too blind to see, the other has grown too blind to say; thus being too grown up.

But to the humble beloved, there is perceived room in the same word of God to grow even stronger; to the beguiled, however, there is perceived room in the same word of God to compromise.

But the loving God, yet has he provided the women counsel, and instruction with much plainness. And this faithfully throughout the generations. Faithfully. Moreover her sisters who have gone on before, they have shown by Holy Ghost example, that this way, it is a way that can most certainly be walked; must be walked; frankly showing their having the word; having for themselves that goodness unpurchasable with money. And it is by no means a walk difficult. To be sure, saints have a cross to bear. But this thing for her, no, it is not at all as if the everyday usual walk, this then has itself become her cross by some means. Her walk is prescribed. Indeed it is beautiful. Because it is holy.

And because she also is holy, walking in the word given unto her, she carries for the church the light given her. Occupying. And she is not beguiled into blasphemy by letting the enemies of Christ make her believe that carrying a light, her light, is somehow that carrying of the cross. O beloved sister, if such an one has thrown off the simple sincere beauty of the uplifting light, it having become a burden unto her, then she has long before that thrown off the cross.

O but the true follower, she is not about to think that carrying a light, letting beauty shine through, in the bounty of glory to God, is somehow the same as carrying the also required cross: for this shining life is but her everyday life; this life is the right life, the life of the settled. And if it seem unusual, it is so unto those that walk in darkness.

And as with the holy women in the church before her, they resisting temptation, so is she chosen to be the holy light in her very own generation also. A woman not just to admit that the word is right, but then expect someone else might have wherewith to walk it. For she is not as one untimely born. Thus, O teacher, the enabling power which God gave unto her sisters before her, this to stand apart from the world in the earlier church, to live the life of praise and worship of him, and they did just that, God has given unto her that same power, even in the same Holy Ghost. For to magnify himself. Not your generation's way. But his own way.

Still, brutely, so many among her do thrust with the head, and that down, these walking their own way.

What does ail her now? Has she a different head, this generation?

Has she an head made without ears? Yet the call sounds.

A portion of the heart, and a part of the time; a portion of the heart, and a part of the time; and a stalking spirit, looking for a place to get started; a place where it may test itself; an heart perhaps to call home. An opportunity, any time.

Her teachers, they have spoken unto her. And she has awakened, she has shaken herself, and she is ready for the show.

A portion of the time, a part of the heart; a portion of the time, a part of the heart.

Yea, but shall she be at all so gullible, given to be taken that her walking in the word of obedience, and in subjection to her own husband, that these, being among even the very first of things, are now become in her enlightened generation accounted as some sort of sin, or foolishness or weakness? As wrestling with these things, knowing full well the word unto her?

But she may be sure in very God that her prescripted holy walk is right; that it is a thing which they without the Spirit cannot do; no, because they themselves are the ones in disobedience, and without power in the instructions unto godliness; without power to even first receive them. How, O how then, shall they go on to walk in them?

For some sinners, conditioning themselves to darkness, they allow light to be blinding. But the children who run, they have time to play not, and they walk the word.

And with those who play, those too spiritual to be holy, God himself putting out a testimony against that every woman claiming to be so: even when he, the Lord, does cause a woman of the world to cross her path: the worldly woman, seen doing that part of the things, even which she who claims to be spiritual does select to rebel against.

But she that is sanctified in deed, her walk herein, it does make her stronger; and so then, stronger she runs; markedly stronger than she who is halt.

And so many of the women being halt, if they just could, they would be a stumbling to those seeking to walk in the narrow way.

Let it be understood, that a man or woman who stumbles over their own stumblingblock, lest they look up, get up, and move on, they lay there. And lay good for whom else to stumble?

The adverse spirit at work, it seeks to teach her to reject the men of true doctrine first, accounting them as backward in spirit, or worse; then, of course, going on to reject also the women holding to the word in the church: the same women whom the Lord has sanctified and preserved unto himself, knowing each by single precious name and count; these being the true, the sure, and faithful witnesses to the word. Their cause is Christ.

And though the false teachers and wayward women consider the faithful woman as some evil, let the truth be known: that she is found guilty of but one thing: guilty of having truly committed to Christ.

The whole of the heart, the whole of the time; the whole of the heart, the whole of the time.

And for her thus walking, when the storms have been well weathered, fare be strong, and still so stout: ever this that she might be ready for the next. And the minister of gainsay, when he shall see her, let him know why his condemnation of her life is upon his lips.

Nevertheless God shall cause both the lone sinner, and the tepid saint to see, and marvel at this true witness: this woman's holy walk, a jewel of praise in him; and they shall marvel, this even while she does not defy the purpose so done in her from the beginning. This thing God has wrought.

Hence, when she obeys her own husband, verily she is obeying the word; and when she obeys the word, verily she is obeying God. And her God shall preserve her going from day to day. And this same woman, she shall know that, as in Noah's time, shunning the way of the world, holding hard and remaining ready, she is a woman who need not suffer the world's conclusion.

And she, walking in the Spirit, she, walking this walk, the sweetness thereof is better than a formed hollow habit in her. For she has not talked herself into just simply believing that she has Christ, or that she has him because she has taken some sort of count, as that her obedient practices have outnumbered her disobedient ones, and thus summed within her self confidence that she is still sufficient: this because she still has certain and ample religious credits to her favor. She must be holy. And she can be.

She will be in God's will. For she has received that which is handed her to hold; and her report shall reverberate from the walls of the church, out the doors, and out doors; bounding beyond to the dry wells: wells of those women wishing her even more renown: as with Ruth and Naomi: this wishing for her for the refreshing she has afforded them; this in a day of a dry and thirsty land. For she has heard that which is handed her to hold. And she has received it. And this same, she has reckoned it to be a record for to be read. And so it shall.

So then, in the word, the holy woman, she has no reason at all to harbor any least feeling of hurt; no, not so much as slight hurt. In the word, if she shall feel an hurt, let her know most assuredly it is a thing revealing something hiding within her: and such an unproductive thing itself having nothing in communion with the Holy Ghost. Nothing. Walking holy brings joy.

Let not the lame find fault in her holy so walking.

The holy woman, she understands that she does not give up ought of her salvation when she obeys the word: rather the more the word she abides in, the more free she becomes. Teach her this, teacher.

Hence, if she would live in the word which commands her to obey her husband, how dare the dead declare she is not living?

Walking on, she is alive. Though not as the woman who acknowledges that the husband is the head, but willing to so play only so long as he continues to relinquish the authority to her that is given him of God. Which spirit in her is well with the adversary of Christ, even the prowler, who coming, has how to put her to his purpose.

Yea, let the woman rightly know things of herself, but even these in true accordance with the word. And she shall not be a sojourner in the darkness of her own heart, as one who believes she is wrongly subject, and going about in self consolation that she is on some wise so: for of a truth, if harboring such a seed, such an one is subject to rebel in a moment unexpected; this when it is required that she be obedient in the truth.

Raise the standard, hold true to the word: let the world know that she becomes a son of God by becoming a godly woman.

And when a godly woman obeys her husband, as saying the word, then this woman is not operating from a position of weakness, but verily a position of power. She be a stalwart of holy strength.

She belongs to God. She is on display. God put her there. And will keep her.

The word does not break her. No part of it. It does make her.

And to the holy woman, the challengers will come to change her every garment: from her heart to her hope, from her head to her heels: this is a thing which is lost on the proud churchgoers.

And you, O false teacher, have you taught the man and his woman, taught that the word is lived by example and not by excuse?

So again, you know already that the word written came as appointed: to the men in authority, but at times pointedly set forth toward the women of the Lord's church, the living women; women having the Holy Spirit.

What? Think you the word of obedience is written unto the unsaved woman? Thus, shall the unsettled and dead in her sin be subject unto her husband, but then the saved woman behave herself unseemly and frowardly against her head? Or perhaps such an one as she is of another spirit, more truly telling of the time: that is, she believing that neither woman is to be subject in God's creation, sinner nor saved? Thus telling the tale.

There is a woman, though she be unsaved, yet she will not treacherously seek to hide behind the walls of the church, asserting some interpretation of the word, or a claim of the spirit; no, not using these as a cloak, in order that she may rail against the set order of God; and this woman, unsaved as she be, she will not make shameless claim in word or deed against the subjection to her husband. But she will submit.

And shall the church do worse than the ungodly people, as the Lord's people of old did also come to do? For they came to be found doing worse than the heathen around them whom the Lord destroyed.

In the generations of men, the more worldly wise the men and women in the church, the less godly wisdom is accepted; and holy living, it is accounted more and more a thing offensive.

Where are you found? This day, this now? Is this question foolish?

But a lending of time to certain scriptures, and having no reverence for the word, look what these teachers of the latter day bring about: the lack of the Lord, due to their pliant teachings, do leave the men lame. Then they lead the women professing holiness and sanctification to believe shamelessly: that though she profess the word, yet living her life, she is subject to none; none except it be he himself as her pastor, and, of course, the master in the workplace: where she leaves the home and does go to draw the money for his church's treasury.

But I have no great treasure, says he. No, but in setting her free from certain of the word, still he is rich in accolades. Pride is profit enough. Different men, different riches. Highly esteemed of men. Abomination in God's sight.

Hence, by his so teaching this woman, she does in turn so keep him happy; and he her. And all is well. Both claiming God's name.

Offend her, and she will purchase herself another pastor. With money or membership.

And this new man, he shall provide for her that precious portion of sanctification which she prefers. But shortchanging her. And the rest of the requirement unto her shall he pastor to himself, in secret: in secret, whereby in so doing, deceiving himself that he is still rightly pastoring. He then may remain in his sorrowful estate satisfied.

And of the better among the worse, such pastors speak the word, but not with boldness; but with cautious and safe reserve: as such, they speak not the word with power for the purpose: not as concerning her godly instructions. And some, they permit others to speak it not at all, no not in their church. Nay, you do not hear it in the men's churches; not hear it in the women's churches. Some have omitted; others, they forbid to even let such scriptures given to the church of Jesus Christ be read aloud. Pass these scriptures on by, O reader; or pass a new teacher coming in as you pass out the door.

But now the remaining guilty going away, see how they do God service: see how these satisfy the curious by touching the complete reading for readiness, but so doing by reading on the run: for this man and that, he be ashamed to completely ignore it; knowing that the saints know that he knows the word is there: but yet fearing faces, these intimidated teachers, feeling the gutting knife of guilt, because of their not speaking up, they make only passing mention of it. Mentioning it therefore on the move. Being ever so uneasy. Mention is not teaching.

Teachers leaving so much to be accounted for: and men and women, denying and being denied: yea, all being shameless, and fearing not God. Claiming truth, but not subject to the same. Subject then to what?

Nevertheless, O false teacher, let the women know, one by one, that if she is not under authority of her husband, as saying the word, then she is not where God can use her; no, not the God of truth. Even regardless of what he who calls himself her pastor tells her to the contrary. And this even though, as prophesied, she is placed in a generation where her religion can show itself worldly prosperous; prosperous, even while she misses the mark. As has been prophesied. As shall be so.

But if she is one who has made herself be careful enough, let her know nevertheless that God yet has an order, and that same order is yet holy; holy, even in spite of her false teachers. And if she would walk holy, in the word, then will the Almighty God use her, regardless of what her false teachers tell her: they claiming as that somehow obedience to her husband will hinder her. They know not God.

Being woman, she was one of a kind. And indeed, she still is. But then, O that woman who is born again.

God said, It is not good for man to be alone.

Hence, in creating woman for man, it was then good. Jesus was manifest to destroy the works of the devil. And marriage, being good, it is not of the devil, but of God. But the devil is a destroyer; an hater of the works of God; thus, and certainly, hating all that be good of God.

And that husband, he cannot put away the commandment to love his wife; nay, not putting it away from his heart nor from his heed.

The husband verily must show her love; and hereinasmuch what she cannot achieve by authority over him, for she has none over her husband, yet she can benefit duly, and to no scarceness, by his love for her. Even while none can by truth claim, or cry that his love for her shall show itself in a relinquishing, or a submitting of his position as head; head of that which he is commanded to love even as his own body.

Hence, being told to submit yourselves one to another, the word comes further, that there be no misunderstanding: counsel coming to specifically treat the marriage as a marriage; saying, Wives, submit yourselves unto your own husbands, as unto the Lord.

Again, she having not authority, yet through his love for her, a yielding so more bountiful: a thing where even authority of itself cannot effect, for she can realize for herself a unique bond of sure service from him: a provision then having a leverage so wideover, even able to exceed that of authority: achieving through due favor better than that of authority: favor found in the manifest service of his love for her. Love. Manifest. Hence, the word on authority and submission works not only in its order, but unbroken; and need none to break it up for their benefit. For the Spirit is perfect.

Now not only does the word command him, but his love for her, it does also command him, and moves him as a thing which must take him further: for love, it is known to generate more bountifully than authority: and with beauty withal: for authority of itself commands but what authority commands; but love, it is able to manifest so much more. Able to abound beyond.

And premeditated in the mind, love, it permeates the heart with a tenderness; a tenderness that pierces through the bitterness: destroying that bitterness that comes to commit the companions to forgetting the true commitment: that is, that commitment which God so ordained.

And is it not true that a thing coming through love has so sweet and lasting spirit? Love, it works in a way that is known to exceed words. Yea, and even when love does get into the words, it will even make the words more than words. Is this not so? True lovers know so.

And this thing, it is but a short thing of the sum of things; things having to do with this love he has for her. Her God has provided. And provided for her. And he knows best.

This bespeaks of an husband's love for his wife, a love which remains undiminished: a love not based upon some misperception as to whether he thinks she has earned it, or has not.

It cannot be a thing concerning man's option to misunderstand: not a thing whence love once did emanate, then giving place to an abiding anger. Let him be found in love with her: put there, kept there, fixed there.

This also is ours, and by no means ours alone: that the husband and wife are one flesh. And he is to love her as his own body. And thus is it preserved for us in the word.

For we know that from the beginning, being without sin, Adam did say, This is now bone of my bones, and flesh of my flesh.

Thus, sealing in the certainty of the single witness of the faithful God: which witness yet does hold, with none greater to disannul.

And this same thing having been said, it is set before all the world in the word. Verily done, and for the glory of God in Christ; not in the church alone, but in all the earth which he did create for himself, and then created them male and female in it.

And the salvation of God, yea, it does make the woman free from sin, but not setting her apart from the ordained: the thing which never had ought to do with sin from the beginning, that is marriage. Marriage, the thing then which needed no atonement for to set right again; for it is the same that was good in the sight of God: God who made that good which was not before specifically good for man, that is, man alone, before he made the woman.

So then, the thing of man and his wife indeed showed things better, and not at all things sinful: not a thing needing to be done away with in order for salvation to be manifest. And we still know that the woman, she was made for the man; moreover, she was made from the man.

You say, we have heard this. Yea, but have you been there? And nay, in the creation, have you seen where he has not said, this is bone as my bones; where he has not said, flesh as my flesh?

Have you been there, tarried there, till you have not seen this? Though others see otherwise.

She was not created as like his bone and flesh, nor was she so purposed as. But verily of his.

Being an help meet, God did not purpose her equal; being of his own substance, Adam did not call her equal; and being who she was, the serpent did not consider her equal.

And is there yet a bit more room in you to try to instill a good deal more truth? You hold on then to this: neither discern you the woman indicating any such position of disregard: nay, not till she got help from the spirit of the adversary, and then disregard arose in the spirit of her husband. All three against God.

Said, that the enemy might not alienate her from whence she is. Not again. Said, that the detractors might not think they have wherewith to stand against the truth, to depredate, to deceive and to disrupt.

The man Adam, he was the head of his own body: and it was never a matter of the insidious words of equality nor inequality: lest the thing attempted by the enemy of God and man be mouthed: this in order to gender strife, and foment contention and division between that which God himself made good and one. For God has ordained that the husband was, and that he is, the head of the two become one. And let the woman who would set forth that she is in Christ, who confesses this with her lips, confess it likewise with her life. Else she deceives herself.

Knowing these things to be true then, we cannot be once loath to understand that the husband ought to love his wife, even as his own body. And this thing, being of God, children of the truth cannot be wiled by yielding to agents of division: by letting either men, women, or Caesar, or any moved by Satan to exalt themselves against it to their acceptance; neither letting none such declare in word or deed that the truth is null and void: not declare that time has alienated the very truth from the church; and therefore, with certainty, also the truth of the union from the purpose of the Creator: that is, the man and the woman being one.

Neither husband nor wife is to be wiled, nor neither one taken in, as that truth of old is the latter day's foolishness, and so contending, there is a need here of a new truth of today. More befitting the times.

Notwithstanding, there be many sorts of ministers who claim to be ordained for the word, but somehow, and somewhere their spirits speak as though these same have received a power to disordain; after first they disaffect the very word they claim they were sent to preach.

But if a man would go and become an husband, he must needs go forth seeking a place wherein the love in him must have its godly way.

The word of record stands. The written: Husbands, love your wives, even as Christ also loved the church, and gave himself for it.

Christ loved the church in deed. As Christ loved, there is example. Be there any question, there is example.

Written: Husbands, love your wives.

This is a commandment.

O but it is.

This is no recommendation.

For you know already to have love for the others, even the sinner. Surely you know this?

Wife is godly special. Her worthiness is immeasurable. Being so much good. Being as own body.

Yea, she is so very much more than just worthy.

Hence, just because of whom she is, the life of the wife therefore is to be preserved: this safekeeping even if by the life of the husband.

If you must, then hear you again, hearing well. The written: They twain are one flesh.

Written moreover, So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

This cannot be simpler.

And how shall this man, beg you upon the scriptures, find an excuse? Shall he misapply the scriptures to justify his selfishness? His adulteries? Rending ought of the scriptures in what he does owe unto her?

Love is too pure, too simple to be made a thing so round about, O husband. Take heed to your heady self. Man of many devices.

And the wife withal, though hell, heathen or her haughtiness come calling, let her make no mistake about it, obedience to the word, it deprives her of nothing in Christ. Neither let the loving husband deceive himself: obedience to the word, it deprives him of nothing in Christ. Nor of anything in life. For outside of Christ he has no life. A thing good, a thing right, a thing required: for both husband and wife. Lest both deceive themselves.

Jesus, given to men and women, and he being perfect love and righteousness, called and vested the apostles unto you; even to say the things that were needful; things to preserve you to his coming; he, knowing the apostles, and all things before the foundation of the world. And the gainsayers, they must be entangled and overtaken in their own conceits; even, too, whereas men justify lack of love, and women justify lack of obedience.

And how on earth can there be one, even one, who can begin to call himself or herself a son of God, and claim to know without living the thing, the meaning of love or obedience?

The Lord only has ordained marriage. How then shall a man let the destroyer, the adversary of the Lord, and the enemy of all that is godly ordained prevail: this by him causing an husband to hate his wife: very she whom the Lord has given him for good, and also to love?

And unto him he has the written word, and that of good consciousness, and wisdom. The written: No man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church.

Thus, if husband shall hate her, he is neither wise nor can he be rightly careful. For without love, and in the face of bitterness, how does he know how near he is to her detriment, as would be some enemy against her; even against her whom he, being her husband, must needs preserve; even against her whom God has given him; alas, against her which would even bear his child, for his own preservation?

The destroyer, he does hate all that is for life that God has given the man. Hence, he would rather man not only destroy the Christ that is given man for to have eternal life, but among the vile, among the heinous men, absent love, when he could, has Satan, destroyer of life, not in this unwatchful man and that man let things come to wrath; and wrath work things unto grief: till moving terrible men to also destroy the woman: she also given to this man to bear life through the womb? Saved men are not vile, not heinous men. Being saved from such.

So then, your word is set now, O husband. The written: Let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

So that this thing is known to be for every one man, and not as thought to be for his neighbor rather than himself, let the thing be understood that this is for each particular man: making for a matter inescapable for the man who draws breath, and has himself a wife.

And this thing is known to be for every woman, that she may know to manifest all deep respect for her husband in deed; and not as that woman who has contemned God in her heart by rejecting his word; not casting aside his word, accounting insofar as she sees it a stricture whensoever it stands between her and her own will.

For when she so does, you will in time see for yourself a thing: this same woman who habits the congregation crying holiness, but instead of conforming, she waxes worldly, even selfwise; yea, though she may still hold about religion, yet without the truth in the inward parts, she is shown growing more and more in contempt for even all that is written concerning all women: even till this, where they are commanded to be in subjection. For you can be sure, where she resents a part of that spoken concerning women and discipline, she will wax against the whole more and more.

And dark light prevailing, she preferring none of the commandments written concerning women holding holy to be spoken in the church. Given to the common befalling of souls disobedient and unable to see themselves. Yet the daily truth is written; the daily bread is given.

Hence, receiving the commandment to reverence her husband, let the woman professing truth not resort to the interpretation; nor be taken by the temptation which takes away so many, so often, so easily: as that it is written for someone else, of some other time, but not truly for her.

You, O woman, having the Spirit of Jesus Christ, and he remains the same from day to day, are you, being a woman in the church, a woman of another time? Indeed you are, but how are you inclined, yea, created new to think?

You do not want the word of old applicable to you today: yet, if Christ came today, seeking those yet holding the virtues in the true way, you would want to go back with him today; you, even abiding in the broadness of your day.

And a woman in the word, she is not a woman denied, as if she were a woman less than other women, if she this day does godly right. But let her know preciously that it is written for very her among the elect; yea, for her whom Christ in his coming will not find froward, and out of the way; being therefore sanctified for him. Ready for real life.

She who is chosen to be, let her so be, even the true holy woman, ready: a son of God alive in the word, but dead unto the tempting formality which cries, holy enough, holy enough: that which draws the religious women residing on the edge of virtue, back toward the values of the world.

For to cry, holy enough, it is to cry reason to the flesh, Satan, and the world. For, O when these three have been each allotted their allowances, then it is God who has been allotted but the remainder.

But being a son of God, there in the word she abides, and she is not ashamed: she abides there in Christ. In all obedience. There is no avoiding this, or putting aside this matter: for she, loving Christ above all else, will still obey her husband: doing so even more reverently than the unsaved woman. This holy woman, being in Christ. Peculiar. Manifesting herself truly spiritual. She is a light. Unto holiness, not darkness.

Of a truth, the interpretation, which so many other women desire, no matter how tempting, it simply does not, can not nourish the spiritual woman. The interpretation, the poison: known to starve the strong, and deprive the weak unto death. The bane of both.

O true and holy woman, belonging to Christ, you may be sure, he, knowing your beginning from the end, has provided the nourishing word to order your very step. Even your every step. And order each aright. And thus preserve you. In the strait gating. While others make excuse. Some pretending they stagger.

But what has been settled has been settled; what has been given to hold, it shall hold: for carelessness, it shall not carry the kingdom, though there come a day when excuses shall lord over the befallen. O woman, they yield to your winsome ways, they flatter you to fatten themselves with more pride. But make haste and come out, make haste and come out; for it is no good that you do yourself, this when you hold court with the untold count of the walking dead. In Christ Jesus there is abundant joy, more than just sufficiency to carry you through.

Come, tarry but a bit, lay your head on his bosom, and see what love can do. Think you will stay?

And this shall easily find its place: God has sons among women, and these be sons not because they yield to the temptation to emulate the man. Tell her this again, O true and tried teacher, as you are already given and entrusted to do. Tell her what the false teachers are unwonted to do.

Otherwise, behold, a woman is she who has gone and found fault with being a son of God.

But she is set aside. Holy so. And she has not that spirit of error, that spirit which tells her she is a son of God because she behaves like the man: but these know they are sons because they are women who are led by the Spirit; that Spirit which leads them into obedience to the word, the truth.

And try this in your spirit: when they as women can walk in the word, even as women in that lovely light, then shall they look around them and about them, and know even more than some men, that they are without a shadow of a doubt very sons of God.

Is it not true that if she walks in the Spirit, she carries herself with a peculiar shining quality, and thus carries a praise which glorifies God, one that defies the women who feel they must emulate men?

Shall not the Spirit guide her to understand that she does not have to disobey her instructions, or emulate men in order to give God the praise and glory? As this grows harder for some to comprehend, then it grows equally easy for others.

God will have his count.

And you, knowing the word, having the Spirit of truth, guiding into all, even all truth, know that it is as she lives in this life a woman, that she reveals whether or not she is a son of God: behold the simple beauty of whole truth.

However, if she be one who would take but part of the word, preferring only that part which does define her common salvation with the man, that speaking of the bond with the free, the Greek or the Jew, let her know, even that which she has heard, heard in spite of the attempt by her unattended heart to ignore, that that one scripture, be it true and sure, yet it is not to be taken as if by itself; for it is of the whole of the word. And not just part. Woman, there is more.

She has heard the reading that in Christ there is neither male nor female. However, let her stop not here, in order to start there. For to do so is to open for herself an offer to restart elsewhere. For in Christ, as an heir, as a saint, as one born of the word, as a sister, as a daughter of Abraham, as a godly woman, and even more than these, are there not more lines of truth to be received; lines of truth which will line her life up with these lines? Making the woman entire? Being entire in Christ?

Yea, of the whole it is, even unto her. There is more unto her. So very much more. And kept in context.

Let her who would, know of the simplicity of the whole truth. Entire scriptures, entire women. The scriptures are available.

Yea, let her know that there is more, so much more there; more there for her to gather; there in the whole of the word concerning men and women in Christ. Let her know the rest of the word unto her, that which merciful loving God has placed in the scriptures; and the true thing placed in her conscience. And the whole word itself which the Lord has kept before her, let her consider: again, that there are scriptures, truth aplenty, instructions to no small degree, which altogether, that is altogether, do set her walk more circumspectly as a true holy woman. Skilled with the sword.

All to say, that as Jesus, her Lord, when he was tempted, he allowed not himself to be entangled, not snared by the enemy with such attempts to misapply the word, using it piecemeal: hence, that she take all the word, in context; even all the word concerning women. Women, sons of God, keeping all the word. This she must do. Herein she walks holy. Herein she stands ready. Living by every word. A son of God.

But the wayward, among whom is she who has averted her gaze from the word unto women, she now presumes to preach the word to other women; and also preaching to men. But can this be so? Yea, in deed, but not in truth.

She could set the thing, if she would, you see. For she could but do this preaching selectively to certain of the men and women: those who themselves have learned to look to her in her ways, instead of to the word, the way of God; then indeed, yea, she could set it.

For yet this day, the whole word, it still holds true, even also unto her, that she rightly set her walk before Holy God and the world. Her walk in the word then, according to the whole of the scriptures. Yea, even before all, and in the Church.

Scriptures then, taken in whole: the word, being rightly worded; the bread, being rightly meted; coming to hold her holy: this to weapon her against the temptation. And holding thereunto is power to resist, to desist, when she finds herself being pulled upon; being visited by the temptation: that which entices her to try to line up the way of the woman in the church with the woman of the world. Still there are scriptures. And at ready hand.

Pray she be not among those who have come to let the word slip: the word, given in whole unto her, but some of it growing with time more and more irrelevant: at least as she sees it.

But scriptures will have in whole, for they do order her whole walk: conducting her presence in the very church itself; addressing her conduct in the home toward her husband and children. Scriptures in whole, which with all necessary plainness preclude misstep: arresting her attempt to vocation in the ministries ordained of unchanging God for the men.

These scriptures be so simple instructions, so exemplifying, and then clarifying instructions. These be scriptures, when taken in context, also putting her spiritual walk in context. Whole scriptures, unto which is not a lending of some time, and pretence of honour, but unto which the heart is wholly given.

Scriptures for completion, wherein she does know she is a son of God; thus she comprehends that knowledge comes precept upon precept, precept upon precept, line upon line, line upon line. Understanding this, come what else may, this woman, she will not be taken in by lie upon line and presumption upon precept.

Scriptures then, the same even given also to that woman who does see about the word here and there: that is, till the word has something undelightful to say specifically unto women, as women: then something down in her rises up, and she can no longer receive it.

Righteous God, who sanctions no sin and hides no hypocrisy, he has allowed the righteous woman, and also the world to see the women who profess so strongly to be holy women, but instead in their day and hers, these are but women who walk in their own esteem and integrity; women in the church who have simply learnt to correspond, and integrate religion in with the way of the women in the changing world; even the way of the women of her day.

In moving, these clearly moving in sufficient harmony to avail themselves with most of the mistakings, and the shameless corruption of the women of the world: but so doing while maintaining an air of pious and religious purpose.

Some, inasmuch as they want, wanting to please God: O but if they truly wanted to please him, they would have kept his word.

But that old which is come, even the truth, behold, it is become a burden for her to bear, and an offence to share; a strain and a stricture; a walking way too strait for her.

Thus, these women have something to say to the church: their conversation conveys what the world has said unto them.

And the man, in salvation, though he would claim some spiritual moving, the Spirit does not lead the man once to walk contrary to the word; the man, who needs no great space and patience in reminding: for if he disobeys, he is for so much more without excuse: for he and his false teachers have chosen to forsake the charge: their lives instructing the already lost world further into darkness.

But the man, yea, the husband, verily he has no discharge; and he has not season to cease being the loving husband he ought; for in all his charge, in deed the Lord is able to keep him, and keep him a sanctified son of God, even as he is a loving husband: an husband holding fast to the word, a man settled. If he be not settled, then who else?

Being settled then, being holy wise, abiding wholly in Christ, let him know that ungodly spirits will most indeed send their signs even also. Even also. Dissenting signs, seeking to dispatch him from his indismissible duties as an husband. But, you see, the word is just not at all contrary to holy living. His instructions remain true. She is still wife. But Christ his head. Husband cannot change this. And neither can she. Neither sign from hell. Go now and deceive. And be you deceived.

If every man and woman in the church were at liberty to follow after the various spirits, there would be no need for the word to the church. But there be legions of errant spirits moving.

But just who is that man or woman, born of the Spirit, but showing themselves not of the word?

How then shall such go on?

How shall any of the saints go on, ignoring not only the word, but failing to try the spirits also, thus leaving themselves without excuse. If every spirit were acceptable, then what need would there be to try the spirits?

Therefore is the thing yet carefully written, so that the man and woman may both be so carefully accountable.

And she who is made for the man, but also protected by God, and, too, by the husband, if she is willing to submit to the word, the word, and not without that word as it instructs her concerning her husband, this woman need not feel on any wise vulnerable. This woman can walk on, and the word will keep, and not once cripple her.

Moreover she having salvation, men and women speak to her, and ungodly spirits, they send forth their signs to try her also: yea, all to lead her; all these, wise to the weaknesses and wants of the flesh, able to come as knowing her better than she knows herself: aware that she can harbor anxious rebellion in her, and this same thing within her is waiting merely for some consent, some agreement, or common accord: these to lead her wayward from the rock, her preserving word.

But O when the signworker comes, or if he shall send his signs on before him, you, headstrong of self, what then will you do, O woman, without the word of the Lord which you so openly contemn? And a sign alone, though it is sweet with its own delight, and withal so hard to resist, yet it nourishes not the soul. But now receive the word, and it shall. Yea, it surely shall do just that.

It is the word of God, and it shall last through your life, to your grave, and beyond. Hold fast to it. It is your life.

But as for you, O woman disobedient, would a word delivered in love be taken as an hand dealing out hurt? Would you hear if you were told that standing off the word, then from where you stand, yea, you will see a sign beckoning you; and that is not that sign that the obedient woman shall see from where she stands? For of a truth, from where she stands, she will see a different sign altogether; she remaining, standing steadfast in the word.

The word, same is above all that the enemy has. The word, same does prevail, regardless of the enemy's storehouse of signs; regardless of his witnesses sent unto you with things spoken confirming the signs. The word, same is above the power of the enemy who puts his own words throughout the air; and his whispers which abide in your pillow waiting there for you.

But the signs that God shall send, and he does yet send signs, think you these signs shall transgress the word?

Thus what the elect know, and know well, is that the spirit of error has all access to signs, and abundantly so; and though the enemy multiply signs, yet they, the elect, remain unmovable, knowing this spirit has not the truth, inasmuch as he is a liar.

However, the Spirit of the Lord, the Spirit of truth, he does not lead any heart once to walk contrary to the word: hence, the woman, she does not and need not cease to be the wife she ought: for, indeed, there in the word, the Lord most assuredly does keep her: in it she shall never fail; for the word, it is a light to guide her feet, and she need not, must not, allow it to become her stumblingblock. For the word does keep her steadfast: a sanctified son of God; this even as, and because she is also an obedient wife.

These be the women of the word, and not of the world: walkers in the holy way. Hence, there is a woman who is simply wise enough to follow the word. Why so? Because she is a fool for no devices: devices of self or others. Womaned in true holiness, weaponed with the word.

Her soul loves Jesus, the God of eternity, the Lord of life.

Sealed of loving God is she; not that she, being in Christ, is a fool for any man, nor a follower of the ways of any woman of her generation. The Spirit of truth has taught her heart, hence, her steps are well ordered; she does know that only the word which she scorns can become her stumblingblock.

There is another woman, of that other spirit: this woman remains far enough out of the word to stay free from it, but still remain able by available means to be of that thing in the bewitching: that thing which allows her to tell herself she is obedient to her own husband, even while she is not: for this woman obeys to the extent that she deems convenient. And religious as she may be, let her so be. If this woman will not obey the word, even the word telling her to submit to her husband, this same woman will certainly, she will most certainly, not submit to the will of God.

Even as that woman who shall confess that the word is right, if per chance it should come up in talk, but has not the Spirit of truth to go the true road as to actually live it: indeed, not wanting to believe that it is truly meant to be lived. Not in her day and time. Nay, she is not about to let holy living deprive her of the blessings which God has bestowed upon her real life. Unreasonable.

And she, now she has been convinced of her spirit, and that of her pastor that God is hitherwise in approval. Among this persuasion, not only is it not good for her living it, but it is not truly good in her heart for even to talk about it; nay, not as it is so written. No need to. Better to move on. Is truth per chance?

Nevertheless, she shall suffice her heart, this by most of the time simply avoiding the mentioning of the word: that part calling for her obedience to her husband; thus treating it as a thing not even there. Yet there is a more treacherous spirit of error found among the same, whereby she is even able to admit that the word is there, and, yea, that it is true, nevertheless she is not given to it to bring herself to the manifest life of the word; but she maintains a pacifying life of religion, ever pregnant with the very spirit of the world. Unable to fully deliver. Unable to be virtuous.

And in her mind, and in the sanctuary of her pastor's church, a truly godly man would not be so far removed; not as to teach this with the Spirit of truth, or raise the issue. Lest in his pastor's sight, he be ready for himself another pastor. Lest in his wife's sight, he be ready for himself another wife. Either way, to teach it at home, it is better to be rejected there, than in the church, where righteousness is outnumbered. In that day when the world shall have affinity with all but the true in Christ: for the church, it is true.

And the man seeking to come into Christ, too often he knows not where he does stand in all this confoundment. Yet the word stands. And the word beckons.

But whether man or woman, the unrepentant religious, they will go but so far, and then stop and entrench themselves, regardless of the word. Yet the word stands. Yet the word beckons.

There is that woman who will play ignorant, as long as the man plays to the woman; she feigning ignorance as to what is required of her; taking her fill of it, as far as it will take her.

There is an husband who will practice all authority without love; there is a wife who will proclaim all authority over her is without love. O but nevertheless, the word of true holiness has come for them both; regardless of what they contend within themselves that they have seen or heard.

And the woman who claims she has authority in the congregation of the justifiers, once positioned to be usable, she shall remain no junior, but a matriarch whose domineering spirit can be discerned: a thing seen with godly patience in the spirit of the holy man and woman; but made less and less apparent till even oblivious to the men which do follow after her.

She has put these men in their place; nay, some have put themselves there: and there has she held them.

Mannish women draw their nourishment from mannish men.

How shall he who would call himself a pastor, a man ordained of God, having the authority over the sheep, put a woman, sometimes his own wife, sometimes his own daughter, over the Lord's people; sending her prancing in and out among the men, and never once feel the conviction of the Spirit, when watching this unseemliness? Is he also running with the times, gone to signs?

Nevertheless the Spirit of the Lord, and the word shall never disagree. And signs, come they will, but neither the man nor the woman can live by the signs, but by the word shall they live.

If he or she shall forsake the word and seek to live by the signs, he or she will surely die by the signs. But if any live by and in the word, this one will never die.

Still, you can be sure that they which have no heart to follow the word, they will needs seek out for themselves pleasing interpretations. Consoling variations. And again, inasmuch as there is a keen adversary, he is also a spirit not without his own signs. But none of his signs shall follow the word. And none of those following the word shall follow his signs.

Now flesh and blood, it is a thing that has understanding with signs; nevertheless, the Lord is able to work, confirming the word with the signs following; signs following the word. When you have the Spirit, you know that the word is the thing for you.

Know right now, and until the day that your last battle is done, that as Jesus, your captain, was tempted of the adversary in the wilderness and Jerusalem, you are equipped and vestured with that which is tested in the battle, proven in power, and remains uncorrupted by time and the tempter's interpretation; and shown unto you to be short in nothing. Shun then the so called new word. Hold fast the word.

For more than sufficient is the enduring truth: hold the righteousness of Christ, God's gospel, strong faith, soul salvation.

How then shall a man battle Satan with the word unrightly divided? Satan's soldiers employ this. Thereby gaining many victories.

For the sword of the Spirit, it is the word of God. Hence, this cannot, just cannot be the highminded churchman's interpretation; for such corruption is no longer the word of life. This is not the wayward pastor's appeasement, no, it is not that. For have you not beheld how that growing many do stand before you, and render you a version not as the writing, leaving you listening there with an uneasy stirring in spirit and wondering? The truth is right, and their presentation, it does not hold to the truth, bears no witness; but they speak, knowing there are carnal creatures unconcerning the truth, desiring to depart therefrom.

But the word, it is not the false teacher's vanities. It is not the lying prophet's flattery. Not the renown evangelist's rantings. But it is the word of God through Jesus and his chosen apostles; even as it was commanded and delivered unto very you. And for the very elect of God is it delivered. It is the sword of the Spirit: yea, the living word of God.

There in the doctrine, behold the word; and there in the word, the life; and therein, all that are in Christ Jesus must abide. The word is there to be faithfully ministered, by true pastors, by true teachers; not without the vigilant elders: elders, in their place to bear up. To bear up in the face of all that are ordained to pervert the gospel. For, too, all have not, can not, be trusted with the truth.

Though once ordained of God, in time there be a growing number coming to be ordained again, of the world; ordained of those that have the power to set them up, and so done, not without the power to take them back down again.

Yet shall the doctrine itself stand, and this same made known unto the elect very clearly. Each precept is precious. Of it they stand.

And they that be true teachers, they are also holy bound to teach no other doctrine. Being fixed, they know their fight: for they are made to know that the one foundation is set, and the same is settled; and there is none other. The place is holy.

And who shall be found standing thereupon, and watching, waiting, when comes quickly and straightly thereunto no more the searcher of them that are lost, but the gatherer of them that are found?

These much desired sheep, they are not the sheep of the teachers that make themselves the shepherd; who entice the wayward and the weary of well doing to do some other: as if there be another right thing available; teaching to turn with the time: to give with him a little, and take a little; departing from the doctrine of true holiness, till subtlety produces substance: clear substance of the world which never ceases to rebeckon its own.

No, these specially so, they are not the restless sheep. But these chosen sheep sought after, they are the sheep which walk ever closer and closer with the ever nearing Christ that is in them. Time drawing them not farther from, but rather, nearer to him.

Our God has ordained his apostles to ordain the certain order of the church. Filling to the full the walk. Full. Thus early making it, this so there be no place for fables. That the church teach no other doctrine. For having been chosen teachers of the chosen, all and any that is not set forth as given, it be not the doctrine of Christ.

For let this be a lesson to you, and heard by your false teachers: God did not appoint the church to teach the apostles, as some stand before very you presuming to do, but God appointed the apostles to teach the church; and even they that are taught of the apostles themselves, they have not liberty to teach any other doctrine. O but see how successful these teachers be: they of the latter, weaker, more sinful generations.

But let the Lord show you the errants, how that their instruction leaves them in their generation weaker and not stronger.

Nevertheless the rejected word, which has already been settled, verily it shall stand. Regardless of who shall seek to sermon it away.

And there is no need of approval of any of the deviators coming from their mother's womb; no need to stand before the masses to affirm this truth. For it is affirmed in very heaven, and certainly so. There just is no other doctrine.

It be so much easier for a pastor to believe that he is right, rather than to believe that he is being drawn upon, and down, by the temptations which come to take him by wearing him away: even as it has befallen other men throughout the ages. Unwilling to examine himself against the word, this same man will move, even while yet thinking himself holding.

And if any will not hold fast that which is given them of the apostles, apostles ordained of very Christ to preach and teach to his church, then will they most assuredly move away. Move, seeking for that which would lead them to follow their lusts. Though it be by and by, yet will they surely depart. They move. Though it be here a little, there a little, yet will they certainly come to leave the word.

These no longer having the power of holiness, but yet retaining the form.

They move. Self convincing formality, their waywardness openly seen by the world, but blinded in themselves. They move.

When men are not subject to the word, they are subject to find right with any wrong, and strength in any lie. These move.

They move, hearing a song of forsaking. Men shaken, and looking for like victims to venture away with them. But you, O woman, Christ has true teachers for you to stay you. And you need not blaspheme, need not tread upon the word; you need not follow the song of forsaking, it bidding you, lay down, lay down, make your bed on the banks of the lake of the fires of hell; return, return. Bidding you, there is plenty of time. Return.

O but will you return? Return to the rudiments which this world calls reality?

You need not move to go there where the meandering heart does meet with its mate: away from the word, the holy, strait and narrow way; not be led to a land which beckons to the heart that is filled with wanderlust: down the road well traveled, where the restless have gone before you, and the multitude have trod: in that day when nothing said, nor anything read shall be able to satisfy such an one. But you are one who need not return.

O but nevertheless, the timeless word of sanctification is kept set before them, and with all assuredness is able to keep those who yet desire to be kept: that same word given to the faithful; the old word, set to secure them in their changing generations; enduring even as if it were one word unto but one generation: the faithful contenders of which the Lord shall draw one church. For so it is, you see. The word of their sanctification, which does make and keep ready. The same word which comes written to men and women in Christ that they be holy.

But the determined wayward, they will on no wise suffer a pastor of true, holy courage. But who is it in the congregation who does love the faithful and committed pastor?

Who is that man or woman who is not ashamed of holiness, and not fearful to confess to themselves that worse is coming faster than good in the congregation? Who is that man or woman who has put themselves to death, receiving from the Spirit that there is nothing wrong with the righteousness of Christ?

Who is that pastor's wife, she who does stand beside him during the day, she who does lay beside him awake during the night, being unable to sleep herself, for she discerns his uneasy and restless sleep? O but does she hear as does he, hearing the howling of the sheep circling the camp?

Who is that saint, man or woman, awakened in the night as they lay upon their bed, and moved to pray for the holy, the holding pastor: this that he continue on, and stand: a strong pastor, an unwavering pastor? Pray much for him. Pray, and then pray.

Pray on, for this other man also: he who is weak already; yea, even he who lacks courage, and for desire to do right, he is wont to declare that he is already strong. And so convinces himself.

Having lost his strength to stand, he has remaining but strength enough to deceive himself that he is yet standing. Thus even his strength does make him weak. Pray.

Glory to God for the praying sanctified: they who are the called upon to pray everywhere, lifting up holy hands, without wrath and doubting.

They pray on, even though growing is the number of men going away, professing in their deeds that grace has made them free from holiness, even that holiness according to the word. The praying sanctified, they pray on, even though growing is the number of women going away, professing that the spirit has made them free: loosed from the required obedience to the word. The praying sanctified, they know the word is faithful: knowing that it is the only way possible to be faithful. Thus, the faithful, they do hold. Praying on, and standing.

There is a standing now of the right power of the holy male, such a charge be upon him; for this man has too much the need of work of good, here in the earth, that he should turn himself away, to waste ought of his profession on wrath; this man being circumcised in his heart.

And behold also how that the way comes unto the holy woman, that she may hear what she has heard: seeing that it is the word to women already in Christ: the word that teaches the women, even women as women indeed, to adorn themselves in modest apparel. Do you see this?

For she also abides holy; being in Christ, and being circumcised in her heart, Christ, who has wrought her salvation, he who is her salvation, the female then is no different than the male. We know this, for the one salvation of the soul, it is the common salvation to all; spiritual, yet vesseled by sovereign choice of God, even God who made her a woman; and thus in her sojourning in sanctification, she has a lightbearing walk to walk for him: which conversation not leaving her short on any wise in salvation.

She is made free from sin; and made free from sin not in order to be ashamed, as some women are, that she is a woman. But she is now walking holy, professing to be a son of God, which she is; even as she that professes she is a woman, but now doing so as the word commands, and as her life bears witness.

And this she does faithfully, not by duplicity: not furtively, as those professing to be holy women according to the word unto them, even though all the while, seeking to maneuver into opportunity to attempt the man. That spirit is seen abundantly about. And it is sent to send one searching. But if she would cleave to the righteousness of Christ, she is then done holy.

She is the Lord's. He has called her out, from even among the women hiding themselves among the women in the broad way. And handpicked, and held in his hand, shall she seek to glorify him as one who glorifies him just now and then?

There is a place forever, where she shall rejoice always.

For Christ, who loves her, and whose eyes are ever upon her, he with his eyes has guided her own ears, even to hear the writings for her, which she shall receive in the word; and so she holds, even in her darkening generation; for these things written are maintained for her growing in Christ, as he has chosen.

A woman so being, she has a standard to hold, and that as an holy woman; even as the word has shown her she is so plainly called to be. For long before she had called on Jesus, he had already been calling her.

How then shall he not hear? And in the true Spirit she will walk in all the word unto her. All the word. Even as a woman in Christ. For these things spoken unto her are not to the women in the world, but unto Spirit filled women, women in the church. Given to God.

And do you understand that this holy woman shines a light toward Christ, as a needed living testimony to the lost women of her very own generation: women who watch and wonder how it is that she is not swayed as other women in the church? This same worship, this thing done in truth, it is what Christ seeks. And done as Christ desires, and not as her generation desires, her life therefore, even the inner man, is able to amaze.

And you, can you comprehend that when Christ in her does live this way, she manifests a power as a son of God: power in her chaste, holy living, whereunto she is known more than atimes to cause a wonder; yea, even having been known to bear greater witness unto the lost men than to the women? When this light shines, there is seen a light that shines indeed: for it shines so truly. And it shines with a voice in it. If you can hear.

It will cause men to start talking and women to start walking, even women who are provoked to good works.

But that is only if she shall walk as the power of the living word has said, and not as the misleadings of her generation has said.

The working word of her walk in her own generation, it has what to say. The written: That women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array.

A woman godly then, being set aside for Jesus, she is more than merely uneasy with the church women of her times who pick and choose their compliance; nay, indeed, this woman, she just does not feel fitted with the way of the women out of the word. Whether they do not and justify, or justify first and do not, either way, they do as they do: but the truth in her, Christ in her, making her his, just will not countenance such.

And if you have seen the man walking as a man, pride glowing like glory aflame in his flesh, you have seen much that amounts to nothing; O but till you see the woman walking in the way and manner of the man. A thing to behold. These flames leap out.

But the holy woman, she that is spiritual, she understands that these things to avoid, they same have power seeking to pull on her, and bid her make excuse to draw them into her bosom. She is beyond this. Moreover she is committed.

For the Spirit in which she walks, it has no use for these things.

And she is shown robed with the righteousness of Christ.

And so she, too, desires that better way than the broided hair, or gold, or pearls, or costly array. But does seek that which becometh women professing godliness with good works.

So then what shall be said, it shall be said. But after so, there is nevertheless a sure and true life which becomes women claiming to be godly. Dry talk lends to more dry talk. But if the well is dry, it speaks for itself. The well is dry.

And the dew that drips from the dipper in the morning. Call it what it is.

But she must be a woman professing godliness with good works. Otherwise, she be an illtaken woman: one who if the word does not support her in her determination to worship God as she chooses, then she will find herself a teacher appropriately versed in the word who will suit her with it. For what does her instructions say unto her, the same word not keeping itself hidden from her, in her heaping of teachers unto herself?

Be you sure, her required walk, it can be found there in the word. Not that finding it should be hard for her through her teachers, for it, being right there in the word, being available to her hearing, and for good reason, is not needed to be searched for very long.

And though there be waiting available also a pastor unto her, proud enough to seek to loosen some and release others altogether, even from these commandments found there in the word, a pastor exalting himself, and putting of the word down, as if for the new age a thing insignificant, yet let her know with fear that this pastor, he has not the slightest power over the cause, nor over the effect of the word of God: but does have to say over her.

Yet this word of her way, the very same is to be her true conversation, through good works and not just talk. True conversation, there in the word. Living the word, in the sight of Jesus Christ. And who has rendered it insignificant? Man or Satan?

And that same pastor, making slight ought of the word unto her, professing she is saved, in her picking and choosing, does he preach that it is right to tell the unsaved woman to repent of her wrongs? There it be, there in the word; let him therefore so preach it. But then, so is it profoundly right to extol rightly: that is, for him to tell the saved woman in his congregation of her wrongs also, even telling her very first; yea, each and every one; for this also is found; there in the word it can be found. For are you not taught that judgment must first begin at the house of God?

Though he has no excuse, and shall be accountable just the same, yet, the sinner looks at the church and sees what? And if you yourself do not want it, as evidenced by your walking outside of it, shall you expect him to want it? So then, if you shall preach the righteousness of Christ to the powerless sinner, shall you forbear to preach it to those who say they are spiritual? They having the power? Thank God for mercy. He yet saves sinners. Regardless of the churchgoers.

And she, is she a saved woman indeed? Then she has been given the Spirit; and the word for her is there: it remains then for her to go forth and to live holy. Let the church women rail, whisper; but no woman has yet, and none ever shall blow out the holy light of the woman stayed in the Lord: the light which is Christ in her; and the Lord, he will not suffer her glorifying him to go unobserved.

The errant woman, let her now return and seek the word of God. And see if her heart does not whisper, whisper Amen.

So then, certain things certainly become godly women.

O woman, stand still. Your apparel is apparent. Why claim you otherwise?

O woman, so unaware of your danger to be taken by ungodly men, hear; for is it anything other than a compassionate call, when one does not step aside, but does sound the trumpet called thorough, that you may know that when a faithful one does walk in the Spirit, in that one the word is?

Seeing then that the way has already been set, this to light the path of the true woman of godliness, she has done herself much hurt if she should think there is any other.

And if some spirit has put itself off on her, taking her askew, as having told her that the apparel does not bring about holiness, has he also blinded her that she cannot know the attributes of truth: that is, that when the vessel is holy on the inside, that it will most assuredly bear witness, showing itself on the outside? Till the witness is both inside and without? Till it is all over in all things? In all her conversation?

Of a surety, being a woman, something shall indeed tell her the manner in which she shall adorn herself. Yea, and just as surely, though there are instructions in holiness, there are also forces set loose to pull upon her; and ultimately, it is what is inside of her, in her heart; and that shall tell her how she will dress.

And despite all contentions to the contrary, holiness will make a difference in what she chooses to wear. Or refuses to wear.

And though there be a man on the way to rescue her, even from her reservations, as teaching her that God is not interested in what she wears, you, O sister holy, knowing better, and yourself not taken by the system of sin, you tell this woman the word unto her says otherwise; and you, O sister, you keep yourself right on running: and know that pauper when he comes piping to you, declaring and peddling that ought of the word is a thing petty. This man wants something. Something belonging to Christ. Something entrusted to you. Peddle not with him.

But keep on you running; running your run for that Holy One who abides in the temple, and makes the power of his praise to shine without.

And she, if she be one truly born of the word, then the word will have its way. This is absolutely certain.

And should it be that she be a woman able to receive instruction, let her not say that the Lord is not interested in what she is wearing, even concerning her very appearance. But let her be settled in this profound knowledge, that she is not put forth hereasmuch to save the Lord, her Saviour, but, being a witness, to save sinners. Sinners, among whom the Lord has called her, that she be a light showing them the way unto him. Sinners, the same whom the Lord will cause to observe her, even starting first with that which they of the world see first, that is, her appearance.

For whether she believes a sinner should or should not pay attention to this aspect, that perception among sinners, it is as it is; and it is not in her power to change, except by pointing them to Christ. Starting with first appearances. The life she lives.

For sinners, seeing what they can see, such is the way of the world, and how it yet first discerns; and O how it forms both opinion and impression. Thus, wearing the word, which, if on the inside, will therefore show up on the outside also, she does glorify God. Even God on the inside.

If she has not the Spirit, tell her again and again concerning this matter on dress, and this woman, cold, rigid, and worldbound, will just not receive it to heart. Therein lies the deadlock.

Thus, it will seem contentious to ask this woman claiming to be saved, that if the word unto her has no significance, if it has been made of non effect by herself unto herself, how then shall she expect it to have any power on the unsaved woman out there in the world.

Yea, take a slow accounting now and discern: this same woman, so determined is she in her depredation, that she has gone and sought to undress even the very word itself.

Distinctly discern this demeanor. Cancelling reservations for godliness. One at a time.

Get in the Spirit. It can be seen.

But you, O sister, beloved of the Lord, you, being a son of God, sanctified and set aside, can you hear when you are told that the heart of the matter is not about the dress, but the dress is about the heart of the matter?

But if it must be made immaterial, then let even more of the depth of this matter of the deficiency of the heart be seen: in that so often it does not stop with the heart of the mother. No, so grievously not.

But in time there shall come to be seen a mother who has taught her young daughter, even before the age of ten, how to dress to be undressed. How say you, church woman? Is this also insignificant? Unseen in God's sight? And also the world? What nurture and admonition?

Truly, God is my witness, that I have wept over the admonishments given to be given unto you. And longed to be released and finally done.

O Lord God, what has ought of this to do with me? For what is needed, it is already set before the needful, set there in the word. Needing but to be taught. And heeded as taught.

Bring forth now a teacher. Teacher, O teacher man, if a woman shall have the word in her heart, even in her heart, telling her to dress modestly, is there any way the word can truly be there, and not manifest what is in the heart? Shall she stifle the word? Can she? And if you think so, how much work, day after day, after day, shall she put into doing so, keeping the word down? If she can in deed do so. Perhaps you believe that she could keep the word down, if she had sufficient help. From a false teacher.

Nevertheless, when she longs to array herself as the world, then which way is easier for her to profess holiness: professing by living the word, or professing wordy excuses?

And such an one, disarrayed in the world's arrangement, if she should think that in such worldly appearance she can change the world to think about the holy way, let her not be deceived, for the world, it is the one which has already changed her thinking about the holy way. It having convinced her. Over to its way.

Refusing the word unto her, she would rather believe she is well suited, so long as she has put on the armour of the warfare. But has she? For does she have the sword of the Spirit, which is the word of God, if she contemns ought of the very best weapons given her to win against the enemy, in order to convince the observant sinner over to the side of the victors? The word has told her how to be dressed. The word. Being part of the armour. Even the vital sword.

The battle is on. And it is real. Even on every front. The world is watching.

She has been told. Yet she argues outright. Contending here, challenging there.

She can be seen busy, O but how much of that is being busy fighting the word?

The victory is to the people of the Lord: the battle is won, yet one battle at a time. With or without her.

Hence, if she is not herself minded to hold, even to all things given the sanctified, as thinking that it is to no avail to array herself in obedience, according to the holy word, as thinking she shall order her own steps, then let unmindful her know that the devil will most assuredly remind the watching sinner, pointing to where she conforms to the world, and not to the word. And remind them quickly.

But many already know. And they are watching. Discerning darkness from light.

Come near again, but only if you be a false teacher. Do you believe that a woman who sees herself walking in even this part of the word, concerning her attire, not only speaks to the sinner woman and man, but she speaks even to herself? She, seeing herself overcoming this one of the things many others having lost power over, do you believe that this woman can observe even herself so doing in her own life; and this word lived, it will help lead to encouragement of very herself; strengthening her to go even further in the word? Go ask a woman. Ask an holy woman. She will bear witness.

Would you believe her? O sister, dearly beloved.

But if she would dress as the women of the world, so doing, she can talk all the talk she desires, this will not move the word, nor the woman in the word to be like her; and this will not move but certain of the sinners to her corner; and many others to the corner of all like her: all who think they can deny the word and live holy nevertheless. The word as it is unto her, it would not be to her except it were required; and if she does not live it, God has himself a faithful woman, and she will surely live it. Let it be you. Letting it be God.

The world is often taken by dress. If she dresses like the world, then the world has dressed her. And when it has a desire for her flesh, it will undress her. Even in the public. And she will obey. Even most shamelessly so.

And another, if she dresses for the world, then the vain world has fashioned her heart. And she does not have to show her flesh to show her flatteries.

The adornment, by and as itself, it does not make a difference in the woman's heart, but the holy woman's heart will make a difference in the adornment.

For now if she has chosen to depart from the sanctification, and from holiness of the word left on record for an holy her, she has done so because she has followed some spirit she loves; or indirectly followed this same spirit through some man who has not himself power to hold fast; and he knows she has an heart to depart likewise. For he knows that many are the women who are the more appearance bound. And so the Holy Ghost inspired word addresses accordingly, yea, even these vessels more appearance bound.

But if she can think it important to be appearance bound for the approval of the world, then why is it that she thinks on the other hand, it to be a thing of nothing for to be bound altogether for the praise of God; even as she appears for him, glorifying him before the world?

Moreover if her members be filled with the Holy Ghost, how reach she forth that holy member of her hand, this to even fetch a garment that ungarnishes the temple holy in the first place? Be there no conviction? The holy sisters understand. And they will agree. With Christ in them.

With her loose teachers looking on, searching fast to free her, is it a time to tell her that if she is transformed by the word in her attire also, that here be among the things at the front line of the battle, where she starts to magnify Christ in her life; very here, she converses, even before she has opportunity to open her mouth? But what does she prefer to say: that she magnifies Christ, yea, but doing so rather in her behavior only? But her donning her attire, doing this according to the word, truly this is part of that very behavior; and thus, so telling part of her very life. And, being the word, thus, inescapably so.

But indeed, this woman, she does not see that she cannot even behave herself long enough to receive the word. Let alone do it.

And is she unable to get the easier things of her behavior right? Unable and even uncaring? Instructed, but showing insolence?

Nevertheless, above all else let her duly consider this, even the judging and over abiding truth: that the word on this matter, that is, her way to walk among her generation, in order that her Lord may be glorified in the temple, this same word, it has been delivered unto her. And it remains there nevertheless, even precisely so. And it shall not change. Regardless of her excuses to cover her practiced shortcomings.

The word. And if she reasons not to robe herself in the word, she will not fully comprehend her many other nakedness.

Giving place where giving is good, but indeed, in the giving of the word, and giving way to holiness, though there is a woman who will give herself to railing, though she needs be given teachings, this same woman, she is not always as ignorant of the word unto her as she pretends. And once taught, though you have not heard her share it, she knows in herself matters when and where she is to be woman. Does she rail today? This day she knows.

And the sinner, though he be ignorant to much, yet he still does know an hypocrite when he or she does see one. And though he will not always say the thing directly to the hypocrite's face, for such has two faces, nevertheless he will say it to another sinner; but first saying it to himself in his own heart, as he walks away from him who is hypocrite.

So many are untaught. And much of the church left to powerless men without care. And the neglect, it shows here and there. There must be a repenting, and a returning.

O church, there must be a repenting, and a returning.

Thus, because of the men found wanting, so many women are remiss; and though by no means excusable, coming to the accountability, the women, they are not to be wholly nor mostly blamed as lagging: for not even one soul, man or woman, should misconduct itself in the Lord's church; but these women, indeed they would grow farther, be stronger, bear more fruit, be better and true witnesses in Christ had they had godly male leadership. This is indisputably true. Godly women, they see.

But the other, should they yet deny the word and the teachings of godly men, whether they see their own ill or not, they do rather allow weak men who advantage themselves of them to stand in their way, hindering them.

Gone away, they live in a generation which will tell them, and they will tell it in return that they are right, even regardless of what the word does say. And on they go.

Yet the word, it stands, precluding her every trilling teacher's best devices: lest she has become his disciple instead of Christ's.

What has he come telling her, her trusted teacher, that she is as good departing from the word as in the word? He even stripping her of the word? And stripping her, that he may see her as he desires to see her, has he conveniently told her that the word she prefers not is a thing insignificant? She, then wanting to be her own and still not lose Christ, just by simply hearing him, this then will console her. But consider the cost.

For when that which is decent shall become an embarrassment unto her, and when that which is holy shall become an outright offence, then shall she turn to the world for its interpretation of the word of God; this in order to plead her case. Then the world, it shall not disappoint her: then stepping out, she has let herself out; turning away, she shall indeed go away. And so, lose out.

But consider in your will the book, wherein is the written word, even as you have heard it to be there just the same, O woman; point your heart toward the scriptures, point it straightly, and take your whore with you, even this man who is your false teacher; he who does sure and shameless injury to the woman; he who has no remorse for her soul, and not considering even his own recompence, he has neither remorse for his own; and is so dishonouring of the Lord of the orderly walk.

And from your heart, O woman, you ask this promiscuous teacher to read the word; you go hear it now; for if he is not ordained the wolf, and should he digest the word, then should this promiscuous man, if he is not dead set against repentance, take hold of the word unto him: and this word is so wonderful that it can instill virtue. Even unto a whore.

Let this man know that the way of holiness and sanctification, it has been, and it remains so. And let him know that though he be ignorant of his teaching, yet he shall be accountable, so very much so: even with the appointed false teachers: for there is no excuse.

But the false teacher, has he taken upon himself to give the wayward, and the wanting to remain so his own spoken permission, to speak some thing, another thing, as that he or she can walk in the spirit contrary to the word? As if his blood has cleansed them? This man, this woman, they have sought an hollowness. And an holiness have they sought through a sanitization of their own, having forsaken the way of Jesus Christ.

If a godly man does tell her she is to do such and such, she will confidently use portions of the scriptures, and tell this man he is wrong; if, however, the scriptures are read to tell her she is wrong in such and such, then she will confidently use a man who will convince her in an acceptable way, that the scriptures are wrong. Justifying herself either way.

She is become as a young woman, new to the faith, yet she is drunken; knowing the word, yet having gone to the teachers of those things which she prefer to hear; seduced, taken, as a young maiden by a man who has won her over to him: having drank with him of his own cup, a potion of his wine; which she is proud and eager to receive; hence, come what may, this night is her day, inasmuch as she is convinced that she is of age now. Hence, fornication, at one time forbidden, now it is become so sweet; and she does swear by it.

But little does she know that she is either bound by the word, and that so she be holy, or she is bound by the interpretation of the word: the former shall make her free; the latter, it shall lead her captive.

Being free, however, she has so very clear word. What, O what then, has gotten into her? Does she yet so lust for to exercise authority? O if she would but use her already authority to arrest her arrogance; and ruling over this, would she not then be able to see the freedoms given unto her of her loving Lord?

Indeed the true way of holiness and sanctification of the every man, and of the every woman professing godliness, it has already been established; in the word; the right and the good thing is done; and when the enemy of holiness in the church shall come against the doctrine, it will hold; doing so, regardless of the proud and worldly wise.

It will hold, even unshakably; thus know this, all you saints of the most high God. Hold it, and verily it shall hold. It shall hold.

If a man can make just one word small, a little leavening, it works the whole lump; if he can make just one word written unto you small, he has not made the word small, for this is not possible, but rather, he has succeeded in making your heart toward the word small.

For these things written to the church, they were not written in vain, nor for casual consideration; but written to protect the man and the woman from the vain. And scripted unto them of the Lord, that they, even the sons of God, may have to say to the adversary of the Lord, It is written.

Let them both know that no matter how good the intentions, no matter what the spirit, no matter what voice one should hear, should he or she once attempt to fend off the determined assault of the adversary without the word, they are already a victim undone.

Think not to make any matter of the word small, O woman holy. You are made to know better. For can you understand, that when all of a thousand other matters could have been put forth, yet your vital record, it has set forth the step by step of the true way of holiness and sanctification? Setting it even from your rising of the sun; even then, setting right the thoughts of your head, and the wearing of the apparel which adorns the Lord's temple for the day. This that the church may be strong, and that you as particular may be ready at the Lord's appearing. Even at that day.

And through the teacher unto very you, ordained of the Lord and not of man, the holding word is come. The written: Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve.

Is Jesus in you? You will wisely hear his apostles. Others will hear otherwise.

If the devil can but move you a little, the next step of moving you greatly becomes much easier. Your having no foundation.

The devil is capable of being more subtle than you understand, not often coming openly to attempt to dissuade you wholly from the word. For even the devil himself understood the futility of attempting to tell Jesus that the word was not of God himself; the futility of telling him it be something but written of men. Try your own spirit.

If you can hold the word, not just holding it in the book in your hand, but holding it in your heart, then you can also hold this thing written. The written: The man was not made for the woman, but the woman for the man.

That it may be understood, that the woman is not the head of the man, but the man is the head of the woman.

Except contempt for wisdom and truth has prevailed, you can still see, so much farther; holding to and believing these things, rather than casting them off and trying to go of yourself. God will work his work in God's order. But another works also.

The woman was made for the man. The man is the head. And when this was tried to be made different from God's will by the man's will, all did suffer, both the man, and the woman. And as in the garden, so now come to challenge in the Lord's church; but not without the power of the comforting cloak of selfrighteousness and good intentions; these toward man's perception of holiness: for this time, doing the disobedient thing in such a sweetness, this way is good to be thought of as more acceptable unto God. And so, mitigating the manifestation of man's own will. Quenching conviction. Satan moving with meaning. But we have better. God's word has meaning.

But hear yet, a man can be full of well meaning, even toward God, and still be full of his own will. Even that will which he so readily claims to have repented of. He must examine himself.

And pride, left unmortified, it shall rule over an one: ruling with the seducing belief that the spirit, it is the thing moving.

So written: Let the woman learn in silence with all subjection.

This offends no saint in the Spirit.

And whom it shall offend, then was it meant to offend.

All subjection, saying the word.

Having thus effected a clarity, even regardlessly so; for in so saying, a winnowing of the new religious spirit men of the church from the true, that is, the born again: the truly spiritual.

All subjection, saying the word.

Thus, establishing a settling, even for the remaking of the matter in the heart of the new religious: these errants which claim a birth, but showing this birth being one of the mishandled word.

Saying, All subjection.

And in so saying, the word letting it be known, that it is for her whether in the church or duly beyond. Duly is known duly.

Yea, and unto the blind, they cannot see any of this as relevant; as having ought to do with the things already upon, and the more coming upon the church; or the way of standing steady, strong and ready.

There is godly power in godly order: but the enemy, having seduced many into believing that the order is a so small thing, he has thus succeeded in making among them the power small also.

Yet the woman, she is so great light in the church, yea, so very great; even this day also. Who can measure so greatness? But she, so much more than she realizes, has been set upon by the devouring adversary, and thrown into his lap by the very men who should lead and safe watch out for her. But Christ will have his way with her his way. As given his word. That word shown accordingly.

Hence, the word unto the woman, if you can hear it, being delivered as it is delivered, this then is not unto the woman, but rather, unto the man for the woman: delivered unto him having the charge; and it matters not that any exalt his reasoning above obedience. Yea, there is given to the pulling down of strong holds, and they who go about casting down the word of the battle, they go about seemingly successful, as not yet stopped; yea, they are even foretold of doing this. Very this. This injury.

How much shall you hurt her, O false teacher; hurt her under the guise of helping her? Is it not a grievous enough thing that you care not for the Lord's church? What have you gone and done? And how much more?

All the while then must some men in the spirit of error, borne of disobedience, reason adversely; men driven on, as that the way contrary to the plain and simple word is no harm to God's way; as if it is just as acceptable unto God: reasoning rather even till he, man, is given over to believe that his way is, as a sacrifice most desirous, and thus esteemed of God, esteemed more highly than the word.

The prescribed way, it is scripted much too simple, make it a mystery, saying he.

But an errant will has worked these men; and now, having grown ever more bold, even the women also reason, that if they, too, would but rise up, and speak a word different than the word written and taught to the Lord's church, that somehow, someway, the written word would itself be no more: and the word which they themselves have spoken, it shall become the word. And this, you shall see it lived. And of the church shall go on with that thing. Comfortably. And they accept it. Even as God's word. Accepting it without question.

Can you disavow the milk in the sweetest butter? Or will you disclaim the juice of the grape in the finest wine? Then you will deny the teaching carried in the most powerful of preaching; but you are to know nevertheless: let not the woman teach the man, and let her keep, even keep silence in the churches. Do you understand, keep? You do understand, keep. For you keep disobeying.

Who shall forbear to hear, except he or she consummated in disobedience?

Many and a multitude of the churchgoers, these are not unaware that God has a way, and that the same way is an holy way: but a thing has beset them, for they say they esteem holiness, but, you see, they can see no wrong in presenting their own way as holiness unto God: a way which they esteem just as acceptable; and they know this thing, for there be among them those that are at peace in their heart, going on that God has spoken his approval of their present day manner of holiness. A religion upholding stubbornness.

And, yea, what money moving and proving cannot purchase, in causing them to believe that their disobedience is right, pride can: and what pride cannot purchase, there is reserved in the myriad treasury of man's vanity selfrighteousness; and as interest timely accrued upon good intentions, these know the lasting value of man's tradition. All these confirming. Causing that right feeling.

For without repentance, men are no longer able to examine themselves as to ask why: asking why, that if there must be a way, and God's word is that way, and they also themselves have a way, why not then simply choose righteous God's way over their own way, and be released entirely from the risk of being wrong; done with the wrath and the darkness of their day. And thus avoiding the wrong choice, and getting it wrong before God. But, nay, absent repentance, they ask not themselves this. For every simplicity genders great complexity: this when man's will faces off with God's will. Even God, who cannot countenance sin.

They accept not that God is not willing that any should perish, but that all should come to repentance. Nay, they accept not that all have sinned, and come short of the glory of God.

But again, the word, it is the way: there before you, in the word it can be seen. Come there and get it. For there you will see what you already have been shown; and there will you see what the saints have already been made to know.

And Holy God, he has already defined sin, and you, if you are so far removed that you believe you can redefine sin, you are also gone to redefining Christ. Christ, which is righteousness. And Saviour from sin.

But if tempted to believe that some other way spoken unto you is right, or it be just as acceptable as God's way, or that there be no difference between your way and God's way, then with so very much at stake, why not simply be sure, be secure, and stay with unfailing God's way; stay the word, the first love? With much beseeching, why not retain it God's way, O man? Why not just repent?

Come now, has nothing in you once asked, is God's way the same as man's way, your way? And why has it not asked, you suppose?

Such a lessening is but a laying down, when in truth and sincerity there should in all things holy be a picking up, and also a putting on, in this day.

And when the eventide shall make known to the man of many labours that a day is done, though a new one is not promised that man, this one done, it must not have been one wasted.

But, O now, the disobedient, how many are your days run, how great many are your deeds done, all to be blamed on the spirit?

Our God has provided redemption for us, from even our ways also, from even every man's own ways: the good intentions and the bad. Behold Adam, who, after sinning, first practiced good intentions, even unto selfrighteousness. And in spite of the blinding spirit of reasoning, and the seductions of the carnal works of good intentions, obedience is yet the thing required: and it remains better than any sacrifice that man can make. Better than any sacrifice. Even praise of mouth. Even of good intentions.

And if always in the Spirit, walking therein, then just when is a man or woman not in the Lord's courts: that is, everpresent before him to praise him? Wheresoever he or she does be. So then, having now been given to truly enter into, when for that matter have you left from there in his courts? And why?

You now ever abiding in Christ, and Christ in you, is there not a call and cause to praise him all the day long, week in and week out?

Is something stirring here? Something to enlightening edification? Or something swelling here? Something to darkening disdain? Which way is it? You need to know.

O woman, you be sure enough to know something about yourself, watchfully: that is, whether you be a woman who yet longs to be disobedient, because you love to be you, having participating say in all things, and now you can do both, please self and still convince yourself that you please God, or whether you desire first that commanded obedience, which thing results in its own undeniable participation in the church: that is, manifest holy living. For through this same comes that most sincere and true praise, coming from every man and every woman that has breath. Therein is the question. You have the word.

What think you? Shall the lips constitute true praise, no matter how fervent, when the life denies the power thereof? The word being neglected?

Having breath, draw it. O that the measure of the life of men and women who draw breath would be commensurate, be proper with the measure of the praise of the lips of each and every same. Draw breath, then consider.

To obey is yet better than sacrifice. Even the sacrifice of praise of mouth. Can you receive this? What about your teacher?

He, being who he is, he shall indeed receive it. But only for a moment. Then he shall bolt. Then he shall gainsay.

But let him know that Jesus shall return. He shall return holy. For those in truth.

If an assembly of saints came together who praise God everyday, all the day long with their Holy Ghost living, and an assembly met for a morning to praise God with its lips, both shall know something from God.

For an assembly which has lived holy before God, when it shall come together, the Spirit being therein, this assembly shall not be found a congregation as of the dead.

God's people, they are not without the heart to offer up sacrifices, doing so even as they misperceive. But when all the sacrifices of praise are offered up, and zeal is there, when a man is determined to run with these, obedience matters not; such an one is able even to justify all things. So it is when the sacrifices of praise are felt to make all things right. Making it till it is as comforting as a babe so feels in its mother's bosom: yet obedience is better than sacrifice, O child. This you must hear.

There is a woman, and she will proclaim loudly that in the untimely letting loose, she is praising the Lord; O but the transgression of the word is by no means a praise; but it is a thing even contrary to an holy praise.

Yea, you have a disorder of praise, and in this, in this very same, wherein you boast, you will not stop and consider, where is the order of the subsequent so much needed power. Should the church not have power, O man? O woman? If you have not power, but a program or a performance when you come together in worship, is it any wonder that neither you have true power in the world to witness?

And when power is missing, is God at all at fault? Or is it man? Let the males answer.

And this also you are let to see: that as the voices ring loud in the congregation, in this claiming honour unto God, and as that disobedience claimed as praise does grow more bold, be not amazed that the true Spirit of power will with time be seen less and less, even in the congregation, that same congregation: so much so till a rehearsed response for the reserved moment becomes itself the high point in the service: even that service which has come to be called worship. This you will see. Then you shall know.

This when God himself shall reveal to the church first, and then when many in the church shall refuse to repent, and go blindly on, he shall reveal to the world, that the program and the performance, that the show and the shouting, these for the gathered moment shall give a joy of their own: but not at all commensurate with that of the Holy Ghost: which if be let, is able to manifest true joy, and holy living for the entire week.

And in time, a show or shout and a letting go, being but what it is, for without the obedience, it having no real life, such of themselves then shall have to be primed by the promoters, for it shall be dim to see. How shall it not be said then, that the place has become a show place and a shouting place? Yet when the Holy Spirit is indeed moving in the congregation, there is a real manifestation of life. And it shall be known. It shall be known. Known to be real. Christ maintaining his church.

And the church, born of the Spirit, it is a true and a shining light; and shining, it shall never grow dim. This true light of the church. Yea, within the church.

Hence, the manifestation thereof being a manifestation with power, even through power.

Hence, have you not heard? The writ: Thou art holy, O thou that inhabitest the praises of Israel.

And this being so, how then can it be otherwise, but that the people themselves shall also be found holy; this even before they assemble? It cannot be otherwise.

What say you, shall the God of truth, inhabit the many sounds of the mouth, this when the hearts be far from him? Shall he indeed manifest himself in the assembly, though it convinces itself of having felt the presence of God: this when the spirits in the vessels themselves dare not live the holy walk, day to day, even before they walk in through the door? Ready with what they consider praise, and having a practice of a program? There must be holiness. Not a rehearsed religion.

Shall the master of the ceremony stand at the high place in the congregation, and therefrom rail to further incite; maintaining that all the voicings called praise within the four walls, is so made for the glory of God; and then convince the vocalizers that God is yet within at the moment? Doing this? Oh but as soon as they go out, these same proclaimers lose the power of God outside the four walls? What is this? Do they leave it behind, to pick it up again at the next appointed meeting? Is he whom you say you praise not worthy of more? And what shall be you? On that day, that coming great day of the Lord Jesus, where will you be in praise, if praise not be in you?

Is the God which one praises within the assembly not the same God after that one has gone out the doors? In deed, ever they go out the doors? Otherwise, is this not hypocrisy, and that at the least? Not to mention you have not obeyed the word concerning the things commanded you: things governing you in the church of the Lord Jesus Christ.

For if you would abide in the word and the word in you, have you not been told that you would receive the thing you asked? And in this whole obedience, this abiding, would you not be able to get for yourself, and also show forth the presence of God, even things which manifest that true power; that power when God inhabits the midst in spirit and truth?

But, O the show or the shout now, the outspeaking, even the singing, these be things that come without cost: for these require no effort; and to rail and maintain it is right regardless, this also feels better than to obey.

It does not require the Holy Ghost in order to be heard, or carry forth. O man, you promote, you shout, you proclaim, with the voicing of a victory within the congregations, you so do: and your women with you: they annunciating louder than even you; but when you and your women go out the doors, the devil, he is waiting, to not only silence your power in the living, but to silence your power in the lips.

And if you will understand it, the devil is already within the doors among the assembled congregation, having open invitation to all flesh that is disobedient to the word.

Praise on. But you praising in your own way, you have a form; but then where is the power? The enemy, he is not the leastwise afraid of a form; yea, he prefers it, and is himself master of it; and thus will encourage others prolifically. But that liar, he is fearful of the truth in the inward parts, the power of God. And that liar, he is about you today, and he is coming on even more; and coming, he is coming with a form of his own. And you be sure you understand: for his performance in his form, it shall surely outshine yours. Performing a powerful performance. Shining like a light.

So then, you go now, live holy; go forth and live the word; and come you into the congregation; there, too, yet in the word, and see what is real power: see who is in the midst. And mighty to be realized. And bring you the sinners with you; but if you live holy praise outside the assembly, do not be amazed when the sinners come without invitation, seeking for themselves; and the devils take their leave.

Let spirit and truth. Every hour every day. Then behold the praise. Then see the power. God inhabiting the midst.

Try spirit and truth. These bring wonderful accord. And produces wonderful manifestations.

Hence, disobedience, no matter how delectable, it cannot be let rule among the saints. Glory be the sacrifice of praise; for the assembly of the saints, it must assuredly show forth life, for true life is in it; but it, too, must be in order, an holy order; and therein God has rule.

And of this you may be sure, when the life is indeed manifest, that is, things done God's way, then the women will be denied nothing, but they also shall go out the more enriched; even more so than when they entered in. The word is right. Regardless of man's reasoning. Or lack of wisdom. Right, though man disagrees.

What then shall it matter if ordained silence of mouth for such an hour offends some of her type? And if the word does come so simply concerning unto you, who then shall say it needs be explained, else we will kick against it? What children be this? Who is your father?

And so you claim a sacrifice, O teacher: but, pray tell, how much sacrifice of both, that is, easy praise of mouth, and also praise of obedience of her other members, is found of her while outside the church hour: that so much more precious and needed praise which glorifies God among the dark world? How much Jesus Christ is all in her, and at all times? God knows, Satan knows, her husband knows; and so also the world.

For indeed if such an one not be careful, that same claiming, some with civility, some yelling, and some shouting and so, this done of her once or so in the week within the congregation, it shall convince and make content that very one, till she believes that she is doing the godly thing: that is, the very commanded holy living. Whosoever can, say Amen.

And so again, the same praises, those which be so errantly claimed that a woman must let loose with in the church, how fervently does such an one proclaim them, after she leaves out from under the roof of the church: having marched out into the dark and dying world: that dark battlefield where they, the praises, if truly present do shine brightest; the battlefield, where that one must stand tall and soldier to the highest? Yea, how loudly then does such an one proclaim them in deed? Or even in word?

Saving praise for church? Jesus saves through the church, this for praises indeed.

The Lord of glory is worthy of praise. He is worthy of praise.

They all have breath, yea; but having breath is to say that a thing does live, does it not? Yet if one lives in Christ, this creature, he is alive both in word and in deed. Truly alive. That being so, what treasure then reckon you is given them for that truer praise, the more worthy sacrifice? Therefore, now she has breath, and more than that mere breath; even much more than that breath: for she has the Holy Ghost abiding, hence, so much more than the appointed hour in the week. And for what reason? And to whose glory?

Is there not more to this new creature than a church hour?

She must surely praise the Lord; surely opening her mouth and praising the Lord; this sacrifice is but part of the worship of him in the beauty of holiness. But a perceived holiness, no matter how delectable, without obedience, that is to say, not living the truth, how shall it be called holiness? Or even called praise?

Everything with breath ought to praise the Lord God. But how much praise is worship?

There is written unto you: God is a Spirit: and they that worship him must worship him in spirit and in truth.

The Spirit gives you power to walk in the truth. To obey the word. The word has spoken. Speaking even unto her.

So many claim to do as they do in the church, doing so by the spirit. Anyone, anywhere, anytime, can claim the spirit is leading: but, indeed, and in deed, they must do so in truth. Where is the truth? The word is truth. The word has spoken.

O woman, son of God, you have not injured the church, nor once offended the Lord by eating the whole word. And holding, you are not once alone. And you know there is an appointed day: a day when the call that shall go forth must indeed come forth; and you shall be summoned home.

Now what shall there be said unto a sister dearly beloved? A sister in Christ?

Shall it be said unto her, even if she does already know a thing? God formed man out of the dust of the ground; and when God breathed the breath of life into man's nostrils, man became a living soul. Thus, not at all a thing like the living animals, they also then having breath.

Shall it be said unto you, O sister beloved, that thus having a soul, and also flesh, that man can praise God with the mouth, but the soul of man of the breath of God, that soul can still grieve: knowing it is condemned by the deeds of the flesh, as also the mouth: many of which mouths shall praise God, and same mouths later condemn the very soul?

Shall it be said unto you, O sister, with a soul made so with the breath of God, that if an one were redeemed, and made new, and walked in obedience, then would not the more important soul itself finally shout in truth the praise Alleluia: this so great high praise? Yea, for then with rejoicing unto God, and newness of life and deed, would the very soul itself know salvation.

O sister beloved, what then is that so lasting, that so greater praise unto the Saviour: soul or mouth? Obedience or sacrifice? Or is it worthy of consideration? Or perhaps it is all too much, when a thing is so simple to consider holywise. Is it? So be it then, my sister. So be it then, O beloved.

But consider you yet another question: if a woman had the Holy Ghost, would she not be able to walk obediently and circumspectly all the same? Then which breath would prevail in praise: inasmuch as the Holy Ghost does all things right? Which breath prevailing, Alleluia?

There is no victory in an empty voicing or shout, for it is but a victory over the spirit of conviction: this when that voicing and shouting shall have no power to bear witness with the holy living; but a good shouting, and a speaking on out, and a proclamation by some nevertheless, these shall suffice to convince the fearless many that they have it where God requires it. What then? The word can wait. And wait in silence.

Let the practice match the praise; yea, let the praise be the practice. Then shall the meditations of that heart and the words of the mouth both be in order: acceptable in the sight of Holy God.

Shall such a thing as this be said unto you nevertheless, O sister beloved, or prefer you they be told to another?

But you tell her, O men lacking; you tell her that if she would live holy, that is to say, obediently, then would the spirit which she brought into the assembly with her open all other doors, those needful to be opened for her. Tell her, O men, tell her; even as you live it yourself before her.

But if you, O men, who say you are of God, bring nothing to the assembly, not even men having lost souls to be saved, can it be considered from this, that you would prefer she continue her disobedience: for if she and her sisters were not allowed to be themselves, then would the thing, which so many call the service, not have the spirit of entertainment; and without this, it would be so lacking in your sight? Is this your desire? Thus you rather continue?

What think you, O men? Why suppose you she would be angry toward her instructions? Might it be because she believes someone has told her a lie, to wish her off the truth; or because someone has told her the truth, and she wishes it were a lie?

Either way, where fit you into this?

Is it a time here to move on, a moving, to talk about fear in any? About excuses? About hypocrisy?

That men would repent.

For of these same determined souls, should there not be a zeal to let loose with these same praises a thing of real love and truth? Things which endure? If so, why is that spirit, even that manifestation, not the same from one gathering to the next? If they be love of God, if they be truth? These things fade not.

Such praise varies much, because flesh varies much.

Hence, might they show themselves for what they are: but packaged praises? Praises offered of a generation steeped in tradition, when it should be standing in the Spirit? Praises shown brought through the doors, just waiting for the show time? Speaking to you now, and not the woman, O man.

For the Lord is always holy. And the Spirit of Christ always that same Spirit. But something is changing. From year to year. But something worse yet. These praises, they change. From week to week. Sometimes they do come. Sometimes they do go. Atimes there, atimes elsewhere.

Yet there in the word it shall be seen. The writ: But thou art holy, O thou that inhabitest the praises of Israel.

Have you seen so much more in the word concerning this, since his Spirit has been poured out? Alleluia, his Holy Spirit.

Now you, you go find it there; right there in the word. For it is there throughout, even for you to see from the beginning: that there is a praise offered unto God that pleases men, but the record shall show that the same is not to please God.

And in this day, wherein men please men and self, is not even the praise itself praised?

Yea, an Holy God shall and does require the praise of mouth; and shall and does require more from man than that which comes from his mouth. So very much more.

And in this day there is given the saints the Holy Ghost; and his manifestation, it does always rightly know how to glorify Christ. More excellently. Yea, who shall deny his greater, much greater inhabitation in holy living? His inhabitation and magnification is one which shows him forth, and shows so well in a man or woman following in the word.

And in this day, his abiding therein, let two or three of the Lord's people gather in his name, then shall be seen of a surety how much power of habitation, of presence, is truly manifest; manifest in the Lord's church; and also in the day to day walk.

And a true habitation shall it be, yea, one that shall prove itself capable of making a difference, even where the happy noise without holiness and truth cannot: the happy noise being not that joyfulness unto the Lord, but a part of the program which is so often known to accompany the empty praises. But now, with the Holy Ghost moving, then also shall it be seen, even that which is written, seen by saint and sinner alike: the Lord's Spirit now inhabits his saints, and they show forth his praises. For saints are sanctified. Thus live sanctified lives. Manifesting more than mouth.

But you go ahead. And watch the power. Worshipping with your lips. Instead of your life. And watch the power. You watch the power.

Can there be a worship of God without praise? Can there be a praise of God without worship?

O but she will not come, if she cannot participate, say you.

O but if you and she obey God, same by which you glorify him, then God himself will come in; and he will draw like neither you nor she can. And draw souls, the likes of which some never thought capable. Your spirit in your church, it is not like God's Spirit in God's church.

O that more of the people would know the difference between worshipping God, and assembling in church. Growing many, unable to distinguish between the two, there can all but certainly be the resort to offence: this when they shall hear the commandment.

Yet it is written, Let your women keep silence in the churches.

And all found sitting in the church shall not be found worshipping God. Even though some shall relegate worship to the same: conveniently condensed to sitting in the church at the hour of assembly. Putting in their time. Yet worshippers will assemble. True worshippers do assemble.

But in the church she is commanded to silence.

But I have breath, she does say. Yea, and the Spirit, the same does breathe precept upon precept, even to those souls that have breath.

Pleasing God, she does say. Pleasing God. Yea, but God requires obedience, not flattery.

Moreover if you have the Spirit and the Spirit has you, you have entered into his courts; and you are in his courts all the time; and you can praise God, and never disobey the word. O but you can. My sister, you can. Go find this out.

O but if she would resolve to praise him according to all truth, then she shall have praise unto him indeed. Much with her lips and her life.

For the word has not said unto her not to praise the Lord, but the word has said, Let your women keep silence in the churches.

Read teacher and understand. Read again and understand.

If you be reachable, O teacher, take this to a teacher, and see what he does say.

Give the proud teacher a moment to reconsider truth, even reconsider it himself. Just a short moment. Not too very long. Else he gainsay it.

O teacher, have you not heard her say, if I do not praise him, then the stones will cry out?

O zeal, how are you so commendable; but have you not found yet another bastion, even in an heart called rebellious?

O teacher, you failing to teach her, perhaps you have indeed heard her say, if I do not praise him, then the stones will cry out.

She saying this, let her so say, O teacher; yea, but understand you, and if you be fearful of her, then you keep this unto yourself: that if the stones do cry out, then they each and every one will cry out as the Lord gives liberty. But understand you the fullness of the truth also, that if the Lord commanded these same stones to keep silence, then you would see something. They would keep silence. Every one of them.

Yet hereunto she is spoken, made sure in a language of profound purity and utmost simplicity: she is instructed to be silent. Even silent, in your hearing, O man; and that with all the called for subjection.

Subjection where called for, O man. So then place no blame, and rail not as altogether against her, when it is you, clearly and godly called of the Lord, your head, to lead, but which do faint. For God does not come up short. He does not faint. No, not even once.

If an hundred faint men shall gather together, is there then more combined power to err, even more greatly in that part of the word where they be wrong; or in these same faint hundred coming together, is there now more combined power to be faint, where they need to be strong? Hence, what power numbers? If truth be missing?

Powerless fainting men, failing, fainting men; content in speaking loud words themselves in the church, entertaining the people. Men seeking ever better and acceptable presentation: man sometimes doing even by putting forth the woman to up and emulate him: crowd pleasers, relegating holiness and sanctification to man's tradition: a form of a thing more acceptable with the time, but yet having no power.

But just what has a man who will soon be gone, to say against the truth which will endure to all generations? Men of titles, fainters out of the spirit; yea, men fainting down onward, till also allowed to faint even out of the man: he whom God has made in his image: being fainter now, even less than the man you were before you cried holy; fainting on back to a child: you, putting her to rule over the Lord's people. Even now his church.

True preachers faint not.

True preachers grow stronger.

Though followers grow fewer.

The Lord Jesus has a church, and it shall stand. And there be men and women in this congregation and that, those who know the Lord; and his Spirit shall sustain them, and his word it shall nourish them. And he does know who they are, and he does know how to carry them. He has pastors, and shall also raise him up pastors.

Preachers and teachers are they who have no quarrel with the word; these for men and women who have no quarters for anything that is not the word. They have believed the word, and these do know it; know the word, even for what it is. The way of life.

But the woman, if she would truly follow her instructions unto her, then would she be a witness for God in the truth: even beyond her day's so done religion. And living this, God will show the world something amazing. And living this, she shall be what? She who lives godly? Has this woman preached? If so, what message?

But now the presumptuous woman, how shall she preach the word: a claiming that others must follow it, while even as she speaks before the people, she has gone and placed her own self above following the word? Unable she is, and even unwilling to make sense of God's sovereign way; same she, undeterred to please self, she is thus able to convince herself to circumvent obedience and God's will; for she has found a way most wisely of her own: this she shall so do, for she shall at last preach her preaching, and prove herself to God. And having so done, then how can he not show his acceptance and approval of her way? Even over the word?

Gone from the truth, except that which she prefers, this woman has taken to guiding men, presuming to guide them into the word, even that which she herself has rejected unto herself: all the while claiming a leading of the Spirit; even the Spirit which guides into truth. Even all the truth.

And shall she now declare that they obey the word, even as she herself disobeys, having rejected the word unto very her? Shall she expect this of them? Yea, if she declares all but that part which she herself also disobeys. She shows how disobedience can be made to seem right and godly. These people push on. The word stands still. Yet they be warned. Though they hear not.

O but how shall she preach? Sent of whom? She is commanded, and not without certain resoluteness to a quiet spirit. For he who is sent to preach, how can he do it and maintain the commanded quietness?

Shall it be hard to imagine that a woman can forsake that which she is commanded to do, and instead, go and take up that which the man is commanded to do, leaving her own work unfinished? Yet have you not encouraged her to do just this, O man?

And the roaming enemy, held at bay with the word, the enemy who comes to the church seeking to destroy, he comes to make things weak first. What gate have you opened, O man wiser than the word? And what charge have you yet again forsaken? Giving her the head?

God, making the man to be his glory, he has given the spirit of the man to the man, and the spirit of the woman has he given to the woman; indeed the woman knows this. But discontent with what sovereign God has made her, she knows also where to go and get that which she desires: mannish women, they seek out the mannish men, for mannish men have of what is required to sustain mannish women. And these the mannish women do draw upon.

The mannish woman, she did not get this thing from God: God, who created the man and the woman. And God, he is not at all confused. O man, be you not for a moment deceived of self. The mannish woman did not get this thing from God: in your curiosity, you would do better to look closer to home.

Moreover, down the road, and through the church doors, who is he who be among those which bemoan, and denounce the departure of the church from the word, yet he himself blindly ordains women: women who have said unto him that they are ordained of the Lord? Ordained of the Lord they say, even the same Lord who has profoundly commanded their silence in the churches. But forsaking God, and circumventing the word, they have gone and put the word to the world for a vote of validation. A vote of truth.

But here is a simple thing unto you, O man, and O woman: verily when once you have forsaken the word unto you, you have already opened your heart, and made ready for that which is coming next unto you: and it shall be but that which is not the word. And, O you, so empty, and made of self famished, how can you not but accept it, seeing as how you have put aside the word which is come; come to give you defence against same such?

Let none say that because the scripture concerning her speaking has used the word, Speak, that this thing of speaking then, it thereby means only that there not be from her a lecture; for the thing is verily and with certainty sealed: sealed even more securely by using also the word, Silence. Silence, this that you might know that nothing is spoken. Silence, it leaves no room but for more quietness, and that on all its sides.

To tell the rebellious to be silent, is to feed his mouth with more wind: wind he will use to seek to take the breath out of the mouth of authority. The scriptures command silence.

Shall any have the power that the scriptures be broken? A son gone awry, the same shall cause a man observing him to look at his father, and consider. Shall an errant father then proceed to justify his wrongs, escaping by looking at his father also? Shall an errant pastor, if he himself having had an errant pastor, have cause to justify himself because of that earlier pastor's treading in tradition?

And who is this who hold and wrestle that it is a beautiful thing, as that the woman should grace the gospel with her preaching? Saying, for after all, the intent is good, God is good, and the preaching, it is good. Hence, nothing can be wrong.

But in the Lord, find if you can how many things that be more beautiful than true holiness; and while you search, do so with the understanding that there can be no holiness without obedience.

And know this, that it is not coincidence that disobedience in a man or a woman so often rises from a generation even farther from God than the generations earlier; and hence, revealing a church, one so very much unlike the church of power before them: even that church when they who were called Christians were like Christ, as some yet are.

But if he or she is not careful, shall not such an one now be found standing with the fallen: a generation with numbers presuming to have a church with a way done differently: one having forsaken the foundation; one which leans upon its unrepentant teachers in a life of deferral and denial? Patterned after the world?

But for her who is increasingly mistaught, and for her yet sought, justice does cry out; from within the balances crying out; crying that she is not as one standing alone, and yet she is: for though she has ever fewer men of the God of truth to stand fast without, yet be many that are in the balances with her: dead weight, men who should be standing, but men collapsed quietly at her feet. And atimes she seeks to carry those who should be caring for her.

Nevertheless there be in that same generation, though it come to be some in this congregation, and some in that, a church of Christ: one of holy and godly brethren, which is that church in word and in deed. Jesus Christ knows. And knows every one.

Even in that generation with its pastors who have gone and taken upon themselves to decide what matters and what matters not. But the thing that matters is the word; and the thing that matters not is what men think of it.

And the things written, though they be made of presumptuous men as things small, even on the way to making them as things of the past, even things nought, they will nevertheless be the things required. Even the very things.

Yet it is among the instructions to the watch of the church, and not just once: she is not to speak in the Lord's church. Much ado about so plain instruction is to presume there is much ignorance, when in truth there is rather through the flesh much weakness; and much willful departing from the doctrine of true holiness. Yet peradventure the wayward is willing to learn and return, this after being put in remembrance.

And what is greater harm, women who put themselves forward, or men who put themselves and therefore Christ backward?

Is it not so very easy in your day, this day, to simply disannul the word with the stroke of the tongue, specially when the interpretation is so much more preferred? But let them take heed, all those that desire that this thing written for godly instruction be interpreted, as if it were some burden be lifted, and moved out of their way; for be it known that there is nothing here in the so simple that has need to be interpreted: that is, nothing but the spirit of the interpreter himself.

You see, you dwell in a generation of interpreters; and your interpreters which you prefer, they are not like the interpreters which tell the deeper thing the understandable way. For in your generation they are made to seem more skilled as interpreters: but interpreters for those wanting out of the word, rather than true interpreters for doers in the word: inasmuch as this former thing pleases men. And so see you this, see this that you already know for yourself, shown you about your generation. Interpreters, whose words bring forth imitations of Christians.

What if the thing told you, even as it has been told you, were left precisely as the word put it? What displeasure would be done the Lord, you reckon?

What dreadful and grievous thing has happened here, that there is found in a woman's heart that ought of the word unto her, this being her life, is as a thing to be avoided: the word, the good thing which is given her, this to deliver her beyond the strike of the serpent? How is it that it is now itself treated as a thing treacherous, a thing come to harm her? To be trode upon? What has happened here?

Yet the simple, the uncorrupted, the wholesome prescribed word as it is written, it is your daily bread; yea, for the elect of God.

Let it thus be discerned that the interpreter does come; and he is come for to carry away the meaning of the word, and if able to do this, beware, for he is able also to carry away you. He need not carry. Give God the say. Want all the word.

Written: Let the woman learn in silence with all subjection.

Thus knowing the word, what is your purpose herewise then, O man? Or have you been busy again about your reasoning: reasoning at a time when you should submit yourself a child unto God in obedience?

You do understand, do you not, that the power and manifestation of the Spirit, such is not given to interpret away the word unto the church?

So then, if your interpretation were of itself sufficient, then you would not have needed the apostles of the Lord. But are you now in your generation made able to see a new light, as it were, and are now become wiser than the Lord and his apostles unto you?

Did Christ not know that his church would have his Spirit, yet he gave to the same church his apostles, and not without opening up their understanding?

Moreover there is a sealing the thing against those men who would claim that the meaning is vague. Hear the word that is profoundly fixed. The written: If they have kept my saying, they will keep yours also.

What mean this to you? To your interpreter? Yea, your disputers and your interpreters, they have the spirit to better seduce you; for you, having flattered yourself that you will stand, you therefore must not be carried off by anything deceptive except it be the best. Inasmuch as you yet have a wayward heart, the deviation therefore must pass the test with adequate presentations: satisfying your personal scrutinies; and it, because it must not be of a venal sort, but must pass your scrutiny, it must not be insultingly awkward. But whence the word?

Yea, that yet plainly put forth. The written: But I suffer not a woman to teach, nor usurp authority over the man, but to be in silence. For Adam was first formed, then Eve.

God has an order. What was established by order, the same came to be sovereignly sealed by open decree. But now even the unsaved man, the still rebellious woman, and the subtle Satan, to this very day, all have found for themselves a gate to discern.

There is then nevertheless a woman in her generation, and not without a man, this man being adamant of spirit, behind her, these will rightly acknowledge an authority by creation from the beginning, these will rightly voice agreement insofar as the power of the Spirit to keep one in the word, even today; yet, lacking the Spirit, these same, they will not have the wherewithal to submit in truth to the word; nay, once they should not be pleased with it.

Souls today, preferring as did Eve in the beginning, to corrupt the instruction; and though yet professing the Holy Ghost, having not the power to even read certain of the word any longer in the congregation. For you see, the word, though it remains but one, yet it is seen in their eyes as meager: seen merely a thing written; and the wayward of spirit, they are many also, and thus by right, now having the greater number, they are become the righteous: trustees they deem themselves, having received the privilege to dispense the word as they see fit in their day. But carefully, of course.

But, lo, the word is the word, and the word is right. Thus, if the thing were wrong before the majority agreed with it, it is still wrong after they accept it.

So then, that wayward man, and the woman also, these need no longer consult the word, for it but conflicts with what is going forth; for they are now listening to the voice of God, you understand.

A disregarding that makes for sure danger.

But, by God, the man, he has the charge in Christ's church: this same Christ who is the head of the church and head of the man. Can you hear this?

Not only in the church has the man the due authority, but he has the accountability in the home also. Very also. And he is the head of that joined together: a being of one flesh. And such is no small charge even in the Lord's earth. Holding so, he holds the accorded way, even as he is accountable to do so: so holding, knowing that Christ is his head. Such is the measure of the man. And also his accountability.

And Satan, knowing that if this charge can be made as undone, it is able to make strife in the church; but it is bound to make shipwreck in the marriage, and in the home; which ways thereof ultimately come to surface in the public: all to give him a stronger hand yet; to spread havoc in the land. He destroys wherever possible.

But it is great simplicity to see, warning coming without end, that the same spirit which does attempt to move the word of God out of the order in the home, it shall every bit move on to attempt to undo the word to the church. But the men by their charge in the home have a right way; thus to stand the home also.

Moreover a thing written thereunto for the fathers, and made so seen by the mothers; a first thing. The written: Fathers, provoke not your children to wrath.

Here for the fathers, a second thing. The written: Bring them up in the nurture and admonition of the Lord.

Two things so profound. Two things so simple. A father who fathers. The fabric is woven. Women will unweave this. Satan will attack this. Caesar will assist both.

But see now nevertheless what is here for you: that these two things are simple enough for understanding by fathers, even first and foremost; and by mothers and by pastors, but yet there is pitiful little spirit to promote such things in truth by either and any. What is here to be gathered for you? What is at work? Mammon, pride, or rebellion? Find one, nearby another.

Shall a man that is made a man not know as a man? Specially men in Christ?

Then said I, O my Lord, my Lord, her men, they are swept up in the times; her men, they show neither head nor heart to hear. Neither regard they repentance.

Then said the Lord unto me, though there be that go about to make the men hers, and many there be that put the men behind her, and though I call him at the rising of the sun, and draw him at the setting thereof, yet I know every one that shall not return: for neither feel he himself appointed to. He such, has another daymaker. Nevertheless the men, they are mine, and they that are mine indeed shall hearken in deed. And I who made the man, and then made I the woman, before I made the woman, I know the men who shall hear, or if they shall forbear to hear; none other know whether they shall hear; no one but I the Lord. Though they turn from me, and hold themselves behind her, and though they honour me not, yet all are not gone, and neither shall it be that all shall go; and among such as are gone and appointed to hear, the same shall repent and return. And such as are appointed to shame, their shame shall be their glory; and those appointed to honour me, in truth shall they honour me; for they know me to be who I am.

After the Lord had spoken this, something here perplexed me. I myself, I sought over and over to consider the sum of these things here. Then let them go. But they kept returning. Something about the men. Something about the Lord. And I kept considering. He kept holding back. I felt well fed. But not well full. He kept holding back.

The Lord our God is sovereign.

There is a charge before God.

The woman herself, and the seed of the man given unto her, they are both of the man. If Satan shall contend, if Caesar shall attempt to rend, it yet holds true. God himself is witness.

And when he calls, O man, greatly remiss, who exactly will answer? And merciful God, he has a judgment.

Shall a father, even in the Lord's church, give unto Caesar to give unto even the saved woman ungodliness; he, unwisely supposing that she, somehow, shall be made with some certain sum of money both father and mother; and the Lord's whole earth not suffer for the loss of this light from the church: the church, chosen to stand in the gap, when the so great part of it shall also itself turn away from God? Falling down to mammon?

Who shall stand weeping?

The man following his woman, the woman following the world, the world following Satan? Has God yet an order? Has he a pastor?

Ah, saying the poor rich pastor, the world is not mine. Nay, showing the word unto you, neither is the church yours.

But in spite of the word on this very matter forewarning you, you have taken what you have of the church, and you have transformed it into a kingdom of your own; even till coming through the door, the Spirit of Christ prevails not, but what is discerned in your church is the spirit of a man.

But if you would in deed let the Holy Ghost prevail, he would move the men; the men would move the home also; the godly home would move where it is given to move the souls in the world; and the rest, yea, it shall speak in the order ordained.

And destruction is delayed.

God, having posted the man's charge within the home, with the word, under the law and under grace, how shall a man forfeit this charge to the wife, and forfeit the power of God to make his family whole in the sight of God? Nevertheless the deceitfulness of money, it shall itself make him feel a sort of whole.

And it shall be yet again, even as of old, when the intoxication of fornication grows too sweet to call wrong: fornication with lord mammon shall be flaunted, even mammon who has the power to intoxicate, and to persuade the heart that a sin that is so satisfying is sin that is sanctioned. But what is sanctioned, it is still that which is in the word. That word that remains. Kept before God's people.

If a man die abiding in the bosom of mammon, he will rise to the judgment in the bosom of mammon. For in the place where the tree shall fall, there it shall be.

And if that man, even that man among his churchmen which refuse to accompany them in their covetousness, did but himself shun mammon, and did love Christ, his own head, then would he faithfully guard that which Christ, his head, has entrusted unto him as head of the union. And in so doing, being one, his wife also is blessed of faithful God. Not as the world thinks it can bless, but as God, who will most assuredly see him, will most assuredly bless him. Truly.

And that holy man, he will not love the things given him by God more than the God who gave them unto him.

But that other man, if he has relinquished his charge given him of Holy God, if he has been bribed by his generation, if he has made rules for himself, rules to be fearful of the woman in the home, how shall he not wither before her spirit in the church?

For such an one fainting in the home, how shall he stand in the church, where God, who knows the outcome, has allowed the challenge to come against the standard, but before doing so, has provided the Spirit, and has provided the sustaining and sufficient word; and only then has allowed the woman, the world, and Satan, and even other men, such as this man his own self in his trials, to come against this godly standard?

Shall the enemy be left to turn this family, and that, even in the Lord's very church into his banners? His standard? Whereby he may boast, causing the world to look, and he glory therein? That men, some looking for the light, some looking for excuse, may point the finger and say, what manner of man might I be in mine own home, seeing that the church also does same?

God shall work, as is his way. Satan shall work, as is his way.

If weakness and the way of the devil, abiding where the word is made void, shall rule the home, O man, how shall the church fare, this when these same spirits are brought there from down the road? Shall the man, the woman, or the child benefit? How fare the visitor? And shall Christ care?

What does it matter? Long as you care?

What fear you, O man; do you fear the loss of the woman, or do you fear the loss of her money? If you fear either, you have wherewith to call your own neither. There is no wisdom against God. He has established wisdom.

What is the charge then of the man in the church, that he may know the charge of the man in the home? That the church of Christ may resplend: resplend in the church, resplend in the home, and resplend in the world. For there is a charge. Is the home as it ought to be? Complete? Stablished? For there is an order. Stablished throughout all scripture.

And because there shall be times where in the home there abides the widow remaining, is it the way called good, to be sought after, even patterned upon? A way for any seeing this misfortune to say it is the best way? Only by those that seek to disestablish that righteous way in the earth.

The man was given the charge, and this done before any second man was created; before any woman was made; before the god mammon declared bow down; and before any devil came to preach deviation. And this shall and does withstand the legion of liars. Before you were come, and after you are gone.

And in that day when Caesar's wife shall stand in Caesar's place, and speak for Caesar, hastening notable things to a failing, yet shall the bride of Christ know that she herself is already spoken for. That all may know that the word is settled. That all may know.

And in your word unto you, you are not left ignorant. The written: Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

Inasmuch as there is the common salvation made available, she is saved from her sins. There is a church now. And glory so. In the mist of the pain of childbearing, there has come salvation. God's great grace and magnificent mercy. As ever unfallow. For even so much better, better without measure, the one and the true Saviour has come, and is available. And come through her.

And how shall she think it a strange thing, this that she is at all times required to continue, to live in faith and charity and holiness and sobriety? For knowing these things, in her ever urgent position, then what season has she that she might excuse herself, in the constant sight of the God of creation?

Now she has been instructed through the apostle of the Lord to hold a submissive spirit. These things rightly conveyed unto her by the instruction of the men of her congregation, if they be faithful stewards in their charge. They must be faithful. Faithful in every charge.

And again among the charges so given the men, another writ is godly set no less. The writ: This is a true saying, If a man desireth the office of a bishop, he desireth a good work.

The saying is herein girded and sealed in truth: truth that the office is for the man and not the woman. And it is made known right strictly. Moreover the Lord has not moved to allow anything uncertain, nothing whatsoever in the word that could be construed otherwise; strain at, and strain on, and yet see nothing as a provision of that office for the woman.

Many must come against this also, with talk, saying this thing and that to the contrary, but their spirit take none of the watchful by surprise. The word on this, it is plain also. Hence, why should there be some thing addressed in the word for a side way, or for an otherwise which is not? And the same charge of bishop, you take heed, O teacher ordained to give this to the woman, for this charge itself is not even for every man, you understand. Yet you are taken with determination to give it her.

The fixed instructions do themselves fix, and rightly. And none, including those that call him Lord from the heart, have the call or the power to lay down, or lay aside the doctrine of the foundation of his church. Nevertheless every man with a tongue has passing power in the church to promote himself to the office of gainsayer; and realizing this power, he presumes himself ordained with somewhat to say, even as making of non effect the teachings of God's appointed.

But the elect, they know that the foundation has already been laid of the chosen few: one work, one foundation; and that by the Lord's handpicked. And we do know him who is the cornerstone.

Hence, the word is set forth, the path is lain; wherefore then would a man grow weak, yielding, taking heed to the call to confusion and unfaithfulness, by summoning the woman unto violation of the office of the reserved clearly written work? Putting upon her to be out of order? Or by promoting the unmeritorious man? A dangerous bestowing of authority, it is, upon corruptible.

Give any man any rule of God, make it clear, even abundantly so, then see if something in the passing seasons will not produce a crop not of God.

O Lord God, how is it that a generation can see others throughout the scriptures be so blind in their going away, and yet they cannot see themselves, even very selves, following after, doing exactly the same things? O Lord God, how?

Men and women come forth, both professing to know God, professing to be holy; but not by the living manifestation of the doctrine set fort: but some doctrine from their own teachers. Yea, their lips line up with the words written, but their lives not so.

Indeed if they can change the sound doctrine to unsound, thereafter it is an easy thing to profess godliness by this new doctrine of mouth, this doctrine fashioned to their lusts. This doctrine ever changing.

Observe, these do yet carry about the book in their hand; and O so faithfully they do carry the book: and this appearance, as old as it is, it yet carries a consideration; but all the while, there is a simple feeding their generation the unsound doctrine of their own hearts. Preachers whose preaching is by the spirit of their generation; and not by the unchanging Spirit of Christ.

Men become mighty, coming on with a growing claim of a freedom to do anything and all things by the spirit; women become mannish going off with a growing claim to do anything and all things by the spirit: but if it be not according to the word, even the foundation, it is error. And claim you not to know that even on the foundation itself, there is care which must be taken whensoever asserting a work? How much more invalid, vain and unacceptable then when the work is asserted off the very foundation; but justified as done by the spirit?

But let the mighty man and the mannish woman know, even in this day, there is one Spirit and one foundation. And it is the Spirit of Christ. And Christ is the cornerstone of that foundation.

Therefore hear, O man, and hear, O woman: the foundation is already established; and it is done, prescribed wholly by the word. Hear. And hear you well.

For the time is perilous: it is a time, you see, in which teachers attempt to serve and serve up the word of God piecemeal; a time it is when that which is true in the church must first be made a point of contention.

You then should understand, knowing you can understand, that there need be no convincing that the solemn charge, it is a charge which is to some loathsome; and so much so to the meddlers of the standard of God.

These come forth, to contend with the men in the Lord's church that are of the good authority; challenging true bishops and other authorities; hoping to make gain with the spirit of the abiding connivers who already be present therein; and make fearful any that feel outnumbered; many coming openly, and then daringly to the debate with the master's children; this kind, not because they so much as believe they are right, but these strive, having the faith given them by the adversary in the world: the faith of having power to believe that your faith will faint in the word, and that you will cower to them rather than stand.

They come equipped with a growing belief, convinced that you will not stand and faithfully consider him that is in you: he whose will it is that you stand, in order that you fight the fight you are given to.

O saint, you have been made born here in God's chosen time: not your own time, not your earthly father's time, neither your mother's time. Nay, you were not born in the wrong generation: hence, the fight you are put into, even here in your very own generation to fight, you have been in this day given here to stand. And you, fixed in the fires that will flare up, you are thus furnished to fight the adversary on to the end. Even so, they contend. Anticipating your drawing back.

But a thousand battles against the adversaries of Christ the Lord, this is but your apportioned part of the one battle: and thus it must be fought; knowing that a giving over to victorious God will settle the whole. Even the settled whole. And it is settled.

For the truth, it is no new thing, not some untried weapon; neither is the hatred of the truth some new thing. But, you see, the truth is tried already, and has triumphed over every weapon of hatred. And you are made to know that they that have the Spirit, they need not have like number as the enemy in order to prevail. Seasoned soldiers know this.

Stand, and in that day you shall know, that it is not the size of the number in the church, but rather, it is the size of the church in the number.

And what such faithful soldier would consider partaking of a lie as the truth? What time is it when the children of truth choose to waver, having become careless and leavened with the sort of power to consider lending legitimacy to a lie?

In the Lord's church there is but the truth: dispute this thing not then: even this thing coming back around: the bishop is the man. It is an office of no little authority; hence, an office not at all to be touched by the woman. No, not so much as even her desire. What if there be indeed some that have learned to tell a lie, and even to convince themselves that they are telling the truth? Be that as it may, and though the truth be loathed, let it so be. This is nothing new.

But the chosen, they have set their feet to stand, and their hearts to hold: therefore, the Spirit, it shall keep them. These men and women. These sons of God.

The truth, be you there in it, and you shall therein be ready. Stand yet upon the truth, you elect. Upon all the ordinances. Be there, be ready.

For saints, men and women, be brethren, and they understand that they are not given the Holy Ghost in order to be caught unholy; yea, when the Lord Jesus quickly appears. They desire all truth.

How many then do know that God's word does not need any man to agree with it? Truth be told, man is much disposed to disagree with the word.

Onward then, bishopward: if a man himself should so desire this office, that of bishop, you understand, that same man is to know that he must be blameless. Must be. There must not be perceived here a call as unto a thing too far.

Herein must be a man of the sure manner called: a man filled up, right to the full measure.

Pressing onward: A bishop then must be blameless. And how shall he, or any man be known to be blameless, lest he be measured by the word of holiness and sanctification? But if some means be sought to corrupt the requirements, and should this be done, what is left of the integrity of the office?

And if a woman hold no respect for the word, that word calling for the integrity of the bishop, then why should it be an hard thing to see, if she neither does accept the word defining the integrity of a pastor? It is the word which ways.

Holding to the word then, walking in the Spirit must he the bishop be; for if the enemy of the church, seeking to destroy it, seeking so even by corrupting those that be born of the word, if he should find ought against any contrary to the word, he will surely turn that missing word, that necessary thing unlived, into his own sword. You are made able to know this.

And this, too, you are made to know about your enemy: your own opposition to any part of the word, it is his awaited opportunity.

And the woman, should she presume herself to be a bishop, she is already out of the word, thus altogether vulnerable: this though she not own up to her vulnerability; even as all such that be in contempt of the word are wont to boast themselves otherwise.

And putting her up to this, the finest show, with all the ceremony and all the ritual shown forth, it is but in the spirit called progress, and not the Spirit of the Lord: and such shall not once take the place of one jot or tittle of the truth. And the power, it alone has to bring about true and appointed spiritual work: the power given that can effect godly change in the dying world. The bishop, the godly man, is of government.

She is no bishop. Has been no bishop. Can be no bishop.

And the truth, all the truth, and no less, is not given that it may be against the woman, nor against the man; God forbid the thought, but it is beneficial for the man and for the woman.

O but, O saints, first and foremost is the Lord's church, even altogether. And not social sentiments.

Stay here now about the office of bishop; stand hard, the sword of truth drawn: to be found thorough, the husband of one wife must the bishop be. Thus, take heed here, let the woman standing in the wings, she being ready to rush the hope of some perceived breach, first know a thing: that which is said, the same is said unto the man as being a man; and let all who will be settled be so done in the simplicity of the truth; not being needlessly drawn into the baited folly of empty argument; nor once being led to dead dry pasture; nor as being dumb beast led on thin rope.

But let him be a wise man, a settled saint, and fixed alive; one fed on the word, that this thing to make the truth baseless, it is on no wise open to debate; no, not to any but the unchaste child who is willing to allow it. Not this thing: as that somewhere there is room to put the woman anywhere in this office.

Mankind has many means of attempting to bury the truth, but it always rises.

It is already risen.

Standing, being the cornerstone.

Fixing the foundation fast.

The word is the word, and it is settled; and needs neither agreement nor counsel to be true: nothing from man nor his woman, as they who have highminded contempt for truth. Within church and without.

Alive and able is the word to nourish, all by itself. That the wayward assemblies may return unto it, even unto the will of the waiting, unchanging Christ. And returning, this repentance, this return, to the apostles' doctrine, it shall bear much needed witness to the dying world. Bearing witness even again.

For then shall the Lord's church, the church of truth, but look up to manifest itself strong. For though the many tread many ways out of the truth, Christ the Lord, he does yet have a church in deed, and shall have; and when the elders who fear God shall first return to the fold, and the hearts of his appointeds shall duly be strengthened, this when awaking and realizing what is in them, then shall there be such a stirring, and so great a shaking; yea, so great that the onrush of the counsels of confusion shall fall back in fear; so great that the creeping, encroaching darkness, it shall back away embroiled in division.

Are you not then able to receive that the strong church, that one which God desires is a church true? And this growing ever stronger church, though many reject it, know you not that it makes not only the man stronger, but has with it, and in it to make the woman stronger also; stronger in Spirit and also in health? Let her know that she cannot go through without the first, that is the Spirit; and she will come to the elders, seeking and finding with much greater success for the latter.

Let not the godly woman who does truly love the Lord even once bemoan godly order. For terrible trying times are coming, and she herself will also be set upon; and the strait word, it has already set the men, even godly men in the charge in the true church. These, they need but stand strong, and let there be no doubt that a strong church, though it entertains not, yet it shall assuredly prosper her: in mind, body, spirit and soul shall it prosper her. Has not the Lord borne witness unto you in this very thing?

O church, how can that which is born of the word have contempt for any part thereof? How can it? Good intentions, those make not alive.

Being born of the word of God, the saint does not despair at any of it. How shall he? Moreover being born of the word, what is that spirit of that saint should something in him falter, as telling him that any of it withers and dies? Stop here a moment for life.

For of the things herein concerned, there is no sliver of dark light, as affording avenue to the ungodly man, nor the mannish woman, that they may hide therein, and steal upon the true ministry: but that the godly man and woman which rightly esteem the well lighting word, the truth, may see. For all but the foolish do know the plain way.

Though God made the man so gloriously, yet the woman, she has become mannish because the man, he has become mannish first. Where are they that are the foolish no more: the unchildish men called of God? Men in their homes: grave heads; and officeholders in the Lord's church. Stay the way written.

And so, the bishop then, if you have received instruction as seed on good ground, should he not be apt to teach? And this same man, who is to be apt to teach the whole church, tell me, you worldly wise, should he say this is a ministry for the woman, that she may teach the Lord's church instead? Plain is the way.

Godly order is established here in the word. Not some light passing thing for the bishop. And who shall forbear to see that it gives not one written requirement for the woman? And the thing which is written, it is not left on record without a reason. And that thing which is not written to address her, neither is it left unwritten without a reason. Why so? She abides not there. Thus, no addressing required.

Hence, we have a thing called chance made totally and profoundly void, and not without a reason. Not strange. And why are the things written, so written: things clearly including the man, and even as clearly, this by showing no requirements whatsoever for the woman, thus excluding in any way for the woman?

Which then be more clear: the things written you have for the man, or the total exclusion of anything written for the woman? Hear now. Because for him, concerning the written things addressed unto him, so done, that it may be known that he has no abiding without. And things absent, things unaddressed, so omitted, because she has no abiding within.

But the man, your bishop, you must see, is to be also vigilant. How then shall a bishop, who would on any wise call himself a bishop, satisfy the vigilance for the Lord's church, and all the while this same man, gone contrary, does think himself able to make a woman a bishop? Wherein same so doing, in itself does forsake vigilance. Moreover his foundation then is off the word, and his words are off the foundation. And he is a man off on an injurious journey.

There be men, they will not give her the label of a bishop outright, but will circumvent to designate this: hence, calling her by another. For they have learnt themselves that when God is not looking, and man, he is not listening to what she is truly called, they be men who can nevertheless appoint her the office, the authority, and all the let thereof. Accomplishing the same purpose.

Such a man, disarming here and there in the church, he, in self, believes he shall make playwork of principalities and powers. But shall vigilance come to make vulnerable? Souls in the balances, by callous disregard, has he not already on the first watch cheated the church, this by failing the charge to be vigilant?

Shall he that has the charge of the door be companion in drunkenness; overtaken with the ways of his time? Shall he be fickle whom God has called to be faithful? Does he study to himself to be strong in the faith, or to be safe in his office: set on securing the latter till he becomes unable to discern the difference?

Such a taking upon himself to unduly appoint in the office unfit men, and any woman whosoever, this man then is not full of the Spirit: this man is somehow high on himself in the Lord's house.

Approaching even the church door, the bishop, this man is under written requirement. The written: One that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?

The saints of the living God, they are able to comprehend that a bishop in the church, he has also as a bishop at home.

Now this man, he must not only rule, but he is to rule well, is he not? And in reading but this alone for a man, this very thing of rule, shall any take shameless, gross liberty to make assumption, as that this is to say somehow, anyhow whatsoever, for a woman to rule her home well: whereupon she must therefore rule even her husband, ruling him thereunto; that in so doing, she then shall qualify for the office of bishop?

If this be so, what god has she then? Let this god send forth the interpreter, that peradventure he may justify her office with a new truth: as that the husband, he is no longer the husband upon passing through the church door: for god has gone and made a quick temporary change for her as bishop, hence giving her the authority. Or husband, let him be excused even from being an husband: thus putting himself in subjection, while he is at home, if she is also a saved woman there at home, and not just at church; hence, perhaps this sort of reasoning will serve to do away with any question or confusion. Then call it church. You which love conflict.

Moreover, in this new age endeavor, let what is able to be let be excused here and there; yea, let it be modified till it is made convenient; let it be pared in ways that can be worked out between husband and wife; and by all means made over, excused for the sake of the newer age. Is it found acceptable? Then nothing else matters. Call it god's way. You with divers spirits.

Where needed, make excuses. Divers spirits allow this. Go with your excuses.

But it is the word that must be excused, that is, if a lie is to be taken at all for the truth. The bishop's office, the requirements for the woman are excluded here. Excluded, O man, not because she is perfect, and therefore is not apt to possess any ungodly ways, ways which need be addressed as does the man. Neither is there exclusion of instructions of merit unto her, marriage wise and otherwise, because we wish to believe that all women were already chaste; or that the women of her day would never have more than one husband.

But the woman, she is excluded here in these requirements for a bishop but for one reason only, and that one reason the sincere does already know: she is excluded because she is excluded.

And if she would yet put herself forward, as that she has somewhat to contend, then her sincerity is wanting.

But never mind, so long as that the word which they wish to hear, it be more accommodating than the things written to the true church, the church of the Lord Christ Jesus.

And the man, the bishop, shall he be so destitute in the way as to suffer an one, calling himself a religious peer, to approach him, this to forsake the requisites, thereby they both going against God: by claiming that this is a thing, this bishopric, whose time has come to give unto the unworthy man or the woman? Just whose peer is he, if you follow God, as you must, and he follows the world? Many call themselves openers of doors. And opening doors they do. Yea, but opening of doors unto what? Such shall not prevail.

Now shall an one being of the new day counsel him, the bishop, saying even that the children of his house, if he does love them according to the new love, are at liberty: claiming that the love of God in him for his children prevents his constraining them? Watch diligently in the way. Church people, they do come, bringing unholy stuff from their homes.

But for the good of the house, consider you how carefully loving God has provided the fullness, yea, fullness, of the word, and thereby thwarting the devil, the flesh, and the world's havoc upon the family: setting forth that the husband honour Christ who is his head; that he be the loving head of the wife; and that the husband and wife maintain the children in the wholesomeness of the Lord. Things not difficult for the saint, not alien to his home.

And that you may know the sanctity of the Lord's church, that there is not only limit to what men of charge can effect in the office, this know you also, that no office is to be presumed, nor one ordained, other than that which the word bears witness to: lest in so adding, a breach be made in the wall.

The government rests upon the Lord Christ Jesus, and he has handed down through his apostles.

Now if you have the Spirit, you are not in a strain to see, once you are told, that not only are all duties in the office duly validated by the word, and even with the apostles bearing witness, the apostles of the Lord, but that the church may be kept secure as the Lord Jesus, the Lord of all power, will have it, it is also seen that all the offices themselves are hedged strictly, and holily defined; and none others to be presumed; so that the church suffers neither jeopardy nor breach when the instruction of the Lord is wholly kept.

But men, they make ruin of their government; and men, they make ruin of the home; and, O but look now, and look how: see men making ruin of men's own made dead churches. Yea, men, rather than women, they are the more pitiful. Much more. But yet the word has lighted the path. So that the way is made plain, even in all the ways of the Lord's church. The one for which he shall return.

Hence, give the hearing to the having of the deacon. He, as does the bishop, must be a man upstanding, above reproach.

Written concerning the deacon then: Grave, not doubletongued, not given to much wine, not greedy of filthy lucre. Holding the mystery of the faith in a pure conscience.

For in that he must hold the mystery of the faith, he is also entrusted with a charge: yea, to bear the standard of salvation in all his going forth, even whilst he be seen of men, and ever aware that he is always seen of God. An unwavering stout standardbearer in the word: faithful wheresoever purposed in the office charged him; wheresoever he is seen coming, wheresoever he is met upon.

The qualities of these being so prime that shall they not must first be proven? For this is the Lord's church.

Then, saying the word, Let them use the office of a deacon, being found blameless.

So now, shall such a man as this go about as owning the office unto himself? Or shall he have authority to apply it to the edifying of the church of the Lord?

What think you, O interpreter? If the bishop's wife has set forth unto her no authority, no rule to order on in the Lord's church, how much think you the deacon's wife?

And seeing as how the duties of the bishop are succinctly given, and the duties of the deacon are no less well defined, very this that they might effect a good work in the Lord's church, and they not be presumptuous, in your spirit then, how much authority do you discern in a saved woman who is to be grave, no slanderer, sober, faithful in all things? These things be virtue. Leave them be virtue.

Live you in that day when one could know the difference, but yet care not to know virtue from authority? In the day of this instruction, that day when the church was strong, is she, the deacon's wife, so instructed because she is vested with some authority, or is she so instructed in order that she reflect not poorly upon her husband, who himself has no small charge in the church of Christ?

Do you see instructions unto the wife of a deacon, or same being installation of that wife a woman deacon?

The deacon, he has an office. And, O man, if you see any office at all in this for the deacon's wife, it is an office of the woman who is wife to a deacon. Let her wife then. Not wife over husband. Let her wife then. Not wife over church. She deacons over neither. She wifes to deacon. He deacons to church. See the set forth.

Leave it at that. For that it is.

When will true teachers truly awaken to the things creeping against the word?

Setting forth then virtue and not authority, is it not so done that she, being instructed to be faithful, is so called upon so as not to bring reproach upon the deacon? And how shall a servant be faithful, if at the same time he not guard against bringing reproach upon an office: this one wherein her husband has so much close dealings: dealings with church particulars and saints individual? Not hinder by reflection upon that man officed: he who shall be found vested with the way to hold the mystery: the mystery of the faith before others: those who shall not be found always strong?

The foundation is already set: open a branch, offer a breach.

So then, knowing what you know, even from and in the whole of the word to the Lord's church, be these requirements a listing of authorities for her, who is wife to the deacon, or be they meet virtues? Venture now an answer. Revealing your own virtue.

O man, if the word would have wanted her a deacon, then as it did for the man, it would have made room to clearly call her a deacon; it made room to call you what you are. Calling you false teacher. Telling you even more. You shall give account.

Choose a day: she is woken from beside him, to walk hand in hand with him in mutual virtue.

And if she serves as a woman who has been instructed to serve, for all saved from their works of sin are able servants, shall a servant then who serves, shall he not understand that service does not of itself confer authority; but authority, however, demands full service? Moreover is there understanding that every servant serving rightly, such an one shall receive a servant's reward?

And just what think you? See you not how that your precious word unto you speaks, even unto you line upon line concerning the office of the deacons, but not correspondingly so to the woman as some fellow officer: but rather, so spoken, in order that she might not cast him in a bad light?

Which then do you note her being called, a wife or called a fellow deacon? Go ahead, see the thing, O interpreter.

Virtue, it is common enough, but it is not at all authority. And seeing, do you see most so that your instruction hereunto returns, and that immediately so, and deals faithfully in the heart of the business: being that duty verily of the man, the deacon being but himself deacon?

And in duties, see you how that it deals with none but the man himself? Strait words, herein given to a strait church: the written matter, it but touching upon the requirements of the reflection of the wife; but the same laying strong hold upon the duty substance of the very deacon, the man. Then the word, after visiting wifely virtues, see you how it duly returns: homely hitherward, coming right back to the prime point which matters; and showing the church is holpen by the setting forth of the ways of the godly man, the very deacon himself.

See the word of instruction, saying, Likewise.

What, O man is then likewise referred to here, duties or a similar call to be above reproach: this because of her association? Likewise: be it a call for conformance, or a conferring of authority likewise?

And the woman, for her part, can you take so much liberty, or irreverence as to receive this as some instruction for the woman to take charge, to do the work in the office of a deacon? Or do you rightly take it, that is, as for the woman to be a wife whose way is worthy of that of a deacon's wife: again, this so as not to hinder the office of her husband, himself the deacon in deed?

Moreover when you did read your instructions, even before you were advised of the duties of the deacon, is it not true that things, all things, were put into perspective by the so easy to be understood instruction unto you immediately beforehand: foundational instructions, precluding misunderstanding, and setting in order the fullness of the things that were to come following: that is, that the woman is not to teach nor have authority over the man? The foundation coming first. The finish following after. That confusion come never.

This understanding, even that of authority, it being foundational and foremost, it carries so profound key to peace, and ability to hear what does say the Spirit. This understanding of authority. Have you forsaken this? Doing so, inviting confusion?

Then what now have you gone and done with this, this so explicit instruction? Indeed these things of authority, coming beforehand, coming even before the teaching about any part of the office of your deacon. Is his wife instructed to be a deacon, having ought of the authority of a deacon, or in truth is she rather instructed in the ways of a deacon's wife? What think you now? Answering from the heart.

Yet, written for the man who would be a deacon: Let the deacons be the husbands of one wife, ruling their children and their own houses well.

Shall then the woman who is the wife of the deacon rule her house, even that same house which the deacon has charge, and he alone is instructed to rule?

And what rather you believe, that the woman is not able to have more than one husband, thus leaving no need to address her life husbandwise, as is the case with the deacon and marriage? And withal, that perhaps she is the head with the man?

And perhaps you believe that the word comes not to you in some more fullness, as concerning the way of the woman, addressing not her particular requirements as it does address the man, simply because it presumes that you know beforehand these things, being that you are already wise in your generation. What now? Bring forth your interpreters.

The church, as you see it, is it now built upon men's interpretations, worldly wisdom, suppositions, and accommodations? Or is the church of the living God rock set; is it grounded upon and in the truth? But then why should a generation setting forth more and more its own way, and content to remain in it, trouble itself with the truth? Why? Inasmuch as the interpretation is better? And the teachers unrepentant?

These new teachers who know more for you than the apostles, they know far too much.

The word is given. And given to stay.

It is required then that the deacons, having proven themselves worthy of the office, and that holily, hold the mystery of the faith in a pure conscience. Thenceforth they do go about making use of the office. Coming with this, great boldness in the faith which is in Christ Jesus.

Faithfully have we tarried here; yea, but not without due cause. The things of church early, they be not small matters; no, not as some would attempt to make them; but things written unto the church, this because they were needful to be known in the Lord's church. This be about church. Though hell be offended.

Things written which were so done to keep, to preserve unto your generation also the one way, the precious truth; for it endureth to all generations.

Hence, in that they have been spoken by your written word unto you, yet they are this day no less required of you; no less required than that they had been spoken unto you by the apostle of the Lord unto very you. For what saying the word? The writ: These things write I unto thee, hoping to come unto thee shortly.

Writing for life, thus it must needs be most clear.

Written: Now the Spirit speaketh expressly, that in the latter times some shall depart for the faith, giving heed to seducing spirits, and doctrines of devils.

So then, they who have an heart to go shall go, as if to disobey the word left on record is no longer unrighteousness. But it is all of that, and shame also.

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## Delivery 12

How, O how, shall the word come forward with such plainness, and yet men miss time and time again: except they do have an heart to turn, looking the other way?

Dismiss the word, and what voices do you hear in the air, telling you that God is speaking to you? And you will hear them. What signs do you receive that he is confirming you? And you will receive them. When you dismiss the word.

Is it an hard thing for the church, born of the Spirit, to see that the Spirit can speak in a manner most plain, and forewarn of other spirits: these which lead men into other doctrines, other than that which is already set forth?

For time brings a multitude of doctrines, and provides the doctrines with people presuming to speak in the Lord's church; to proclaim and promote some things other than that true doctrine.

Greater and greater grows that number of men and women who say, I am led by the spirit. Yea, every man and every woman is at liberty to say I am led by the spirit; and same so many, they do justify their saying by a churchwork, even zealously. But led by what spirit; and unto what are they led?

But the Spirit of the Lord warns, speaking expressly of the doctrine from devils: that same doctrine having power to seduce. Making the wrong think they are right. And making those who go away, think they are getting away.

Things then open and manifest before your eyes, things in your own generation. Might it be your habit of convenience to think that this shall not be for your time, but shall beset some other generation, even though you look around and see sin abounding? Or think you the word speaks in vain?

No man, no woman, can be seduced lest he or she first has a desire to depart; no longer having the love of the word.

You see then, that they are in a spirit indeed, yea, even as they profess, but by the word you see that this spirit, it is not that true Spirit which guides the church into the established doctrine. And that part of the doctrine, that same part, which they loathe, they are able to forsake; yea, waiting for another spirit to come, one telling them a better thing thereunto; and to lead them free from the narrow.

So then, a spirit manifests itself unto them indeed: and being a spirit, it has power to work and make men watch the work.

For these then, it matters not: for unto them a spirit is a spirit. And to the churchmen, a good one, so long as it is a spirit which tells them that which they long to hear: mixing truth with self determination. And they are at liberty to claim such a spirit is of God.

So then, such an one is not ill at ease; for as a whore requires no great effort to be seduced, neither, too, this man's heart; in that day when his leader shall speak things unto many, things ripe to be received.

A seeking of that which loosens, which permits them to be some sort which they call holy in the congregation, but according to their own will again: even the will which they did once repent from, but is now turned and repented of having repented from.

Thereafter sin itself is redefined, changed; now only the things which they consider the worst of sin is become real sin; and now only the things which they consider to be the most unrighteous of unrighteousness is unrighteous. Not knowing that such a scale is a sliding scale, and has no bottom to it. Except it be hell.

Another spirit have they, one not according to the every word; a spirit, too, no longer sanctioning the speaking of certain parts of that sanctifying word; no, not in the congregation; another spirit, till after a while you will see that they no longer consider their will contrary to God's will: no, not so long as their intentions are guarded and remain good.

Hence, more and more these introduce all sorts of things, things not ordained of the foundation or the cornerstone; things contrary to the doctrine. Even fables, which things help them to explain away the word, and to mediate between the true doctrine and a doctrine more acceptable, more suitable to their weaker generation. Whose interpretation received they?

But God is faithful and longsuffering, in the which your teachers are commanded to give attendance to reading, to exhortation, to doctrine. To meditate upon the things taught in the doctrine. Giving themselves wholly unto them. That their profiting may appear to all.

Do you not already know then that the profiting in the faith, it comes not by chance, but from God? For if the thing is wholly kept, then is God in the thing; even God, he who cannot fail, and will not fail.

For this saying the Lord even unto Joshua, Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

So then, even now again, given is the charge to the faithful minister of the word; written to give to the walkers by faith: the word which cannot be forsaken by those who would be sons of God. Joshua proved himself faithful.

And yet once again, the solid doctrine is a requirement, and not on any wise a recommendation; even this true abiding doctrine in the ever changing world, given unto the children of the Rock of Christ. No part is dispensable for any man, nor any woman. But the doctrine which keeps whole, it itself must needs be wholly kept. To seal that saint. To accomplish its purpose.

For if not wholly kept, a breach is committed, whereby the enemy of the church shall fill it with corruption. Let no one tell you otherwise. Wholly kept must the instructions be. Thus forming a good seal, and godly; one continuous, the same unbreakable. Which thing done, done but with the Holy Ghost.

To leave the word is to leave the Lord. To give the heart elsewise. A man does not leave any part of the word except to go after some other thing in his heart. That which he forsakes is that of the Lord which he does not want; this man being a servant who serves, but only when he chooses. No servant is he. For such do opportunists.

But the every very word which they desire to change, this same is given to them to keep them, that they themselves change not.

To this end Joshua, who served the same God you serve, stood fast, calling upon the people to choose in that day whom they will serve.

And these had not the Holy Spirit, and the Lord tolerated their disobedience not: but the Lord has given you a better way: you have the Spirit. And when the Lord comes, and he will come, even come quickly, he will not come looking for unholiness, nor uncleanness, nor unrighteousness. And your excuse, it shall be rejected with you. There is not to be found in righteousness the excuse for excuses; neither is there reward or crown reserved for excuses. He is not coming for those born of the excuse, but for those born of the word.

And this day is the world beckoning, not sparing them because they claim to have the Spirit, but beckoning even ever more because they do have the Spirit; and thus having forsaken sin, have the greater power over it and the world. And these, so having, have no excuse whatsoever to fall away, to fall down, to bow to mammon; nor to be an husband hurtful to wife, or wife wed to the ways of the world.

O that the church would hold fast the doctrine: that which comes to take nothing whatsoever of the good of God away from it, nothing; but the doctrine comes to keep the faithful saints, and if permitted, to correct those that are given to formality, and living headstrong in habit; and assure they be altogether rich. True richness is readiness.

And O that both the church, and hence, the individual man and woman, members within, would prosper: but not as where they solicit the world, that they may defile themselves with the world, and give it their strength.

And if they that were under the law were not to take freedom to deviate, just how then in the name of Jesus shall we in the Spirit, we that are born again, born of the word, hardly consider conforming to the world; distorting the word? For we know the word is ever true. Who then deceives whom?

The word is a plain waymaker. That the church would not stumble out of the way: for all her steps of all her saints, they are commanded by the word. All her ways, sealed with a seal. All her offices, sealed. That same seal delivered.

There be men bound with a charge, robed with authority, and fixed among the people: these found as officers in the eyes of God, even shown you since in Egypt: the elders. Are not these, men visibly posted, the authority which has been amongst the chosen, the people of God since of old? Yea, found not just under the law, but even before the same; and now found also, and plainly shown so, under grace? Males. Expressly. These men having the charge: heads of their families, acknowledged of God, consorts were they with Moses; representatives were they of the people, charged of God. These also be as sentries, and are not idle gravemarkers today in grace. These protect the landmarks.

And today be the word yet. The writ: Rebuke not an elder, but entreat him as a father; and the younger men as brethren.

What is it here that the word should be served so said: unbated and with only clearwater salt seasoning? But the need, as it is, being itself also aged, preserved it is; kept down through the years as with salt, making it suitable, as it need be; straight to your receiving, as it need be. For these elders, they are an office itself preserved since ever so long. And who has stopped to think why?

With the purchased church, there is a governing: come the apostles, come the deacons: but the eldership, honoured of God, that office saw no evening, and has of yet no new morning: for it has been even handed down, has been carried over, and it has been continued, ever on; risen to set not, even since its first dawning.

An office, unambiguously male. All male. The holding thereof commanding respect, even for the elder in all of his many capacities; all of them commanding honour. These having not lent themselves to their generation in order to set the word, which makes right and keeps right, asunder.

The Lord, commanding Moses at the mount of God, this before sending him to deliver his people out of Egypt, saying, Go and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt.

And in a special worship concerning the giving of the law, this saying the Lord unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.

And again, of this thing see: The writ: Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel.

Moses, knowing God to be a God who would strike dead, and quickly so, any transgression then of the instructions even approaching violation of his holiness, held intolerance to be intolerable; hence, there would not be, could not be, any such mockery of the word as an unsummoned man, an unfit man, a woman priest, nor a woman elder. This we both know. So also the women. Women of that day. Women of this day.

Now though there be a spirit today among men and women, ready to contend, yet it is but sufficient enough that you know in your heart, quietly and mindfully, and be thoroughly convinced, that in that season a sure judgment, and an open and instant death kept such contempt for the word at bay. And well at bay.

Moreover the Lord God saw and set right, showing his people and the world his ways, when Moses leaned under the weight: the so great load, in the governing of God's people in the wilderness.

For again, this saying the Lord, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

Now unlike the number today, Moses, a faithful servant in all God's house, and knowing that God knew also, Moses was not about moving to recognize any man as an elder, nay, not over God's people, except he were truly an elder indeed.

And, O man, unwayed elders do open the way for errant spirits among the Lord's people, spirits to take men and women. The enemy laying waste.

Catching for the kill. Killing with his catch.

The imperative, it is shown, that the congregation must be established before the Holy God. And Moses, leading up to the days before his departure, having set forth thoroughly the every single law for the holy conduct of God's people, charged Joshua that he should stay the set course, and that the Lord's people hold fast no less; and he, the man of God, did proceed to make presentation of the laws of life.

Thus as it is written: Moses wrote this law, and delivered it unto the priests and the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel.

And even in that day, as now, there abode a spirit in the congregation, and it would conspire to move the people to kick.

Yea, in that day the spirit of waywardness, it was in the people's hearts: for God himself did say unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them.

And even Moses himself did already know firsthand their waywardness, saying unto them: I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you.

Now they that have the Spirit have power; but flesh, surely as it is flesh, whensoever it occasions flesh, it is the way of all flesh to walk in the flesh; even seeking to step in front of the Spirit, effecting a turning aside the man, and a corrupting of any and all things godly.

On the guard. In the Lord's church, with charge against this, the elders. Brought from back to carry on forth.

Thus has it been among the people of God. Though ruling after Moses, the man Joshua, however, suffered no slackness, for he with the elders kept the faces of the people turned toward the Lord; that is to say, holding the word.

O but if you would see, when Joshua did die, because that the elders outlived him, because they did stand as true elders in the midst of the people, yet did the people continue on to serve God; to keep the keeping word.

For thus it is written, Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel.

Seen set amongst the people, there in the congregation, remained the elders: a perpetual office; but though an office in which men did not always continue faithful through perseverance, was one yet preserved by God.

And now in the church, purchased with the blood of Christ Jesus, an office manned yet by elders, each which owe all that is in him to godliness.

The word bears the record. The writ: Rebuke not an elder, but intreat him as a father, and the younger men as brethren.

And now today, godly instruction is come, again concerning the elders; telling how these are not to be rebuked. That there might be a knowing of the gravity of the office; and a reverencing so surely its vital purpose: yet by no means allowing room to excuse this man; nay, should he be found wanting.

These things, of the eldership are they. You are here brought to this order so that you might abide here in understanding. And that the church might know again how to abide in the way of the needed strong: even as Christ Jesus has so purposed. And being rightly ordered again, then it shall indeed be strong. The holy church, the house of power.

Yea, the Spirit makes you strong, if it be that you walk in the Spirit. For it gives you power, and also a love to obey all the word commanded you. Though the enemy shall make a man cast aside some things, he will not once cause a man in the Spirit to forsake any part of the truth. The Spirit holds to all truth.

Of the certainties of elders then be quitted and know, if he be an elder of truth, his office is sure, his office is grave; it is an office manned of none but men.

What then of a man so to be treated as a father? The godly order, it is affirmed, having first started with the men in the church as men: thus see the start addressing the honourable order of the older men first.

Instructions, so delivered for the saints of God, concerning men and women, all having the same Spirit, if you can but hear; the children of truth are they, children not having the spirit of error. Instructions. Nevertheless instructions not on any wise accounting the treatment of the holy women as yet. But in the godly order, but for the true power, but for the betterment of all, even the whole church, even men and women, instructions first establishing the able men; even as God would have them stand. Nay, not accounting the women just yet.

Yea, worthy as she is, and made so of God, she shall indeed be accounted: but the Spirit does things in order, godly order.

And this word, in its order, which shall stand, it does stand; though it stand but among the faithful, yet and still, it shall stand: hence, the instruction, so profoundly written that over it the adversary cannot prevail; no, not without attempting to make the truth, that is the order of the word, a lie, whereby he put into the woman a spirit of another sort: as a belief that she, too, is now in her own become even also an elder. Seeking to corrupt by any means possible, the godly administration.

Yet the true government, it is on the shoulders of Christ Jesus.

Now every spirit comes with its own voices; moving here, over there, and speaking freely. And comes even with its own signs; but the thing so conceived of it, absent Christ, it cannot be rightly born; no, not by any measure of the sure word of truth.

And for those who yet desire it, the truth remains available; the truth of the way of all the people of God: even the men and the women, even the young and the old.

The elders so treated then, what of the young men?

So then, your sure and lasting lamp recorded for all due treatment hereunto. The written: And the younger men, as brethren.

Your written record letting you know that these be younger men than the elder men. Notwithstanding, do stay watchful, and you will witness some young men lacking needed patience, and having even less seasoned wisdom; and because of this, these men, they desire titles anyhow, even which they are undue: this because titles are easy to pluck, and to put on; and often, too often, make one proud.

But be you sure of this, if you are careful to abide in the truth, as required of yourself in the sight of God, these young men, they are to be treated as brethren. As brethren nevertheless, and not saying elders. Nay.

This now, is it not instruction concerning due treatment of the holy men, even but by their course?

But inasmuch as no woman has yet been spoken of, what shall be the manner of the treatment of the holy women then: either elder women or younger women?

Though she has the same Spirit, and she is saved by grace no differently than any male, it is now that her way is set forth: ample and fitting good room provided. And there be godly instructions pertaining unto her that are meetly given, aside and of themselves. Not inclusively. But aside from the office, and aside from the conduct of the males, if you would but see.

The walk written wherein to hold is hers. The written: The elder women as mothers; the younger as sisters, with all purity.

Now just what is this? And what shall it mean? There in the record it can be found, all that is needed, and all that it means; kept there for the church; it is kept there for you; there it is kept also for me. It is not kept there for the adversary: but you may be certain, he is coming after it. Because it is there.

Though she be an elder woman, or of the elder women, yet she is on no wise reckoned in that order of the men who are elders: the latter being treated in your word unto you as an elder, or the elder. No, but she is an elder woman; she is even of the elder women; thus commanding respect and honour. Yet, though this her status is a position which does merit honour, still it is by no means an authoritative office. And not at all reckoned as such. Hence, you see her not once being called an elder, as such. Look you and learn.

Stop here and hold this: all saints have power to quit themselves of unseemly reasoning. All saints. And the elder being a man, he is an elder indeed. Receive truth and grow.

And what of the women then? The women, when they are aged, bestow upon them the honour as mothers. Now if there had been any elder women appointable to the office of elder, or even in anticipation for consideration for that office, here and now should you have been apprised; now should you have been made to know the truth and godly way thereof. But the Lord, knowing the end from the beginning, and precluding confusion among his people, has left the thing clear; clear, that is, unto those made to hear the truth.

Thus do you hear how that the word has informed you concerning the elder women? The writ: Intreat the elder women as mothers.

For inasmuch as the word has come, saying, Women, it has included all, even all the elder women, as mothers: leaving none among them to lay claim to that office of men having the charge: the office set aside in his church by the Lord Jesus. But the instruction, by the power and wisdom of the Spirit, has included all the older women, and thus scripted all such within the motherhood. And all the education of your generation, it shall not begin to measure up to the wisdom of the Spirit. This know and live.

For in these very instructions unto you, had just a few women, even so much as one been an elder, surely she would have been set forth; and set forth for your needed knowledge. But your need is spoken to. And your knowledge increased.

This so as to leave no room for misunderstanding, and to head off strife in the Lord's church: for strife is not to be among the children of The Prince of Peace.

Mighty is the Spirit, and mighty to give power to keep the word.

Who is he who will step out, that God may step in and lead through? For the Spirit does not make you free from the word, the Spirit makes you free from the forces which war against the word: the forces come to lead you in disobedience to the word. When you are born of the Spirit, you are born of the word.

O false teacher, you have gone your way, and those that are as sisters have you set up as superiors; and those, when surely and clearly they were to be as mothers, which thing is good in the sight of God, and so very much acceptable in his service, you have gone and made them not as mothers, but rather, as your masters. Is this of God? You say it is.

And the men, even the men, in the Lord's church, whom you know good and well Jesus Christ himself is head of, these have you sought to set under them: even sitting them under women who are found often to grow heavier than men: this when once they put on pride and take on titles. The more of the word they put off, yea, the heavier they do become. Laden with the interpretation. Adorned with generational religion. Having power to pervert. And spirits spiting subjection.

Yea, spawning creatures who believe that the accepted standards of their society is become truth, and have set them free from the unwanted word.

And you, O false teacher, falsely instructing the men, as that if they do not obey the women, instead of the word, then God will execute judgment for their disobedience. Even though it be you who do execute judgment. So have you done.

But is not this judgment: that you abide in Christ, and his word abide in you? But you have gone indeed, and that ever encroaching thing, social transition, which is but worldly tradition, it now abides in you, and you abide in tradition. And for one assembly, there is accounted an edification in man's eloquence through education; and for another assembly, there is accounted an holiness in a shouting in the congregation, and there is strength and deliverance accounted therein; in another assembly, some claim it be there in a dance. But shall a man claim a knowledge by degree, or a shouting, or a dance in the Spirit, and know not how to walk in that same Spirit? Within church and without?

Behold that generation in its own day: the more dancing in the way, the less doing in the word. The more debility in the church, the less church in the children. Let the Lord show you this. Saints must live holy. Saints will live holy. Then behold the Spirit. Within church and without.

Satan will not be overpowered with a degree, a dance, or a song. Neither will flesh be brought into discipleship by these.

Though there be that dance and go out and not live holy, walking as they please, till the next dance, yet the spirit which causes these to dance as they claim, this spirit will surface; for it is just a matter of time till this man's worldly ways surface: those ways which he show forth while out of the presence of the people of God, they will follow him on up into the very church itself. Worldliness. No longer being hidden. Men alive in dance. Dead in the walk. It shall be seen.

Some assemblies have dancewatchers. And dancers know this. Dancewatchers know the word. And so do dancers. People do things people. Calling it God's glory.

In the assembly the Spirit must prevail. It will manifest life. Making the worship wonderful.

There is one Spirit. Yet some assemblies, they have a dance, and some assemblies, they have a demure dignity: the former, even with the dancers therein, these so many dancers starting and stopping in a most precarious presentation: for so commonly they reap the report of living not with the fervour with which they put into the dance; the latter, assemblies having dignity, coming to the point in a programmed presentation: and they portray a life of declension from the word so solemnly delivered. There is one Spirit. But who is listening?

Some assemblies have listeners to the quiet in the lulls of speeches. And they call this joy.

Should there not be the power and the unity of the Spirit?

Has none asked, where is the power of the Spirit? Have not many asked, where is that being one, this of the one Spirit?

Yet all true churches have saints, and all saints have life. But O if all things, even all things, were done in the Spirit, and in truth. This would take charge. Mighty Christ would prevail. In the very assembly. And men would see. And women would see. All earth would see. Religious entertainment would cease. True worship would increase. And manifest itself wonderfully. Inside church and outside.

Thus if that man, and if that woman would but get in the word to him and her, there where the Spirit can use them indeed, then would there be an holy fire from city to city, manifesting the true great light upon the earth. The glory of Jesus.

Shall not the pastors and elders know this? People do things people.

Whence that generation of men and women, even aged, required to worship God in Spirit, and in truth, but has received a spirit wherein that spirit has told them that having it, they no longer need regard the written truth?

Nevertheless in truth, concerning the elder woman, you were not at all left ignorant: the word has spoken unto you, telling you that she be entreated as a mother. Is it a time when true men of God must be led by mothers in the church?

Till what? Till the wives be as heads of that which the husbands are clearly made by God heads of; and mothers of the church be as authorities as pastors and elders? Till then the men whom God has placed in authority, this over both wives and such be as mothers, are themselves subject? Shall men be even under some authority of both wives and mothers in the church? And you call this church?

And shall such a man seeking to promote this do so, claiming he is led of the spirit? For even the sincere woman having the true Spirit, God has visited and moved her to wonder with watchfulness: this whensoever she does see this gross departure from the truth. This new religious rearrangement, scraped and forged from the scriptures to fit the times.

O man, the true power will be missing, ever long the glory is misplaced. Christ is the head. His is the glory.

Men deny his glory. Forging order within disorder.

Confusion for some can at first appear to speak louder than truth, but the truth shall always outlive it; and none having the truth need cower as helpless, waiting for confusion to die, for confusion thrives in weakness: but true saints, they have power at hand over it, power to put it down. Growing in the word.

And the man, where he shrank, in the face of men and women, becoming less and less, shall he also be reduced to unaccountability before God?

But a man born of the Spirit, he is a growing kind for all good, and he is simply not made to believe in such unseemly disorder. And therefore he does see this thing in the church to the woman as ever more besetting the church; and that it is but a reflection of the world.

The church is built upon the foundation of the apostles and prophets, with Jesus Christ being the chief cornerstone.

Whose foundation then are the ministers of deviation built upon? No wonder it changes. It cannot but change. And keep on changing. Christ's church will hold.

So then, written concerning the men: An elder.

And so showing them not only to be entreated as fathers, but to be men of that office in very deed.

However, of the elder women, the elder women are to be entreated as mothers.

An elder, he is a man, and being an elder, he at all times has a charge, some of more weight than others, but all having a charge.

The elder women, see these are women who are of age, deserving of honour as due mothers. Here is truth, and the truth requires no flesh to give it legitimacy: the woman, she is accounted an older woman, or she is accounted a younger woman; but in the truth she is nowhere accounted an elder.

Elders, being presbyters, stand more ready in their station.

The record is written, even for this year, for the one church, as well as yesteryear: The writ: Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

But authority, no, it is not given the woman; if you can hear; if you will hear. And God knows whether you care to hear.

The elder, he is found a man, and that not without authority.

An elder. Thus it is written.

And in the writ, has he age, office, authority.

But when addressing the women, however, The elder women, it is so written.

How see you ? Age alone is all.

The first, men: a charge proper, whose degree a pending. The other, aged women at large. Two groups then: one shown you having authority, both shown you commanding honour.

The word shown you for the Lord's church: enduring truth this day, as well as yesterday.

First, there is one word and doctrine.

Finally, there is one word and doctrine.

So understood, that elder then which labours in the word and doctrine, he is not altogether as he which does not. But this which is given you, it is given you that you may know the span of the authority that is given the elders in the church: that is to say, the Lord's church.

And that same so vital authority, that watchful need, it is not on any wise given to the woman over the people in the Lord's church; nor even the feckless man. For though there be elders not ministering in the word, he being an elder, this man is yet an elder: albeit at times found one of lesser reach, he is no less committed to that committed unto him; yea, this is godly established.

But in the church, the woman, she has not the authority: if you can hear; if you will hear. And even also if you can hear, but because of the times, you have gone and decided that you just will not hear.

Nevertheless the authority is of God, and when the woman again rebels against it, she is indeed rebelling against very God again; and discern her closely, for though she would attempt to cloak it, even as a low and softly going, there shall be revealed by the Lord of truth a spirit for you to see: one within her that is proud: at times rising up and shoving. Not like a sheep.

But of the true things, of godly authority, do consider: should he be seen a pastor, or called out for teaching, or he being found a bishop, atimes perhaps an overseer, howsoever in finding, he is found a man in the church of the Lord Christ Jesus. These ministers are men.

All that the church would retain the strength appointed it, and glorify the Lord. Doing so in deed.

These instructions written to those of the office, that the Lord's church might know how it is to function in the Lord; how it is to work the true work, even prosperously; and thus glorify God in Jesus, before the world. Men and women, going on up: but in the Spirit of power.

For God's ways, godly are they established, and therefore always subject to the assault by those who are inside and out; and not just those who would think themselves having found better ways.

Every man, every woman, and any spirit can say God sent me. If you have not heard this, wait awhile. But without the truth of the word, and the Holy Spirit guiding into all this, there be contention in the Lord Jesus' church.

But you, holy sons of God, both men and women, you have so very much need to give yourselves to standing fast, wherein you uphold the standard; you have too needful work to do that you should divert, and give yourself time to wallowing in wasteful strife. There is too much yet left unprayed for into the Lord's waiting ear; too much, that you should lose precious good time, time giving your own ear to false doctrine. You know the word. That it never changes.

Try the spirits, that it may be revealed: these malcontents, they contend, not because the truth is missing, but because it is present, standing there, blocking their path. Stand therefore, O elect.

And the pastor, what is that pastor's purpose if the godly teachings are not the word, the word of the way ordained of the Lord Jesus unto his own church? Thus if not, just whose word then is the church built upon? Is it this man's and that man's own?

Though a man establishes his own sort of church, only that built upon the word shall be, or can be the church of the Lord Jesus: who alone is the living word. Otherwise, is it a church considered after some man's own dead body, or some woman's own dead body? Such religious establishments, what shall they be called? A church? What cornerstone this church?

For these leaders, knowing the true unchanging word of the unchanging Christ unto the church, and pulling away the shoulder, do they suppose they shall give unto the Lord a church, but one of their own choosing? Jesus already has built the church; and when Satan cannot mount a direct assault, he is coming around to mount an indirect one.

So then, if called, even those the called pastors, these same, if they remain faithful, then they are made capable: they hold to that which is sacred in the sight of God; and these know that holy way. And these pastors, being in Christ Jesus, are working a work most beautiful therein. And these are they who have not known, nor have in themselves a place to receive things which be taught to turn them around.

Others, however, they have place, but place to repent.

Yea, the truth is there. And if it be a point of contention, it is simply because one has shut his eyes to it, or one does not want to acknowledge it. But let him not do either of these for so long, till watching God, seeing his heart, an heart that desires not to see, does then allow him to go blind.

And the word of the Lord unto his church, it has not left the church short concerning the day to day walk of the godly men, nor the godly women. And if the truth concerning the putting forth of women be there, as the forward woman and her teachers maintain it were there, then you may be sure, absolutely sure, that to the church there would be from the Father of lights, the God of perfect peace, no strain to find the truth there.

And it would not have to be sifted from or fashioned in words out of context. For say on now, how much instruction unto the church and world do you find showing the man a preacher, but find it showing him a preacher only when it has to be strained at to see, and found only when construed out of context? Why be there strain? When does truth hinder?

Pulling, twisting, turning, O worldly one, do you not realize you are striving with the very word? There is something very much the matter with this way in you, and you in this.

Yea, answer: when was the last time you had to strain at the Holy Ghost inspired word, this in order to find that a man does preach?

Thus, were she a preacher indeed, nor would so substantive appointment be found in the scriptures of light unto you in contradiction. Yet men scurry here and there, scraping the scriptures, seeking to piece and parcel an hope here, an hand there.

Just stop and look you at the rightly divided word, and if the thing sought to be taught you be not there, even in this surety made available unto you, then stand on the word in its wholeness just the same; be not gone from the word seeking to find anything. Lest you find a stumblingblock.

Nevertheless for her, the new generation teachers have found fault in the foundation. But let her know that this is not about any fault with the word, as she in her conscience does already know; know in spite of her desire to believe this teacher, as she let herself lie down with the loose. Nay, not about a fault in the word, but this is about that spirit prophesied of: that one which would take her, even in her generation. And take her handily.

So then again, O man, O woman, you see her as an elder woman, and you are duly commanded concerning her when she is found a younger woman.

Even as a widow, she is not neglected; but so being, she is the object of manifest respect; yea, in the Lord's church.

But hear how she is to be found a widow indeed. And for her children to have an understanding of their godly and reciprocal obligation; and how they are to know to take her care upon themselves.

Weigh carefully those things concerning the widow. Though she has the Spirit. Down through the times of man, how often did you not see the King of compassion, that his care for her was as for a woman: a care itself then having tenderness?

The widow then, she is to be proven; proven even to be a widow; and it is by no means an aside to the pastor: for the lasting instruction unto the church of the Lord Jesus is that the things hereunto written shall be executed: the same done in business, fulfilling the charge, even that which the Lord has himself preserved in writing. Yea, a fulfilling all things left on record, and doing so with certainty: that is, with sufficient authority so as to cause them to hold up, both in word and in deed.

The record of furtherance hereunto is there. The written: But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents, for that is good and acceptable before God.

That it may be known, yet again, that in the home, even the home of the saints, there is a set way, and this way, the way given, is acceptable in the sight of God. Even again. The word coming from the chosen ordained, it is right by itself.

And setting this seal, the apostle, saying of the thing, Acceptable before God.

Hence, though it be openly embedded in the writing, before their very eyes, and though it remains unseen to some, yet the matter and its seal, they come well placed, and most timely; this in order that they might invigorate the dull of hearing: else some would presume to relegate the way of the home to their own designs: following in the home the way of the world; and this not without first dismissing the teachings of the teachers sent of God, the apostles.

Some suffer not God to have his way in the home. For these, the church belongs to God, but the home, it is theirs. But that acceptable way before God is given to stand: yea, it is that protection against the dissolution of the home; yea, but first, against the dissolution of the word in the heart at home. Though here, at home, it be treated by many even in the church as a thing of no significance; hence, no consequence: apart from God: home treated a thing of private domain, safely exempt from the word. Yet for also sanctification therein, also then is the word come: to rightly govern the home.

Too much here, you say. Let you understand: in God's people, holiness is everywhere. Holiness, it is not just a way of life. But holiness is life.

And if a man allow not God to govern in the home, the stage is set, see the show: for he will not allow God to govern in the temple: for whatsoever the spirit in the temple, this is that which shall manifest itself in the man withal.

Well then, O ear, in the home, it is the charge of the man to care for the things as he ought. Is the woman a widow? Then the husband is dead. Has she children to step forward to do the godly thing, even in their homes? Sons, daughters? Then the son has the duty for the mother; and if the widow has a daughter, and if the daughter abides well in and by the word, how often is she found without an husband, and an house she guides?

The man, he has the duty; and that you may better know this, the word, if you can hear it, would have you to know that the nephew, pray you hear, the nephew, this man, he also is in the line for the duty; and this is not subject to the shifting doctrines of the loathsome: men with new age corruptible ways, but it is the lasting way, and the godly way: it is verily the way of piety concerning the home. Does not the Lord of then and now watch the way of the things in a man's home? Watching in the earth which he has created?

Behold the way, and it has with it the written seal then. The written: But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

Go there, find it where it is in the word and waiting for you.

Find it there, bury it in the bosom, and verily there keep it. Lest you hear the corrupter say, nay, but things are changing.

Changing for whom, O man, born of the unchanging word?

And the charge of the godly man, he is in all his conversation a godly man, wheresoever he does be: in the church or in the home.

And though he deceives himself, so easily swept away by the broad way walkers, this in his thinking that he can relinquish the charge as a man, as though by putting some of the charge as provider upon his wife, and making pathetic, boastful sounds, as that he is somehow sharing, or that he is bestowing upon his wife some sort of love in so doing, this man doing this is not showing a love for his wife; neither love for the Lord. But this man, he has faltered: women and children suffering in his malfeasance. And indeed there is more: for he further darkens society: that same society of his generation unto which he is called in all his walk to be an holy light unto. His misrepresenting God's way.

He loves not family. For his true love rather, as with so many blinded men, is a love he harbors to more freely play the fool, and think he shall be free from having as a man, who must as a man, answer God wherefore. And so thinking, he has determined that he has found, with his generation as justification, a way to indulge his folly therein.

But let him know that which settled men, and though they hold their peace for their own reasons, even settled women also themselves already know: that whatsoever device a man plays in his own heart, God will suffer no man to mock him. No man. God's word comes ahead of any man's ways.

And being unchanging God, he will nevertheless require exactly that which is required. With the fickleness and the foolishness of social transition changing nothing. Amen.

Where in the way of the man holding in Christ is there any room to contend here? Even the world shall answer. But now how shall he, as though he were in the world, lift up himself against the holy righteousness, or even the common decency, to nakedly contend that the woman is the provider of his own? Even in the house beside himself. Who has done this? Whose word has prevailed?

Has he this from his pastor, a pastor of another sort than that herein, that which is holy witnessed; a pastor desiring the two more full offerings from one house, instead of something lesser: pastoring over a congregation whereunto he blatantly lords over the word: the word that is given concerning the man, and this man's charge in his own house?

Has it become an house too blessed to live holy?

How see you, O looker? See you perhaps that God has delivered for them? And are you found complimenting, justifying? Telling them what? Look around, count their much material. As that if this way of their departure which you defend were not already acceptable, and if this way were not approved in the sight of God himself, then they would be barren of bounty. Therefore does not the bounty of the house bear witness; does it not speak for itself, that God approves? Apparently acceptable, otherwise God would not have so blessed it?

But is this way, the broad way, and a way growing for the church worse than the world, is it a delivery, or a deprivation? And if a delivery, then for whom has God delivered?

Two providers. Twice the goods. And double their delivery.

How many do subvert houses? And how is it that they not rail, seeing as how fewer and fewer teachers stand; failing to raise the standard to stop their spirits? Drawing back, in unity.

Who is that pastor, he who walks among the congregation, as trampling out the spoils of the spoiler: this same pastor, he proclaiming that the Lord shall provide and return abundantly to the giver, as even all the while he denies in living truth the thing he has spoken: this by forwarding the way of the woman outside the home? The home godly ordained. Ordained for God's glory. But these subvert houses. And mammon bears rule.

Money does master now. And lucre lends love. The husband, loving the wife better through her money. Lucre lends latitude. The pastor also, on the leash of lucre. And the husband, O the husband, on this matter, he speaking in concert with the pastor, or in consenting silence, in so doing, does the filth cry out in the man, or does the man cry out in the filth? Who is in the word? Jesus coming, already knows.

And she, her desire for substance has lorded over her. She, having bowed unto mammon just the same: having done this in spite of Christ having so very clearly forewarned her, even against so strong pull of this god so subtle. Hence, she foreknowing all such things coming to tempt her; her and all else who would claim to be Christ's.

But in her looking down, and running blindly after the bait beneath her nose, following the things of the earth strewn along to lead her away, things laid a path by the gods of this world, she is sealed against any conviction; bloated by the blessing of her pastor, and the encouragement of her husband, and the tradition of her generation. Can all these be wrong?

And with her generation she is walking the broad path, that of the unready and the unsanctified. And these same reassuring her with their numbers, how then shall she not but be completely at ease; secure in her so obvious transgression of the word? Thinking Christ has changed. But he has not. And neither the word. But yet somebody has.

Taken in covetousness, even as the generations before it, it is but yet another generation deceived: comfortable, and quick to defend the idolatry; the idolatry which again and again does take its worshippers, even while they think themselves some different than the old deceived: the blinded before them, even those who were likewise drawn into covetousness.

Nevertheless to duly warn her once again, and with a godly fear, that she is being mislead, such a warning is to her perceived a trick of treachery against her; and so, such instruction, it cannot at all be of God; even though the word has been put on open record, verily before she came forth from her mother's womb. Put there for her readiness, her sanctification, and her preservation.

Jesus himself has provided for her his Spirit, and herein shall be found a refuge from the disquiet of the ceaseless waves of the world: even those which come to sweep her along; come to distance her ever further from the word given unto her that she may stand. She has all provisions.

The keeping word of instruction is unto God's own. For thus it is written, for thus it shall be found; even ever alive in the born again.

And lest she be deceived, let her know of a surety that the word which first sanctified, which first staid that woman earlier in the church, it is that very same word which the unchanging Lord has presented, and shall and has preserved on record for the unfalling in her own generation: it is for the keeping of very she herself. It was good to deliver and preserve in that day, and that same word, even that very same word, it is just as good today. None else was needed. None else is needed. And none else provided.

The glory of the Lord has done this.

O but if she had first an heart for the simple staying power of the word, the same which the Lord himself has taken care through his church to keep set before her, then would she have had sufficiency to prevail: regardless of her errant teacher, or her wayward generation.

And had she the right heart, abiding in the word, even though her husband did not, the God of all her holy and needful provision yet delivers; and he, who makes the crooked places straight, would have gone before her, even able to prepare her husband's heart. The Lord, whose she is, he would have provided. And provided without failure. Making a way through.

Her walk here is not difficult, but it is her desire that is out of step.

For she has increasingly counted the word as not needing to be heeded: she has accounted it non essential: has disregarded it. And has worse yet, gone and defended her departures, defiances, and disobedience. These she has done. And is growing worse. Her husband finally heading. Finally being the head. Heading her to harm.

Yea, the covetous man and his wife, deceiving themselves, going about claiming sanctification, they do this all the while they run in the nightrush; and do this yet thinking they bear witness to the idolatrous sinner: as that the word is somehow alive in them. And these departed, having a desire not to delight themselves in the Lord, they have rather a desire to be discontent; even daring to profess that the Lord shall supply all their needs.

But then they themselves, both of them, having turned from the voice of the word, and hearing the voice of mammon, and the encouragement of the pastor, who is not without his own ambitions, they run down the road, and hard they run: he, the husband, running for the hopeless way; she, running from the home; both rioting against the word; they both running from the ready.

Two gone as one. One gone as two. Running after the gain.

O Lord, they run away, even as you have said.

On they go, yet clutching the book, dragging it with them; but they are booked for the reading of their generation: being unable to resist the lure set before them by the god of this world, they carry the book to counterbalance the burden of conviction. And to wit, having even convinced themselves that there is no idolatry in their lives. Running on, they run.

And, yea, though the word is set before them, and stayed there, maintained there as a standard against this very same thing, still they resist the power: power to pick the word up, and put the world down: they, blinded now in their hearts, and must looking aside, do find support, and increasing comfort among the growing count.

Hence, their hearts have been fixed by mammon that this covetousness, and this departing from the word, it is no longer accounted as a departing at all; therefore, conviction is not to be found in them. Mammon has blinded them, as that God has blessed them. Tradition has triumphed again.

O taken in the toll, when the level of your worship at home, should be manifest in the church, truth is, the level of your worship is in the workplace, and you manifest it in the marketplace.

Shall a man at all move a woman toward such reproach? When any man so does, is it not to encourage the woman to worship mammon to his shamelessness, and her reproach?

Put a piece of the ill gotten gain into the treasury, he has purposed, and pacify God; O but is not this man rather an investor of his times? Thus he thinks that God will wink at his wantonness against the word, and buy into his plan. Nevertheless he is the provider for the home, and she is the keeper thereat.

And as for the teaching of this, one shall attempt to go around it; another shall sweep over it. But yet a third teacher, ordained to sound doctrine, shall attempt to faithfully go through it: too often, however, he shall be stopped. Cut down quite early. Put to silence publicly. Made example before all. By men loving money.

O man, claiming Christ Jesus, once you give yourself to the cares of this world, mammon, he shall always speak; and speaking, he shall take away much, even as he adds on, to cover the reconversion; and careless to a thinking yourself beyond his to take, shall you not thus hear the voice of mammon and run on; convinced, as are his other converts, that this leading is itself the leading of the Lord? You shall run on. Mammon rewards his worshippers. Run on, run faithfully.

Their faces are set to snuff up the scent of mammon: his trailing scent so strong that it has become the substance of breath in them. Having learnt to breathe it, such way is but by their running headlong hard into it: this headrush is come to be of necessity: this in order to drive this breath of life up into their nostrils. They live pursuing it.

Deceived by that idol mammon, it is a deadly deceit: some made to think that the matter of setting the wife in reproach, it is between husband and wife. Is it so worded?

These things diminish, and deadly so, in that day when mammon has spoken unto her, coming unto her as the word of God: wrong to begin with, and wrong twice, that she is good to believe that lord mammon, he has given her power to purchase her authority over the man: but even first and ever, power over the word of God.

And as he, mammon, is wont to do, that he may make the matter as right as he can make it, covering himself as he goes about to complete her conversion, he further instills in her a confidence and consolation.

And this confidence and this consolation, they be limited only by her ability to perfect her claim: her testimony that these things done, and more, are given her of the living God. The world left wondering.

And on she runs. Right as she runs.

See her in that day when the spirit of her desire in her has spoken, and borne witness for her that it is God who has set her thence; and see how she does stand on this, running while the word itself is left still there, yonder; the word forsaken, and no longer one with her; and the money, it has purchased for her not only a life of a salvation, one satisfying enough for her, but purchased also a pastor who bears witness that it is so. These things in spite of the rock of the word standing, unmoving; standing there still before her eyes. The word. Standing now outside her heart.

In that day when her money has moved her, it shall distance her from the word, showing in her that it is god: and indeed, a god it is become, god over her; for mammon, it has moved her, and no longer the word has stayed her. Idolatry taking another generation. Blinded, and led captive. As before, so again. As Christ has warned.

To tell her the truth is as telling her nothing. And not her alone.

When mammon has made himself heard of man and woman, this voice is as very god: and they be able to discern no difference.

And those who stay her in her waywardness, these are known to exceed even interpretation: for this which mammon engrosses, it is worse than the interpretation: for these going this way have gone farther and have created. Created with their words.

But be you sure of this, the word that was given, the word that is given, that very same word shall stand; the word that is able to quit you from the world, and keep you ready for the quickly coming one; warning you that covetousness is very idolatry, even very idolatry: warning to the minister, and also the ministered to.

It is yet idolatry, and the returning Lord, quickly coming, he will not countenance it.

And the lie that you have grown so accustomed to and comfortable with, O man, you who will not receive truth and cannot be content, verily it is a serpent in your bosom. Even there where it grows best. And though you be blinded by mammon, what is that, it is nothing new, for such is the way which befalls all that serve such.

For he is able to give blindness to those who once had sight. Blessed blindness.

And mammon, shall he not know how to work you so wonderfully? Of the gods of this world is he not one of the two most practiced: able to smite you so smoothly to his end, even right there in the face of the word: even while relieving the conviction by moving you to share what is left over of your choice: choice of your time, choice of your heart, and ill gotten money in an hour set aside and graced with your voice: this weekly formality designated as worship of God? And so you bring the residue of praise into the assembly, but have no power within or without to worship. Christ is not exalted. Mammon, he has mastered.

Finally then, you have learned to practice subjection. Finally. The rule is realized.

The love of money is magnified, being greater than the true need of the same: for God himself, the supplier, the need is not beyond him: but God, seeking his due glory, he leaves the love of any part of the world for man to bring under, and ever keep in subjection.

To teach against covetousness by telling some men the truth, that God shall supply all their needs, is railed against by growing many teachers: for they claim that to teach so is to tell some men that God desires that they be poor: the former is the word, and came time ago sweet, for God shall indeed supply, but the latter, it is the gainsayer's weapon of interpretation, and it is apt to come back at the true teacher as a thing uncoiling, and dripping with bitter venom.

But the truth is yet truth, and is acceptable unto those who can hear: covetousness is very idolatry, even absolutely; and the idol, it is mammon. Warned against.

Whoredom it is, and so gravely renounced. As spoken unto the saints of old, even under the law: these who did also think that God would bow to their bowing to their idols. Think you this of the King of glory, the most high God, great and mighty?

No soul need deceive itself: neither the blinded soul who just will no longer see, nor that soul blinded into thinking that idolatry shall be excused; even idolatry, which has power to make its worshippers think that God will wink; that God will consider whoredom a light thing: even their offence which they commit in the sight of God, and upon God, and against God. These disciples of mammon. Whores wanting into heaven.

Covetousness is a whoring heart, O man, you who claim Christ; and even if all else were thought perfect, yet covetousness, it is of itself a sure and deceiving destroyer. Yea, it moves you out of the spiritual, and into the fatal.

How many are the warnings of God? And merciful God, he himself warning you, should you stiffen in God's hand, God will let you proceed to run with it: and then this destroyer, it will run with you. But O where it shall ultimately take you. For as you go away, O man, so then shall you fall away.

And were not the people of old, even Israel, also profoundly forewarned under the law; and so, too, the people now under grace? Warned against covetousness?

Yea, they were duly and much forewarned. Yet the people of old, they did convince themselves, taking comfort that by their measure, the thing in the word was not notable; and in their disregarding, it was considered not as some thing that could hinder them, nor offend God. But it did both.

Mammon made amicable; serving him till blinded, and so till as seen an honour and a blessing, bestowed even by very God himself. But of a truth, God did not at all accept it of the people, the called of old; and you be sure that this idolatry, this filthy worship, it shall not at all be accepted when practiced of the latter claimants, the church. Specially since these now have the greater way, the Spirit of Christ to them: hence, fully able to see and ward off this abominable thing: this blinding god making himself wonderful and beautiful: first to the people, and then within the people that be of this world.

Woe unto the eyeservants of God.

O self made man, appointed priest of idolatry in your home, shall you not give account? For in this day, when God is yet making men holy, would it prosper you to take you by the hand, and lead you to the word? Or would you, brought there, but look the other way? And if one loving you, would persevere, taking you by the hand, taking time, long time, to teach you, and take his other hand and steady you on the back of the neck, and forbid your turning the head, that you might heed the plea, and look upon the keeping word just the same, then would you go and close the eyes? To keep from seeing?

Yea, shall God know you have already so done? But even the closed eyes, can they not see fear in the dark? And repent?

Money, it has spoken to their hearts for them, even the man and the woman; even bearing witness, that all is yet well between them and God; and not surprising, its presence, it does speak and serve to prove it is god, you see.

And flocking to the pastors of the age of prosperity, there shall not be old truth enough; no, not to withstand the new tests overcome with the power of new money.

But if God had truly been in the blessing, would there not have been spiritual power to go with it? Even power before money?

Another man, another woman, once fearing, now these also have gained but a little. But even a little more than what used to be, for some, that of itself is all that is needed: for little is a lot, when mixed in to leaven the pride of life. For as the poor rich, they, too, have learned to walk more proudly.

Money. Not much. A little more. And immediately they drift.

As did say the Lord through Isaiah, This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men.

O headless man, with your woeful woman, what teacher has taught you till you are so unteachable?

O poor, self made, and penny serving man, who does serve to man your post?

O poor woman unwise, priestess of your prosperity, your mother did sleep with her idols, and your father was a pagan, and now you have denied the truth sent to you to be an holy woman; standing on your money, and leaving the truth as if it were a thing beneath you.

Calling that woman that would go by the calling of a saint: though she will not commit fornication in the flesh, if she will yet freely and openly, and with shamelessness before the watching world give herself, committing fornication with mammon, unfaithful to the word, is it at all surprising that she is able to resolve in her heart that she is altogether still steadfast, still sanctified, still true? And this she will so do, with a ready made high claim that her husband is not displeased.

How say you? And just what is this twisted thing you have woven in with the word?

And what of her husband, heaving in the bowels of infidelity? Seeing his malfeasance, has she gone to her God praying for him; or, already outside the word, has she covered not her head but her money, and used it as her head against him, and God?

But all the while, the word, that written word, the whole word, that which men make a thousand excuses attempting to get around, and to justify their disobedience to, the word, which Holy God yet retains on record for her to hold fast to, and thus glorify him, it has been preserved for a purpose, and plainly given the man and the woman.

And Christ the Lord, whom she claims she glorifies in her members, he is denied of her, though he that is wed to her in this world be not displeased; for both he as an husband or not, and she as a wife or not, have both been given the instruction; given in spite of their childlike denials and excuses to the contrary.

It has held when it was given, it shall still hold today. If still held to.

It shall hold still this day. But what is this in here for an one looking from out there? Your false teachers, they have mended and amended, till it is a thing no more at all about the true word, and sound doctrine: but it says much about the degenerate spirit prophesied of coming upon your generation. Still there is not fault in the foundation, that a man should stumble.

What say you, O man, O man that would call himself an husband? God who created time has put you in it: now will you take unto you a spirit, one which tells you that God is subject to change with the time; and this that you may afford yourself a sweet meeting with mammon? The Lord will not take second place to mammon. Neither will he who is truth change his word for a lying teacher, a mannish woman, or her silly man. All three are confused. Confused, but not ignorant.

And once that money has entered into the place reserved for sanctification, the man and the woman shall both start to hear it serve; and it shall be taken to be unto them as the voice of God, even speaking unto them in places where God has not spoken. And it shall work its work, to unlearn the heart that once learned to hear the voice of God.

And the husband, refusing to refuse, how can he be on any wise displeased, seeing that he, being the man, being that charge, is a fornicator with mammon not just likewise, but firstwise: worse so than his wife?

For money has a mouth of its own, and that husband, betaken with the world, he has heard; he, having considered the word on this matter a dispensable option, and therefore no longer worthy of consideration; for money has spoken now, to separate him from his spiritual mind.

And he, disanchored, having distanced himself also from his shame, has gone and also stripped her naked, even the wife of his bosom, from the word of righteousness: the word, given exactly to cover her against shame in this.

And he has relegated this vital righteousness, this same given her unto readiness, to a new acceptability; he, holpen on by the strength of the numbers, masses he has seen marching away likewise; and the fatted poor, they have fallen to the power that money has to assuage godly fear. And the man gone missing among them, he has gone and leveraged the love of God. He has gone and put his very wife up to this. This help unto harm.

She whom Christ Jesus has purchased with his blood, her husband has auctioned her off to the workplace. Not without her dispirited looking upon the word. Thus she having no shame now. Indeed before Satan was given more power, there was a time when husband and wife did both reverence and honour this. Now her conversation blasphemes. She calls it blessings. Exonerating herself with excuses. Protecting herself with praise.

But The Rock of Ages shall not be moved. Neither shall he be shaken because flesh and his help meet have done against him: having decided once again that the way of a man is in himself: deciding further, that this time, that this day is become acceptable, so long as he remains wise enough to the way: that is, to bestow some measure of the ill gotten fruits thereof upon God. This man has erred.

As there be that profess as Christians, but are found in title only, so then, to fulfill the reckoning, how shall it not be that there be husbands likewise? Husbands in title only?

And, yea, she, marching away, as she is wont to march, does on the world stage blaspheme the name of the Lord. And he, who calls himself her husband, and yet has done not his part to husband her, he does inflict hurt: this as he does practice so great grossness even beyond infidelity toward her. And thus toward God.

And to this end, the pastor, this man, if he is a pastor, he knows better indeed. Yet he must not offend her; hence, he, all too often, yea, he above all others, will have words unto her to protect his count of the members; and to promote his countenance, building through the count of the bricks.

Among such be that pastor who fears her reproach and his poverty; O but had he been truly trusting in God, then would he have known there is need to fear neither reproach nor poverty. Nay, for if this man be faithful, he shall accomplish in his calling; and verily his reward is on high.

Pastor rightly, O pastor, and let God trouble himself with providing the pasture, creating the sheep, and being Lord allwise thereover.

And the woman whose reproach the fluid pastor has feared, has he not known that it is he that shall not be innocent, this when he be party with her undoing: putting her in that position of true reproach and poverty? For also he takes her into the dark, stripping her of required godliness.

And as for the woman, she, having left the home, and hence the word, thereafter shall the workmaster, the money, and Satan all have dominion over her; and Christ and the husband, though she does make her appearances before them, yet in the spirit of the word, and in truth, they be unto her less and less. And the love to the children, fret not, it abides. It is not lost. Love can be bought. Love bought with money. Motherly care, material contentment. Both on the market. Both having a price.

In the day of debilitation, even idolatry, the money, and the workmaster, these shall be the voices that matter unto her. And Caesar shall encourage this ruin; and Satan, he shall bear rule over it all. And their spirits shall be felt walking up and down, not just in the world any longer, but having been given avenue in, felt and manifest walking up and down in the church. True teachers understand this.

O the forces over her, those which God who loves her has not thereover ordained. And in the midst of this cauldron of confusion, she still believes herself not only blessed of God, but also in his will. Hearing all these voices.

Yet one voice calls. Yet one of love. Calling, keep the word.

But, O woman, when Caesar and pastor have counselled in partnership, thus have they also pushed you headlessly into reproach and blasphemy.

And in spite of all this, you are not once innocent: not as one who has not been instructed in the way. You have been let to know under the law, and today, as you grow away with each kick, you are made to know even also under grace. Even made to know.

And understand your sister, she whose life has spoken unto you, but who is careful to prefer not to answer you: see you not rush to count her silence as consent. For her faithfulness speaks: she is wise enough to know for herself; for because of the way which she is made, this woman is made with a made up mind; thus, knowing that she must make it in for herself. Wisdom. And you, you are on no wise excusable.

And besides, you have been forewarned again and again that mammon, he can lord also. And O how he does lord. And he, being allowed in as lord, verily he can make himself behave and befitting so deceivably: even as to appear unto you Christ: even to those careless who have once known Christ, specially to those who have once known: for these have known the ways of a lord.

And once bowing unto mammon, who is that man or specially that woman, which can buy off his affectation?

Once you turn and serve mammon, you are most miserable, though you know it not: for your money, it can buy neither Christ nor mammon. Leaving you most wretched.

O but the holy woman, she is womanly precious. Therefore God requires a thing of her. Has always. But who has taken the time, who has taught the women, even warning them as they should: and not used them, not consumed them? They who called themselves her friend, they have taken her in their flattery, and in her restlessness; taken what they desired, and cast her aside.

Of her remains, others circle overhead to pick her bones: Satan, Caesar, the workmaster, the false teacher, pastors of personal gain; and many women also, women whose bones have little left to be picked. These all take her.

Let her reproach be unbearable, and her husband be the one most ashamed; this in that day when the Lord of heaven and earth does show he yet reigns.

And the soul to be warned, let it be warned, for her slackened pastor, knowing her eye for the things which she desire, he has said unto her, partake, for it is a blessing to you from God. Further, pastoring he, you shall not surely blaspheme God. Not surely.

Takers, teaching by the devices of that day; takers and teachers listening not to the word. Seducers, saving her from the word, they saying, for taken to heart by you, such words be but a thing to hinder you, whereby some know concerning you, that you shall be strong as they. Take of your bounty. God has blessed you. Give husband an hand. And me an handful. And continue being you. You continue being you.

All these things they say unto her.

Another pastor, he who has appointed himself, he with good intentions coming to her rescue also, he does say, but today is another day, and doing the way of the word, this shall separate her from the women of her generation, thus leaving her an outcast.

O but what if it shall do exactly this, O errant pastor? All glory to God. She is rightly separated. Even as is intended. Separated, and set aside.

Let her remain so. Even till Christ comes.

For so comes the word. But so again, as in the generations taken before, the word is made to be without substance; as always is the given word, this when the will of the flesh prevails. She has given over.

And as for the child, if there be a child, just what of it then? Is it not blessed withal? For outside the home, putting it in the care of another, a better, now it is wrapped in the best mothering and raiment that mother money can buy for it.

This in that day when the state of marriage is finally made right: made more as it should have been from the beginning; and so being, is no more determined by the God of truth, who created it; but increasingly the lastability and love, these be governed by the god mammon. Alas.

And in that day, then marriage, ordained of God, shall become more and more as a business partnership, when she has left the home, and leaving indeed the word.

But the far greater and lasting harm done, she has left the word: having done this, what matter it then that she has left glorifying God, left charity toward the church, toward child; left neighbor's need for her guiding light: this in the world of shortening days and longer nights. Alas, alas, she has shed herself of the word. Multiplying malfeasance. Which results shall show.

And she, she has been taken captive, even as has been prophesied.

And dangerous men lay to rest her conviction: having interpreted the holy scriptures unto her null and void, that they may fit her personal pleasure; and those watching, they are taught by her conversation, her rejection of the word: for she now bears witness against God: teaching by her words and her ways even the younger women, that they linger not long, but that they rise up, come after, and they do likewise. As if some sort of taking their rightful place.

And when they, too, trained up, encouraged by the fathers, have left the children, and gone following the world, running greedily after this idolatry, who will shelter your children, O man, from the nurture and admonition of the devil?

He shall take them, and he shall turn them into parents who hate their parents, and having less like love than the parents gone on before; with a contempt for, and an open action against all that answers to the name of authority. And though the Lord of mercy does show them these malicious things, these increasing maladies of misdeeds coming upon the children, even showing them to those who call themselves parents, yet lord mammon, in whom they prefer to maintain, he shall benevolently offer them instead the option of being blind. Which they shall accept.

And through this same acceptance by the parents, another confluence forming the tributaries of the rising river of corruption.

But you, O man, Christ Jesus, your head, he has called your house, speaking unto you, that your home be unpolluted, set aside, sanctified. Unto him. Establishing an example, and a glory to his name. Not forsaking you nor your wife, he has told you how to be blessed of him. But you have yielded to the time old temptation, and so doing, you have blessed the way of mammon. Your instructions are there. You deemed them dismissible.

When for the Lord to the world, you, O husband and father, should have been holding, standing, even being an example in standard, you have become a stumblingblock to exhortation; and a leader by example to the growing execration.

But you could have done, for knowing the end from the beginning, the Lord, so has he called; and having called, verily it is so required. But you serve mammon.

And justify the matter in whatsoever manner you choose, but you, O man, called to be a saint, you are given the word because you have the power to keep it; you are given the word because it is right; you are given the word to keep you right; you are given the word therefore to glorify God. And are you not called to let the world know that it, having rejected the word, shall see no good, and but worse comes for so doing? Thus were you chosen.

And you, O man, Holy God has clearly commanded you be a shining light, one to a dark world. But you, shunning the word of the way unto your house, having turned your back and fled, you have failed to be a father. And she who is your companion in running away, she has forborne to be a mother. Your instructions are there. Her instructions are there.

And if she never bare child, neither bowed she to mammon, yet the word, it has commanded her to be a keeper at home.

The word has wayed her, and she is found not just short, but she has shown the church her back, and she has ran even past the world in serving mammon; and has shown no shame in so doing. Her way.

The world has swayed her. And is now using her to sway the word.

Yea, a keeper at home, she is commanded; and if she be a light of the world, for the true witness of God, and, yea, for the influential power of the church, yet, let her know that even beyond these, there is her pure and simple obedience thereunto, that she be a keeper at home; and this obedience to the word, this in and of itself, because it is the word, it delivers the witness for, and the honour to God.

And her obedience, without searching for occasion for disservice, wherein such obedience manifests to heaven and earth that it is of the heart, it is a signet for her generation. For the word to be reverenced, it has come unto her yet as an holy and godly woman. Telling her to be a keeper at home. The word saying this.

Yea, mammon is a murderer of the souls of willing men: but let her understand also that the word has told her to be a keeper at home; thus let her comprehend the essentiality of obedience; without which there is an even deeper divide here: more than the already alienating malfeasance with mammon. For again unto her is the word of God. She has left this. And so openly so. Yet claiming she remains.

A keeper at home, she is commanded. And knowing this, yet there be some who retain contention. False teachers do feed her, fattening her, taking her, subverting the house. These teachers soldiering for Satan. Satan's ire upon the church, his eye upon the children.

Behold. She is even praised now, shunning the way shown her. And rebellion bears rule: lording over her it does. And sweeping in to further the sweeping up, even in that house where mammon has missed, her rebellion extolled by example, it offers itself as an opportunity of its own; and rebellion, it bears rule even where lord mammon who has taken her sisters does not. And so she leaves the home just the same. This justification and that.

A woman now going even predictably. Thinking herself getting by, this by seeking to put the matter right; by putting the self righteousness of careful restrictions upon herself: this done in watching her hours: thus, no longer being a keeper at home, but rather instead, being now a keeper of her hours which she spends away from home. Thus, she is deserving to be let alone, for she has satisfied the thing required. Wisdom. O flesh, O flesh. O what self deception. Another disobedience is justified. Another guilty heart pacified.

For the word, having told her to be a keeper at home, what then are these hours she has created for herself wherein she can watch them? From whence came they?

Who shall fill the watch for the watchman?

Can they of the church of Christ, born of the word, have deaf ears?

O husband, O pastor, O teacher, six ears have you so. Cannot at least one hear? Hear her soul crying out to be heard?

O husband, can you husband? O pastor, can you pastor? O teacher, can you teach? Perhaps you would if you were husband, pastor and teacher altogether: but hear you on nevertheless: though there is much of mammon, he being that rogue devourer warned against, even here and there, yet of a truth can you tell the woman that which is sound doctrine?

Can you tell her that if mammon took leave of her heart today, and lord mammon mattered no more, yet the word of righteousness and readiness has commanded her to be a keeper at home? That is her commandment. Mammon or no mammon.

Though her sisters follow on after mammon, even as they many shamelessly shall, even as has been spoken of, yet mammon, great destroyer as he is, he is but one temptation: for others, too, they come for to take her: all to say, yet she is commanded to be a keeper at home. It is the word. And it is settled.

But she, she need not at all wax ill. And there is no place in the Spirit of the Lord Jesus for her to wax ill. And no excuse for her if she does. It is the word. Alive in God's witnesses. Even his true witnesses.

But for that man or woman, absent the Holy Ghost, there shall be always one excuse or another to disannul the word.

Nevertheless there is no part of the word that is too small; but for these, it is most assuredly the drawing away that is accounted too great. But not for the spiritual.

Shall she be taught, even as one who does not know? The written: Man shall not live by bread alone, but by every word of God.

Does this anger her? Rather she not hear? Hear she no teacher? Neither false nor true? Close not the ear. Lest it remains closed. But hear the word.

Heard a thousand voices? Heeded a thousand signs? The thing is settled. It will not change. Regardless of your teacher. Regardless of the times. The word is settled.

Tell this to your teacher, see if he can hear. Be ready for wrath. Truth is but provocation.

And know nevertheless that somehow, in disobedience to this, even rejecting the word, strangely in some disobeying, the claim will go forth asserting that the word is yet kept; some claiming even richly so; or spoken by the blasphemous, that the word does no longer pertain, rendered nonsense by the times. The word is out of touch. So say these in the grasp of mammon.

But he who has preserved his word unto you, O man, and husband, he knew the end from the beginning. You shall be required.

You take heed, O wise man; for if the word unto your generation should grow to seem wrong, even coming only to be scoffed at, be it known unto you, and your woman, that the word is not the thing that is wrong, but your generation is that which is wrong: for the farther the generations go away from the word, the more unacceptable the word becomes; even the more unreasonable the word appears to them: even till it comes to be seen as rightly to be ridiculed. Leaving some to laughter.

And where are you, O happy husband, that you cannot understand, even that the disobedient women through disobedient men go on in vain; as if ignoring the word, as if refusing to hear, this will cause God to be found a liar?

And hear, O teacher unlearned, O broken cistern: God, he cannot be bribed. You run riot, even as you go; you teaching that houses shall be left untended; and through your such teaching, the Lord's church, it is robbed of true light of example, as disobedience is wont to do; and coming on, you go on: for you come through the door into the assembly, with a sacrifice on your hands, but it is a sacrifice twice over: you with the money, then the woman taught of you, she with the sacrifice of the children of your generation: but God cannot be bribed. Hear and hear well.

O waster, who has woken you in the night? Have you heard her mincing footsteps approaching, this night as those before; her singing with her heels, a sad refrain; a beginning end of a lullaby to the night; headed for home for a sleeping child, one which has no mother to sing it no song? But you have heard her, sounding strangely out of place, passing on under your window. Hear her hurry home, alone in the dark; lost as she goes on; as if she believes she is done with her day, and a woman headed home; as one done with her work in life's play; work that makes her her very own. Work, O woman renown.

O waster, O waster, hearing her hurry on, had you not power to forbear throwing open the shutters, calling out unto her, encouraging her on? Be the woman, bear the night, be the woman in you, you rain down upon her head. And she hurries on. Hearing, but not hearing. Not even looking up. And on she hurries. Vanishing into the night. This woman in her. She, forsaking the home. She, spiting the word. The way for her. Being husband and wife. Thus courting the night.

She, spiting the word, but what shall that matter? For you have taught her well. She has something better, when you listen to this nightingale.

Has night a soul? Has soul a night?

Her days are nights. She glorifies the night. Her darkness is light. The word comes to her, her soul stirs within her, and yet she cannot; so she rains down upon her soul, crying out to it, that she just will not. And on she goes into the night; for she has another god, and it has told her that she is right. Her right is right. She glorifies the night. Her night is right.

Draw the shutters then, shut in the darkness. And preserve the night. Where God desires light. Where God desires light. And she fades on. God, calling for light. For her shining light.

Her husband has hid her from himself. Leaving where her husband?

Shall the night despair, shall it lament the loss of another light? Making her of great price in the eyes of whom?

What has she left? Leaving where her husband?

Where is her teacher? O teacher false, that which has led you to mislead her, the same shall drive you to must distance her ever further.

Yet another passes by. She having no child. No child having her. Another singing a song. Another song of blasphemy. Where God requires sanctity. But now you sleep. Sleeping the drunkard's sleep.

As for her, she has a younger generation whom she must teach; a maid she must show the way. See to it then she teach the way well. Each rising of the sun, a threshold to night. Teach her to step through, teach her, O man, to put on the new; to wrap herself in darkness; teach her to wear the night well. How many do wear the night well?

O teacher, O teacher, regardless of her spiting the word, regardless of your yearning to do her hurt, yet the longsuffering Creator, he still does seek this day to prick your heart and hers, to right you to feel that this thing is wrong.

And the Spirit did say unto me, the many shall not receive these as words of love, but as love of words, shall they receive them.

And I thought it better not to ask, but I thought the thing, nevertheless: if this be so, what then is the use?

O but the ungodly things which shall prevail in that ever darkening day: that day when mammon shall be the head of the man, hence, Christ the head no more; and mammon shall be also the head of the woman, and hence, no more shall Christ be her Lord, and the man her head.

And the man and woman both having the same head, the which being mammon, they shall conduct themselves no more as the scriptures: that which ordained the head of the man being Christ, and the head of the woman being the man. Then shall these two agree, man and woman, both now being heads, which have gone and made the one flesh having one head of non effect: these now being one in agreement, that is, so long as the money, which is their lord and their god is not offended.

For being offended, it shall tell the time for the parting of the ways. No more one flesh. But a thing different. Two heads, two flesh. The teachers teaching on. Church houses housing churchfolk.

Lo, in that day, the word shall not hold together what lord mammon, the master of that day has ordained undone. For money has mastered the marriage. It shall be seen. Seen with increasing shamelessness.

But as there be an husband and wife, and these two will join hand in hand and go against God, surely there will be an husband and wife who shall join hand in hand, and these one will go with God. The glory of God will perform this, and the excellency and the beauty of his witness in the earth, it shall be manifest in truth. And mammon is not lord of their faith. For they, husband and wife, are faithful, and do examine themselves that they be in the faith. And there they remain.

Faithful here, even in marriage, where mammon does know that two who are called to be one, can, when tempted and tested, yield much more effective failing results; here where the lure is to remake the test, and set the passing thereof according to whatever satiates the seduced. But the word holds.

So stop you and hear: two in accord, behold the power of the Spirit, it is also multiplied, even much more; hence, the marriage, even here it has what is needed. For the word holds.

Yea, but as for the rebellious, this you will most often discern: that mere words, words of old, words on pages of paper, they shall not suffice to hold such an one to midnight ready holiness.

And money being in the fore, so very much of the congregation shall reason to conform the word, even as is convenient; and it shall be the shallowness of the males, these who in turn shall make the matter that it be their amen.

How perceive you this? Truth or some treachery?

False teachers, they read the word and contend; but every which way they twist and turn, every which way they yet see it.

How many be among the contenders, those who know the commandments to the women are true, and that is why they run from reading them? And when her teachers hide themselves from the subject, then she who is subject is also hidden from that which makes her subject. But even the rebellious woman, now and then it returns to her. Just now and then. But it does return.

One woman, she abides in the word, and Christ lords over her, and she is his witness. Another woman, she abides in the world, and rebellion and mammon be lords over her, and she be their witness.

Let holy women hold. And if she, one here, and another over there, would indeed hold, then shall the renown of her holiness range far and wide; and this very same, if she depart not, it shall deliver the witness of her devotion from day to day, and from darkness to daylight.

She has the Spirit and the Spirit has her, and holding, it will see her on home. She has ceased from her wandering in this wayward world, and is fixed on the pathway home. Where once she did wander, she has ceased from all wandering: no more in her mind, no more in her heart, not there in her feet or spirit; and the longer she lets it, the more it matters, and that one place that matters is home. Hers has not always been as it is, in this world wayed with so many detractors. She is brought out now from whither she has been; but neither is this to roam. For her heart is wholly fixed on the kingdom of her Father, and idoldom is just not her home.

But O when the woman is too busy for her own good, caught up in the age old currents of worldliness, and cannot for the sound of the rush discern the voice of God, yet merciful and loving God has established for her a rock: his enduring word to all generations is set before her: it shall not shift with the forces of change, it does no trading with time; and it does not bow to the wind. And neither to mammon.

But too busy is she for that way which she in her spirit discerns as a waste of her life. Hence, at a time when she has been called upon to sanctify the Lord, at that time she has by the chief part of her conversation, that is her life, blasphemed very him.

Does she not know that she must magnify God, even in the eyes of the people; all people, the saved and no less the unsaved? For she is given the word and the Spirit to walk in the word, and so do without excuse. But does she know also that she is to be no less preciously presented in the sight of her God, this even when she is not found in the eyes of people? Let her know for him, that knows for her.

For he, being her God, sees her when she is by herself, when she is all alone with him, and present in the center of the eye of the word unto her. Does she not know that holiness, true holiness, is not an event encountered from time to time in the day; not an experience with a start and a stopping point? Holiness is her life. No holiness, no life.

Holiness. And this truth she shall know: indeed, it shall be found there in the hearts of all the children that are in the bosom of their Father.

And in truth shall they also understand righteousness and mercy.

Mercy, in a world of diminishing mercy. Fathers alien to mothers. Mothers alien to mercy.

O if the lapchild could cry out; ambassador of mercy; come crying ahead for the sake of the living unborn coming soon behind; crying unto her across the room who carries the wombchild: the wombchild, whose mother would come down upon him to cut him short on the very shorelines of humanity; stop him here that the waves would wash him back into the sea of eternity; the lapchild crying mercy, mercy, mercy.

Would she hear the crying lapchild? Child speaking to her? Child speaking for child? Even for unborn child? For the living unborn? Child speaking for child. Where mother herself forsakes. And consumes its future. To enrich her own.

O Lord God, unto whom shall it cry? Unto men and women having breath? Or to the dead, once having it, but now without it? Or wombchild denied it?

Unto whom shall it cry? And who would hear?

And, O wayward one, how is it that they of old who sacrificed the child to their god for gain and good, be accountable, and you not? You differ not. For is it not you, you who have sacrificed the child, sending the knife after him as he sleeps in the cradle of the womb: this sacrificing of children, that you do also seek, even as they of old who destroyed for their desire; who sought to have selfish future; seeking more in life of the things of this world: things after which you lust, on a list laid before god mammon?

Yet another, such a carrier bearing of the image of God, she does seek out one who is called a doctor, this that he may poison the life out of the child's blood, even as the innocent sleeps in the womb. A doctoring of another sort: that he may deliver him that is alive in the womb, dead upon arrival in the world.

Such are some even designated a doctor: and his profession of life is that he may make the living child dead: this in order that he may deliver him over: presenting him a tender succulent sacrifice into the jaws of death; even when he could have delivered him with personal satisfaction, and humane dedication into the tender bosom of milk and love of his mother; the mother of this child given life by very God. Same God who gave life to father, mother, and doctor. Shall not these three know something sacrosanct about life? O what treacherous conspiracy.

This same sacrificing to your god mammon, and to your lusts which lord over you, is it not sure and absolute abomination? If ever there were retribution for shedding of innocent blood, who shall answer in the earth for this shedding of blood? That of the wombchild. Most innocent of blood.

The child sleeping awhile in his mother's womb, the created of God in very God's own likeness, is he not waiting for the call to come forth, and finish out his rest; just for awhile longer, and just as peacefully, and safe from harm or alarm in his mother's bosom?

And the husband, the head, and now a father, this man, made for God's glory, and in God's own image, this man, whom God has brought that very same way, should he now seek to mislead her in this way, this destruction of the wombchild? He then remains above all, most inexcusable.

He, a man of years; he, who has been granted grace by God to live, and has himself been delivered from death one precious day at a time by God's own hand; he, undeserving, who has been granted continuance by God's mercy; he, who having passed on the seed of continuance, shall he now beast below so many of the beasts?

Shall he now shove away the hand of the mercy of God, he who stood between him and death all last night, and woke him this morning; and this man use this undeserved day to dispense grave ruin: to put forth his own hand in consent unto death? Death of the defenceless, undelivered wombchild? Shall he not take his inborn stand? Even he, made a man by God, this before there was any woman manifest, and before any child was brought forth, shall he not but stand still where God has made him? He, of all people?

And, in standing, if he is an husband, then standing how much even more so? For is he not the protector of the wife? And motherhood, has it not its own loving realm of protection of the child? How then shall a man justify unspeakable such abandonment? Of mother and child? What creature beasts here?

O husband, O man, if it is in a man to kill a son or daughter in a woman, such a man, given half a reason one, think you it is not conceivable in him to kill a wife in him?

O but wait, do wait; shall he not be pitied? For he is, of so many things, you understand, the first strength in the withering heat of the line of safety; and he deserves understanding, for after all, he is but a man; moreover, the word of God sifted through the thought of money shall never come forth as it is. Shall some not pity? Specially those who understand?

Nevertheless, O man, the word yet stands: Covetousness is idolatry.

And how many gods shall you find that shall not require a sacrifice? Though they blind a willing you to the sacrifice? How then can you give it all to the one true God, the God of life, when another god, the god of the dead, requires of you his part also? You are confused beyond belief.

There be among them thinking themselves merciful, that say, spare the breast baby, even as they same say, destroy the wombchild. Oh but is this mercy for the child, or is this mercy for the come to destroy?

Some, wanting stop to this sacrifice, this stamping out life, have said, such an he and she have put a greater value on money than they have on life. But you look again, O brother, O sister, son of the living God, and see that these have gone and done that and more: for they have put a greater value on death than on life.

Dead men serve dead gods.

Hence, this saying the Lord Jesus Christ, Ye cannot serve God and mammon.

How simple truth loving God has kept the word of life.

O man, you have sent her running. Look at life on the dead run. Running. Running. From time running out.

Running after mammon, she of you has esteemed the natural bread above the bread of life, of which every word is to be lived. Every word. This she knows very well.

For being that keeper at home, as commanded, she bears witness with the word, and against her ungainly sister of the broad way; even her whose gait is gone to be with that of the world. And she, herself keeping in the word in her keeping at home, bears fruit; yea, that her sister may see her holding holy example, instead of holding hiding excuse. And that sister, being brought into remembrance of the word, that same sister might not have wherewith to gainsay her own conscience; but be convicted and desist. Her sister then being provoked, as it is taught, to good works. Won over. One more, glorifying God.

Moreover, she, in being still, being faithful, has come in truth to know that God is God, exalted in the earth. Proven in her being. Not just lip service. Disobedience cannot attain this.

And she who does have in her the Spirit manifesting itself in truth, let her not be ashamed to confess that she is a keeper at home; that she loves the Lord, loves her husband, loves her children. Let her not seek to cover this truth with insincere excuses, as that she is doing so for some other reason: so saying, that she may seem less open to the attacks of the enemies in her generation: they that come to condemn her, this as she magnifies Christ the Lord.

And the Lord, he will send the lost her way. And she will shine. Lighting up the night.

Hence, let her not be once ashamed to say that she is a keeper at home. This will start something.

A keeper of the holy word, this woman will be a keeper at home.

Bad enough that her disobedient sisters have blasphemously gone against the word, thus, making excuses for their unrighteousness, that she should turn and offer excuses for her righteousness. She, having that true power, that one which speaks by manifesting itself, she has been redeemed from such. Thus let the redeemed of the Lord say so.

And for her who has determined otherwise, woe that mammon has commanded her that the abundance, the materialism of this world, it is the true life, real living. But when her god mammon shall command her, that she raise the standard of living, and the draw comes to sweep you in, holy sister, when she raises the standard of living, the Spirit shall let you know to raise the standard of the Lord. Maintaining in the word. Materialism or no materialism. Maintaining in the word.

For the world's standard of living, it is not the standard of the Lord of the living.

Might she be a woman who has known the word, but has been pulled; having heard a thing from men which pleases her, but she is still not able to forget the word? Let her return to the fold, lest she promises herself one day too long.

For the faithful woman's sanctified walk in the word, her keeping at home is a rebuke to them that run riot, and also upon their very houses: they which make empty claim, crying holy, but conversing by deed that faithful living to what they regard as dying precepts done in that day of the word, such a thing accounts as foolishness in this her day.

But unchanging, faithful Jesus, he has kept her, even she who loves him; kept her as he said he would; and she has not bowed the knee to mammon; and the Lord Jesus, never leaving himself without a witness, he will establish her a sure witness for himself; this to her sisters who ponder and whisper, wondering of a walk likewise, but lacking the moving courage.

And know this, O faithful woman, though you have any number of sisters, those condemning you for your sanctified walk in the truth, God does yet shine forth in you, and he is magnified; for even among those that wag the tongue, and roll the eyes, yet there be those also who marvel, seeing the true fruit of the Spirit in your life. Your living the word. Your walking in Christ.

And it is very Jesus capturing their attention. These watching your life. As you magnify him. As you watch Christ.

Your husband watches you. More than you realize. More than he realizes. Even your loving husband.

The world watches you. Some hoping you fall. Still others, you stand.

Satan is watching you. As he always has. Even from the garden.

But there is more. You must watch yourself. By observing the word.

You have your walk. Why meddle you elsewhere? Who sent you there?

For strait is the true way: thus is your record, and thus it abides; so lovely in the beloved: you, the blessed born again. Born of the word.

O sister, if you can hear it, then you can hold it.

For if it be the case that one has found to hold holiness first, it will be all else ever also; and with it, God's blessings therein. Thus be the holy woman. And though her teachers tell her otherwise, holiness is not about finding a life of her own, and then making sure she leaves time for Jesus. Such a life is a deadly lie. Holiness is her life. The word defines her. Her life declares it.

But the revilers, rather than put a difference between clean and unclean, have found it easier to put a difference between God and his word. Even as the day draws on, showing that which is latent: that of such are women who will have no use for the man, nor the word of God; no, not if either be found to stand between them and that which they desire: although some yet retaining honourary mention of God in their form of worship.

For such a woman, lorded over by another lord other than Christ, has long since withdrawn beyond the discomfort of conviction: that brought on by the word unto her: the word that she be a keeper at home. For she has woven together a justification to suit herself, and under which she finds shelter for her heart: this from the storm that is making; fine, suitable covering, even as she stay busied by the lure of lucre away from home; and the joy she receives in the comfort of her justification.

The money in her hand has put callouses on her heart: tell her who is walking in the broad way, tell her who is gone from the word return, and she will tell you she is altogether in God's will. Try her spirit, and discern what is first manifest before the calloused heart. A made up mind.

Thus she takes her place in line, behind the multitude of the minions who march off, hearkening unto the call of mammon; many finding added faith in the safety of their swelling numbers, and so are satisfied; time making it that there is no wrong in so doing. Even as false gods are able to blind their worshippers, assuring them that God is not offended; and they, these false gods, convincing them that they are there in the acceptable disobedience, to work things with the Lord on their behalf. Try you the spirits.

False gods, convincing the foolish that they are able to work, even hand in hand with the true God, to better their lot. Why repent if reaping? Success speaks for itself.

Old mammon, he hides your ways from you better, much more capably than so many other of his companions in abomination: for whom he cannot succeed in frontally blinding, he prefers to stay out of sight, working more effectively, even lower in the heart. Lest he be revealed, and his subject repents. But others see him. Saints and sinners alike.

Now consider the sanctified woman, manifesting the beauty as she magnifies God, which thing when seen in her has a special uncommon brightness, a brilliance that the man himself marvels at: her walking thus having shown forth that real power, and having condemned the spirit of mammon in her life, this through her true obedience.

And for so doing, shall not some of her sisters condemn her in turn, this for her deicide? Leaving dead their god.

But there is to be no failure of forbearance and forgiveness on her part. Still, she is not allowing the member of her mind to look back, as on what might have been. Only what is. What is in Christ.

For of the two claimants, one has a testimony about the life, but without the life, and the other a true testimony, one with the life, for she is in the life. She true, is determined to stand in the holy place. And who shall condemn this woman whose only offence is being ready? Ready when Jesus comes.

Selected, called out, going on through, walking that narrow way of those that are considered the confused for Christ. Set, she is among the saved and the sanctified. Settled, that abiding in the word of God just will not, can not, do her any harm. Secured, in that she is moved by the Spirit of the Lord to seek the higher way, the closer walk with Christ.

She is not altogether heedless of her sisters; though they set loose upon her their store of merciless words: for whatsoever their malice, these that reject her, yet another commandment is hers: that she go to prayer for the very ones malice of mouth: they that mean her ill. Yea, that she go there and beyond: that she love them also.

For if her sisters running riot, going about their lives outside the lawful word, if these condemn her for her holiness, yea, God's holiness, what is this to her, inasmuch as this old worldly way which she rejects, it is that woman whose life she was saved from in the first place?

The holy word has said it is a strait gate, but the spirit of her generation has said it is a stricture.

This errant spirit is busy, having come in where men in the Lord have stepped back; and though some godly sisters seek to hold, and wish the men would take to mending, nevertheless this ravaging spirit, it is pushing on: rending among the saints; coming with a teaching through harmful men: men seeking acceptance, men who care more about her desired satisfaction with the world than her soul.

Such men be about encouraging more and more of her sisters to leave the word, and become church women; and thus walk the way with the women of the world; the world which they have been called out of by Christ Jesus: same sisters called and saved to lead to the Lord, even by their prescribed peculiar walk in holiness; but now becoming women all the while going their very own selves back and away; women, each walking in their own way, maintaining with their mouths that they are among the holy; claiming on and on that they are yet walking in the sanctifying word.

But even among these women, among this one and that one, running herself athirst, Jesus will quietly stop her for a moment, even a precious moment, in her here and there, and he shall stir her heart to confess to the established truth; this that she may consider and know that there is a disturbing difference between that time and this now: that is, that the women of her present generation, in spite of their talk today, are just not the same toward God as those women earlier: women who did walk in the true Spirit, of time not very long ago. Many the mouths of these talking today, they so talk; but truth reveals that these women, they are just not the same. Yet God changes not. And has a people. And they do obey. Obey the unchanging God.

Disobedience. A church sanctioned disgrace.

And if we dare believe that such disobedience is yet sanctification, then how shall we not believe that sin is able to sanctify us?

O woman, who has beguiled you this time, the serpent, the man or the woman?

But alas, there be things which must be understood by the worldly gainful: you see, the life robbing love of money has come into the eye now, and in time it shall blind on all sides, seeking to make of none effect any and all attempts to put the word of life back, even where it can renourish. For when all that stands between a man, between a woman, and that which they desire in this world are things of the ages, bygones, things scripted in an old book, perceived as men's words written on but a piece of paper, it shall be accounted as but foolishness to deny themselves; foolish to pass over the things desired in their real and true life; specially things within their reach. Then shall words on paper amount to nothing.

Only words spoken between the nightfalls shall matter.

And transgressing the true word unto them, they trample thereupon; on their way to take hold of their desires. The garden spirit lives. But the word also.

Even if they should remain attendants in the midst of their means, to them is not sanctification then accounted a thing permitting some degree of acceptable slip? And justifiably so, specially if it should be a thing sanctioned by Caesar? And so sanctioned, shall any call it unsanctified in the sight of Holy God? And the right pastor, he is sought out to satisfy where the word is set aside: a mediator come now to establish the holy validity. Thus all is well. Let well remain thus. New truth is born.

And the required profession of holiness, and the love of God, fret not, for these also can be taken care of: for these also can be done with but words: but this time words alive written upon the lips.

But the man, regardless of some new age with its new church doctrines, the man, made by God, and for God's expressed purpose, let him hold to that which shall stand: he is yet the provider for his own house. And both the man and the woman, even the churchgoers, though they contend, yet know they full well thus it has always been. Would it surprise any should he that is worse than an infidel put desecration over the word; practice openly profane behavior over the godly way?

And if a man would be a pastor, then let him be a pastor indeed: knowing that the Lord Jesus has not given a man a title big enough to build off the foundation; a man sitting in the light of his own fire, before the people; a man to pare ought of the word of God. Who has slipped this man the penknife? The people, or the powers of darkness? Sitting by the fire. So near the fire.

And though he cut his own throat, let him know that his soul has no throat; yea, let the drunkard in pride know, too, that the fire that is close by for him to rise up, stagger and fall into, it is but the mere reminder of the waiting thing. One much more terrible.

Dark powers be, and there comes forth a people having a spirit in deed, a spirit which is growing ever more uneasy with the truth; growing more comfortable with sin. And this darkness brings with it insidious conditions of quiet and much desired rest. The men taking rest first, then the women.

Of such there is found a man who berates the effeminate man, yet this same man will ignore the spirit showing he himself; showing his complicity in shame: showing his own hand in molding his wife's waxing into the mannish woman. Such a man must be careful how he draws back the twoedged sword.

Let the pastor consider, and let the vile husband know, there is no special word, no new word for your day; but it is yet the old word, the word which is of the Lord, who knew the end from the beginning. And gave unto you the holy word, knowing that nothing would be forthcoming that would hinder you, if you desired to walk therein. Ready when he returns.

Precepts to be practiced, not predicated upon time.

Let your pastor now reconsider and repent, if even when he does know the word, he be among those who will yet forbear to preach it, and tolerate no teaching it. And though you are wont to lend him accolades, yet if he did preach and teach all of it, and with power, you be careful of yourself, even you, too, lest you treat him with indifference: this when Jesus ministers that part through him which finally offends you. Yea, with indifference, and that at the very least. Yet he is without excuse. For he must hold. Hold though you go.

And though you go offended, and find refuge among those going away with you, yet know this as you go, that Christ is coming. For those who hold.

And how sad it is, that there is a pastor, and this man, should it on any wise be seen by him that the same truth which he sought to avoid, it is come to face him out; thus it leaves him also offended; even till it leaves him standing in the high place before the congregation, and there he be found in true self: unable to prevent himself from gainsaying all who be stronger, and who be faithful enough to speak that same truth which he himself avoided: and thus revealing his own weakness. O how sad indeed.

Nevertheless, if the true teacher would tell the new woman's pastor that she is to abide in the old word, the only word, let him first understand that her resulting gain, her putting on this required holiness and righteousness, it stands to be this same pastor's loss in the revenue which he reverences. The true teacher knowing this, yet knows also that he must teach. Then let him teach.

And we, are we able to recognize the false teaching for what it is, this holding back on the word, and grabbing fast the resultant rewards reaped by the refusal to teach thereof?

Or are we able to understand the slack husband, he who refuses to give back to the Lord such as God has blessed him, and in so refusing denies the house of God, and his own house also?

Or understand we that one who puts his wife on the streets, for his gain? This man, leaving his house plenteous in goods, while of things of accountability unto God be concerned, he is poor, and short, and shameless?

An house beheaded this is, and bereft of sanctification; an house denying the required true teachings which are relished by the sons of God: same teachings so realized in the living. Wherein if he so lives, the very Spirit of the Lord shall abide more and more manifestly. But indeed this man, departing from the way of the word, blinded by riches, such an one has dishonoured not only God's house, but his own house as well. What is this worth to him? Where is he found in this?

The Lord shall return. Coming for his bride. What shall be found?

Returning quickly and suddenly.

Where found this man?

A whore under mammon.

And so the husband hinders his own house from serving God: the God of Joshua, the God of Job, the God of James.

Though he departs from the word, yet if he embraces that new way of his own generation, so many of whom having gone astray, so many likespirited, who then, as he sees it, remains to accuse him that he is worse than an infidel? But how can he not be? The word remains. Moreover having been in Christ, he has surely known the requirements of the Lord on his life; and he has known the rewards of the Lord upon his life. Let him know then that he could have yet been a living example. Yea.

Deceit is full of treachery, even against the soul.

Now some men provide not at all, and are able to have no shame; and others, they consider themselves providers, these even acknowledge, as if in agreement with the word, yet dare not in truth do provide: no, not without playing upon the woman. Some even playing upon the word. And these men, though reminded by their conscience from time to time, even godly so, have no shame. Both these men find wherewith to justify themselves. And so they will.

But let both men know, the word, it must rule.

And when either such man, having forsaken his head, acknowledges Christ as his head, and returns to where the Lord Christ has charged him, as head of his wife and house, then will the Lord return unto him, and bless him, and bless his wife, and his house, even in a godly way. Both spiritually and with needed goods. Shall both not know? Even in that day?

Have fear and hold. You must be holy. You must be holy. Have fear and hold. Fear and be glad.

Hence, do you understand that the word is pure, and that it lends not itself to self deceiving wisdom of men? Shall any man choose to think that either one of these wretched men, both calling themselves providers and are not, is less shameful than the other: both of whose homes should be glorifying Holy God, and not the god mammon?

There be men, professing godliness, they see the word, they turn the face, they see other men, and so they do: even doing as other men. Have you not considered? Who inspire other men? These men you follow? Men in the world?

Shall not an one of them professing Jesus Christ, atimes even one, not stop to ask in his mass march, where is his wife's head, and where is his own?

But mammon, he is able to corrupt the effect of the word with a multitude of justifications: even worse among church people. The word is pure. But men grow corrupt.

And these things in the word, you see, these things on care and provision, they are commanded that they be done with such gravity, and that they be taken rightfully; and that same rightful holding, it itself shall make those that keep them godly examples.

Who are they then that shall hold, and who are they that shall be shaken loose? Who is there that need to be told, as if they did not know the written word? The written: Ye cannot serve God and mammon.

The holy husband, and the holy wife prosper, filled with the Spirit: both fearing the Lord, both loving the Lord, and both having rejected mammon, these both have given themselves over to the good God.

Thus to be surely forsaken: idolatry. For idolatry, he comes riding high, coming in on covetousness.

To be held: the word.

But they that care not for the word, these think that God shall change; even because they have a schedule, and in it they have a program, and in these two, they have of their great numbers. Thus, comfortable are they in the preferred, the select teachings of some men with overriding titles.

But since the beginning of time, man has not cared for certain of the word. But over time, this certain God, neither has he changed. Men's great numbers wherein they think they shall prevail over the word, and thus sway God to accept their way, meaning nothing. What is this, that their numbers swell?

And that man, and his wife alike, they need not be told, for they already understand, that when there is seen so great multitude, specially churchfolk, walking contrary to the word, many other will feel safe to join in and follow after.

But there is a faithful other, the wise that fear God: and when these see this same great forsaking of the word, they themselves will discern the peril, and thus know that it is time to draw even more into all the word. Let mammon ride on. Let him ride past. These wait for Jesus.

The man, he must remain sober and in fear of God, abiding in the true light all around him; else such a man, deceiving himself, slipping away toward another perceived light, may well mock his own shadow, and his shadow mock him.

But the settled man and wife, they one are not confused at all.

So then, the man blessed of God, shall this man shun to bless his house?

From the young, up to the old, in the Lord, they are the given to the Lord.

And there is a walk to walk. For all God's holy people. And a word given to govern that same strait walk. For older men and younger men; and also older women and younger women.

Instruction to the men. Instruction also then to the women.

And so again, as you have been shown, that as the bishop must be the husband of one wife, there is written in the word unto you this instruction, and it concerning certain of the widows. The written: Let not a widow be taken into the number under threescore years old, having been the wife of one man.

Showing you moreover, that she must have a life commensurate of a woman in the church; one who shall be accounted rich in matters holy, humble and sanctified.

The written: Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints feet, if she have relieved the afflicted, if she have diligently followed every good work.

They that have grown big enough to cast this aside, let them leave it aside, and move on to their next thing: for this is not for a people mocking: a people choosing what they deem for themselves is church. Church does not require change to keep it church.

What think you? Shall Christ require change in order to keep up with Christ?

So then, seeing therefore as how she must have a past well reported of good works, all records are open wide now: thus if any among her had been a doer of good works, any having been at any time a preacher of the glorious gospel, as the lessons taught again and again grow late, would not so good a thing then surely be on report, and be worthy of honourable mention besides? Specially inasmuch as preaching is accounted so very great among good works. Shall it not hereunto be touched upon? Slightly?

But the woman in Christ Jesus is able to have a good record indeed following her; even as a woman of old age; and yet no mention nor hint is made for you of her works of preaching among these things.

Even if at all there were something to well report of her in her vocations, be you assured, nothing would have begun to prevent to her credit so good a thing: that is, the publishing of the highly meritorious work of the gospel; for this by itself is surely a well report.

And you, contemn you the spirit of all the apostles, men chosen of and entrusted by the perfect God, that none, not one, would leave record to bear witness of the thing to your liking? Showing her preaching? Moreover know you so little of the Lord of righteousness, the light eternal, till you think that he would have suffered such a thing to be darkened by the covering up of the word: so accounting as that the Lord himself has no zeal of the gospel?

Yea, her conduct is highly lighted, and if obedient, she shall be untouchably holy, an holy light herself. Hence, how can it not be rightly received?

In the word, the holy woman, she has a walk which bespeaks an higher calling than those who merely contend they are her sisters. The woman outside the word, she is unaware how perilous her world. She is on dark and dangerous ground. Ground where Satan tills.

For this saying the word, I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.

Verily she is well kept; yea, all saints are well kept: fortressed inside the word of foundational instruction of the Lord's church; marvel not, it is established in the foundation, and it is a thing bound done. Outside the word, one has no defence, not even in religion; but inside the word, Satan cannot come in: he cannot undo the godly child: for he cannot defeat the word.

And for her, in that day, self deceit shall not be her bread, for it shall not be able to sustain her; but the word, it shall. For the true Spirit, it shall be her belief: even that which shall be her sustenance in the hurried day of the unhearing. And if she has the true Spirit, the thing is done. For the true Spirit, it will not controvert: no, not for a moment. For the true Spirit, it will be her real belief sustaining: her belief that if she will keep the sayings of Christ the Lord, she will keep those of his apostles also. A safe sealing. No pastor on his way out, passing through his greatness so void of virtue, shall make it invalid. And no false teacher shall break this seal. Christ has sealed it.

And her false teachers, shall a mushroom having sprang up overnight, potted in the bosom of the dying dead, outshine the beauty of the blossom of the rose?

Wise as she thinks herself, wise as her teachers are too often wont to pride themselves, the things done concerning the lasting church, let her know, regardless of the persuasive, pulling spirits of her generation, that they are surely fixed: the things are bound in heaven; and neither her false teachers, nor she, nor Satan can speak a word greater than the word apostolically spoken. Christ has fixed this.

For the precepts given, they are Holy Ghost timeless, and they can every one of them this very day be done; and they are neither unreachable nor unreasonable. And by the children of truth they shall be done: done regardless of fickle spirits of change, or promiscuity called progress. They shall be done.

The Holy Ghost, knowing the end from the beginning, has scripted the way unaffected by fickle change and corruptible choices of man: the holy precepts, regardless of man's inventions or social transitions, they are fixed to be followed. They are Holy Ghost given, and shall be followed by the Holy Ghost gotten: so till should her granddaughter seek the Lord a dozen generations from a dozen score granddaughters removed, she is able to find him, and walk in the word of shining, powerful praise unto him. Even the very word given to the saved woman this day.

And, O teacher, the timeless precepts that were given to be lived, in deed they can be lived: lived from the time they were given her till the moment, even the very moment that her Saviour returns. These be the keeping to the ready holy precepts: time cannot take them out, and time cannot so much as tarnish them. Their provision is purposed. Their purpose is provided. And both are protected.

If she belong to Christ, she will come out, and she will come forth. Do not tarry with trepidation. Do not trade the word because of the intimidation of the times, nor for the trappings of this world. Marvel not. For this woman, she will indeed come out. Regardless of the times. Afterward, behold her conversation. Then you marvel on. And not just you. But many others also. She will come out. And also go through. She has the word. The word has her. This is about Christ. Christ getting his glory. With or without you.

Have you made anew, telling her that the word is outdated, and thus it no longer applies? What generation did you live in that the Creator of all things did not make? What time have you arrived at, that the beginning and the end did not know about?

O gainsayer, gainsayer, what can you say, when there is nothing to say, because you have seen the truth, and can no more deny it? Have you considered repentance?

You have glorified man's religion, and offered it forth as giving it to God. The man, his religion. He and his woman. Forming a reformed religion. And ever constantly reforming.

O teacher, O teacher, talking to you about you. Talking to you for not talking to her.

She has her faults. The worse being you. So many false teachers.

O teacher, O teacher, the timeless precepts that were given you to be lived and taught, in deed they can be lived and taught: lived and taught from the time they were given you till the moment, even the very moment that the Saviour returns. These be the keeping to the ready holy precepts: time cannot take them out, and time cannot so much as tarnish them. Their provision is purpose. Their purpose, to provide. And both are protected.

If you, O teacher, belong to Christ, you will live them and you will teach them. You have the word and the word has you. This is about Christ. Christ getting his glory. With or without you.

And Satan, though he shall bring adversity, he cannot overthrow the word; but can only overthrow those men and women that are outside the word: those abiding out, thus walking without. Contrary, whether leaving out or drawn out; though some, appearing to have been in, they have always been out. And that you might know, be ever so careful if you be among those wanting anywise out. Careful, that you be not already out.

Satan working so, he does so with great subtlety and corruption; so even able to take men in their own deceit, even all that think they have power over him outside the word: which same manner he has spoiled, reaping these souls since his gathering in the garden.

How much simpler shall it be made? Satan goes about greatly desiring to destroy, to catch you wheresoever he can out of the narrow way of the word, walking your own path; and he not being able to overthrow you in the word itself, thus a master is he even at luring you out of it: for only then, out of the truth, can he prevail against you: his lies as common as the darkness, whether night or day.

With his lies he does tell some the word is too great, hence, these need not trouble themselves with it; telling others that the word is too insignificant, hence, neither need they trouble themselves with it.

But live by every word, and then live. For God's word given you is never too great; likewise, his word given you is never insignificant; and it is so plainly presented.

The plainness was made that you might easily understand, and therefore have no excuse not to do; O but you, O haughty, in your invariable insolence and wisdom, you have gone and made the plainness out to be a corresponding measure of insignificance; and being made so, therefore unnecessary to do.

Nevertheless through the man, through the man, if you can hear it, God has already told the woman what he requires of her. Yet, because she herself deems some other way acceptable by her own standards, and because she feels that there is some good to be reaped, she is so often determined to give God that which she considers better.

And woe, her doings, done with the blessings of the man. It matters not that the word maintains. It, too, can be made better, more acceptable unto God. And none shall tell her otherwise. For such an one has a spirit of another sort now.

O woman, what is wrong with the righteousness of God?

The adversary, in all his capacities to come against her, whether through fleshly sinners or invisible spirits, does know the word: that same which he has not power against, but instead, he is able to move her against, this to her hurt, and on his behalf. And he does know that the word is a step by step seal, that it is safe passage unto her; infallible instruction it is, too.

And ever searching to find her outside her provided place in the word, he is quick to douse her weak flame, this with his accusation against her unto them before whose eyes she professes to live holy. And he shall successfully convince them that they look and behold her disobedience, her hypocrisy.

For saying he against her errant life, that though she claims the strait walk, and she talks of a saviour from her darkness, though she boasts of a deliverer and a keeper from her waywardness, yet all the while, she, saying he, rejects the word unto her which displeases her, and yet walks according to her own will.

She, showing acceptable light here, rejected light there: as one walking sober in the sunlight, yea, but as a doer, running right here and there in the darkness.

And though a light will surely draw attention, what mean this light which flickers on and off? Light or darkness? Uncertainty?

And though she allows herself to see it not, and yet professing herself holy, let her know that the same adversary who blinds the selfrighteous, he encourages the beholder to see the deviation, the inconsistency. Her picking and choosing.

And thus will the adversary make the case against her; and the case shall stand, successfully; with her own life bearing witness for his cause; and God is not magnified here.

And not because none of the word has forewarned her. For it is written: Give none occasion to the adversary to speak reproachfully.

She must be holy. For there be many moral sinners who also pick and choose. And they boast not Christ.

But for the holy woman, for the sanctified, for the waiting, watching, along with her sisters, and like as were her sisters that went on before her, she who is faithful is within the church a member of the whole: keeping on in the word is she: under authority, above her selfishness; hence, not beneath any of the blessings of salvation. And since among the sanctified, let her remain in the way: on in and in one; day in and on out. Kept up by the word unto her, the word alive in her.

For to conduct herself against it, this is to show forth an uncaring for the bloodbought, the redeemed throughout the congregation of the Lord of glory. For since having been born into the church, since having cried holy unto an unholy world, out from which she was saved, if she walks in disobedience, she is able to bring ill repute upon the church of Jesus Christ: this doing, should she walk about again without the word: the like same thing which she shall do if depriving herself of godly direction.

While Satan blinds the unsaved man and woman to their own sins, yet he is not above pointing out to that same unsaved onlooker a thing: the sins of those who call themselves saints. God has allowed this. Allowed hypocrisy be seen. He respects no sin. Lest you deceive yourself. He can find another. He is working today. He already knows him. He already knows her.

Now how is it that the woman can understand that she is up against an angel of evil, he having no small power, and who will deploy forces, and use every device to bring her into disobedience again, and she not know that she must fight with all might given her to stay clear of his reach: that so he has no way with her?

And what is to be said of her when she, presuming to know again more than the protective word what is better for her, shall willfully provide him occasion of reproach? Which very thing she does in her disobedience to the instruction unto her: for verily the instruction is to be held so precious, coming to conduct her walk as a woman.

The word, the showing her her walk in the Spirit, that there be more to her than just the form of godliness: a form whereby she, blind to her disobedience, selects that which she finds convenient to obey, and ignores the word against that which she sees as just too great to resist; specially since so many of the other women of her generation have fallen victim without conviction or consciousness. Has she not seen them and wondered fearfully about even herself?

O but other women, being wiser, they ignore the word, yea, but only if it is suitably redone: presented unto them refined, reworded, packaged in a way subtle enough to pacify their conscience. O the treacherous heart.

Nevertheless, to these the word has also become real no more: not really meant to be taken as such, but put in perspective for the day and time in which they live; and they have grown to know that God, he does not truly expect them to live it; certainly not till it transforms their real lives which he has blessed them with: for had the word yet been intended to be lived in reality, then of a truth would they have done it.

Another, even as the men of her generation, having gone so long not heeding it, because she cared not to live it, she has it in her resolve that the Lord no longer requires it; and again, as the men, she is approaching that day of her belief that the Lord no longer even expects it of her.

But the word, now its real treasure, it is come to be but in its discussion; and also in their fierce claim, even to near wrath, in defence of how they so deeply value it.

But for the truly sanctified and holy, it is still real and indeed life, and there remains her call: not casting down one word, and thus giving none occasion of advantage to the adversary.

The Holy Ghost being in her, she has overcome the spirit of deception: he in her being greater than any spirit in any other. Thus she is no longer subject to the spirits of the world. Jesus has her sealed.

And she is made to know that the word is unto her straightly, though she be in the midst of a multitude: even to her very own self, that she may live it; and it not as put there for some other than herself; and not as put there for an entertaining reading suitable for the churchgoer. Every bit applicable be this unto her, it being lived by herself unto very Christ Jesus: he who has saved her for himself; and so, making no difference whatsoever what her wanton teacher attempts to feed her, that he might please her and further himself.

Alas, for that one wanting away, among others, one appeasement after another, till she is trained up, attaining agedness and acceptance in disbelief. Deceitful men working, knowing what she desires to hear; appeasing her first by enlightening her that the word, it is surely not the word as the word; hence, the second part is easy: wherein they so effortlessly and so sadly advantage themselves of her: even as from earlier shown, and also as a thing to later worsen.

Her teachers have felled her, and there be among them who know they have. Nevertheless let her know the truth. It must needs be given, again and again. And the given that goes forth again and again is not without reason.

And she, being so vulnerable, and even more so invaluable, her teachers have victimized her: though there be so many women among her that love them for so doing.

Yea, even before your own generation, some women, having rejected the doctrine to them have also followed Satan. How much more now in this day, your own generation: a generation manifesting less godly power with passing time? Think you Satan today is less Satan coming after you?

And this day also there be teachers in the ready, in the church, needing no licence from the Lord to minister their worldly doctrine: ruinous men, ready right now to concede to the hearers their preference: for these be unwatched teachers, whose profession has it to rush quickly in, and to encourage and prop them up; needing only to tell them that which their ears yearn to hear. Gaining respect and recognition.

But where there be true elders in the true church, these loving the Lord, loving their brothers and sisters, and seeing so apparently the man in the Lord's church left deliberately untaught, thus creating so great chasm, and the woman therefore being mislead to the pleasure of her own hurt, these faithful elders concede no part of the truth.

These be elders with the word; for the true Spirit, God not leaving himself without a witness, it has secured them, establishing this: that the church purchased with the blood of Christ is not theirs to sell away for sin or for self serving. These, installed in the church, God knowing every one of them, come fixed in the heart; fixed before the foundation of the world; fixed to hold faithfully to the unchanging word.

Hence, the godly instruction coming moreover unto you. The written: Let the elders that rule well be accounted worthy of double honour, especially they who labour in the word and doctrine. Thou shalt not muzzle the ox that treadeth out the corn. And, the labourer is worthy of his reward.

The church cannot be without rule, but there is an even greater work of the elders in ruling well: for challenges must come attempting to change those that rule, to try those having the rule whose heart is to hold to the holy way; the enemy drawing aim to in time take down the whole congregation.

However, all those being elders do not minister in the word. But they that so do are honourably immersed unto a greater and due care: these that rule well then, and that minister in the word in the church of Christ.

In all your sincerity as you have been taught, and if it need be, search you the word nevertheless, search even again in truth; then set you your sincere eyes, seeing if the woman wheresoever shall presume also to rule among them, among these elders. Alas, ruling over them whom she has no rule.

Seek you for this thing in the word, if there be a rancor in your ranks, if there be a restlessness in you. And if you seek it and find it not, then seek in the secret of your heart, and find it out what it is that you seek: seeking when you already have so much that is found: because it is seen through being made plain unto you; and you have not yet accepted and done it: walking about as one lost.

And the spirit of presumption, which is able to beset the careless saved and the unsaved also, shall it not seek an home; this spirit, one which prefers to abide in the bosom of selfrighteousness or self determination?

But thanks be to God day by day for the written word. The word, it has not confusion; and the same it brings the godly order; yea, the word: this for those disdaining the first, the same desiring the latter.

They that hear the Lord's word, they are not ignorant of the truth that the woman has not the authority over the man in the Lord's church. And some women, knowing it in their own hearts, will confess it to themselves, this even when the weak man cannot. Sadly so, but true.

For there be also which know the right way, yet have not the power over that spirit which moves about in the world conforming the weak, ruling the proud, and subduing the unwilling.

Now there be women who do simply prefer women in the ministry, this for the sake of their own kind, and for the pleasure of change: these be not of the women among the men who believe God will must change if the number is right, but rather, these be women who have convinced themselves that God will change if their cause is right. They are both wrong. They are dead wrong.

And there be other women, found faithful, who prefer the men; not just because they be some man, but because these women be faithful women themselves, therefore seeking the ministering of faithful men also: men according to the word: this for the sake of their soul, and the love of their Lord and Saviour Christ Jesus. And with these women be a spirit that the word is right unto them, and it is right whether pleasant or not: and these women are grounded and their hearts settled, knowing without a doubt that God will not change for any woman nor any man. God has elected them.

O that men who love the Lord Jesus Christ be lovers of the Lord in the church, lovers of the Lord in the home, lovers of the Lord in the sight of the world. Then would this true praise glorify God and manifest true power. As God has purposed.

The word has not left the church short concerning holiness: the day to day walk of the godly man or the godly woman.

And the truth, O man, it is not subject to your generation's opinion. What if every soul lied against the truth. Would God be untrue?

What else are we to look for? We must found all things upon the truth.

Allowing if you are determined at any rate that the woman were to be a preacher, if she were to be a pastor, an elder, if you might, then there would not be any need to provide for her in the manner so keenly spoken of the widows; the widows, whose provision is so well and carefully set forth before you; still not ever once as a preacher. For then in ministering, it would be commanded toward her, even as it was so done of the elders labouring; that she also be honoured, and doubly so. Even as the elders.

Surely then, as the elders who labour in the word are worthy of double honour, if she should so labour, or to any like degree, would the word of that walk not show her to be as worthy also? And show her not to be accounted as an one in need of the so select care otherwise? Is she an elder? Where is her care?

Run for a refuge, run you to the word and resist your temptation to reasoning: but run to it also because you love the truth, for therein is the refuge, the godly refuge of the true saints. And in the word, there will you find her care. Even so. As God has provided.

Whatsoever she contributes that shall further the gospel, and she is wont to take care, and needfully so, taking essential care, God has shown and made it known: she is shown providing even in so many ways where men too often think not; loving and gracious ways men have been known to overlook, even take for granted. Yet her contributions are in deed noted of faithful God, and seen there in the scriptures; and she has not, and she shall not ever be forgotten.

There is but one foundation of the church, there shall be none but this one: knowing this, that is why holy men and women hold to it; but again, knowing there is but one, that is also why some men and women aim to undo it.

The word is no stranger to the saints, all are subject to it, and all are required to press ever on; even at one with it. None placing himself above it.

The elders then, whence are they in the word? They stand by it. They stand for it. They stand in it.

Here the word of instruction comes again. The written: Against an elder receive not an accusation, but before two or three witnesses.

Yet the church must be holy. Absolutely holy being its imperative. For the Lord. And this is known of true elders. Nevertheless, though that office be an office of considerable reach and hold, they themselves, should they be found in breach of the word, must indeed be held accountable. That is to say, they are not unimpeachable.

Holiness in all is imperative, and there is no holiness without the word. Thus, concerning the errant elders, there is a thing hereunto written. The written: Them that sin rebuke before all, that others also may fear.

In deed if the young man, if the young woman, and also the widow is subject to the word, how then shall even every one of the elders not also be? Yea, even more so?

And of the chosen of God to instruct his church, he has put this writ more than just before you alone. So written: I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Might it stir you, if but for a moment to try counsel: to speak unto you, that inasmuch as these things are charged before God himself, before the Lord Jesus Christ, and the elect angels, that no partiality be shown in the Lord's church?

Might you believe that so much profound witness has meaning, O saint: that which calls for things to be done holily, and done righteously? Such that it would hereunto open as a wellspring in the word a clear way, and same would source an unambiguous instruction for the woman preacher?

Might you concede, just a little perhaps, that at least here, in the whole realm of all that is truth, in the call by the spirit of impartiality, that therefore and here forward very God himself would have effected an opening for the woman to preach? Or at the least for his church to, at some distant time to come, make allowances? And heeding this governing, this trumpeting spirit, should the church not pointedly here be informed so?

Might you stop yourself to stand upon that which is ordained to stand, inasmuch as God himself, in Christ, did show by living example of his chosen to preach, chose but men? As the record shows.

The Spirit of Christ in his apostles manifesting the order of the things of the Lord's church, showed through them that the woman had not to preach. As the record shows.

Concerning who is to preach, do the scriptures not only prescribe, but also describe this matter, O church?

The Lord, who sends his own preachers, has holy angels, watchful over and for the church, even since church early; these holy angels did time and again speak to the preachers, even also evangelists: and in the way so ordained working with but men, ordained of the Lord. As the record shows.

All these things first ordained, and so ordered as they ought. Yet now, however, someone toward the growing disobedience of the end has stated that this thing must stop: she must step forward, and through man's own implementation of impartiality, ply her pleasure.

Might you watch wonderfully? Might you wonder fearfully? Might impartiality have prevailed?

Might you comprehend the inherent magnitude of the call for godly impartiality, specially this before so great order of witnesses? The sealing, the certification, it being so solemn, being so profound, it cannot be accounted a small moment.

Impartiality, and that before great, great witnesses.

Impartiality, it is commanded and sealed.

Impartiality, yet without the woman you will want being partialed in.

Impartiality, yet with no mention of her future part in the ministering: which so doing would be a diminution of the already established word.

Must you now be told?

You must be told, you must be taken to task: God is not incapable of speaking out; and God is just, just in even all things. Is man more just?

And now the call for impartiality is rang out in the Holy Ghost word, even from heaven to earth. Yet there is not a setting forth the widow, nor other woman ministering in the word. The so great call hereunto for impartiality, it would have awakened any sleeping who had the spirit of spite; but specially those who possessed the love of the Lord's way, and thus, here now making mention of her. The call for impartiality, it would have put her part right into the righteousness.

And not as though you did not know, but none is exempt from the word. All unto each is it to be kept, even as prescribed, for the wellbeing of the church. The Lord's church. These things, are they not set and sealed before the Father, the Saviour, and those which are the elect angels? Let not this escape you. For how in God's name, or when in the name of Jesus, and where in the sight of the elect angels can these things be misapplied, be ignored, or accounted as anything but things lending themselves to fear and faithfulness?

So being then, should the instructions unto righteousness, unto things governing the functioning of the church, be done in any manner unjustly?

O deaf ear, when last have you sought to hear?

O false teacher, how is it that you have gone and fashioned for yourself a stumblingblock, and not repented of it? Stumbling. Even of things known.

But because they are the truth, then things that must be set upon in the attempt to turn them into a lie.

What is a pastor, if the things so spoken by the apostles of the Lord, things concerning his church, be not the word? Even the word of the way ordained of the Lord unto the church? And if not, O pastor, upon whose word then is the foundation of the church built? Be they your own words?

Though you, joining in the growing multitude, establish your own sort of church, hear again, understand, O man: only that built upon the word, the foundation, with Jesus Christ being the chief cornerstone, shall be, can be, the church of the Lord: he who alone is the living word.

But the record, which is godly given, it is given you that you may know, and that you may understand that ordained mattered and helpful measure of care, and the charge so placed in the church; even upon the charges in the Lord's church.

And though some in the church seek to corrupt, and wanting the eminency of pride to prevail, these same count this vital life care out, and they ordain therein the women of their day; running the race of popularity. Yet the authority of God, it is not on any wise given to the woman over the Lord's sheep. Nor is it given even the feckless man. So then, as an elder, he is yet an elder: albeit found at times one of lesser authority than his fellows.

Be it so, yet this, too, it is godly established rather than an authority as a woman. O man, if you can hear. O man, if you will hear. O man, hear through the living word.

The word is unalterable. The word does make and keep alive.

Satan is a killer, a tireless warrior; and he is at war with Christ, waging the battle in the Lord's church. Warring even within the walls. And be it known unto you, though you flatter yourself with the good intentions of your arrogant generation, Christ Jesus is yet the captain: and it is by him, and through the teachings of his apostles, that the battle has already been set.

Satan seeks to corrupt the way, and he does contend with Christ, even coming into the congregation. Care you to know, O highminded, you who would be a soldier, that though you bask in the accolades of your arrogant generation, Christ Jesus is yet the captain?

And Jesus, he being perfect in battle and all else, he can make no wrong decision. He can give no faulty command: having himself called the victory, this done long before you thought it was but a venture into just another battle. Jesus is yet captain.

Yea, the battle, it was set even before the foundation of the world. And it is he and his way given to his church through his apostles that shall prevail. Therefore the lines have already been drawn, and the battle, it is already set. The lines defining holy ground. Established by him, and not at all through the way of your generation.

Hence, Christ is using you, or Satan is using you. And if you know not this, and if you see not this, then the skilled enemy has overtaken you with his controlling sleep. For the battle rages.

And you, outside the word, when you should be with Christ Jesus in the war, rather you are in the way, hindering. Also in the way of those who have already died to live faithfully. And thus you, as a spoiler, are unwittingly used; yet you be without excuse. For had you been wholly committed, had you been fully faithful, had you been obedient to press into the every command, then would you have been a good soldier.

Nevertheless understand that the Lord Christ Jesus, he knew, and does know every contender in the congregation, even before such an one was born; and had already prepared and made ready the lasting word. That word which the elect shall keep. That word which the errant shall cast.

Might you tell heaven how it is that you can believe that it takes the word to conquer the enemy, yet you yourself can operate outside the word unto you, and you yet be victorious? You are amazingly wise.

This to you, as though you were one unaware that corruption comes also from within. Such way whose sly coming is so often less apparent, for it is also religious. But it comes for change nevertheless. And this to you as one not knowing that corruption comes not always from without: when there comes upon the church a spirit seeking to make accommodations for the world.

The word provides no room for the slackening to the left, nor the good intentions to the right.

Is there then for you not a godly established safeguard, a commitment to hold fast; as the elder must hold his post, and withal strengthen you likewise?

When there is none to encourage him, none to go the distance, it is well for the chosen man to hold. Hold with understanding and faithfulness in his heart to Christ Jesus. Hold where he knows of a truth the Lord has put him to hold.

The elder, he will be found a man: an officer having a post is he, and that not without authority. And again, though so grave is that post, know that should he be found wanting, this man is not unimpeachable.

The things left on record from the apostles, the things to the pastors, that the Lord's church might know how it is to function in the Lord. How it is to work the true work, with the true prosperity before the impoverished world.

Godly ways are shown established only upon the foundation, and that having Christ the cornerstone. So being, therefore always subject to the assault of those who are inside and out; and not just those who would think themselves having found better ways.

And many the pastor who once was for the truth, who is with time and circumstance come to be for the money. And though the word still be there, and though the Lord has called him aside from his like brethren, and spoken unto him in the peaceful alone, but a few shall have the wherewithal to weather the return to the Lord's highway. To but weep in solitude for him is not to help. Do this and pray.

Men wander, and some never get back. Many never want back.

Treacherous is the transgression so common to the wise in self: ignore the word, feel no conviction: for there is accompanying this age old way of disobedience the bedside wine: that is, the preservation of abundance of praise and glory good in the mouth, and given loudly to God.

Yet if they would but rise up from dead stead and walk, and live the word so simply set forth. For thus it is written, and thus it is fulfilled; fulfilled in the conversation of the born again.

The Spirit is given now: and O that a man would live beyond his mouth, praising the Lord Jesus in that much higher way, with the greater obedience: that of his life to the word. Thus, his life speaks.

The Spirit is given now: all your members, filled with the Spirit. And not just mouth, but filled with the Spirit. And all this all for that better way. All to praise God. Praising him with mouth? There must be more. Any less is unacceptable. All breath, praise him. But man has more. The Spirit is available. And available to man. For that true praise. Coming from the soul. For that better way. Coming from very soul. Given by God's breath. Can you hear this? While you have breath?

To the pastors, godly instructions, so graciously simple, left on record: which instructions shall not change.

Think not then as though there were some perceived power, or some tradition in the rising and setting of the sun to disannul them.

Godly instructions, given on record concerning the pastors. And the instructions unequivocally showing no errant spirit, nor leanings, nor implied wordings which would lead any man or woman to contend, or to deceive themselves that the instructions are ways to any but men officers.

These are not words open ended, nor ways shown to be given to, or practiced by a woman who would call herself a pastor. Again and again, that it be heeded and that the thing be not missed.

Godly instruction. There in the word it can be found, and who shall bear witness with it? The word, kept there, kept ready to be read. Why reason you think it so? Is the word there for you, or you for the word?

How does the reconciled walk, this when the wind shall blow? Shall he hear the word? How shall he walk when the wind shall blow; shall the word hear him? Shall it fill his mouth? Shall it turn him around? When the wind shall blow, and it shall blow, shall he walk and not waver, when the wind shall blow? Shall he hear and hear straightly, in the blowing wind? Is the word in the way, or the way in the word, O man? The wind shall blow.

The wind shall blow. Bringing something with it. How shall you know? The wind shall blow. To take something away. How shall you know?

Every man, woman and spirit can say God sent me. But, O saints of the most high God, there must be truth lived: for without the truth of the word, and the Spirit guiding into all this, hurt is to the church.

Hence, unto the church, commandments are given; even foundational, and even fundamental. Commandments are given; plain, which leave nothing suggested; and none but the contenders unsettled.

Put there to stay there. Written where there would be no occasion to stumble toward the stream there in the green pasture.

The Lord, the man Christ Jesus, O the shepherd; he has ordained the order in the church: hence, the written word is unto you, showing that the pastor is a man.

Yea, so many spend the time contending, in order to make and embellish the word. They strain to stretch the instructions. Scraping. Hoping to happen upon an ambiguous wording: this that they might have somewhat to stake claim upon; these stretchers invoking so precarious interpretations. But the Holy Ghost saw them coming.

And the word is a rock, and it is spiritual: how shall a natural man stretch a rock, specially a spiritual rock; and a spiritual man, he does not have to stretch it: yea, it is not a thing which the spiritual shall even think he can; neither will he foster futility.

The word it is, and it is the word.

Hence, whether the twelve, the seventy, the elders altogether, or even the deacons, it is not only the leading of the Spirit to show you that they are men, but in all the many men chosen, not even one of the chosen men themselves has so much as appointed, so much as given you hollowness of the truth to gender error in this matter; no misinformation, nothing left carelessly put, nothing that shall mislead you to believe thereunto are women, or thereinafter shall be.

You see, even none of the chosen men are themselves found choosing awry; because, of the truth, they are godly chosen men. This should stir hearts. Even the stony heart.

How have you searched the scriptures, and if so, with what heart? Search and scurry, search and scurry: then come back, running in a restless haste. Have you seen? Unto the men the charge is still given.

Look you at the showing to the church of the truth, and see that by Jesus, in much example even other than choosing the twelve, and later his others, neither in word nor in deed is the woman put forth to preach.

But if there be who have striven to ignore away the precepts here, shall it not be the case also elsewhere? And with all the so obvious examples left for such an one wisely explained away, shall it not be the case elsewise?

Even in this your day, the life and decisions shown of Christ, ought these not to mean something to him who is called a Christian?

Ought Christians not believe the works of Christ? That they may know?

O woman, let you not be taken away. For your teachers, too many have forsaken the word, and they have taken your sisters away: said that you may know.

It is said in order that what is needful may be known: that the word for her conduct in the church, it is straightly set forth. And that it may be surely known, that Christ would not have his church in a strain. Thus, neither would he hide from it any needful thing. Nor fail to reveal in his word to his church any resource given it. But all things that the Father would have for it, that then would he show the children.

The men have the authority. But are injuriously lacking. And hence, the power.

Know, too, but men only are elders in the Lord's church. And as such, this elder, he at all times has a charge; some different than others, but all having a duty. And the truth requires no former, nor latter generations to approve it before it becomes right. The truth is given, and the truth yet abides: abides even if no flesh accords it esteem or honour: the woman then, she is accounted an older woman, or she is accounted a younger woman: mother or sister; but she is nowhere over the Lord's people ordained an elder. Neither seen nor implied.

She has not the authority. Except in your exception.

The instruction is written for the one church: this year, as well as that yesteryear also. And what is it if it is brought home again and again? It is not without cause: for there is coming a cold season. They are so greatly expounded because they have been so greatly expelled.

There is one word and doctrine. And the same is written unto the holy waywalkers, admonishing them. This that they beware of teachers that teach away from the words of Christ, and the words of the doctrine of the apostles whom he has chosen. Warning the church, so that it be without excuse when waywardness comes.

Hereunto is given the beloved church, even by the apostle of the Lord, all adequate forewarning: setting it before your eyes; and readable is it so many times; and that just for the start, this warning against the wayward.

The written warning concerning these: If any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

Hence, the true teachers, they adhere to the word, and not to the wayward.

Come the gainsayers, the sympathizers, the accusers: ready yourselves for these, for of such come those claiming that holding to holiness is meanness of spirit; and the same claiming authority to change the word by wisdom. Making it more love. To those loving lies. Yet they must come.

The elect, nevertheless they are adequately armed: they have the Spirit, and walking therein, they are one with the word. And thus are made to know that the governance of the Lord's church is not subject to reasoning, nor religion, nor any relevance to the times. For he that is learned in the language of the dead, he does say that it is a word which has outlived its time.

Such are the things heard from religiously learnt men.

Such misguided grating can but come from men having but a formality and a fashion; among these be men lacking the Holy Ghost power to prove their ministry, but still impress their membership: a man found herein whose bent is a thing which reeks of man's reasoning: the precursor of the rottenness of rebellion.

Nevertheless the true believers, they know that a thing need not satisfy the natural reasoning in order to be right, no not once; and their spiritual mind, it is already settled, right there in the settled word.

Religiously learnt men, in false things they grow more to know not truth, and then grow on, till too wise to even care.

Even casting aside all holiness, this under the claim that to resolve to live holy, and to remain ready with a shining light is a thing misguided. For they contend also that this holy life, this new man, this fruit of the spirit, it is an affront to grace; and saying withal that living holy, it is an attempt to gain salvation through a man's very own works: and so they render whatsoever things written in the epistles for holiness, and required readiness to be without substance.

Having so gone, they make that which stands between them and their will null and void; breaking down the holy line: first, all things that be pertaining to men in the church, and, by course, things which they choose concerning women.

Using careful language, even the prevailing pastoral language of the day, this man has said, let the man do as is right in his own sight: for as that grace has begotten him to get loose. And as that it is a new day, so, too, let the woman do as is right in her own eyes; for likewise, saying he, it is a new day for her, she being free in the spirit.

Moreover he maintains, if a man or woman be not permitted to do such things such, then they will go out and find for themselves a teacher, even an assembly that will get the thing right. One which understands grace.

But nevertheless under grace, by grace, through grace, during grace, the very giver of grace has left his word on record for his people. The grace of God, on record to the saved by grace.

And grace leaves no call for holiness lacking; not accounted as a precept for some generation far hence.

And gracious as grace is, yet grace is a teacher of things for to be truthfully taken.

For grace, it is a teacher, saying the word: Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

Come now: under this same grace, what has the man been taught concerning the godly man? And the woman, say truthfully, what has the woman been taught concerning the godly woman? These both under grace?

All men accounting themselves teachers cannot, will not hold to this.

Hence, they unto whom the word is entrusted have a profound and precious treasure of duty.

There be things among the keynotes of ministration, to be kept for the duration of the church, even till the Lord returns: of these notes come charges from one ordained of God into that sure foundation. Yea, things from the apostle. Written note of key: Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.

Written note of key: And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

A commandment coming down to ever stand up; commanding to keep faithfully the enduring word.

Things foremost are these, for the functioning of the true church. These be to you instructions that were given, and are to be given, even as given. Even as. Good even from generation to generation. Unadulterated. Hence, never to be entrusted to unfaithful men. Perverters.

Should grounded men get them, these grounded men will also guard them faithfully: none supposing he could alter the conduct of the congregation for the betterment of the pleasing of God: as in doing as man supposes God prefers.

For of the unfaithful men, alas, bondmen of the sinister sort, there is a following of the faithful, yea, but rather, following as slaves of disobedience. Slaves, faithfully following the unfaithful way. Slaves, to the sin they so long, even lifelong, have chosen to keep themselves shackled to.

But of the truly faithful men, an holding fast: a not giving way to subtlety. Nor any appeasing by accepting even any so called similarity of the doctrine. Faithful men, found meet for the master, committing all, compromising nothing; inasmuch as they have nothing of their own to compromise.

Of the faithful, do you behold the graveness of the need by the charge so given to hold fast? And not just the words themselves, but also the very form of the words? Not paring, and not out of context? For this holding the word, it is not about the true life, but verily this is itself the true life. Verily.

There must be held the true form: without which true form the word is transformed to but wording: and it is taught, but taught in a way retrained: wherein is no longer the truth: but words whose order is reformed, wherethrough the meaning is changed. By which same subtle means a lie is set forth, and found more palatable; even a lie which would be otherwise crude and detected, and hence, found unacceptable: such same is made neat, and it is made sweet by changing the form.

Good enough now. Acceptable unto those desiring to be seduced, but seduced some other way: for they be ashamed of themselves, this if they were to allow themselves to be bedded so blatantly and outright. But the word, in its form reworded, such an altered approach affords a guilt quietly passing, and no shame, you understand.

But they that stand, even these born of the word, they know that in the truth of the word is where the Lord will come, and therein gather his abiding people in that great day. For indeed, in the Spirit, and therein only, can one be found ready in an instant. From none other place is it possible. Return is too slow.

The Spirit remains ready. Therein abides the elect. Making them also ready.

In all that God has ordained, he has given the power to perform; and every man has the ability to hold, lest his preference is to let go.

Hence, it is no aggravation to the elders to stir up, to stoke day and night their remembrance of the simple truth: that they understand that the word is everywhere always under attack by the enemies of Christ. And among the unwatchful, where there is no imminent danger in sight for the immediate overthrow of the true way, nevertheless that subtle change, and that step by step backward, it shall in time accomplish full well the same purpose.

Yet though there be that carry the word in the book in their hand, and not in their heart, God, remaining ever faithful, himself has kept the word in full view: maintaining on a written record the lighted and simple way. Kept also ready to be read and digested: that is, for those who care to receive it, and hold fast to it.

Now the Lord has not failed to provide his own with an holy place to stand in, unmovable; he making sure the narrow to be kept word is abundantly available, and there to avail oneself in.

Hence, instruction is that the word unto the children of righteousness be rightly divided: wherein is held fast even its form.

Everpresent teachers of the false way grow strong, as they are skillful at lifting, yea, moving part of the word up out of context. This doing that it may stand alone, and still sound as truth: and they proceed to build around it; and thus make their desired case. Even these seeking to bring about some purpose here and there, wheresoever they endeavor change in the church of unchanging Christ. O how dreadful, and so terrible.

So dangerous, so deceitful, using the abridgment and paring of the word to that much greater advantage: corruption of the ordained offices. False teachers, appointing false teachers; leading to a compounding of confusion.

Even as those who make for themselves a convenient pastor: ever more often one of their natural family, or one that be favored for their own future intents and purpose.

And misleading men, they go working the word, whereby they make whomsoever they choose teachers; more often than not some person plucked from the congregation: someone whom they have gone and deemed fit.

Teach, say they. And they promote such an one to a so vital and leading position: employing this flawed strategy in the heightening heat of the battle of life and death; in this fight against the devil, the world and the flesh. Thus, promoting by a power not given them, and off the foundation, they do ordain, and so they appoint. They and not God.

Pay not heed to holiness, say they.

But teaching, you teach, O true teacher. For shall time not take its toll on the patience of some: those unto whom holiness is a thing for but the beggards bygone; when sanctification in their day is considered suitable only for the season? Who is there then that shall make it otherwise? Hence, you, O true teacher, you coming are perceived in derision: being in the sight of the sentries over the new way as but a brigand sally forth. But you have wherewith to hold, taking back for Christ: taking back, by not holding back.

But the appointers of false teachers, alas, in this thing there is no holding holy: reserving no regard that the godly capable teachers are they ordained of the Lord: ordained to have that office of that so vital position concerning life: even the day to day lives of the Lord's bloodbought sheep: ordained teachers, thus properly weaponed.

And the true teachers, the called, well studied for this office, they do make a difference: chosen, ready and capably fitted. Thus, qualified by God, this being ministry, and not lightly made.

So then, the others, these false teachers abide, but not in their calling of the Lord, but in themselves, or in the calling of their pastor; whereinafter, because God has not himself sealed and validated their every battle, this by his ordaining them, Satan unopposed shall wreak a subtle rotting, and much destruction. Devouring through false teachers.

Moreover these presumptuous men, not rightly dividing the word of truth as it is handed down concerning men, women and even children, shall inasmuch justify themselves in so teaching, so preaching, and even more appointing. And those whom they appoint, in time they themselves shall be found likewise to teach, to preach, and to appoint.

These things done in the same unsound manner in which they were installed shall gender but what? This presumptuous ministering in the word, these then themselves abiding not in a position of godly administration. Hence, they have not strength of truth. And unable are they to rightly divide the treasure of the word of truth to yet others.

When these men are set forth, the word is relegated to non effect. Unsoundness being built upon unsoundness. Ungodliness is thus multiplied, and openly so; and so all shall come to see. False teachers holding not. And showing nothing new.

For this saying the Lord, by his prophet Jeremiah: My people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

Hence, we are not amazed at the rejection of the Lord's apostles, and in their place the appointing by the waywards their own preferred teachers. Teachers who cannot hold the word faithfully, but carry in its place a thing that is no word; but in its place an interpretation. And their listeners die of thirst.

Interpretations, poured into vessels fashioned of its generation: men and women, vessels capable of holding but the unsound doctrine.

Yet, teaching to the weary of hearing with the matter, teaching must still be taught. Though with the wayward, much teaching, it is like unto an hammer on a crooked nail. Yet the hammer is but the hammer, and the hammer is not the hand of the holder.

Discern this: these that stand before the people, and withstand the sound teaching of the word, these are not emboldened by the Spirit of truth, but by the spirit of arrogance which they have been rewarded with, even for their treading upon the word; thus, the more they put under foot, the higher they rise; gaining and gathering as they so do.

Found among these teachers are the unrepentant: they that consider it not unreasonable to speak in boast one to another. For in their same such boasting, they saying, the truth is stout and hurts good if and when it is laid upon others.

But then, these same teachers, having said this, they in turn become foul of spirit, this when the truth comes around, and is finally laid straight, this time, however, upon they themselves.

The truth is simple for those whose heart toward it is sincere.

Preaching the truth is no cruelty. But when the sinner loves his sin, he will cleave to the sin. Surely then, when the word comes and shall cut against the sin, the sinner, cleaving to his sin and wanting to maintain one with it, and not wanting to be separated from it, he cannot but also receive hurt with that same cutting.

So committing himself, even to the oneness with his sin, how can he not but take the thing spoken against personally: for no sinner, wanting to save his sin unto himself, will easily suffer his beloved sin to be attacked. He loves his sin. Truth attacks his sin. Because sin brings death. A war is raging.

Truth is no cruelty. Let the sinner repent. And the hurt stops. Otherwise, cutting keeps cutting, and the cutting keeps hurting, O sinner. Your choice is simple. Give it to Jesus. Let sin go, sinner. Let go and live. Hold on and perish.

Sin brings death. Now when a man or a woman wanting to live is being held down, attacked and ravaged by death, neither he nor she will be offended by a rescuer: loving the relief that the living word brings when it finally comes to pull despicable death up off them. And repentant, and going on to be saved, they sympathize not with the done away with sin, nor weep they because death upon them is destroyed. They want him off. Off to stay off.

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## Delivery 13

The devil is a devourer, ever prowling, even as he is: but now, even worse, by the false teachers are the children put into his jaws: even these teachers wrongly appointed to the vital office of also the use of the sword.

O that the elders would not be found asleep at the watch. Letting not false teachers prevail.

O sister, my sister, have you heard what they say, when they say what they say to each other, about what is here said to you? Yet the thing which is said, it is not said to you, so much as it is come unto them. And even that which is come, it is coming to see done; it is come for to carry forth that which they have not said.

O sister beloved, you say you relish the true preaching. Then sister, you say well. Relish the preaching, realize the preaching, and ever reach for even more. For as sure as you would stay alive in Christ, and out of the jaws of Satan, society and self, you will also need the teaching; and that will you need every day you live. Till your last day.

O sister, you belong to Christ. He has true teachers. Hear the true teachers. Beware the false teachers.

O sister, see a thing: speak to the man, says he. But see this false teacher, for he himself does know that the word has spoken to the man already, that the man should speak to the woman: and the man has not, but has forborn. And besides, how is it that he, this false teacher, has gone and taken offence, seeing as how he has spoken so much to the women himself, and that falsely? And he has felt about, and he has found the fields of her desires; and he has seeded them with death.

O sister, see a thing: speak to the man, says he. And speak not so much to the woman. But he who has said this, see for yourself that he is blinded, even as he is appointed to be blinded: for the speaking spoken, it is much gone with the substance, the gravity and even the charge unto whom? Gone then to the false teachers, to the true teachers, to the false preachers, to the true preachers, to the false pastors, to the true pastors, to the false elders, to the true elders, to the husbands, men all; to men all: and even to her who thinks herself to be a man.

That spoken to her has been given, but now with the teachers to her, has also come the takers away. Teaching to the times.

O man, so much so said here in your day, so that you may know that the thing of her conduct, which so much is said about in the latter times, it has already been so clearly settled.

O man, O false teacher, the word shall stand. Regardless of the proud pastor who steps back and pisses against the wall, or the mannish woman who steps forward and wishes she could. The word shall stand.

How many are the volunteers, making easy the way of the viper; how many are the self appointed, teaching the children unto what? But the Lord Jesus, the captain capable, he himself has done the true choosing of the true ministers of the way of righteousness. That the children not be lacking, not be left exposed to the destroyer.

Since time ago, it has withstood as it should; and this day it shall withstand as it is given to stand. Hence, the thing written: The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let every one that nameth the name of Christ depart from iniquity.

Consider a man who is a teacher. How shall that man know if perilous times should come? And by what means, and according to what record shall he examine all about him: this to make the so much needful determination which godliness does require? To know that the time is nigh to confess that truth is against the proud, the covetous, the boasters, and blasphemers, and the disobedient to parents; and the so many other deeds of darkness: the things which cast down the good name of godliness?

Say now, O man, say so. How is it that the Spirit of the living God can be poured out, even poured out, and you yet be destitute? Poured out in your day, even ever since it began to be poured out. And how is it that you can partner with peril in the time of the Spirit of true love: that love which brings safety from that most terrible wrath?

Say, O man, do say. How can you yet be one of the lovers of self, instead of hating him: seeing as it is self also which has made you a prisoner of your sin, and inescapably so? And with all that the God of salvation has come to offer you through Christ Jesus, how is it that you can at all crave another?

And this craving, yea, you are found doing, seeing as how you have gone and found that which you covet; and being found covetous, esteeming it more than the salvation of your soul.

And, lo, your word unto you, knowing you before you left your mother's womb, did it not speak early of you? And truly, you are heard boasting, O boaster: and a thing amazing it is: this the dead, boasting to the dead. And what is this, being proud as you do? And saying blasphemous things, about none other than the one who has come speaking the words of life?

And is it at all a surprising thing then that you, being fleshly, cannot even reverence the parents of whose flesh you were made from? Neither feel you a need to give thanks to any soul for ought: for the sun, it has risen for you, and it alone is all you need to make the day yours.

Holiness? Holiness? What is holiness to such an one as you? And what need is natural affection? What price agreements? Agreements, yea, they have their use: well known are they to serving, if it be for the convenience of the moment. For whatsoever is good for the moment, life teaches that this is most pleasurable.

And as you are, no one has yet once convinced you of any virtue of truth toward your neighbor; no, not one; for the measure of truth is only what is dear to the man; and truth taken by any other means is but a thing to set you back, to bind you, even whilst you seek to secure what is good for the moment: knowing the same that is good for the moment, it is good also for the using.

And in your highmindedness, you have the decision. And highmindedness being there, then it must have been rightly put there, for why else would it then rest in your own power to do as you see fit?

Say now, O man, who are you? You who hate with the whole heart; hating those that have an heart to hold and heed that which is good? For after all, who has taught them that their good is better than your own good, or yours worse than any other? And who among those claiming salvation would not do today, even all that you have done, to advantage themselves, if they had at hand the same opportunity as you?

And unto you, that which was done yesterday was good but for yesterday, for today, it brings a different set of situations, demanding whatsoever is expedient for success of self. And yesterday's loyalties, they are not now any longer convenient, for business is business: and survival for self, it is the chief business; nay, the only business of the day. This you know, because you have learned to survive but through your own wisdom. This, O man, has well proven itself to provide you your fare for this day.

And though you know that Jesus knows what is best for his sheep, is it not unwise to spend your life, your one only life, following, as do others of the faith? For does it not stand to reason, in your mind and heart, of course, that the Lord, though he be Lord, yet has given you a mind of your own, to do only for your own, just as he has done for others, that they also may live for and unto themselves?

And sin, just what of sin, you ask? Does not God, he who knows we are but earthly understand, and he is abundantly forgiving; even ever merciful, and full of love? Hence, O man, life, being lovely as you have willed to live it, and has taken care of itself and served you well, in the end shall it not then work out well yet on; even in the judgment? What say, O man?

What value then true holiness and sanctification, specially when there is another way just as justly, and even more acceptable unto those such as yourself, those who desire but the outward appearance; and instead of the true Spirit, are given rather to a spirit of true zeal: a zeal to promote the religion; a zeal producing tangible results: results that no man, if he is one with you, can deny as being godly? At least godly enough.

And has God, blessing you here in this present world, not prospered your sacrifices, thereby showing a sure sign of his approval?

For many an unwise man has followed you, and what would it be if not the unworded woman? That woman whose heart is to lust after things which have been deemed, through council of desire, no longer out of order; and things deemed no longer violate: specially seeing as how they, after all, are not things unclean: as upon the bed, but things godly reasoned out. According to the new godliness.

And what are these things reasoned out, but things which they can have in this world, and the same not keep them from the world to come? Yea, inasmuch as they are more and more acceptable to the growing multitude: the congregation born of the word of compromise; even of those who see these things also as you yourself: things conformed and converted: and things therefore made commendable in the sight of the holy, the unchanging Lord.

All these, they know good from evil. Yea, but is it not a good and evil as it is determined in their own heart? An heart to serve God even as they serve themselves?

And how is it, O man, that you can walk as it were, such that so great a number of men, having also so great ungodliness, not also themselves see; not see you or themselves? For you yet have so much in fellowship and following. And amazingly how shall all these things be so? Being possible in this day: this day in which the Spirit is yet so graciously given?

And the women, these which you have no fear of further hurting, the same which wanton men and yourself woo, though these could not be led from the way, nay, except they themselves had a passion of their own, yet, should you not yourself have had compassion on them, and so feared God for?

Did you not once discern they be of double motive: that is, thinking themselves having discovered upon a way to please God, along with pleasing self? Is this combination possible? A teacher would know.

Yea, your prized students, they dare not go beyond the teachings, for they are dedicated to the cause: but alas, it is a teaching within the teachers which they have established for and within themselves. For yet it is a teaching irrespective of the word. And in so teaching, denying the word's unmistakable and manifest power to all that live in and by it.

And having established their own ideas, they are set, determined to stand firm against forsaking their way and accepting the doctrine; even that painfully clear written true way. And these drifters are determined to hold in its place the form they themselves deem holy and acceptable unto the Lord. And having determined that it is the very way, it is by so doing that they remain free of conviction. Lest they no longer be convinced in themselves, and they repent and return to the way which pleases God. According to the word.

In their hearts, they have contemned the scriptures: having found fault with the final authority: the word falling on deaf ears and callous hearts. And shall you run on with them, O man? O but what in that day when death has struck, even that day when he who comes seeking you shall have run you into his reach, and time shall overtake you, and the eternal shall be yours?

Thus, good it is that a man find no fault at all in the word: for in so wisely watching, he has not allowed the enemy to beguile him into finding fault in Christ Jesus.

So great is the need to preach the word. Preaching even to a world which closes its eyes. Preaching nevertheless. Preaching the word when none appear to any longer want to hear. To a world which lives as it were graciously unto itself. Preaching nevertheless.

Preaching to a world which has the faith that the earth just happens to be; and it is man who has happened to fashion God within it.

Preaching to the world the word. Preaching again the word.

Howsoever the wayward may seek to refashion the word, the word unto them is kept set before their blind eyes.

And though so many of them prefer to turn a blind eye to the word, yet here and there, by the love and mercy of God it catches their attention. For God has a way of making the blind see.

The word of God and the lesson of life, they are not set before the men and women of God without reason.

And the written record comes with a charge to them that are sent of Christ to preach: Preach the word; be instant in season, out of season.

That it may be known that there is no season in which it is inappropriate to preach. That it may be known of the preacher that there is a command; and it is on record before he was born, before he was called, before he was sent to preach the word; and so knowing, he need not look for excuse to slip the yoke.

And he preaching the preaching, that it may be known also that there is the charge, to establish and set forth diligently. For he is to reprove, rebuke, exhort with all longsuffering and doctrine.

For the doctrine given, it is the doctrine to hold to, and has set the way of the church in order: things which Satan, the flesh, and the world cannot let stand as written. But it is written. Yea, it is written.

Satan knows what is written. Yea, and many proud men, reveling in their titles, and hearing nothing from any, except that spirit which tells them they are in God's will, these also know what is written.

Wayward women, determined, even sacrificing, but inasmuch as they ignore the word, it is to please themselves; these, too, they know what is written.

God's will is written.

But what is written they must come against: even growing many of the preachers who think they are strong preachers, they, too, chip away at certain of the word. First in their silence. Then in their sermons.

This they do, as if oblivious to not only their self deceit, but as if they do not know that they are attempting to chip away at the foundation of the church in so doing.

But the foundation stands, and they are chipping away rather at the legs they were given to stand on. And so grow weaker. Even that much weaker.

O false teachers, can you and I agree to degree? Again and again you have seen the generations before, even in the times of old, these taken in their departure from the Lord; and yet, for all the afore records revealing as they do, amazingly, each following generation, as somehow unaware that they themselves could do likewise, they come down the same path, and stumble over the same pathetic shortcomings. Even their blind stubbornness. Have you considered this? Or think yourself exempted?

Yea, as have others in generations before them, somewhere and somehow they have managed to find wrong in the word. Something in their spirit.

But it must be brought to the breaking, surely must be, that when there is a claim of having so much spirit that the word no longer pertains, there is a great something the matter here.

There are instructions to the church of the Lord Jesus Christ: these be written without being subject to time. But there be that call themselves preachers, teachers and prophets, that have been ordained to disordain that which is written for and to the church. These accounting that time has rendered the word no longer in accord with the church of their day.

Thus it is written: The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.

Can you see what you read? Are not these of a people of a new time: having grown beyond the time when men and women truly believed in the word? Men and women who were once able to go on being at one with the doctrine in Christ's church? But these men, these women, having found something of their own, no longer desire to know the way of the Lord. Yet, look here and see, O looker: they yet retain some part of the word; but they desire that other parts be changed, seeking unsoundness. These considering the true word as passed away, thus needing to be cast off.

These be as a tree rotting on the inside. Believing as it were in an holiness, not throughout, but hollowed out. Thus, they seek not a total departure from the doctrine, but wanting both, their own way, and of the Lord's way. This being that thing which their philosophers call the best of both worlds. But such a thing, it is not of God. They have this world. Nay, it has them.

Tell them, O true teacher, nevertheless; tell them, seek to hold no friend's hand, in their daring to come out of dead man's land. There is one hand sufficient. He alone is able and willing to deliver. Tell them, O true teacher, tell them about the things set forth less and less: about things concerning repentance: also about men and true holiness. For they have this world. Nay, it has them.

For herein also are found men lifted up in their titles; proud are they, and allowing no man nor any of the word, should it be a part which they reject, to turn them back to God. They then having been officed over a congregation wherein sound doctrine cannot be established: it being rejected by that church which is standing on unsound ground; and God allowing the undisputable and obvious lack of power to bare witness to the same. The unenduring.

And not just errant men only, for herein also are found women, lifted up in their pride, heaped about with men encouraging them on. Women professing to be teachers, and preachers of the word: even the word which commands them to silence in the churches. Likewise, they are good to change the doctrine in a manner which affords them that which they desire.

Nevertheless, they same are not without dedication; and given are they to even so much personal sacrifice.

Yet without the word, the thing is within self.

And this so pleases self; though not without a convincingly sufficient measure of zeal: enough to assure them that they herein please God also. The heart, it is most deceitful. O if they had but simply been obedient. That is most required.

You have seen them. And perhaps you sympathize. You see this and you say, what can be done, forasmuch as they mean so well? How shall they know?

By this they know. The word is there. Right before their eyes. You have seen it. And so have they. By this they know. And so do you. Why then ask you? You go on then. Go run with them.

They know. But they have desired another. They having no place in their heart to retain the truth. They already know what they want to hear. And nothing else. Thus, when this man, when this woman, desire not the sound doctrine, they shall always be able to find, not one or two, but an host of like false teachers to support them: even in that way which they are determined to have.

Consorting they will, availing themselves of false teachers in sufficient quantities to find contentment, even resoluteness. This they do. This so as to withstand any man who dares to come in the truth, he seeking to present it unto them. They resist. Do you also resist? Are they like you?

They thrust on, having joined themselves to that spirit, one in which more numbers shall itself make up for the missing righteousness. Specially as how in times to come fewer men will be found standing on the truth, the bread of life. Pride makes truth distasteful.

Though there appear at first to be few that be found teachable, in the few that be found, find a faithful few in these found, and teach them the sound thing thought unteachable. But teach them well. Then leave them alone. Let God have them.

Strike the lectern, strike the lectern, wave the arm of outrage; raise the voice of righteous indignation, O spirit of wise dismissal; wave off, wave off, afar back the right way; carry on the new way, defend with an intelligent godliness the new day; and give thanks for it; thanks that men carry on; and so men carry on, walking on. All is well again. All things, well again.

But you may be sure, they that trust in the Lord and his word, therein they will be found. These be men and women whose spirit is the Spirit of the Lord Christ Jesus; and they shall know true teachers when they do hear them.

And for these, false teachers shall not be deemed their blessing.

Yet it is an interesting thing indeed, and of note to watch as it were the children of truth refashion insolence into ignorance: to be sure, it is not a craft they were born with.

A man considers the word given unto himself concerning the man, and concerning the woman, then he considers her who would presume the authority over the men, and he turns and retreats within himself, and this man quietly walks on, pricked that something is amiss; and he wonders. As aimless.

And the woman, she is able to consider that very same word given unto him, concerning herself and the man; and she turns herself, discerning his demeanor, even his deferring; then she, being done, seals what remains of his languid spirit within him; and now she overrules him; and she teaches him to better follow her. Disrupting what is established between him and Christ his head. Even the vital thing.

Yet she understands better. Yet she cares not.

Satan, when he cannot at the moment do death, he does know the affects of even disruption also.

Yet in that day, God will reveal unto the righteous man and woman that the wayward woman, she has Caesar in society standing at her right side to bolster her; she has a pastor in the church standing on her left side to champion her; and her husband standing behind her in the home, this where he may choose to either back her or follow her.

In this entanglement, this disorder, shall this be the heritage of him who is holy; of whom Christ, his head, wanting and waiting to work through him, shall come down under and be glorified? Shall they put Christ under the man under the woman?

Nevertheless the word concerning her husband yet stands. Christ is his head. Christ, and not Satan.

Satan, destroys through disruption.

And in this disorder, shall such a man claim his conversation is ordered aright? This disorder ordained to deny the glory and honour to Christ?

There is a man then who will follow women; but other men, knowing in and for themselves what God has created, these thus know better, and these men just will not so do. Also women can love to follow other women, quietness so; but these women remain heartfelt for this woman's usurpation: harboring a secret satisfaction in her exalting herself. But in this, some women just will not be taken; hence, not all women so do: and of these watchful women be found settled women, grounded women; women who, having truth in the inward parts, will not be seduced by men or by women. For they know God. And know for themselves. Knowing he changes not.

And these virtuous women, having the true Spirit, they follow not the fast women: fast women seeking fast women to follow them. Faithful then, neither be these virtuous women ignorant of the feeble men following after such women; but the faithful women, they know the word, and they follow the word.

These faithful women know that in their salvation there is neither male nor female. Knowing that the one salvation, it is that common salvation. Knowing that there is neither male nor female, they are not attempting to live by this as word away; as if this, and this alone, were every word, the only word, that proceeded forth on the matter.

O but how much more perilous is it when men mislead men and women?

You teach sound doctrine, and by so doing you teach some to call you a devil.

Yet there is no misunderstanding. What there is, rather, is a contention by those that seek to corrupt the word to the church. Even as has been prophesied of.

It is good then that you be told over and over; till you awaken, till you see that the enemy is subtle, and not always so frontal in his attack upon those that are holy: those that are living manifestations of the godly instructions.

Subtle is he in his attempt to corrupt the church of Christ, this through a departing from the true doctrine, by making the sound unsound. How often must you read the record; how many times, till you see that the same record must be a record kept faithfully? One held holy, and therefore not a doctrine acceptable unto God when it is but something redone, something made lighter, something leavened, and offered back to the church by the Lord's enemies.

They that refuse to be stricken asleep with the darkness of the false doctrine, let them take heed; for growing so many are more easily lulled into complacency by the dimming of unsound doctrine. Death is not always fast, nay, but once it is finished, all have all in common. They have no life.

Every unsaved man abides in his own corpse.

So then, strike the lectern, strike the lectern, then strike it yet again; smite the open hand with the tightly closed fist; awaken, awaken, and wake the holy children that they may be aware. Ever so aware. Cry out the warning: that they think homeward, these heavenbound children; these washed in the cleansing blood, name by name; these robed in the righteousness of the one Christ, whose they are.

Awake then, and be aware. For the call to the chaste and virtuous, it is not always as a call to guard against being stripped of the truth outright: but a call to awaken against just a little bit here, not letting it be a little bit there: spirits seducing them skillfully, that if they be ashamed to disrobe, then let them not cast off the garments of holiness outright.

But for now, just for now, simply bare the shoulders; only just the shoulders, you understand; taking the time, using the care in making sure you are comfortable; for the night is yet young; now then, raise the hem, respectably, of course; let it be but slowly shewn, till the shame has learned to be comfortable with the nakedness. And if shame shall be too much uncomfortable with nakedness, then let shame leave the room, let it slip out quietly; let it take its leave, for its presence offends: let shame excuse itself, being no longer welcome in the midst.

But there must be a keeping of the keeping word here; and there must be a keeping of the kept word there. Guarded. These things the spiritual do know.

Hereunto an helping hand, officers: elders, faithful unto the Lord Jesus; made available, godly capable, to always strengthen, to bolster; good for the church, and needful, too. Guarding.

Through the apostle of Jesus Christ, for the church of Jesus Christ, unto the servants of Jesus Christ, came a setting forth; a putting in order then; and nothing done without good reason. But an ordering of yet again the things essential. What things are these now?

Things as before, and things also hereafter: first concerning the elders, and then things settled: being the ways of the walk of the sanctified ones. Shall all this be so necessary? Yea. Even every single bit.

From the apostle, the record. The reading of that written record: For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city as I had appointed thee.

With the Spirit, it is good to know of the chief matters: those attributing to the wellbeing of the church. Immediately, that is to say, with first importance, the anointed and sent of the Lord, taking the fortification of the church to the fore.

Let lax men then conclude as they may, and become increasingly remiss; for by the lax is relegated to men's tradition the true way of the Lord's church; the true and faithful order dismissed: a thing low down on their list of things they deem more needful: for by these the godly order is made a thing next to nothing. Things written made small: which thing they could not do except their own priorities, their own preferences concerning the church take precedence over those of the Lord Jesus.

Among these be those who have of the church in mind, and though they devote much time, the fruit of their works testify first things first to be things of their own heart. The Lord's business left undone.

Hence, in these, another church changing; a church having the power of men, and not having the power of God. These men have thought the matter over. And these men be whose belief is that they have the understanding: wise are they in the way things operate in their day and time. And these men, withal they understand that if the church is to grow, to prosper, then it must be so with their taking the fore; these men, they being theologically thorough in the things concerning the women, and then the men coming through the doors. The dawning of the day when men heading churches are seen aplenty; men who believe they have an head and a calling to specially meet the minds of the young. Calling this their calling.

These new pastors, men of methods are they; believing that they are better able to understand the needs of their day. Thus, if Jesus Christ shall stand back in the shadows, and lend them the use of his name, and let them have the operation of the congregation, then they shall certainly bring souls in for him.

But without the Spirit, there is therefore manifest a preferring of church programs instead of church power. The results are not surprising. Church power requires holiness. Obedience to God's word.

But as it shall always show, they that are faithful ministers of the Lord in truth, they part not with ought of the ordinances.

And the apostle, ordained of the Lord, taught of the Lord, sent of the Lord, to instruct you, he is not without reason to make known unto you his authority; authority, even in the one Lord unto you.

This same apostle informing you of his mission. Even before giving foundational instructions unto the church of the Lord Jesus Christ. Having thus done, rendering you in the sight of very God henceforth inexcusable, in any and all disobedience.

Therefore the church having been established, there is presented things first among kingdom business, and things of no small matter: the church, it is to be fortified, guarded. And it is holywise indisputable, that first the thing which is already established in Christ must be secured; and posted against the wolves. For the wolves which are not already therein, are even now on the way.

The Lord Jesus, he has chosen from the foundation of the world his apostles to his church; and no instruction is given in vainglory. No, not unto his purchased with his own blood. But instructions, they are come to set aright things wanting; and to yet keep those things required to be kept.

For Jesus came to save from sin. And in so doing, to make an holy people, one preserved, set aside for himself: his church. And he will not have it walking blind, stumbling. The Spirit, it cannot stumble.

How shall the children of God stumble, walking in the Spirit, following on a sure and godly foundation? How is it possible? Consider and then fear.

But the instructions that came, they are the same instructions that come: this to make them able to see that every one that comes a walking in a spirit, they come not walking that walk in the Spirit of the Lord.

Satan is a spirit, and be you sure that he does know how to conduct himself as a spirit. Whatever spirit is convenient. Knowing how to conduct. Knowing with great skill. Coming for to kill.

All men are not discerning enough to know the spirit of the enemy. All are not faithful to the course, and willing to hold fast against change. All are not strong to pull away and stand tall in the face of the things not popular. And it is telling that all are not trustworthy, not willing to faithfully conduct the business of the Lord's church. And it is so chilling, when those allowing themselves as followers in the faith, professing a calling into the ministry, can find excuse for a lull in the watch.

And there is not call sent out for a minister to turn away from the plow, or fall away after his fellow sloths when the ground is still fallow. Not call sent out for him to wet his pillow with tears, when he thinks he shall fell because he feels he is left all alone.

But it can be seen that even in the wayward generations, God has not prohibited true elders for the true work.

And so once again the written word is able to reach through the ranks, and reckon this or that man's manner of life. Concerning elders. The written: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

Hence, we see this man has first to be proven in matters of his own home: concerning his standing toward marriage, and his children. Understood then that the office of such is a grave charge and duty. And he, being in such a place in the line to hold against reproach, shall such an one escape the scrutiny of the sanctity of marriage? And that thing ordained of Holy God, that thing even before so much else, shall such a godly way then be at all taken for granted?

And such a man, just what is the weight of his claim that he is disciplined in the word, if this is while his children are themselves without discipline, even in his own instruction? Is this not a requirement left begging, if he should pass over it and instruct others?

And how shall an elder, specially one that shall bishop, not understand his so high visibility? Yea, he must come in above reproach: administering, but in holiness; and, too, a capable charge keeping godly that which the habits of the world, and not a few in the church would rend asunder.

And God forbid that this man be selfwilled: that thing which from the beginning, in the man and woman is deadly: so altogether deadly in itself. And that same thing capable of being so subtle, and also insidious when the heart seduces itself to mix man's way with God's way.

As the church is one church, as the way is one way, as the doctrine is one doctrine, so, too, is the need to know and heed instruction given, as one; given to the men and women of the church; set forth time and again, as one church: till none is able to hide in a doctrine of his own. One on his way to having a church of his own. In a world molding more and more churches of its own.

Hear and hold the written instruction. The written: Speak thou the things which become sound doctrine. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

When every man with a mind of his own shall freely profess to having the spirit, these godly things rather, these same set forth and established, they shall possess the men in truth; and these men in truth possess them.

In the doctrine, for all correctness, shall there be any surprise that there come a word to the women; seeing as how they have the Spirit as well as the men?

Behold the word. The written: The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things. That they may teach the young women to be sober, to love their husbands, to love their children.

Look here now: see that the aged men be sound in faith, even as the way of ministers: but now, be it known, that the aged women, they likewise are given instruction; but see you here how these same, they are not instructed as they who be ministers and minders in the faith: but see rather how they be guides; guides, but unto the younger women.

The truth of the word of God, it has power to drive ungodly religious men to malice; it has power to break down men's churches.

And the truth of God's word, behold, it has power to do another thing: it has power to drive women to women's churches.

Nevertheless there is what it is: to men, and also to women.

Aged women, so evidently so in your record, see how these being good to teach the younger women, but in things virtuous. O but what can be said then for a generation set on its side: one practicing a church thing, wherein not only the older women instruct the men, but the younger women instruct even the Lord's elders?

If such a thing should be seen, just what, O what then, are you seeing indeed? And seeing, is there not an one who is aroused by the true Spirit? How long this sleep? How deep this darkness?

There in the light of the word is set forth a particular behavior indeed, and it is peculiar to the godly man, and also the godly woman.

And the godly woman, though her false teachers not love her, for they love not the Lord, yet because the Lord does love her, she is made to hold a peculiar belief: a fixation that the word was meant for her. Very her indeed. And she believes rightly.

She then is not wedded to the spirit of her generation. For the word, even unto her, it has long told her what is the way. And she, wisely and rightly having both a love and a fear of God, this very same word, which is found to offend other women, it is come to be in her heart that very godly way.

And if she is in sound doctrine, she is found in it, and it in her; even regardless of the pulling and persuasions upon her by her generation: holy women found holy in it, howsoever long the Lord does tarry. For it and it alone is the sound doctrine. A rock. Moreover if these women be in it, and it in these, now they have whereof to teach. But teachers of what, and of whom?

The things which these women teach, they must be things good, and taught to the young women; and not at all to the men in the Lord's church.

O false teacher, can you not see, will you not see, care you to see? She is not only told who to teach, but dare you not see that she is also told even what to teach? What think you? Shall she turn from her own so clear instructions given her, and set out and take these specific things, things told her to teach the young women, and instead teach and even attempt to apply these very same behaviors to the men? Which to do would make for what? O you deviate destroyer.

Stop. Go there. Behold the very written word. Go now further. Read there the word line upon line. Precept upon precept. Take them and see if you hear at all each or any line, same told to be taught the women, make for godliness, this should these lines be instead applied to the man from the women; if they shall make the man more acceptable in the sight of God, in the Lord's church; shall make the men better servants of Jesus Christ.

Moreover, these things unto the women, shall you suppose that reversing them and teaching that the men do them, shall make you some sort better teacher? Read the word rightly. Hear the word wholly.

Moreover, O careless reader, you, reading because of habit, and not for holiness, wolves be about, reading you. And sadly all things taught to the redeemed women in the Lord's church, they are not the good things: no, not as the enduring word defines good; and it alone has within it to define that which is good.

O false teacher, is it any wonder that the word warns, teaching the men and women to withdraw from you?

True teachers, they have godly power not given to false teachers in your generation.

And, O children, how do you know those that are false? The word hereunto warns you, that from false teachers you should withdraw thyself.

See it so identifying them: the writ: If any teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness: he is proud, knowing nothing, but doting about questions and strifes of words.

So teaching, and more warning: the writ: From such withdraw thyself.

For inasmuch as they see that there be souls that walk even as themselves, contrary to the word, teachers change the doctrine to conform to their walk: so spoiled, these desirous of ungodly doctrine, they are not easy about any true teachers teaching them return to wholesome words.

Nay, because if they continue on, walking according to the words of the ungodly doctrine, their own preferred way, they walk to the word which the many wayward bear witness with; and that is a thing good enough for them. Specially through many witnesses.

O but the good things now, what about the good things; verily what are those good things to be taught?

See then, O woman holy, what the everlasting, the unchanging Christ, the Lord of love, has left on record for you. He who loves you, he loves as much your sisters this day, even as those who have walked in his presence before you; and having done so with the same Spirit here given today. These, your sisters, who have finished their walk. And in spite of the onslaught of false teachers, they did finish their walk. Walking in the word. The word given you. That very same word.

You know the word endures; you know Jesus Christ the same yesterday, and to day, and for ever; and you know that there is that true and lasting Spirit; you do indeed know all these things, do you not? Again, do you not?

Why then this commotion? This hissing and kicking? Why not just walk? Teaching, manifesting good things?

The good things? But what again are these good things which they, the aged women, are to teach?

The written: That they may teach the young women to be sober, to love their husbands, to love their children. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Thereunto the word is written, and thereunto to be kept.

The word is set, saying, Keepers at home.

Debate with self, debate with Satan, but written, the commandment written, it is a commandment most clear: and it is a keeping. Verily then, a keeping of the thing written, it is but the very same thing required. Another clear, simple commandment. Another opportunity seemingly denied. Another reason to rebel.

Come here, O teacher, student of the times. Destroy you this thing. Take hold, tear down.

But while you tear down, behold the battle for the building up.

For a keeper is one who holds faithfully to; holding, even so dear, near and fast. And at home, even at home, it is therefore more than a thing comprising a keeping of the home: yea, more than a keeper of, but an abiding true thereat. Understood, when truth is yet inward.

And, O true teacher, steady yourself, lest the tempter take you this time, too, even with the false teacher: then know that she is more than just a keeper up of the home, as some doing this thing, but between her hours of runnings away. Though she runs on, you stand still. On the unmovable word.

If you move, it is because she has dragged you along with her.

Keeper at. For in her runnings betwixt and between, her heart between her two hands, one hand in the streets, the other in the home, she is in profound upheaval. Yet she does know she is to keep at home. And you know also.

False teachers, they know. But they and she play. But they both lie. Liars lying to liars.

Even many in the world, they understand this way, this keeping at home; and they war not; still others understand, and choose simply to just walk away. But the churchfolk kick. Kick till it falls. Then walk it down.

We walk not as the world, they maintain, pulling away the shoulder, going on, and answering back with anger. And they say very indeed. Nay, for unlike that dark road of the world, these have a dark and so shameless road which they walk. For their way, it is paved over with the holy word upon which they trod. Yet the word stands.

And the woman, she does know. Even in that way which she already knows well the meaning of, but is going with the gone, and refashioning that way: that true way which holy women having the witness in their lives have lived; and still know to be right, even in spite of the devices of the destroyer. The way known to be the yet true and still only way; and that same way which is yet required. The woman, she does know.

Let the self deceiving pastors pass on by this one, lest they be found out: that the truth is able to reveal a lie: even in the deepest depths of the heart of those that profess love for the Lord, but only on their own terms.

Keepers at home: the true word has come. And not as again. For it never left.

But, O woman, with your teacher of the times writing a different theme for you, might you not be a bit too presumptuous should you think that temptation is dead in your day? Flesh underestimates temptation; alas, flesh, it overestimates flesh. Temptation would not be so effective, even bringing down those who think themselves strong, if it did not have the power to persuade those drawing breath to yield; yield for this reason or that, regardless of the written word.

Which think you then is greater draw for the woman in the living God, temptation or truth?

O woman, what think you is greater relish, rebellion or righteousness?

And you, you say you do indeed love your husband, your children? Enough, no doubt, to contend that God has himself spoken unto you: as that you can have it all: both the word and the new way? And further, he has approved you, confirming you, that the new way is not the way of the world? Hence, you think it is indeed love of husband and children, even as required?

But might you yet have in you understanding, enough to believe that the world's kind of love still leaves a love of the world? Not being godly love? Love of the word?

What say you, O woman? Now if I were to tell you that thing which you already know, might I be guilty of complicity in your hardening your heart, so doing to your further hurt? I have no desire.

Bring forth the gainsayer. He knows his part. Having oft played it. And will play it.

O gainsayer, gainsayer, if the sanctifying word of the Lord God determined it, and held it decisive enough to speak of the way unto her, this concerning the women and the church, as for her guiding the house, where will he come looking for her when he returns?

Or have you redeemed her from such untimeliness? If not, you will. Helped by the spirits. Spirits of your time. Making meaningful things minor. Then making them meaningless.

They that know the straitness of the way, and that way is the word, and they abide therein, they are the unseduced. Of self or society.

Whether so fewly, man or woman, abiding in the word, and not the world, it is a matter of life and death.

Bring running to the rescue yet another gainsayer, O man.

O gainsayer, woman gainsayer, being forewarned of the insidious subtle spirit of covetousness, she is warned most carefully indeed, is she not? And do beware, for she is surely and carefully warned.

All that she may be fearful of very this: to beware of this fatal covetousness. This idolatry. Its working is a thing which blinds. And even known of many to do so: even so, not well enough known as a thing to steal forward, unceasingly forward, till it has crept in on very unwatchful self. And crept over. Taking those among the people from up out of Egypt till this your very day. Creeping in, carrying out.

Covetousness, having then indeed blinded, causing you to see not that the thing has come, and it has also blinded you.

Hence, as they would not allow themselves to see, so shall it be that you are yourselves not allowed.

And taking up residence, this same fatal covetousness, it becomes a worship which an one dedicates himself to indeed; but a worship no longer of Holy God. A worship of a covetous spirit tells an one that God will accept it; a covetous heart, it tells that one it does not care whether or not God accepts it. Covetousness damns a man. Covetousness damns a woman.

Covetousness. In heart first, then spirit, it overwhelms. Abiding in either case, both can seem so virtuous, even to man's vindication; but wed to the world, therefore making foolish. Foolish virgins, found unfit.

The covetous woman and her man, they have both joined in that spirit, till over time that which they see as having governed their lives for the best, it warns them that if the word of God cannot be more accommodating, that is, if it cannot be more reasonable, then they will just have to move on; and thus find for themselves a religion out there that is on the move: one that will be more in line with their lives. Having plenty of choices. Why then be transformed?

Such is the way of men and women who have not heeded the word, this in acknowledging Jesus as author and finisher. But be still a moment and behold, see how they have turned the thing about: for seeing as how it is their own lives, now it is they, who, being the author, have used this authority, as the author has the right to do, to determine the role of Jesus in their lives: hence, they have gone and cast Jesus as the central character in their show of religion: they then fashioning him in, here and there. Authors retaining the outcome as theirs to orchestrate. This because they are not of that born again new creature.

And she who is taken by the teacher of the times, in spite of all admonition, she yet no longer believes in the word, even as her sisters of the Israel of her admonition: idolatrous, they, therefore with the covetous men, thus without godly leadership, did forsake the word of God. Thus, as a foolish virgin, and one having lost the power of the word in her life, and one no longer bearing the light to her dark generation, having grown dark within herself; for she, maintaining yet religion, goes on about as if she is yet well, knowing not whence she is any longer.

After a while, when God does send a true teacher, which shall seek to teach truth to her, she will pull away the shoulder. Marching yet to church.

Hence, she is become a vessel of worldly materials. Having been choked by the creeping cares of this world, and in spite of the word, she is careful to search herself out an heap of teachers who will satisfy her hearing. And most readily so.

She desires but what she desires.

But the word, it will not change. Even though her teachers, men professing to know best, be schooled in the ways of the world, and thus have learned to build to the broad way: the broad way, leading even up to the church doors, they build to: but the word, it will not change. Learn this and live.

O teacher man, teacher man, no longer honouring the Lord, you have taken her out of the word piecemeal, and more and more of her for yourself. Think you it be right then, to go around you, to try to reach her: as that she has not come to terms? That she may know that God will have things his way; even as she and her generation have determined to have things their own way, and have sought to give unto God the residue. Shall an one go around you, teacher man; seeing if she is ready to reason? And you both repent?

O man, is it not shame enough that you have gone running after mammon on bended knees; that you have fallen on your face before him; that you should worse yet be despiteous in encouraging the woman to her lowering herself? For though she mount up on the roaring winds of rebellion, descending with ever more desperation, caught up, till showing lack of control for the emulation of the man, she is surely destitute. Who shall care for her wounds? And though she mount up on the wings of mammon, searching for quietude on the rooftop of thiefdom, yet shall these not satiate her soul. Yet shall not the religion made relevant substitute for the salvation of her soul. Her need is still Christ Jesus.

Speak to the man, speak more to the man, and not so much to the woman, say you, O teacher man? O but you speak to him, even you unto the man, O teacher man: seeing as how you have not spoken unto the man, and have yet instead gone and done worse: for you have worked a most deceitful work, in that you, having gone around the man, have circumvented the command; and sought without brotherly love or pity to spoil the souls of the women. Yea, you have targeted your own sister, and have wounded her with a so grievous wound. And to what purpose?

Speak to the man, say you. Go more lightly to the woman. Nay, why so, seeing as how she has had you to speak lightly already to her? Nay, worse yet, as a teacher, you have not spoken lightly concerning her, but you have been on leave concerning her vital need. Though she does love flattery, this is not that true love required of you to her. If Christ has sent you, where went you when you took so shameless, so derelict leave of his sheep; misleading, leaving her without the counsel of love?

O teacher amiss, is her Lord who loves her not also a provider? And think you he has no teachers? Who taught you this?

Speak to the man, say you? Speak not to the woman. But, O teacher, is there not even unto her, a call? A call to the careless, take heed. A warning to the wanderer, come home. Are these pleadings not another testimony of the glory, the excellency, and the majesty of the Lord of love? O you regent of the regenerated righteousness, this call gone out, is this call by any other name not a call to repentance?

Speak to the man, say you? But should you not yourself speak to the man; and speak not any longer amiss? For do you not treat him as that he is not there? And when he is there, of a truth, you have spited his spirit: for you do exalt the woman over him. Hurting him and her. And withal dishonouring God.

And as if this were not enough, if he should come through your doors, so much as assuming some truth of headship, woe unto him: for you show more and more that you care not whether his numbers diminish, so long as you have your count of the women, even she as the weaker. For if he, the man, should, as he ought, reawaken to see Christ as his head, would this not cause too great strain on the women, and the women put a strain on you, and seek reprisal and recourse by running away; and some run to the woman preacher? Jeopardizing your women count? Are brothers not sheep?

O sister sanctified, some questions for you. Have I spoken to the man, or have I spoken unto you? Is there anything here that is new to you? Is there anything here that is strange to do? And are you not saddened, O sister, that that which comes to set you apart, it should be taken as it were a truth long lost?

Roundly seen are the pastors, when they should have reached up from among the sheep unto Christ, they have instead stood upon the backs of the sheep, as if some one in the place of the priest; and they have offered up shamelessly for the money from the hands; and not without the continual praises of the day to day conversation of the people, same people offered up to mammon.

And her teacher himself, if he shall serve mammon, wherewithal shall this man begin to teach the man who refuses to provide for his own; or teach the woman, whose heart is to depart from the settled word of sanctification: she leaving home, forsaking children, and by her example, teaching the already unsettled younger woman to follow in kind: this to run greedily after the false god?

She is told what she is told, for this is itself right in the very kingdom work. She is already given her place in the master's plan. But she is woman. And this says much.

Nevertheless, if she is to be a godly example, and she is called to be just that, and she does transgress the word, does she not know she is teaching darkness, and not light?

For whatsoever else she seeks to teach, and howsoever else she might conduct herself, she lives in a world that has its own way. One even wherein she herself among humankind has given place to rebellion; where she has esteemed rebellion as her right hand. Even her working strength. Her righteous working strength.

And that is not all the matter, for she lives in a world where fewer things speak louder than money: and for gross multitudes, nothing at all shall speak louder.

And so she will be witness to women coming along to be as she. And mammon is glorified. While Jesus is testified.

Yet the word calls. The unchanging word calls.

Her society has a word in the world called progress; her salvation has a word in the word called settled. O sister, saved from society, even the church women will find fault in you from your head to your toes, from your talk to your walk: for you serve Christ, and remaining holy and chaste, you do disservice to their cause. Yet because they be in the congregation, some will sit and listen, if per chance sound doctrine be taught; but as their sisters in the world, a number growing with time will receive instruction from no man.

For these women in the world will rise up in indignation, and they will curse the man for so much as expecting the woman be woman, or be in subjection: some despising subjection to the man: contending as that only another woman should have so say. But then just let even another woman try saying somewhats authority wise: this same woman is known to turn and curse also the woman having authority; and this even quicker than she will curse the man having authority. This telling you what? Of her understanding headship? And God's established authority?

This woman knows authority. Even as God created. This woman knows authority. She knows the order. Though she seeks rewards in rebellion here and there, every transgression and disobedience shall have its own reward.

From daylight to further darkness she turns from subjection. Hence, not just harboring rebellion, but so taken in covetousness.

And in her doing these so insolent things, she does so great injury: for she blasphemes very that which is given her to life. Blaspheming even the word.

Yet the word stands, coming that it may sanctify her from this very same covetousness. And lest she let slip from the other examples also, those which she does set unto disobedience, even the word in a world already in diminishing light, this word tells her in simple truth to be a keeper at home. This in itself suffices.

But the adversary, knowing what she desires to hear, even as from the very beginning, and knowing his potential for gain in many areas at her wayward hand, he is ordained to tell her that the word is not at all for her today; no, not at all for this day.

And O how quickly she takes hold of this. And from this quarter and that comes the rallying call to rebellion: from Satan, and society, and even from saints; coming from pastor, and from husband. O so pitiful husband.

But when all have spoken, this alone shall matter, and this alone shall be sufficient, if she would let it: she has an heart, and the word unto her, no matter how trampled upon, if she would take it up, and take it faithfully to heart, her God shall do the rest.

Her adversary, while seeking to take the best of the worst, with her he shows himself more skilled in manipulating. He does know the desire of some to be sanctified for God, and still not pass up that satisfaction for herself; hence, he charms her: yea, saying he of many wiles, even ordaining interpreters for her, that this leaving of the home she may go freely and do, but, adding he to the bait, wait first till her children be brought up: and she, by doing things this way, then she and God shall both get what pleases them. And so she reasons. And so she does. Taken in the times. Another acceptable, sensible interpretation.

But regardless of what the adversary fashions for her hearing, she is plainly told concerning the church, her husband, her children and the home. This for God's glory.

Yet the adversary, who desires not her only, but also the child, that he may in time further corrupt even the whole of generations, even of the church, him she gives gain through her disobedience: this in his move to corrupt all things under heaven. Even he who works to bring her even yet again against the word; now he has herein used her to blaspheme God.

For being born of the incorruptible word, though she is established to be a keeper at home, let her not seek to limit this, as that it be for the sake of her husband and the children: for yet in that so much high praise, she is a keeper at home first, and also last, because she is her Lord's child of the living word. And this conversation, even this very conversation, it effects in areas beyond her comprehension. In her generation. And even after she has gone on. God getting the praise. While others blaspheme him.

Changing times make changing the word of God so much easier for some. O woman, ask yourself. Who has changed it?

And so the adversary has said unto her, Go forth. Telling her, for God himself has provided her in her day such relief; and on the wings of so now blessed opportunity, her blessing this day, even a door has he provided for her: this through the rock of the word for some, and a working around the same rock of the word for others: a door nevertheless has he opened to her: opened by God. So teaches the adversary.

But a door out of the word? This is a door to where? Call her back to the word. Break open, to get to the open word; beckon her back, O pastor.

For many are they who have led her captive and pitied not; they have shaken her loose with shameless and arrogant abandonment. There is enough blaspheming and black light before your eyes for the blind man to see.

How shall the church pity the world going without the word, if it pities not itself going without? Thus proving without an argument that it has love for neither, sinner nor saint. And if it should show thus, what has it for Christ the Lord?

But gone then, she being out of the word, the adversary, speaks he unto her, saying, let her seek her a suitable place for the child; an home good as an home away from home. Moreover justifying, being that she yet is a godly woman, and a loving mother, he counsels her that she must search well, for she yet cares dearly, of course.

And let her determine that the mother's love, and godly training up to be bestowed upon the child, that it be the best that money can buy.

All this must be done with the pleasing of God in mind, and this shall make it right, you see.

But inasmuch as she herself is made by the market, what is it then but that she must buy for the child the best mother on the market? She is market made. And invariably market minded.

Children put into the hands of market mothers. What shall Satan make of the child of these money bought mothers?

Childbearer, she wonders about her child when at the work; then she wonders about the work when at the child: and considers not that something is here amiss. And how could she? Dead to the word. Look at her husband. Look at her church. Then observe her pastor. The truth shall speak. For it cannot lie.

Covetousness, even the same covetousness which Christ has warned her of, even this exact same, it has called the day, and it has cleared the way. And it affords far too much goodness not to be the blessing and approval of the master. The master? What master is it?

Moreover she is a woman of God: she has heard the voice, she has seen the sign, she must answer the call. The call to fulfill her destiny. The call to be herself. Yet the word stands. Beckoning her hold fast. For she is Christ's.

So then an home care for the children's care, away from home: good as home shall it be provided.

Hence, shall no sum be spared that this home from home, and this mothering away from mother be suitable in all the right and godly ways; she has heard the voice: and only then is it right to mother the child out.

God giving children mothers. Mammon making children motherless.

And no one weeps. You say, children weep? Then say you so. What shall this matter? Children's tears count not.

Take the child, tear it from the bosom of the mother, thrust it into the bosom of mammon. Yea, thrust it now into the hands of the keepers and mindbenders of the young masses. For inasmuch she herself is bought with money, what is it then that these are bought with money; nevertheless, these market mothers, they have great experience in being her to her child. Hence, they do know better than she how to be a mother. Among these be mothers who themselves never had mothers: mammon having made them motherless also. Mammon making others childless.

And what is the Spirit of the word to say, when once the scholars have spoken in their own day? Mammon also their masters?

And this conformance, she has seen this in the word somewhere; and God, he has approved of it by answering her prayers. And all this has been done of the Lord, shall she suppose, by his keeping the strait gate strait: even while making it wider for her; yea, even suspending the word of sanctification on her behalf. Encouraged by her pastor. She has all petitions.

Nevertheless, to instruct her to be a keeper at home, the word to disciple her into the strait and narrow way, that she not follow the masses in the way, it is still there to godly right stablish her. Most indeed.

But even this she has learned to resist the word on. And she will even tell you she is well all the same. The piper plays on.

And she, taken now, and further unable to resist the lure, having already blasphemed with the conversation of her life, if you tarry before her, and not too long, you shall hear a spirit given her. This within her mouth, gone forth to say to the unlearned listener, that God has told her he is not displeased with her in this pursuit. And as long as he himself has told her, that alone is all that matters; and no one else shall make the matter any different. Hence, let them be on their way.

She has heard the voice now, and withal been given the confirming signs.

Unwilling to accept that she has denied God the glory. Unwilling to accept that she has done hurt to the church, the child, the marriage, society, and herself. Even all these. Her station is so great. And O so much greater: for yielding, she has also walked away from the vital witness: that which Christ has called her to be to the world for his name. She is woman. Such teaching is nonsense.

Another says, what does it matter, seeing I am but one woman.

O but consider, my sister. Yes, you are one. Making it more wonderful. Being one with Christ. And all other faithful.

But the woman of self, be still and see more, see the power of her weakness: for being gone from the word in holy living, she is captive, and in her bonds. Yet keeping her claim to holiness, though in her mouth only. Watch and God will plainly show you, that she will neither be a keeper at home, nor obey his commandment instructing her behavior in the church. Forsaking both. Such is her spirit.

The Lord showing, too, how she yet boasts her holiness. And her captor, holding her fast, tells her, fret not, for she is yet in sure standing. And so she is. In darkness, she is.

But God, being love, she is spoken to again; the voice of God coming: and thus she looks about her for a brief moment, and she discerns something churchwise is surely wrong. What think you pastor?

For if she does not hold fast the sound teachings, does her life not shine unto the world a darkness? For even her house, be it sparkling with the riches of this world, yet it becomes a den of darkness.

But though there be a forsaking, and wayward heart among church women who contend, she does know verily what is said concerning her and her husband, her children, and her home. For she has by the sure judgments of God been given particular care: enough to receive the word.

And think to teach her if you are so inclined, even teaching her that these things gotten by giving in and going away, that they come for due glory to God; coming, too, for her own wellbeing. Teach her whatsoever you will then. Or forbear to teach her, even whatsoever you will. But you can be certain she does already know what is written. Moreover what is meant.

And you, O teacher accountable, be sure you understand.

Now let her testify for holiness and sanctification; testify of her salvation from the ways of the world; testify, this even as she walks with the world, even therein, though remaining a churchly woman. Yet testifying. Even though in her heart she has departed. Nevertheless, remaining morally stout, she has made her own self a shining light. Yea, there are women who will say, Amen, to the word with their lips, but these same, one by one, leaving the true light, do say amen to the world with their lives.

As such, her life which she confesses the Lord has given unto her, even to be witness for Christ to the world, even in her generation, that the world may see and glorify him, indeed this light shines, but does so with its own dimming, and then its dark shining.

In her generation, very there where the Lord has placed her to be a witness unto himself to the men and women of the world, chosen, set aside, walking the walk of the godly woman and wife, her light does yet shine true, though sadly true.

O woman of now, your temptation is not new. O sister beloved, no matter how many devices, yet it must be the word. Nothing else shall suffice. All else shall fail.

And you, O teacher man false, how is it that you have managed her spirit; this that she should believe she can walk in the word that takes her out of the word; that she can honour in a way that dishonours honour?

And just who is this woman, and unto whom? Outside the word, in danger. Nevertheless, now she is a woman unto herself; hence, all things concerning husband, children, home, these are hers and hers alone to determine.

All because, you see, she lives in a generation wherein she knows within her heart, and this without a doubt, that God has revealed to her that she is free here also. And free therefore she is, not only from her husband, but from her child, and from her home.

O but of a truth, if she is free from all these, is she then also free from the church? The same word which is both indismissible and inseparable from the church? Shall she not be found disobedient here also? Answer not too hasty. First look and see. See what truth reveals.

But even robed in disobedience, she is yet suitably fit to answer.

Yea, inasmuch as here has she so sufficient proof: for having been blessed abundantly to be able to do these things, this of itself tells her that she has the sanction of God. Regardless of the word.

Where is her husband? Where is her pastor? Where is her teacher? Much love is missing.

And so she walks on; and when she has heard the voice, she has been handed the victory. But many voices has the prince of the power of the air.

But she has heard, and is now on her way.

After a while, she can tell the pastor of the truth where he can go. Out of her face.

After a while, she can tell the husband, her head, where he can go. Out of her life.

After a while, she can tell the child of her womb, raised by the public, where it can go. Out of her house. And into the streets. Where public is parent.

She has prospered herself in this her profession of blasphemy and profanity. And, O man, most pitiful, she through you has taught women to keep their sons far enough from their mothers, so that they cannot hear when Satan calls their son, and commands him, go forth for the kill.

O but let the thing be kept pure, and let it be kept simple: she is called into a profession called precious: and if she is not where she is worded to be in these, she is not where she should be in Christ.

And after a while, if she is short, you need not look far to see that at some point, the men of her generation have been long on themselves. Stretched beyond God's word.

Yet if she would repent, and trust in the Lord, leaning on, living in his word, even the false teachers could not touch her. And her conversation, it would teach even these teachers something.

For, O woman of God's great work, the word, the instruction in godly living, it is not to deliver you from your husband, as if marriage, which the Lord himself has ordained, were some sin; and as if children were your burden; but godly instruction, it is to give God the due glory, and in it is to deliver you from the great much hazard, O woman: deliver even you from the hurt of which you are capable of being to your proud and wayward self. Do not trust yourself.

Such a proud spirit, in some women, having long before its manifestation given voice to rebellion, it rises not only against her husband, but against God also. Even against God first.

And the proud spirit, it makes a mighty good place, one available and well shaped to accommodate any creature which is able to abide in her bosom, even her heart: if it is able and does not mind coiling itself.

Where is her pastor? A true loving pastor? Christ Jesus, whose she is, he has one waiting for her.

But if proud, of a truth, such is a woman who has patterned herself after the women of the world: walking side by side, hand in hand; moving parallel with these worldly women whom they admire, but often selfwise enough to remain churchly. Hence, doing so in a way that is churchly, and having no real power. For if the way were indeed holy, then would she have true power. Hence, it is not that holy prescribed, that plainly written way: that way left for her on record. Yet that churchly way of her own, it is accepted by the church of the age so adapted to, making it a way good enough.

And this new way, she has convinced herself, it is a blessing. Moreover why would the Lord so enable her, says a certain pastor. And the monies she be gotten, ah, the monies, this ill gotten in her disobedience, never she mind, for let her but be sure to offer God sacrifice to cover it.

Bring then of the monies, and bring it amply, and also timely. Deliver it to the house of God for a sacrifice; and with praise; and with thanksgiving deliver it. Even according to the word, even the same word which did tell her to be a keeper at home.

And from her interpreter, be he a pastor on the move upward, this is thus rendered unto her: let her not feel conviction. For inasmuch as she has offered the sacrifice of her goods, and even though offering also the sacrifice of the fruit of her body, she has received bountifully: and of her bounty, surely she has rendered reparations unto God and also to her child in kind. Most graciously from her hands.

Let her bury her face in these same hands. Reparations worthy of weeping.

And after a while, just a little while, you understand, is she not taught warily how to use the salve of the misapplied word, unrightly divided? And in this she can find respite. But be you an hearer of this nevertheless: on the way to receiving the blessings he has for them, God does not once lead one saint out of the word, that is, into sin. Not one saint. Neither husband nor wife.

Hence, walking through sin, to get something from God, something is wrong here, and grievously so. God requires his be holy, hence, who is satisfied here? Who has spared to cry out?

Where is the husband?

And what do you see working here, what shall be said, this when you see that there in the workplace she shall submit readily, even more faithfully than in the way of the word? She showing more obedience, subjection and yielding there, than even in her godly instruction: specially that instruction which has told her how she should be governed in the home, that she glorify Christ Jesus. Yet does her spirit in her not come to her in this place, even the workplace where she is, seeking to fetch her, and tell her that something is amiss? Money trumpeting over truth.

And also after the workmaster, there outside the home, then the second layer, which shall further the removal of the wife beyond the head: see it with the eyes and perceive not: for afterward, after the workplace, there is an appointed pastor coming also.

And he, coming as a priest of prosperity. And he, speaking as in the authority of the husband, and often even more so: one beyond pastoring, supposing to stand before the people of the Lord Jesus; and there shall he take the rock of the word of God, and he shall mold it as though it were clay in his hands; and this shall he offer up unto her.

And she shall receive it, and with this same be satisfied.

And at his side, reinforcements, false fellows: yet more taught of money. Prophets are they of prosperity, with so fine schooling; and their skill is to mold the word of God, as if it were clay in their hands also. And they shall speak to her future: each announcing her bountiful rate of return: this for her blessing his house of his prayers: this while the true temple of God goes ever more lacking.

These two, such pastor and such prophet, and never far away, the spirit of the ubiquitous teacher, they come to her; side by side coming: and the two as three bearing witness.

And, lo, behind these come a marching two more: side by side, ten deep, ordained to that new order good work, by having turned aside to the interpretation. Being witnesses to the living of the good life: potters, complacent and uncommitted among the congregation: set out to further mold the word of God, as if it were clay in their hands. They do it, and so why not she? Molding, models to the church, matching to the world, till the word be as it ought not to be. And then finally, it being the word as it ought no more, what further good is it, if this modified bread moves no one no more? Therefore, cast it completely aside, discard it; there to be mentioned no more. As if the no more mentioned is there no more.

And the men whom God has instructed to be husbands indeed, O how the men are found wanting.

But the word, truly it is not found missing: not to the young men, and even throughout till the old. Even delivered unto the true pastors, that they might deliver the word duly. Feeding the children of God. That they remain ready.

And now as for her, if she be in the word, then she abides faithfully.

And mammon, he must yet be mammon; but for whatever any, whether pastor, teacher, or church people running riot side by side, it need only be understood in this: the word, even the word that shall stand, has put her in the home. And the same, it has made the husband the provider.

And that none be left adrift, the word is direction to the young men even also. The written: Young men likewise, exhort to be sober minded.

And then, set forth is that ability through which a man is able to teach so very effectively, for so written, In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity.

Calling for a pattern of good works, for in holiness the living pattern, it is a conversation most striking to the beholder.

For in deed they who would do for the Lord, they must remain ever awake in the faith; aware of their bearings; maintaining always mindfully of where they are on this journey.

Such is the manner found in the man in which the man Christ is found walking. Hence, this way is not by mouth only: for a pattern lived is able to be a pattern instilled; and, behold, not merely a thing from time to time, but a pattern: a thing predictable. Steadfast. Settled. In the doctrine.

Ah, but if he is to show himself true in the doctrine, just who shall know whether or not he be in the doctrine? Shall the church know, shall the world?

Even so, there is one doctrine, one church. And to the world, it is light.

And whether they in the church were before life called Jew or Gentile, now they are by the Spirit of Christ one. In Christ.

If they be not one, then they shall be found going about with this one saying this thing, and that one saying yet another. And both believing their own one thing or another; and all claiming all the while to be in the doctrine: first believing they both are right; then atimes graciously allowing that neither is wrong.

But there is something wrong with these both. Neither transformed by truth.

And this is good but for the enemy to do his work; good for him that little be known by you as possible about the refuge, the ground whereupon God's people stand: so much the easier that you be lured off that holy place, and into his habitation, that thereupon you may do battle with him. Entirely on his terms.

He is a liar, thus his will is that you abide not in the truth, but in anything other than the truth. For in a lie, he is lord over you.

Nay, he would not that you know what is the truth: The church is built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone.

Consider where you stand.

Nothing is new here. Old words. To an old church.

Time you be told again, that there be not twelve doctrines given. Neither does believe a saint that the chief cornerstone would suffer such to be.

Stand upright, be perfectly still in the light all around you; and suffer no shadow to grow about you. For your apostle Paul was no stranger to the church taken out of the Gentiles. And your apostle Peter, neither was he a stranger to the church taken out of the Jews.

The Spirit manifesting that both these, and not these only, provide to the children: giving instruction in holiness; sealed and sanctioned of God, and certified with the preservation by the Maker and keeper of time.

One Holy God, one holy children, one holy church, one holy doctrine written.

And so it is written: As obedient children, not fashioning yourselves according to the former lusts of your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, Be ye holy; for I am holy.

And the same that is written, the same, it is lived. Lived by the born again, even in deed.

Hence, we have not only our brother Paul unto you, but you being in the one church, Peter also sent unto you no less. And you should not have to work to receive in your mind, that these two sent of Christ Jesus, being one, they shall feed to the flock nothing diverse. For they give unto the church but the same doctrine of holiness of walk; yea, of life.

Now tell me, O preacher, so practiced, has God sent you to preach the word, or to preach to the word? Have you now imparted grace to the word, that the word may abide more acceptably in your presence; abide even in your mouth: fatherly converted there for your beloved generation?

And shall any maintain that nothing is lost if the word should be as he shall lend to it? Hence, that the man not necessarily stand in all, even all the word given unto him; and that the woman need not obey all, even all the word given unto her? And allowing to the man, properly churched, that he use due judgment: that is, that he season the word with accord to the times? What time is it? Your time or God's? Remember, you are dying.

In a time in which repentance is accorded less and less relevance, behold a generation which declares itself no longer beholden to the word. Forasmuch as it cannot any longer be reasonably expected to be obedient to the word, and yet maintain its current life. For these, the world has simply changed too much; too different for Christ to expect men and women in the church to continue living the word. An asking too much.

Time and again I watched, I listened, I waited, and I wondered. Long listening, quietly wondering.

And it was in the three score and seventh year of my life, and so I said, O Lord, the generations are as but a cloud of dust: they come up from the earth; a speck of earth, kicked up and caught up in their hordes; a speck in each cloud, carried about with time, and caught up in the wake of so much circumstance. And they call this life. But O how soon they settle back to the ground. So many, with so much vain resolve. I discern that they desire a life of nothing but the right here, and are concerned with but the very now. Besides, said I unto him, O Lord, inasmuch as there be so many, what shall it matter concerning this one and that?

And he spake unto me, saying, Stay in your room. Neither you nor any else know as I know. Nevertheless I have given you that measure which shall be meted. Get in a hurry. Get in a hurry.

And after but a while, I was in the three score and eighth year of my life, and this time I thought but quietly and alone; for this time I determined within myself, even privately, preferring to say nothing to no one; yea, this time, keeping mine own thoughts to mine own self, but yet wondering about so much that I had seen, and withal what shall it be. I had been given, I had seen, and I had reckoned to retreat. But when in fear I turned my face from the faces on the one side, I did but turn it to face a great immeasurable fierceness on the other.

Hence, this time my thoughts, I shared with not an one, thinking best to keep them to myself. Nevertheless, not speaking to him, he, the Lord, spake unto me just the same, even as at the first, saying, Get in a hurry. Get in a hurry.

And as if being fearful itself were not enough, he took me to the edge of terror: and there he set me down. And there he fixed me. Face to face with the thing. O yes, he did. My God did this. My God did this. The God of love. And whom I love. Yet he did this. Doing this to me.

I am heavy with being empty.

But the gainsayers, yet and still they have one more thing to say. Always one more thing.

Nevertheless God's word, it is yet available to this generation. Available, though it be a generation caught up in circumstances of its own rebellious making: churchfolk helping lead the charge. Yet, circumstances being no obstacle to God, for merciful and loving God is willing to bring them out, even one by one. If they but desired the strait gate of life. The apostles teaching such. But false teachers gainsaying. And churchfolk in agreement. Calling holiness too hard.

Yet both Peter and Paul did teach. And given the true teachings, the false teachers seeking prevalence in your generation, unaccepting, not settled, now they will have to contend that even both apostles, inasmuch as they teach the same things, were enemies of the church. Even as these present day contenders love to say, out of touch with the times. Both of these apostles labeled out of touch. As if the apostles did slip past God. Both. But neither these, nor any other shall slip past the Lord God. No one, not ever.

But the apostles, they instruct the church in the way of obedience; and the right spirit, it shall be that spirit which will receive it, and not contend.

He that is born of the Spirit is born of the word.

So then, O man, have you read that you are not to fashion yourself according to the old life which Christ has saved you from? Else if you are saved, what are you saved from?

Likewise, a saved woman, verily she no longer has the spirit which beckons her to the dark way, that she, having left, would return whence she came.

But having the Spirit, glory to God, the saints have wherewith to walk in, and not fall. And if any should return to that other than the truth, has he not done so because he has chosen to refashion his life? That is, according to some other instruction, and so doing, chosen not to hold fast to the enduring, unchanging doctrine?

You born of the Spirit, the Lord Jesus has made you to know that the old, the sinful way, it is a way no longer worthy to be sought after. It was no life.

But your false teachers, lest we forget, they are sent to refashion the word for you; yea, making unsound the doctrine. And they will, for they must. Moving you out, they lead you to believe that it is a moving you forward: but all the while they move you back again.

And hear it and heed it, or hear it and hide from it: out of the word, is still out of the word: regardless of whether or not you sit within the congregation.

Hence, they serve up to you a doctrine in which you may yet bring yourself to believe, and be content with; even while you also walk in that way you so lust after: your own.

And of a truth, what is most amazing is also so grieving: that is, that you not hold it to be strange, O man, O woman, that your walk, it conforms not to the doctrine you so proudly carry under your arm; yet you continue on in it. A thing most amazing.

How might you receive two questions, O woman, set up but taken down of teachers; woman wiser than ever, and unable to see your impending reproach? First, what thing does go through your heart at that moment, when your false teacher stands before you and teach you a lie: a thing which you know is contrary to the word? And what, you reckon, does God, who watches the heart, your heart, see there when you are tried with this so simple thing?

But except you walk in the Spirit, your flesh, it is too slick for you: and it can slip one lust in to take the place of another: another which you think you have rid yourself of. Or one you thought you never had.

But that you be ready and remain ready, if you desire the truth to be ready, yet another apostle has the Lord Jesus, who makes ready for his quickly coming, set before you. This to call for but what other than the so plain purity of homegoing holiness. Even as he sent forth his prophets of old, assuring the word be amply set forth for his glory.

Another apostle, setting forth of the same doctrine which you have been taught; and which allknowing God is aware of your being taught: yea, he, God, knowing all things which you have already been taught, and thus forewarned of.

Hence, of the doctrine written: Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

In all things then the Lord is to be glorified, that is to say worshipped; and that worship only in the manner he has deemed acceptable. And the flesh, might you know it or not, it precludes, it disdains, and it prohibits this.

But having the Spirit and the word, thus we are made able. Godly able wheresoever.

For the doctrine has said something hereunto concerning us. The written: Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

Walking in the Spirit, we keep the word. This we do in deed; doing even all that is required, when we walk in the Spirit. And in the Spirit nothing that is set forth is cast aside as a thing of no account. No, not in the Spirit. All that is imparted unto us in the word, it is for the glory of the Lord, and our readiness: required for completion, hence, it is delivered, that the church may glorify him; and this is done only as is acceptable unto him, and not as acceptable unto man.

Hence, though there be a spirit overtaking the teachers to leave the women untaught, yet that matter which is already so indelibly set forth, is set forth unto the women as needed. The Lord deeming that the same instruction for her holy walk should come yet again, this time coming from yet another, even a different apostle of the Lord. That the church might have one doctrine, whether it be unto those called Jews or Gentiles.

One doctrine. Coming then also to the one holy women. That they, of course, be also holy.

The lines of holy light written then: Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear.

If the things spoken unto the women who were once Gentiles shall be deemed wrong, shall be misunderstood, or wrongly interpreted, shall it be again wrong, again misunderstood and again wrongly interpreted, this when spoken to the requirement unto those women that were once Jews? Or is the one Spirit of the one Lord at work in the one church; this for to make both women one in Christ?

Who is he who has no pleasure in fomenting confusion? Let him consider. If a woman is under the command by the word to obey her own husband, he retaining the authority over her, and that even if he be unsaved, shall she by some interpretation leave the home, come to the church, and take authority over an hundred other women's husbands? Godly men and women are instructed in holiness, not in hatched confusion. One church then, instructed by the one word.

Hence, the word to the church, saying, Likewise, ye wives.

Having moved to the matters of the hearts, holiness before God, and in nothing being remiss, here is a putting forth all things necessary for completion: there is therefore a driven thoroughness in doing the work of God in whole truth.

And who is such an one who has Holy Ghost wisdom to understand this: that righteous things are rather written: this even when a thousand things could here have been set forth otherwise?

These matters were in particular given, matters Holy Ghost framed godly; given even when other matters might have been marked, matters other than the walk of the women, the women chosen of God. Spirit filled women. Yet because the apostles, sealed of Christ, had matters to be held godly, they therefore said this, Likewise, ye wives.

What make you of this sort of thing, and at this sort of time?

Yea, for verily when a multitude of encounters, things concerning the adversary might have been touched on, things other than the holy way of the women in the sight of God, yet another of the Lord's apostles to the church had also to straightly teach the women, he saying, Likewise, ye wives.

Do you see this as nothing about to come unto you, O woman? O man? Where shall this lead?

Say you, O woman, that when the adversary must needs be countered against, that such matters given unto the woman for to be kept, these should instead be discounted? As that she has more profound matters pending? But, sister beloved, should you again so think that the word, every word, unto the woman is without matter to the adversary, same avoidance providing him his created advantage, then indeed, you have all the more need to be taught. And taught thoroughly so. Teaching is one matter. Learning is another altogether.

Yea, and shall a spirit such as that in your teachers of your day dare alienate you, trouble you, by putting such a thing, even anything offensive womanwise, in the holy written word? Such as that which calls for godliness, or the set aside sanctification of the women in the Lord's church?

But then the Lord has not called your teachers to be the apostles of the foundation of his precious church. Much to the contrary, he has sent you very warning against these false teachers.

And how many has Holy God called to be teachers who have gone away? Even as some of the ministers of old, and have corrupted the way of sanctification, concerning both men and women?

These in your day, without number they have departed from the way, and gone and called it even a thing no longer fit. A thing wholly unworthy of consideration by men and women of their day. Holiness can be had without this word and that, and be just as acceptable, declare they.

But they bring reproach upon reproach, contempt upon contempt.

Though it is clearly written for the teachers to teach men and women, in all things applicable, yet they increasingly make light the word to the men, specially where headship is concerned; and they will not speak unto the women; no, not as they should.

But now just let the truly appointed teachers ordained of God do so, and behold the response of the false teachers. See how they come a running to the rescue. As that the word must be stopped before some woman accepts it. Running. Teeth at the ready. To tear open flesh. And gnash upon rock.

But showing something so needful for wives also, you look here nevertheless, and hear you the sharpened point of the indelible pen in the writing: Likewise, ye wives.

And so hearing, be you very sure of this: there is indeed yet a way for the women whom Christ does use; even the married women, showing themselves sons of God.

If you be one with whom this is well, might you be willing to consider Mary, the mother of our Saviour?

For it is written, The angel of the Lord appeared to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. And when he arose, he took the young child and his mother by night, and departed into Egypt. And was there until the death of Herod.

And it is written, When Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. And he arose, and took the young child and his mother, and came into the land of Israel.

Now, therefore, what is the word unto you? Though they do come, yet, how often do we see the messengers of the true God coming unto the woman, treating her as if she were the head, or as the head? Or conferring with her, as if she has been granted like authority in the marriage as the man?

And how often do you believe your teacher will seek to reason away, and see some sort of way that Mary did challenge her husband?

Think you not that she could have here taken issue; that she could have here said, this is a matter between me and my God, hence, you have no say in the situation already settled between us?

Have you heard such a spirit speak on this wise in your own day? It is out there.

And think you not that she, Mary, could have said, I am highly favored in the sight of God; I will not go with you into this strange land; not I and my child? For God, he has spoken to me, saying such and such. Or think you she could have found to say, God has not spoken to me concerning the decision which you now speak of? Hence, she drawing from that great excess of excuses.

But, rather, just what spirit see you of this holy, godly woman?

A question then for the godly women? How many times did Mary, this holy woman, highly favored of God, spoken unto by the angel of God, claim to hear a spirit telling her not to obey her husband?

And for any at all, men and women among all, concerning the journeying, the times, and the matter of urgency, how many times did God speak unto the woman as that she were his image; moreover, how many times did he give full instruction and communion to and with the woman as head, rescinding the authority of the husband?

Then consider how many times he did speak to the husband as the head. Will your teacher show you, for your glory and thus his own, the so many times? And if he should manage to convince you mightily with the count, what say you, is he a magician at what you call mathematics, or are you a vessel for his vanity? And also your own?

That the husband is the head of the wife, this matter is not made null and void. This same matter is neither custom, nor court house, nor country. But it is Jesus Christ. This matter is Jesus Christ. The Lord, Maker of man and woman. And head of every man.

Thus, his adversaries must, as they shall concerning all other things ordained holy, come seeking to undo this very thing also. For if marriage were not of God, even as God has ordained it, then you may be sure, the devil would not try to destroy it.

Sarah, she was an holy woman, and always in the hands of God; and God, the Creator, he retaining the possession of all things, gave Sarah unto Abraham: and Abraham's wife she was.

Mary was an holy woman, and always in the hands of God: this same God gave Mary to be wife unto Joseph: and Joseph, in the sight of very God, he was the head.

God returned Eve, even being made woman, unto Adam: and Adam's wife she was.

These men were the heads: made heads by God himself. Even in creation. Even as you are shown since the beginning. So established before your teachers were ordained and let loose to corrupt it for the waywards.

And once God, even Almighty and sovereign God, did give the woman unto the man, how often do you find God going above the man, whom he made the head, and working with the woman contrary to the man's given authority, lest he, even mighty God, come forward and confer with the man himself?

Not once is this to say because man is a thing so great; nay, but because so greater God is the God of truth, the God ever of his word. He is the Creator of order. And he is faithful.

And even when Abraham and Sarah did not have accord concerning Hagar about Ishmael, then did God intervene. And he, very Lord himself, interceded: he then went unto Sarah's head. Even very he himself, being the man's head.

And when the man Joseph had his reservations concerning Mary and the child Jesus, see something: then did the Lord himself intervene on behalf of the woman.

From the beginning, God did make the woman for the man, and the man retained the head of the body. His body. This thing so ordained by God. God is not double minded.

O earth, and you men thereof, God is faithful in his ways. In all his ways.

Trust not in men. Wind blows dust about. You have seen it. In your looking glass.

These things concerning flesh were done even from the beginning. But this day also is that day, that time, when not every man sitting in the church shall believe the written word; not even as it pertains to the beginning.

And every woman sitting in the church, even before this day, she does not approve of the way God has created this thing concerning the woman. Even from the beginning.

There be spirits come within this woman which seek to gender confusion. And she has submitted to these: agreeing that she must not sit idle on the opportunity to strike.

Seeking the strike, such remain ready, even moving in the families of man whenever able so: this to put the father's spirit in the daughter, and the daughter's spirit in the son: taking the position that prosperity in this world's goods shall cast down the headship: the order as God has ordained it. Hastening the order for the disorder. Uncaring for the Lord's church, as the Lord has established it. And uncaring that her reproach does increase. Till uncaring for her injury to her very self.

And some men in the church, with malice toward God, they encourage her on.

Nevertheless now specifically unto the women, even as it has been set forth beforehand, so it is done now and again; that the way of holiness for the woman, as well as for the man, is set forth by the doctrine of holiness. The apostle, saying, Likewise, ye wives.

And false teachers, they would not be false teachers, nay, if they did not refashion the word; if they did not teach down the significance; if they did not put an acceptable interpretation upon it.

But for all that had been taught the church concerning her station, there comes now again from a different apostle. Different apostle of the Lord, yet selfsame teaching: the woman, she is commanded to be in subjection to her own husband.

And she is taught the way of the wise winner of souls; if she can so understand, that she is in a most advantageous position to stand on good ground, and cause to be saved her unsaved husband. He who is on sinking ground. That is, if she is in the true doctrine: there where God, who desires that none perish, can use her.

The word, O woman, speaks unto you about your conversation. And is not one's conversation the whole manner in which one communicates with another, in word and in deed?

And pray you do not deceive yourself, playing so close to the world, as a wife who is given to thinking carelessly, that the unsaved husband does not discern holiness when God is all in the wife near him. Or perhaps you would rather think that he does not read, nor seek to know something of the doctrine, as he attempts to relearn his wife: this stranger in his home.

But if, O wife, you will be a son of God indeed, you be sure that when he does go a searching, driven by uneasy curiousness, that he will not have where in the doctrine to find this stranger, even in his house, not altogether sincere.

For the word there to be found teaches you to testimonial certainty. The written: That he behold your chaste conversation coupled with fear.

What then is he to make of this new woman whom God has made; she of his bosom, whom he has never beheld? As the Spirit will make the good wife even better yet, many times over. For she is new.

O but she is. You leave this alone.

And this man, this husband, he is now walking in his house in the presence of a light. A thing is here which he has never before seen. This is itself a wonder.

And be not mistaken, such a woman, she will up and will light the whole house.

O that such an husband with a saved wife would awaken, and know the advantage come calling his house. A soul saving beckoning. Worthy of an answer. Rubbing shoulders with him. Laying by his side. While he lay dying. Does he fear enough?

Every one in the Lord, same does have a fear. Of God. And they need not be fearful to let such fear show. That it might have a contagious affect. And godly manifest, this is most wisely so. And so now does not the husband discern moreover yet another abiding companion? A fear? A fearing of that which he himself is unable to comprehend? Moreover though he worships not her God, yet he fears her God in her is real.

And how shall this carnal not altogether reason that there is more to this? Much more than meets the eye? For not knowing God, knowing then not what to expect altogether.

And as for her, we cannot fully speak of her joy. For in the Lord there is abundant joy, and also love immeasurable. Yea, in God is all this.

Her ways the husband will certainly behold. Chaste conversation, saying your word. Chaste. Now if this thing of one's conversation, one's every point of communication, be itself already too much to dwell on, how then shall we find room and rest, if we attempt needful chaste to the same conversation? Chaste.

Beholding her behavior, behold; for her obedience to the word is tied also to her own fear. And if she had on any wise been unruly before, now being in Christ, she shall on no wise use her past as her excuse to continue being so. And God forbid she should attempt to use her new life, as some have done, as excuse to grow the more disobedient: this in the name of growing more godly.

The word, let her teachers read it a thousand times, does not bear witness to any such leading away. Let her walk holy, and herself fear God.

Precious few men show fear of God in all of their ways, and even fewer women. Let none tell you otherwise.

Yea, my sister, go on knowing that Abraham was indeed a friend of God; you go on; but be you sure, Abraham, he also feared God.

Man, he is a creature, he is; and without fear, no true holiness: only an hollow acting out.

She is to fear God. And as required of the man, she is to be holy in all manner, even all manner, of her conversation: which same is her living. And her ways, they will come speaking so much more than her words.

Her reputation shall precede her; and her ways, so stablished, they shall be spoken of even among strangers.

Such a woman committed to going on, is one mighty peculiar: and life, as she had once known it, is now no more. Thanks be to God.

Think you not that every holy woman does the word from a position of strength? She does. Doing so relying on this simple and pure understanding: God reigns. And she does know that God always, that God at all times, has all things in his own control.

And the holy doctrine, it is also given her in Christ to work in all her ways; even starting from the inward man, and working outward.

Hence, it speaks to her about a sure and lasting line of conversation. So written: Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.

The outer garments, they will not make holy the heart; O but if the heart be holy, this will most assuredly make a difference in the outer garments.

For indeed the outer garments, they do have a way of saying something so; even bloating the man to feel big; but truly, it is the inward man who decides so: so whether he will adorn himself seeing this, or seeing that.

For some church people have a way of letting the garment say something so; even so strikingly: then once it says so, then these same, saying, consider it not, for that it is saying nothing.

God's people know the truth on this. Most sinners know also.

Nevertheless, the garment now, shall it reach for the woman, or shall the woman reach for the garment? And as it goes so, who will know so?

And then just who is it, that does not know the woman's love of standing before the looking glass for instruction? Nay, not that looking glass of the book, which be that instruction given her on how to wear the word, and glorify God, but rather, an extended desire, one which draws her ever more compulsively before the looking glass: this with instructions more often than not received from the world. Instructions on her attire.

This would be her whose looking is into the looking glass for an instruction on her uniform: one which fits her uniformly to the world. An appearance which warrants the praises of that generation with whom she is unified: even that same world which her mouth has said God has saved her from. Culling her vessel. Dressing as that the inside, the main part, this she will present to God, but the outside she will reserve, to present that to the world. She looking, liking, then loving. She seeing how she suitably conforms. Deceiving herself. And doing that first.

And men, telling her of herself: some of these lusting after what she shows them; the remainder of such men lusting after her rebellious desire which she displays: that desire to depart from the doctrine of holiness: men lusting after even her lust which she has for the world. Lusting after her rebellion. Hoping more women rebel.

Yet all manner of her presentation, the same is her very conversation; and she is told to be holy in such.

And let her not be amazed that regardless of hurtful men, the Lord has true teachers for her; if she will yet desire the sincere knowledge. For the Lord does know her desire, even seeing her heart before she speaks.

O man, O teacher, you husband, O so unreachable, have you heard her heart swell with righteous indignation, near to rupture with rage, saying, how shall a man dare instruct a woman in any manner of her life, in this day of her new age? For she is free from such frivolity.

Hear what she has said. Said in her rage. Talk of things acceptable. Talk of two flesh. One flesh is outdated. Is the husband head? The head is grayed.

That is not all. She has said more. Such talk is dead. Thus has she said. Said in her rage.

Hence, neither Christ through his word, and certainly not the husband through his shall tell her ought.

Saying she of the apostles of the Lord, they, writing back then, what do they know of now. Saying she, if they were apostles back then, then let them teach the women the ways of the women back then: for they are surely unlearned about her in her many newfound ways today. Saying, for the women back in the days of the apostles, they were not the women of today, this new day. Back then were backward men; and even more backward women.

Contending moreover, they had their apostles. Let them hear them. We have our apostles. And they understand us. We will hear them.

Nay, O woman. But they hear you.

And with the blessing of him who hates her soul, she has let go of the instructions of righteousness, the sound doctrine; and she has gone and followed a damned man.

But just what is this which you say? The women in Christ, even Christ, he who is the same yesterday, and to day, and for ever, perhaps you think these holy women of then had a different Christ. If you want a different such, he is on the way.

But so is Jesus.

You have not just let die the light, but letting go the precepts, you have laid aside of the lamp also. Yet, even a foolish virgin does retain the things in her society considered virtuous. But even this such shall be short when Christ shall come. And he shall come.

Nevertheless know you this: the things which are spiritual, things to keep you, they are not grievous. And whether you have lapsed into accounting them too great to follow, or too small to matter, the same things in which you are instructed, these very same things are spiritually established: untouchable by time, that they be capable to being done unto readiness, and thus shall not die with time; regardless of what shall come to pass. Keeping words. They shall be required. Hear, O sister, required.

A man or a woman will remain ready with them, or unready without them. And though you debate this day, let it be understood that there will be no time for debate in that day, not even with self. Nay, not in that so quick moment. Is something said here? Something you think untrue? Something perhaps needing interpretation? Then find your interpreter.

But be you sure, the word which you have cast aside and considered outdated, it is not the word that is outdated, but rather the sin of your day has found one more heart; another heart that considers such sin the new acceptable in the sight of God.

The sin of your day has grown worse, making the divide between it and righteousness just that much greater. And the divide is become what it always has been: a straight out expanse over a chasm greater than you can straddle.

And so, the inevitable. You have but simply been brought to the compelling, to make an open choice.

Your sin is now up to date with the sin of the day, leaving the word behind. Making the word outdated. Truth here, or lie?

You say you are holy, ready: march on then, marching off to church. But with your spirit, what spirit do you expect to meet there, and whence shall it come from, when you bring this your spirit with you, and fellowship with like ones?

But O man, O husband, O man who is teachable, hear herein atimes not then: you have ravaged her, and she has ravaged you: and in your latter generations, you shall say it is so, and see it is said: this when your son is unpitiable, and your daughter undone; and in that day, shall you come to know it is so.

But the woman, she is her own woman now; and her false teachers, yea, they are wise enough to tell her what she is flattered to hear; to hear in that part of her heart reserved to flatter others.

Be that not as it may, but as it must. But Christ has her whom he has reserved holy, unto himself.

Hence, come to truth, O woman unteachable, for your compromising and deceit of self, it shall render you unrecognizable from the woman of the world. And it shall be that that which sets you apart to yourself, it is not your light, as you so claim, but merely the words of your lips. Even in that day when a mere reading of the record shall demand even more accountability. Be not among them.

To the church the apostles spake, and thereunto is the word reserved. Unto her whole conversation. And so, her adornment.

But these other men, good talking men, they are, these do appease her. Including men knowing her love of standing before the looking glass: so many themselves loving the results of her efforts: in their eyes, delight; their hearts, full of adultery; and these men saying, there is nothing wrong that a woman should make herself decent.

And in this they are finally right: for decency in any speaks for itself; and you may be certain, the lack of it speaks also.

For indecency comes to put so many things in disorder.

O sister sanctified, you must have an heart to choose the clothes, or the clothes will choose you: and if the clothes shall choose you, pitiful you will not just wear the clothes, but the clothes, they will wear you: and they will wear your inside on the outside. And there is more you should understand: should the clothes choose you, clothes prefer first to wear flesh. And if not flesh, then vanity.

But catering to the carnal, the clothes will choose to wear flesh. And akin to this, there is a manifesting of that vision, as a must show to break forth in vanity. Vanity for the vain.

And family all this is as is; one in a way known unholy; alas, for there is even greater room reserved to wear rebellion. Rampant rebellion. Rebellion on the way to no longer meriting any regard.

Rebellion, even in raiment. Rebellion, willing to try you.

O but modest attire is commanded of the holy woman; and without modesty, it is that a woman can take off, even while at the same time she is putting on.

But while certain men rush to defend her, they asserting she does this with no motives in such, they who are addressed by her attire, they who encourage her to be indecorous where she needs no encouraging, claiming she is but making herself decent, these carnal men with vanities which too often exceed her own, are their very own thoughts which sum up her efforts decent?

And let her first also be sure that her own thoughts are pure, else her purpose will show. Examination of self. Modesty. Not as a woman whom decency has made her feel ashamed, and indecency, it has made her among the acceptable: whereby she becomes a woman demonstrably opposed to decency.

My beloved sister, this world is vain. For in the world, just as sure as there is a beauty which can be found in ignorance, there is an ignorance which can be found in beauty. But you worship the Lord in the beauty of holiness, which in the sight of God is true beauty. Even that beauty everlasting.

Modesty, O sister. For if she is not ashamed to go about showing what she has, by uncovering her flesh, then you must not be ashamed to show what you have, by keeping yours covered up.

And you, O man, when you look into the looking glass, and you look yourself over from top to bottom, be sure that what you see is the mercy of God, that you may humbly know what is godly required for that one day.

For looking longer in the glass, you look at a creature able to build himself up; and the more you look, the more he is able to stare you in the eyes and deceive. And the more you look, the greater he becomes, and so the less he is. And by the time you walk away, you have already gone away. Gone away from humility.

And there be the certain teachers, they teach, but teach away from Christ: none do care enough about her to counsel her in truth; they teach away, taking her, putting her at greater disadvantage: never mind the word to her, she who is in so many ways so much more susceptible. For these teachers are loath to teach the purity of the word to begin with.

These teachers say, there is nothing in the word that addresses her attire.

Perhaps not the word they read. For these are those teachers that you want on your side, this when you have grown tired of being on the Lord's side.

And other, there be among these men, beasts of bounty. For so are the false teachers, men of remarkable titles. Instructors are they: men above learning, and consider attempts to teach them below them. For, O see how they tell her that the Lord is not concerned with the outward appearance, but that which is in the heart.

Yea, and yea again; but now very Christ himself is inside, and while the outward appearance will not make right the heart within, as sure as godliness is godliness, a right heart within will make right the outward appearance. Even that area also. Christ will command all. Being his all so.

Striving not to appear to separate themselves from the world, they say God is just, and he is not looking at the outward appearance.

Yea again, and yea; but the Holy Ghost, he is come now, and he is in the temple, if you can hear. And regardless of what you may think concerning the sinners discerning your heart, of a truth, the word instructing your attire is come unto you; and because it is the word, then for the saint, this itself shall be sufficient to settle the matter. For God is holy.

The garment worn, O woman, even that adorning the holy temple, it shall not make a difference of itself in the heart, but the heart, it shall surely make a difference in the garment worn. Spiritual women understand this. Some worldly women understand. Spiritual men understand this. Some worldly men understand. Young girls discern this. Young boys notice this. And yet you contend? As not understanding this? Or simply not agreeing?

Nevertheless there is the word, and it is set for you; and there it shall be found.

Put on what you see here. Then see if the world will see further on, seeing more or less than what you put on.

The apostle, chiefly to the Gentiles, he has addressed the matter of this your conversation; and now, of the same matter, the apostle, chiefly to the Jews.

And as for you, O sister who be so taught, hear rightly: you are told how to be a shining light for the Lord unto the unsaved. Yet you do resist stubbornly. You, saying, the Lord sees my heart? But be you advised, you are not set forth to save the Saviour: but he does the saving, and he does know better than you how to so do. This fisherman even employing you in his word.

Some things are early able to catch the sinner's attention.

But, O woman, so churched, instead of obeying, you have even gone so far as to think to teaching the master fisherman how to fish. And the poor sinner, he, being yet in the world, he sees things, not inwardly, but only as he is able to see them, as carnal. Thus he receives that first announcement, that is your appearance. Yet, apparently you believe you have a spirit, one which can convince him or her lost in the world to be born of the word, the word alive: same word which you yourself reject; you being dead to the word.

Moreover that same world which your conversation reveals you leaning toward, even that same world tells you that the first impression, more often, it is that one more lasting.

Oh saints, if Satan could but bring about the breach further here, even in adornment; for there is more here than what appears. Though the world is watching, there is this and so much more. Even here in this area, the manner of dress. Here where shame shows that somehow it has a kinship with embarrassment. Adornment. A forming early. Adornment. Thus, here where so often Satan succeeds: moving to be a stop for the sinners wanting to start their holy walk, and a start for those saints wanting to stop theirs. For the world is watching adornment also. Make you no mistake.

But of the simplest of things, even the simplest of things greater than meet the eyes, if the sinner shall see a light and strength in you, beholding you standing true, alone though not as by yourself, holding against the tide oversweeping the world, and that tide rising in the church, this right thing shall shine in you. And this peculiar thing seen about you, through this conversation unspoken by mouth which you do live, this seed of holy peculiarity which you have sown wayside, and given God to work with, it is not in vain. Things among the simplest.

However, if having discredited the word, you are so beguiled as to think amiss, as that the sinner does not know how the word of God has told you to adorn yourself, this doing in your first witness of him to the world, that is, your appearance, you are most assuredly beguiled. You give Satan indeed much credit. Here where flesh reaches out; here where Satan walks hand in hand with flesh.

And if you have gone and enlisted the excusatory power of your pastor, this in your quest to render this thing of your adornment a matter insignificant, a thing small, then understand: if you have not the power in you to defend against this, the so called insignificant temptations, these same temptations which succeed in causing you to depart from the word, just how, O how then shall you weather the great things? Sister, you will not.

Arising in the morning, you attire yourself. But if you cannot get the thing right at the top of the day, if you have choked on the dew of the morning, how shall you weather the floods at noonday?

And you, O teacher, tell yourself a thing: if when the word is given to the church by the apostles of the Lord Jesus Christ, are you able to receive that it is spiritual, and so being, it is a thing which neither you nor anyone such as yourself can undo? Knowing this, what now might you say, and if anything good, if anything godly, then what?

The word concerning this matter, it is given. And are you also swept up in the belief that just because proud men rise up, and boast out in righteous indignation against this part of the word or that, that somehow this is going to make the enduring word undone?

She is told how to attire herself. Tell her this is but one standard among many, and she will tell you she is stablished by something among other standards. Go on then, and seek to tell another sister, and not her; teach this other that the godly appointed standards come not only a banner to the unstayed world, but the standards, when she witnesses them upon even herself, let her not be surprised at what they are able to show her about even herself.

No, these are not at all works unto salvation. But witnesses. And God's Spirit, which is holy, it is also able.

The temple is holy. And if anything be holy unto the Lord, you can be absolutely certain, that is, absolutely certain, that Holy God will have the whole say about all. All that is all about it. And that shall be all that matters. Amen.

Boast on, amuse yourself. The word will stand.

This will not tarnish. It will not tickle.

And there is no reward that shall be had when there is but the self deceiving walk in but the similitude of sanctification.

Come back, O woman, there is more; once more, in order to be sure that you hear once more: if you, getting out of bed, cannot get the thing unto you right at the rising of the sun, in a putting on what you must from the beginning, even conforming to the word, how then in God's name, till the setting of the same sun will you withstand the things other: things that will come against you during the battles of the day? And they will most assuredly come: these spirits and forces over which you have not control except you abide in the word: spirits vying for your mind, your heart, your soul, your spirit?

But your spirit is that you have started out first thing in the morning, even with an heart to diminish of the word. Verily a spirit is already at work here. Though you comprehend not.

Shall you permit me to put forth a question or two, or three unto you, or perhaps a number to your teacher? I shall. The Spirit of the Lord, knowing all things that shall beset men and women, yea, even the deep and secret things there be, even before you were born, why then is the emphasis upon the women, and that so being, more than upon the men to dress modestly? And would it be better that none hear your answer except you and your false teacher, O woman?

What say you, O man: does the Spirit know the woman, or know her false teacher, or the devil, or the world? Which of these is one question too many, O wise teacher?

And the Lord, he Holy, he has given the apostles of his own unto you. And he has given them the power to bind on earth.

But not without a company of pastors come also, these who are able to bind the hearts which will hear but what they choose: for these pastors proclaim, saying, away with it; they say, a splitting of hairs it is.

Listen to the pride, pride parading as righteous indignation in their voice; this as they tell you further, this thing, it is trivial; that thing small, so insignificant.

O but these same then which say such, neither can these consider as significant a spot or a wrinkle; or a chosen sin, so long as they perceive that no one is hurt by it.

But hear, O false teacher, for that true teacher, he who has held fast, and faithfully taught the word, he has no more split the hairs than you have clave the Rock.

And long before this or that false teacher put himself forward, long before you confessed holiness, God alone had already ordained what is holiness, and what is sanctification unto himself: this concerning that man and woman who has walked before him, and even now today if they shall walk in him.

And your generation, in which you be in, you should know that it is not the first to contemn the precepts. In your generation, in which you be in, it is as it is. And to what degree it is so, it is because you yourself are there in it also; and in it, you are what you are? Are you in Christ? There in your generation?

To what extent you are contrary to Christ, you degenerate your own generation.

The word, it has said to be holy. Even outwardly also. Also. But these, your false teachers, seeking to deny the inward power to prevail outward, they have read of the Lord talking to Samuel, concerning the sons of Jesse: and of appearances inward and outward spake he; and as he alone, even as he alone, can see into the hearts of men.

And so they have gone, these teachers, and they have divided, and taken from this only but what they prefer to carry away: and they have gone, these teachers, and picked up the part which pleases their heart, and they have ran with it. Giving license to lay aside what the word has said to hold on to.

And these false teachers having no heart for God do come. Laying aside the commandments for adornment, these do teach. Even as the word did warn, and declare that they would be found so teaching.

But this saying the Lord unto the prophet Samuel, Look not on his countenance or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.

Has the Lord in so saying, declared that the outward appearance shall say nothing? Answer, but ever so slowly. For he has always, even from the beginning, had his say in how they that stand before him shall present themselves.

And has he now declared this same thing as altogether nothing? Or, in saying this to the prophet, has the allknowing God expressed his own completeness and perfection, even his own ability to see all things? For he has created all things, and from him nothing is hidden. And his eyes do see in all places. Thus, he who does know all that is in all the hearts of all men, has he not declared that man is not able as he himself is able to see?

And is it not so that a man can hide behind appearances, deceiving others, but he cannot hide his heart from God?

Yea, a man can put on his own appearances, but when he has put on the word, that is, put on Christ, Christ will himself appear in him. All manner of him. Both inside and out.

And the light that emanates, it shines from the inside on outward; and the light that shines outward, it shines outward, for it emanates from Christ Jesus. Thus, nothing inside nor outward is to hinder. Moreover just why would she even want this part of her conversation, that is, her adornment, to generate a lack of the word in the first place? Just why? Is this her goal?

She is seeking to please someone, even if but herself. Might she? Then she still errs.

O woman, what is the greater mystery, that you do not know this, or that you know it, but do not care to show a need for it? Or perhaps something deeper?

O woman, the word is already set forth concerning the adornment: what a dying man shall think against it matters not, except to a dying man. When God is in the temple, the temple, it is to be holy. Even all the temple. Addressed by the word.

But now also, there is even more also. For the Spirit is come now, come guiding into all truth. And now the Holy Lord himself, he is in the house. Having Christ, there is a light that burns within, and how shall it be hid? But now it shines outward, shining outward for the sinner; and it makes a bid for the sinner; bidding for the sinner, whose first look is on that outside.

And its purpose is shining, too, and given concerning her. And true saints who know that that which is within, know also the same will indeed manifest itself without.

And O it is now there for the sister also, even the sister; she who condemns her appearance when it is found as it ought to be, and hers found as it ought not; and she grows ill seeing her godliness. And it is there for the sinner also, even he or she who finds her appearance as it ought to be, and secretly in his and her heart commends her. Right, outside and inside. Revealing God in her.

And now also, and by no means as last, but because carnality would not care to receive it first, concerning adornment, there is the great love of the word, and for this very love itself, one shall do it: because it is the word.

For teaching her dressing holy these are, and thus dressing, she shall teach. All these bring understanding. If the word takes. Just let it take. Then God is glorified.

The enemy, he advances, taking a pasture here, overrunning a post there. And where he has prevailed, he unwittingly makes the captives therein his companions in battle. Nevertheless the command has already been given; hence, the fight is not to fight with the command, but the fight is now but to be fought. Here and there. For every area of holiness is holy ground, given to be held, and must be held. Held in Jesus' name.

The church is here. And where are you?

Do the word, and the word will do its part.

Jesus is glorified, and always is he; and always to be glorified.

And if the heart is to glorify the Lord, then of a truth, concerning the word, it does not matter what the false teachers of your generation proclaim. It matters not whether you first understand the word.

What matters, O child, is that the word has commanded a thing; and the matter, so commanded, is settled; and it is settled on high. This thing only matters.

See to it then that you are not too wise. The Lord has sent very you the word; before your false teachers were born he has sent you the word, thoroughly equipping you. For his own purpose. Not for your own. Not for your teacher's. Not for your generation's. You belong to Christ. Both inside and out.

And just when now did the perfect captain come asking you for your approval? Battle on, do the word, lest you get in the way, thus becoming an hindrance to God.

Hence, the written word, it comes to her for holy conversation on this hallow ground also, saying, Let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

And this man of God, even your apostle unto you, Peter, in saying of the woman that she have a quiet spirit, this was not a man who had never heard of that memorable thing which did take place on that day of Pentecost.

Better we should go slowly here. Thus, first while here, we be completely aware that the woman, she also has the Spirit. We be also ware that she is indeed a son of God: and she has in her the hidden man: this same man which is even here duly appealed to, you might see.

And verily this teacher, this apostle, who is given by God to the church, teaching you, O woman, that you show forth a quiet spirit, is he not altogether aware that you are also of an hidden man? Spiritual, and so being, therefore not corruptible?

Can you believe that only in the Spirit can a man be hidden and yet be manifest? How can this be?

And for all who would go farther, would they know that there is a true strength in meekness?

Loss for the gainsayers, the thing is godly said: yea, for even once again the woman, she is commanded to have a quiet spirit. So then, as if you did not know, this thing, it is commanded her not here only, not here alone.

Yet if it were so, that is, if it were spoken but once, by an one apostle, it would that one time have been sufficient. Altogether so. But that you may know and not be confused, it is for this reason that the scripture is written. And you, if you be a gifted gainsayer, seasoned over the years, you have learned to shout this thing down concerning this commandment to her. Yea, doing so with the strength of your own silence. Have you not?

But not only again has it been sent unto the churches, commanding that she maintain a quiet spirit, but if you be among those who believe that the teachers of your generation, or any minister, has authority through time to override God, again what truly matters is that it was sealed.

So then, a second apostle does also bear witness, even as to her spirit of quietness.

And the thing, needing but one seal of God unto reverent silence, it is sealed tightly of God with the sure charge. The written: If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

But now you, O man, such a wise thing you are, and proud with it: for you promote her in spite of the word, and hence, she is then made exempt from the same word. What havoc you seek?

See how these do their work. In putting her out of the word, in putting her over the man, they maintain in so doing, that the works of Christ, the manifest word of God is wrong. In putting her over the man, they maintain that the teachings of the apostles are wrong teachings. But now they, promoting her over the man, they maintain that they themselves are right.

So many self made pastors, for the women who would be self made men.

Now if the fearful woman shall need a man to help her overcome the man settled in God, though waxen in ire, how can that man if he is fearful of that woman, even she whom he promotes, overcome the man settled in God?

If the man settled in God, will stand on the settled word, and rebuke the womanbound man sent against him, shall the man settled in God not bind them both? And make them respectfully aware of the light of his very presence?

But now the obedient woman walking in the word, an holy woman is she; and she has an holy radiance, and truth speaking for itself: behold, a jewel which no man can match. You sit quietly with yourself and God, and you let him let you behold the way of the holy women, and how seldom they have come short on God.

How much time would it take to tell her that if she would faithfully hold the place, if she would occupy the room given unto her, this concerning Christ, and if she would know, truly know, that Christ is the head of the man, then she would be spiritual indeed? Not as her generation's religion accounts spiritual, but truly spiritual.

Standing in, she stands out. Even right there within that very place where she had been commanded to occupy. She has been given a position to bolster up the battle in the worship of God: a thing which even her husband cannot match. God's way pleases God.

Though God's way pleases neither man nor his woman, yet God's way pleases God.

Therein then, where she is given, she would bear true witness: a faithful keeper therefore of the things which promote the kingdom of God: a jewel even in her generation. True witness. One precious. And shining.

O woman, can you hear? God is great all by himself, and all that is, it is his. But now a thing that shall be in the sight of already great God, an ornament of great price, you may be sure it is a thing most highly regarded. And remember this, it shall not be a thing commonly found. Be you this thing. And the thing you.

Nay, but too many have allowed the new spirit of her time to show her another way, a way other than the word. Yet, such a spirit, it is not new, but it has found itself more fertile ground. And in this spirit, and in her heart, she be among those who have convinced themselves without a doubt that they are pleasing God. Give flesh the word, and give it again, but there is that thing inherently contrary: and it just will not allow flesh to be at peace with that given of God: so often setting forth that it has something better to offer of its own. And believe itself right.

But here, for you again, there is a confirming of her holy walk in a quiet spirit: behold, the word. Look here at the word, and look here even considering all that it has conveyed to you; and again, with the seal of God.

So written: But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

You see, therefore, both commandments from the two apostles unto her, they instruct her that she not put herself forward; and neither one concerning this thing is without the seal of God: using this seal of God affirming indisputable authority.

Come here, closely; you who will come, God knows: set the ear to, that you may render a goodly answer, and withal right. Listen: now inasmuch as you have been taught that the commandment unto her is for a meek and quiet spirit, you might truly see that this way, even this same way, is in the sight of very God himself of great price. The question: what mean this commandment to you? You alone? The thing known, bear it any worth?

So then, this way, to some a chosen stumblingblock; but to others, the sons of God, a treasure unto God himself: to these sons, a magnificent rejoicing; to these sons, a secret potion of strengthening; to these sons, an exalting by God. Even an offence unto the devil, who must wont to go to God, seeking to try her individually, each one, away from this: in that day when a quiet spirit shall be found in the daughters of truth, a thing lovely as love itself.

That same quiet spirit offending many women, and even offending some men; these same who have come to the knowledge to move to some thing better beyond the word.

But thus it is written, even the commandment; and thus it is read, not just into, but read also, because it is lived, manifested in the very life; for it is received into the heart of the born again.

And this quiet spirit, verily, it is unto whom but the women in the church of the Lord Jesus: that is to say, women having the Spirit. Yea, women having the Spirit, thus women being tempted to speak out, even claiming the spirit; but the Spirit claiming them in truth nevertheless; guiding them into the truth; manifesting in the power of holy obedience.

She is commanded in the word, commanded to quietness. And what evil find you here?

And as for her, yea, indeed if her whole walk is one of a quiet spirit, and this is a thing of great price in the sight of very God, he alone who made her once, and also made her twice, how much then, O man, need you tarry round and round about the clear pool of truth, looking, seeking to catch some thing, perhaps obscure, that it will allow you some small bit with which you may contend?

Busy about, are you not; this that you may assert that she is for the moment, some moment, justified in throwing off all commanded quietness, and also authority over her, this once she be in the church?

Hence, for the second letter, go you and read it, and you read it well if you be a teacher: it is in the spirit as the first; it is to the church as well.

And, lo, it commands that her life, even her life itself be quiet; commanding distinctly, what all else concerning her lifelong walk has said, to necessary completion. And as scripture unto God's redeemed must be, and thereso is, governing the entirety. See you see the first unto her also, commanding good much quietness.

Might it make her pause to wonder, if she were told that the word to her generation is here to stay, but even her very best teachers, they are come here to go?

And just how often, reckon you, and how many ways shall the word of God, the truth, come to the teachers of a wayward generation before they repent, conceding to truth?

Men have their likes among the word.

And, O wayward man, you might not mind putting what the apostles said in your preaching; you might not mind putting what the apostles said in your teaching; but now let Peter or Paul say a thing unfavorable, preventing your personal promotion and esteem among God's people, then might you have a reversal of mind to suddenly say, this thing is a thing what man has said?

But, O my brother, O my sister, how magnificent are the men of your generation. They have built off the foundation. Turning stumblingblocks into steppingstones.

The apostles of the Lord Jesus are given you of the Lord Jesus. He having one church.

Search and ask aloud, but there can be no claim in truth made that there are two sets of doctrine; no, not in the Lord's church. Were there two apostles giving two different records, such a thing would show them to be authors of confusion. Where in this could God be?

For all the holy women everywhere, they are instructed unto holiness but as one. Whether as you have seen by the Lord's apostle Paul, or now by his apostle Peter. Not two spirits governing two conducts in this woman or that. But both of these apostles by the same authority, for the Spirit is one.

Take it to heart also that both of these teach the holy woman in dress. And both of these teach also in walk: teaching that manner acceptable unto God.

Is it a thing even beyond your own reasoning to expect that God, had he wanted it ministered your way, should have had an apostle from among women to speak through?

But the wayward, they are of the generation which sow disobedience, reap, and then practice departure from the word: this till even the sight of the thing, the thing done contrary to the word becomes acceptable.

Man's way, made usual. Men having grown use to it, thus becoming men who believe that way is the way God does use it.

Yea, then even that man who claims to be a faithful pastor, he is ready to defend the departure: putting down men who stand up; sending out of his presence true servants: men who dare to soldier for sound doctrine. And once these are beyond the door, he then armed with the interpretation of the word, he now does make the church even more his own; even his fortress.

Hence, the carnality in churches with the form: another added to the number, but manifesting no spiritual strength. Another having therein so precious souls; another strewn along the broad pathway of those of selves deceived. It need not be.

Nevertheless, because of the love of God, even on this the wrong path, yet the warning call is sounded. For that one hearer. The call is sounded. Bidding him try truth.

So it is with man, that despite the written word, error in any way long practiced, it is finally taken as tradition. And that tradition invariably comes to be defended as truth. And tradition entrenched, it is an army entrenched. And ready for battle.

Yet the true, the holy way, it is written just the same by the apostles of the Lord Jesus, even to the church as one. And so again, the woman, her manner of dress is as that explained by the apostle Paul, whom God has sent to you, and herein again by the Lord's apostle Peter: both, in the same Spirit.

And the woman's walk, even her life, it is as these same two apostles are in Holy Ghost agreement to. For the Spirit of God, it has sealed them. Who has sealed another?

Hence, when tradition has crept in, the Lord's way, even the word, shall come to be seen as unwanted; before this, offensive; before this, unbelievable; before this, unrealistic; before this, silly; before this, insignificant; before this, unwanted.

But though a man or woman grow comfortable with the way that is not the word, and the multitude marches on, yet the Lord is looking for a sheep who is ashamed of this departure from the way written, and is pricked in his or her heart; and the shepherd is still calling them to let him be to them Lord.

They who consider themselves the faithful among pastors, see how that even they come to accept the false way, traditions of men. Pastors so doing this, once a thing contrary to the word has been practiced in their congregation long enough; and also in other congregations. Give them then time, and the thing becomes common religious truth. And so, of these, it is even accounted as acceptable in God's sight.

Thinking they stand, such then are they the taken. For no more are they even amazed at this ungodliness.

But, by merciful God, correcting truth yet goes out; and here and there a man and a woman is still able to see. Allowed to behold this tradition in transgression in the life of so many. Even while these so few observing this tradition are amazed; amazed over and again, that the transgressors cannot see themselves amiss in it.

And if he, if she, has made himself indeed careful, then God, who searches the heart, is aware of his or her heart's call and thirst. A place then of peace, and a true refreshing has he for them.

But the careless, on and away they go. On and away. Coming hence and going whence? O wretched soul, going from the pain of hurt, to the approaching aching of loneliness.

On and away you go. As not wanting the healing water of the holy word: but it is there where the hurting heart shall find its home, and the willows across the way sway, come.

A solace for the soul too long in solitary, a refuge from the world which has refused its Maker; a cold world, courting the sin ladened sorrowful soul. A world singing, stay, stand alone, swallow the darkness of this day, and die with it. It singing, what harm is it to die with it? As others have done before. Even many your friends, have not they chosen to do the same before? They have chosen the life as the family forlorn; alone so long, they have turned loneliness into a love song. They have done it, and why not you? For whether you live, or whether you die, you shall still be gone; you shall die just the same.

And so they sing.

But, O soul, what of the sin which you have done, and the Saviour come to take it away? Yet if you should choose to die with it, then die with it you shall. And you, should you choose to die with it, then see you understand: that the day shall come when the sun will set, setting on even the graveyard: even here for the very last time. But there remains a place, in the Saviour's grace, a place where the willows sway, come.

But O false teacher of the truth of the times, are you not he who has hastened to have her hand? But O false teacher of the truth of the times, the Lord who loves her, he will bring a true teacher unto her. And a just judgment unto you.

For you have made her fertile with your own feculent teachings. But with the Spirit given, indeed there should have been truth found in the inward parts.

Yet when the time is come for her to deliver a living testimony, she, being heavy, does start to heave, and rather she does bring forth every conceivable excuse. Is she not in a church here? Another yet even over there? Both these having a difference? Both these being the same? How are they then different? Different, because both of these have their each own doctrine. How then are they the same? The same, because neither does abide in Christ.

Christ shall come, and he shall make all these in all one, they say. O but if Christ is not found there abiding today, continuing so, then he will not be found coming there in that day.

Where, O where would it take you to read the word; read it truthfully, and stay it? Whither the generation that wanders from the word? That one whose pastors lead them from the word? Consider the power of the pastor; consider the power of the congregation; consider the power to gainsay the word. Consider earnestly these things. Then shall truth speak.

And if you, O pastor, confer change, doing hurt through your own shaving, and trimming, and dropping away of the word, and suffer none sent of allseeing God to redress the nakedness in your congregation, this lack of the true Spirit, then say you no more that it is the adversary, and that he has wrought as it were weakness in the church. You are that weakness. You are that man. Refusing the holy way.

Holiness is not relative.

For the world is ever changing; and being in sin, it waxes worse and worse. And for him who would think himself a saint, if he should think so most amiss, as that holiness is a matter of maintaining a distance from the present day's sin, this man has faltered. He is one who is content to walk behind the world, picking up the stale of the world's worsening ways; and his heart deceives him again.

For this rooting in the refuse pile, it is by no means holiness: this then is rather to practice yesteryears sins. And sin is sin. And holiness still holiness. The two never change. Thus will never combine. Holiness changes for nothing. For tradition nor time.

Saints, scavenging? Saints, forsaking the richness of holiness, and schooled in scavenging?

God has provided sufficiency in his word, in a walk concerning all things. And there in the word it shall be found; there for the purpose it is written. When it shall have found its place in you, let the word; then you have found your place. When you dismiss ought of the word, what spirit is this in you?

Your way is worded, your spirit ordained; whence then shall you go till summoned? Work from the triumphant word, O proud soul, and you work and sleep through the trumpet.

The coming Lord Jesus has a ready church. Even as now where there is one doctrine presented in matching presentations, and so plenteously; even with one true result. And as the Spirit is one, so it is seen that the record is also one.

Both apostles witness as one the manner of dress. Both witness as one the manifesting the inward man in the godly woman: that it is a spirit, and one which is quiet.

But ungodly men take her, teaching her to riot against these.

And as if this of itself were not enough, they turn and rend those who be the faithful, both men and elder women, who instruct her return to the way.

And were she a preacher, as some would make her, this in spite of the word commanding her spirit, let him who will hear know that a preacher, any preacher sent of Christ, in his most subdued voice, he does bring about a most powerful disruption. And it manifests a way that is anything but quiet, especially in spirit.

And as you should have done before, not being too late, so do you now, look you well. Look and see that nowhere here is it suggested, as nowhere else is it suggested, that she has or shall have authority to preside or exercise in the Lord's church.

Teacher man, O teacher man, wanting to make for yourself a preacher woman, if he deemed you be so instructed, is it not here, yet again, a time for him, being the just God, the God who dispels confusion, to set before you as clearly and openly as other instruction to his church? Instruction here so to bear witness to at least your best efforts, your wisdom to right this thing which you call wrong?

But, O false teacher man, teacher man, if you would but repent, live, and teach the word, then would more of the women bear witness with the word. And if the women hereof spoken were indeed of the truth, coming whensoever it comes, the word, it would not grieve them. For they would every one of them know, and know that it be a thing always for their good. And they would not only walk in it, but rejoice in the Spirit doing so.

The Spirit makes this possible. Doing what religion cannot. God's sheep are remarkable.

Holiness speaks for itself.

So then instruction written unto her is clear; and clear also is that it is complete.

Behold the instruction. The written: For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands.

Holy women, old time.

What mean these things?

Moreover, in this day, who desiring the better times would by any means seek a thing from the old times? Old paths, they offend.

Her adornment, her subjection.

Your opportunity, your opening. To you, false teacher.

Yet the Spirit knows how to preserve: hence, the attire for the woman, even the woman, being in past Jew or Gentile, has reason to be put in order. Even as she, having the Spirit, is taught the real and true worth of the spiritual man within her.

And having set in order her adornment, what is her adornment to her subjection? That each adornment is capable before the world of revealing much about the inner man in her. And if the Spirit is her true presentation, then subjection to her husband will reveal itself. And that revealing shall be without a strain; being worn all over, worn both inside and out. Even inside her heart. Even outside her house.

To be sure, even among the strongest of Spirit in the church, and the weakest of understanding in the world, there is given by God to discern with certainty, that there are some things from God concerning the man, and others concerning the woman.

And having the Spirit, she understands that in spite of the world, she has not outgrown the word; hence, she is not just wearing her subjection to her husband in summation, but she is found hereunto manifesting the fruit; and hereinasmuch walking in the Spirit. And because the Spirit is inside, the Spirit shall do the truth.

And the truth, this is by no means some new thing; not for this son of God. No, not for the woman serving God in this day, and neither she whom God for himself has shown in days past.

And as shown, this holy way, even this subjection, being the word, she could not be put at disadvantage by this. Nay, not by obeying the word; for she both has the Spirit, and she does trust in God.

Being obedient to her husband shall not unfit her to be a son of God, as some of her sisters are taken captive and led to contend. Some contending by word, some others agreeing with the word, but contending nevertheless, inasmuch as truth being absent in the inward parts by deed.

Truth being truth, obedience to the word shall cause her to grow beyond her detractors. Even though she will not silence their gainsaying, but will stoke it. Nevertheless the Spirit in her, it shall answer most profoundly, giving true praise to God. And that same Spirit, his Spirit, shall stand in her, bearing witness to the truth: this by putting to rest all empty rhetoric, all slipping to the side, and all riotous running.

Walking in obedience herein, she does walk in a place in Christ where she is able, and therefore much beheld; she is willing, and therefore more capable. And in this, her appointed spiritual room, she is therefore situated to magnify God; even as he himself has called her to do.

O that she might in the quietness of her spirit hear. Even as commanded her, O that she would hear the voice of the Lord himself; God himself speaking unto her, revealing that in quietness of spirit she hears him more loudly. And in quietness of spirit, she herself speaks more loudly.

Her voice herein carries even greater than any empty sound her sisters can make to the claim of holiness: yea, as they wail because of their weakness and inability to tame the tongue, and humbly walk that high and holy way.

Yea, the Spirit of the Lord Christ in her very living, this be greater godly worth than any spirit that a thousand, or even countless numbers of her accusers can promote outside of the word.

Godly things spoken unto her sister of discontent, such words come to seem like things spoken being so strange, even burdensome. And though a true teacher in Christ seeks to teach her, still she cannot bring herself to comprehend that the thing she feels missing, the true power to manifest holy light, it is missing because men and women consider the word no longer legitimate in their lives. They have found another.

Told to hold, she runs with the wind; told to run, she is halt in the word.

Yet Christ Jesus is a seeker, and shall send teachers seeking to teach her. Yea, though her false teachers are treacherous beyond shame, and her husband is remiss, the Father in Christ that he is for her, and the head of her husband in him also, he has teachers for her. He has teachers even able to teach her husband to husband, and let Christ be his head; for Christ, he will not forsake her.

But her esteemed teachers, they so many have so often debased her. And if you stand forth, if you cry aloud for her return to the word, even the part of the word which she contemns, then you call forth the wrath of her generation.

And if there be one who is wont to become indignant, and insist that though she is out of the word, she is still holy on any wise, then so insisting, go on so, for yet she is not what she claims. No, not so. This by witness of the word. And she rather is but still another having that reasoning: that of the prevailing spirit of her generation. One which bolsters her own witness. Nevertheless it being not the word: even as before spoken of in the very word unto her.

For the word unto her stands, and shall stand. And that word, even as it is written, so it stands. And outside the word, righteous indignation, though it satisfies the spirit that gets up in the beast, it is but bristling selfrighteous pride.

And one who is pressing on, he need but try the spirits moving in the assembly, and God will surely give to see.

There were men and women of the church earlier, godly men and women, holding: and these same who professed that because they were free, they realized that they then had power to obey the word through the Spirit. O but now, as it would, surely would come the contrary: and in the latter generations, many men and women disobey the word: these same professing they are free, however, to so disobey through the same spirit.

Hence, the one, obeying, through the power of the Spirit; the latter, disobeying, claiming a freedom through the spirit.

But false holiness shall never hold up, for God reveals it; sometimes taking a season, but always he reveals it. Openly. Hence, it will always break down over time, as every lie so does. And if you would spend precious time waiting around, its crashing down is known to give off the sound like a man or woman making an excuse.

Nevertheless the word, which does tell the man and the woman, and their misleading teachers how to walk, it remains before their face. Yea, there in their hand. For yet carrying it, maintaining the word but in the book in their hand, they can lay it down and pick it up at their convenience. Some others bear it in a book under their arm, carried near their bosom: still closer, but yet outside their heart.

What would it take for him or her to hear the word of their readiness; for them to wear the righteousness that manifests holiness and not hollowness?

And what manner of teacher is he, aiming that a man or woman should so misreckon? That he might make audience of these errants, and lull them to creature comforts, and self satisfaction with rehearsed strokes?

But if the husband would not rightly instruct, as he godly ought, she which is without sound instruction, let her know nevertheless that holy women, they have even of old walked before God. And these women walked in obedience to their own husbands. In marriage, they were not to be contraveners: not in their own marriage, nor the marriage of their sisters.

But this day, do you not have women supposing to do something: such women even good on themselves? These, they give instruction as they so give, as to the godly woman. But as God is the truth, these same women themselves are not in subjection. No, not as saying the word. But they are situated sideways, and still see themselves sisters moving forward.

The word is truth.

The word of instruction is given with love, but shall not at all condone wrong; neither will it coddle flesh.

And if but for a careless moment, O woman, son of God, you should allow yourself to question the Lord's love for you, even your Lord, you must make haste, distance yourself apace; for you have dwelt in that moment much too long.

The word of the Lord unto you, know that this word is itself love. For thus it is written, inscribed in the heart of the born again.

Never you once think that your flesh will maintain the right thing without strength of the Lord. Be not without the word of godly teaching. You know not yourself.

You must be holy. Holiness is not hard. Crucifying the flesh can be a crushing thing. But holiness is not hard. True holiness is beautiful. And keeps you ready. You must be holy. Consider the caution, woman.

O sister, of a truth, submitting to your husband, it is not some thing beyond the true way, no not at all. But here is the simple truth also of the matter, and it is indeed simple: your generation and the spirits seeking to override the right way, because you would rather subject yourself to them, these make you think that that required subjection is foolish and weak; and to be eradicated from its place in God's creation.

Nevertheless to keep you alive from the ravages of the world, the apostle unto you, taught of the true teacher above you, has it on your written record for you. The written: Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.

Having faith then, being called the daughters of Abraham, you are commanded you must continue most well, and be not fearful of what shall set upon you. You belong to God. He has the outcome.

How is it that you have seen obedient Sarah brought through many obstacles; situations you have spoken lively about; then you yourself turn, and by your conversation, when you should have shone light, have spoken darkness to your own generation? Indeed now, you are quite something. Quite something. When some thing is missing.

The thing about the spiritual woman is that she does not see holiness as a time too far yonder; of a dream of a distant shore. But that, and holiness being a thing for her this day, she sees.

For Sarah, all glory to God, was brought through dangers apparent and unapparent; and uncertainties also; and coming through atimes by faith. But regardless of the circumstances, so long as she obeyed him whom God had given to be her head, it would be that faithful God, who had given her instruction to obey him, would not at all let her be cast off for following his word. Begin not to think otherwise.

For God's commandments, even be they commandments which be within commandments, rightly taken must they be, and they are pure; and they are not set up to condemnation to the obedient. No, not on any wise.

My beloved sister, the word can often be found right before your eyes, and be missed. Nevertheless it is still the word. And rightly divided and kept to, it shall all work together always without conflict. And in all of it is refuge and safety. God's refuge and his safety.

For even be your husband not saved, sorrow for him, but rejoice in the Lord, even as you have the word of God commanding you to obey him. For the Lord Jesus is still yours, and you his: and he has never lost one of his own. Not one. Regardless of any circumstances, he has never lost an one. Neither man nor woman. He has kept them.

Hence, O woman, we needed not fear for Sarah. And this day, being filled with the Spirit, the obedient wife is subject to her husband. Thus she is not subject to the ruinous spirits inflicting running sores upon her society: these spirits come to defile the sanctified: come to fill her with withering foreboding: and empty her of faith.

O sister set, then be you also settled: for you cannot be made better going outside the word. And neither will the Lord lead you out of the word. Indeed the world has enticing bait, and you see more and more church women taking it. But abide you on in the word, and God's blessings can but keep coming to you: this in spite of your husband's or any other man's shortcomings.

Yea, though blind he may be, yet he himself, being husband, is subject to be blessed by God because of very you; and blessed also atimes for your benefit. Just because of you, sister. Such is our God.

Sarah obeyed Abraham; Sarah was in no danger, so she needed not fear. God knows his own.

Sarah belonged to God, hence, she would certainly have to know adversity for this alone. Let yourself understand. Yet her God did not once forsake her.

And though one might have occasioned for some reason of his own self to be illcomforted, we needed not ourselves feel uneasy for her. No, not as if she were a woman tossed to and fro by uncertainty. God was with Sarah. And God knew Sarah. Even before Abraham did.

And so just when did we have occasion to feel true uneasiness, and ever doubt God for her? And if we did, then why? Though we might have thought we saw some thing or another not for her good, yet, all the while, did not some thing better tell us that the outcome, it would be well with our Sarah, God's Sarah? Even regardless?

So then, you do understand. All to say, did we in the faith not always feel secure for her in the sure hands of her God? And our God?

Indeed then, what we did in such comfort, and such quiet confidence was boast her security in God. What about yours then? What about yours, woman?

Perhaps husband, perhaps brother, perhaps sister, think on. Perhaps another, not of these: same God is able to keep same secure, and with same certainty.

O but the children, O Lord, our Lord, what about the children?

The time will come when you will go through much. And seemingly so much. And not understand why.

But what you of the children, O Lord?

Have you not considered? Your Lord has children. And shall he not understand?

Satan knows you have children.

Sometimes others hurt your children. Sometimes your children hurt others. Sometimes even hurting you.

Hands can wipe tears. But remember, hands can also hold God's hand. O yes they can. Then God wipes tears.

O sister, whether an holy woman stands in the goodness of God, or his greatness, he is able to deliver her from any distress. Strengthening her even while he is doing so. And has he not been more than a pathlighter for her?

Lay your head in his bosom.

Rest your heart in his heart.

Hold your hand in his hand.

Then call the day as already done. Every one of the days which he has made. And he has made them all, even each and every one. Rejoice therefore, O sister faithful.

O but woman rebellious, there be hurtful men. These have in themselves forsaken fear, and they have calloused you to no longer consider caution; but in that day when you are standing on the shore of the end of your way in this world, peering out into the abyss of darkness, when you shall hear approaching nearer and near the arrogant roar of the oarsmen of death, know that in your allotted time much mercy was granted unto you; know that there was available unto you the true, even true, peaceful sound of a great silence. A silence different from that of the shrewd.

O man, God has been long waiting that a man would be mindful of his mercy.

And God's mercy, it is so great, so that no man alive, you nor another, this day can claim God has shown him no mercy. Draw breath, and now you answer. Has he not given you another day to repent? His mercy, it is a wonder right now. You say he has shown you no mercy. You go look in the looking glass. Gaze upon God's mercy.

Look therein, in the looking glass. And if you like not what you see, repent. And if you be satisfied with what you see, repent.

That morning shall come when the day shall go on without you; you missing from the looking glass. O wretched man, you lived running and rambling, as if there had to be more. And indeed there was. So very much more.

Repentance is needful this day, O man: for as you do read, death is closing the distance. Run you hard, O man; run, looking back over your shoulder; for you do see him closing the distance; leaving your dead neighbors in his wake. Yet, as you flee, looking back over your shoulder, when he shall strike his stride, and he shall, he from whom you were fleeing, then the same you did see last coming on from behind, he shall lay the matter to rest, for he shall take you down from the front, as you run headlong into his arms: there where he is waiting for you, further on up the road. But God himself gave you room on the road. Room for to meet him. You used it to run. Running, instead of repenting. Time will run out. Time God gave you. But you ran by. Ignoring his many calls.

You run on, O man. And should you make it to the looking glass, death shall be there, staring back at you.

The old man, the old woman, has not God through his mercy given them a testimony of a season; a testimony of a tide long abiding? These, too, must repent.

Given yet once more, to make it to the looking glass. Then look you not over your shoulder. But, rather, look you straight therein. Look closely and see. O image of God. See you a fading? Soon to be gone?

A man fearing God is wise. Did not Abraham know this? How at all shall a woman be accountable in her walk, and not the man likewise? Even in the sight of God is the man accountable to God for himself; and he shall not be unaccountable insofar as the way toward his wife is concerned. He shall be answerable.

The written: Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

And that honour, it must be an honour in deed. And how shall he deceive himself into thinking so amiss, as that he can dishonour his wife without dishonouring himself? Even more so.

Shall a knowledge hold he as the head of the wife, and have no understanding beyond this: such void making him so churlishly lacking? Such shortcoming giving place for gloating and foolishness: as that he is the head, and has known nothing else of the matter? Is he not wise enough to fear the God who made him head, till he respects his position; and being ever so careful of even his own position? And to remember that God has all power?

What is it about the way of the Lord? Every man knowing God, and this man, having an authority, except he rises to arrogance and pride, he wisely feels with the authority given him, a measure of fear of God. Lest the fool revel in his folly, but authority from God, it comes with a sure accountability unto God. Fear and wisdom, wisdom and fear.

Authority. Not once a careless, free authority, but fear even coming with that authority. Fear. Such being a thing felt upon him as a gazing stalker following him, and always without much distance.

The same authority with power then to manage him. And the form of the thing, beholding his ways, this thing, it looks like wisdom. And if he still shall be as unaware, as one having no respect for that authority given, then he must make himself unaware. Yet he is not at all unaccountable. Not in this mismanagement.

But understanding itself must be allowed room in a man to work. Conceded room if necessary.

No man excusable, yet the holy husband, he has teachings more than other men of his charge before Christ: teachings toward wife, and hence, to self.

Husbands commanded to know to dwell with them according to knowledge.

That he may know to live with her. And living, live.

So doing with the understanding that Christ Jesus, he is salvation alike unto all that are saved by him: and there is no man capable of being saved without him.

There is one Saviour, there is one salvation, and it is the common salvation to both male and female: both of these sojourners here on earth, in these earthen vessels; and the word of instruction is unto you, you who are spiritual, making you knowledgeable time and time again.

Yea, and her instruction unto her, is it to be taken by her to heart? And all the while, you, O husband, having authority, your own instruction taken, shall it only be if you so will?

Shall husbands not know to dwell with them according to knowledge? And if he claimed he did not know, yet he has the commandment.

Think you of love for her? Love on. And think you of headship? Go ahead. Even think you provision for her through Christ? Be provision. But in this knowledge, let yourself know, O man, there is a component of fear. Love this, go ahead, for this be provision also. From loving Christ, who is above all, and provider of all things.

The Holy Ghost in you is the same Holy Ghost in her. And she, though surely having as all, even every man and woman, a fight to fight and a cross to bear, yet Christ has not made her with the charge; no, not as the man, even his glory. And in Christ, where there is a charge, there has been also a choosing, and with it a change in power; and after that, a choice simply to be made to the fight: the fight wherein the victory, which is the Lord's, has already been gained.

But the battle, that same is the Lord's to set, even as he himself has ordered. And an one being born of the Spirit, when such an one abides not in self, but abides in that word as God has ordered, such an one is there in the word at his best strength: for verily he is in Christ Jesus; yea, the power of the Lord is in him. All chosen are so to do assigned battle against the adversaries of all righteousness.

And in the church, regardless of who shall try to contend otherwise, the Lord has not given to the woman, but he has given to the man, the prevalence of power to dictate the outcome in this battle; even this his battle. And dictate decisively. Hence, he is endued with the required power to fight a fight as the Lord, who is victor, has so ordained.

And you may be sure, just as sure as flesh is flesh, whatsoever God has commanded the man to do, man is wont to attempt to run and do it his own way; even as the man so wills.

And so now, the woman, she is disadvantaged in a battle she is not ordained to fight. And not positioned to prosecute. And she, being out of her place in the word, the very word, which is her sword against the enemy, she, standing where she ought not to be in the battle, she has thus created a breach.

And even though so presumptuous an one as she does consider herself victorious, this in her endeavors in here and out there, yet she is not in the place as is God and his angels, to discern the whole of all forces of the immense battlefield: neither not able to stand where she might see the beginning and the end of time. And unable to comprehend the whole magnitude of the management of the battle, even if she did stand there. But she is woman. And that alone matters.

She has up and she has gone otherwise. The Holy Ghost, he has not told her. The scriptures, they have not told her. And the angels of the Lord, for the church, so ever present as they are, they have not told her. Yet, on she goes.

Yet she runs headlong and headless, with a desire to be where she herself discerns she ought to be.

And though she is lifted up in her now low self, and perceives that she is doing commendable good, mannish as she is, again she cannot even begin to see the so great domain of principalities, and the powers which the Lord's church wars against; and these same that war against the Lord's church. Her errant teachers, they will not tell her she does not know. And after a while, neither would she hear them if they, or any other, did tell her.

But she does not know things higher; and neither is it her business to know. She need know but her own place in the battle. And fight that fight.

She has need but to occupy there, and there is hers to hold. Holding till the day is done. Let her stay her every station. Every station. Should she long for a battle, she need not occupy the battle station of the man, as stepping out and looking for a fight: in such showing off, the enemy will surely use her, and shove her to the side: and there she will stand aside, practicing the form and fashion even while she basks in the compliments of others and self; faithful in her form, yet all the while she withers in the power of the faith. Still going to church.

She need not depart to any yonder. But, rather, let her occupy her own assigned station of the woman. And the enemy, he knows where she is; and she can be sure, he will come there where she is, and there do all damage possible: even at every bastion wherein she feels fortified. And if she should hold fast, he cannot get to her: so then must he draw her out. But if she be fixed as a soldier in the fight, thus she must rightly occupy: then she, holding here, is as a strong soldier pressing on, taking ground. Given her by God.

So then, now ever so long as she abides in the word unto her, there is she also strong. Salvation is now come. The tests are coming.

And God is known to work mightily in a quiet spirit.

And know that the battle is the Lord's to set. And at the closing of the day, it must be more than the best that any can do in the flesh; greater than any sacrifice through the righteousness of their reasoning. For this is for the glory of the Lord.

And that battle which is the Lord's to set, then set it he has.

God, commanding her to a quiet spirit, he spares not to work mightily in a quiet spirit.

Told to have a quiet spirit, she shall conquer where even the man himself cannot break through. But maintaining a quiet spirit, this makes no sense to many of her way.

Told to be a keeper at home, and to guide the house, wherethrough she shall have her so great and true effect, both in the church and upon the world, she rebels. Depriving church and home. Thus, denying God glory.

Told to guide the house, she seeks to guide in the world. Even anywhere but home.

Told to guide the house, she seeks to guide in the church. Even anywhere there also.

And she has even again gone and put herself in disorder, out of line; and instead of guiding the house, behold, the lure away from the house does guide her.

And should an one seek to guide her back into the way of righteousness and readiness, even repentance, her pastor, covering her, he thus defiles the very definition of discipline.

But let there be no misunderstanding: he who would be a disciple, he cannot be a disciple if he has no discipline. Who soldiers without discipline? Or without a captain?

Whose battle is it? Your battle you fight? Yours or the Lord's? This should stop you. Whether man or woman.

Go back, get instructions. And thus be armed. And fight the fight. Finish your own course.

Not that this is new to you. What will it take? To settle you down? You and your mutineers?

Even a child grows tired of his much playing, and seeks a rest; even vixens have an hour from all rencounter. No doubt you would have it called business; and a business it is. But whose? When it be of such an one busy out of the word?

O but her false teachers, knowing her propensity even from of old to avert her eyes from the word unto her, these teachers, they advantage themselves of her, ever ready to exploit this in her. And this she appreciates. Considering it a freedom. If she only knew. Yet she could know. If she but desired. For Christ loves her.

And so unto her also, the instructions in true victorious battle have come: the commander has sent down the line the instructions through hand chosen officers, faithful men. And she has not been commanded to break the ranks, no matter her zeal: zeal is no match for Satan; and is no substitute for obedience.

The instructions for victory have already been handed out. Even before she and her teacher left their mother's womb. Instructions left on record by the Lord: same to pass on through the host to his committed soldiers. And the battle, it is set already; long before the world is it set. Yet her type of battle, it is not to fight the man's battle. No, and so surely no.

Christ, the head of the man, he shall make the certain demand upon the head. The man, not woman. Christ in captain true.

And the King of Kings, even the King of the kingdom, he is sovereign, needing not to give account to any of the battle: that which he himself has already wrought the victory in; even he who alone has gone to the cross, gone to the grave, and has risen from the grave; death being the victim, and he, the deliverer, being victorious; sovereign is he.

And he is Lord alone, and he need not plead with any his sovereignty; no, not even one of his soldiers; nor his enemies within the ranks; nor any without.

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## Delivery 14

Need the man be told that the woman, she has a fight to fight indeed; and a must moving onward in a growing stronger? In the fight, she does hold on for Christ's sake, whereby she denies the enemy, and shines forth preciously for Christ: repulsing the encroaching darkness upon the women of her own day. O but more also: she, constantly pressing forward by taking from herself.

But whensoever a man or woman leave ought of the word, that one, whether man or woman, is then indeed leaving the power. Situated among the saints, and not wanting to be restored, this is notable. Such an one's weakness, Satan's power.

Thus, let her know that she, under assault, she has in her own station a watch to hold; yea, she has been given commandment to hold: instructions, orders to her specifically, left right there in the word. As a soldier is she. And she, having the Spirit, left right in her own generation as to fight. Standing. Standing not against the word, but holding: holding against the enemies which come to war against those born of the word. Standing fast even against the enemy who comes not just to take away the souls that stand left and right beside her, as she supposes, but come also to secure away her who has taken her very self away: this be that lame, absent soldier: even she, who stands beside the word and not in it: as if it were something she could conveniently take up and put on: this if it should happen that she so needed to.

This deceived is same she who is standing fast, but she is standing fast wherein the enemy in the world has put her on furlough: this in a war wherein she has left herself marching right into the things not expedient, things uncommanded. Same uncommanded, unassigned things wisely left alone by the true orderly soldiers marching rightly: soldiers of the Lord; soldiers, who have left them right where they are; there rightly left. For inasmuch are found there such things not being the Lord's commandment, these true soldiers then, themselves rightly fit for the battle, know that these things are therefore not fit to die for.

She desires to believe she is right, thus where the apostles have sown, she with her men at the new plow, they go about unsowing. Seeking to bring forth, yea, but rather, as they see fit. According to their plan. Improving on God's plan. And on they battle.

To be sure, she has an assault upon her; and she shall on no wise avoid it. And the enemy shows her no mercy. Nevertheless the fight, except it also be fought according to the command, she is not only unable to win it, but being on any wise disobedient, she is instead an hindrance in the way. She is hindering the battle as set.

And though victories may seem for an one, yet in the sum of the greater war of the way, and over the whole span of time, a man or woman does injury where he or she does show disobedience: even whenever resisting God's hand. Out of God's will.

These, intenders of good, gleaning in apparentness: unknowingly spoiling with a so great spoiling. And the enemy, a fisher himself, and one more skillful than men, sacrificing a little bait, for the bigger fish. Reaping in the longer wait. The enemy's plan prevailing.

For the woman, she, knowing not the plan of battle against principalities, which she of herself is not able to begin to perceive, she need not be dismayed, nor be impatient for the enemy to come. He will most certainly come. And in that day, she shall have her test indeed. And even before that day, in fighting, while she is fighting, let her know that she is to be found fighting also her very own self: every day and ever so, till putting it to the death. And so, too, even while fighting the other enemy. She has her territory to defend, and tests to come. All she can manage.

She is told to hold, that she not be moved out of the order, as so many of her sisters are moving and being moved, scurrying this way and that.

She desires to charge into the man's battle; even very where the Lord himself has stationed the man. But she has an order, and has been told to hold; and even how to hold.

And except she abide in the word, she has already lost both challenges coming: self against her, and also Satan against her. For if she, regardless of the immense temptations of her good intentions, is out of the word, she is already confused in the matter: having taken both outcomes out of the Lord's hand.

Therefore, if she desires a fight, then let her take heed. She already has it. Being not led away. She must rightly occupy.

The enemy, master of disorder, seeking to disorder even the truth, he comes to take her out of the holy order.

And if she be found doing some thing contrary to God's will, even that apparently commendable thing in her own sight, and in the sight of others, then what? If the thing be not according to the word, that is, the commandment of the commander, the enemy then is able to provide her with devices: those necessary to achieve his long term goals: no matter the perceived short term gains.

And much is delivered him to give; and to whomsoever he will, he will give it. If for him she would abide out of the word, then he is able to give her whatsoever she needs: even atimes wrestling into her hands things in the way of reassurance that she is yet right: to the end of promoting her program. All in order to ultimately strengthen his hand against the Lord's church.

For the enemy, he has power to strengthen her hand for his advantage. And he, being so much the wiser, he has power to give an apparent and thereby appeasing success; yea, if through so doing he can gain the greater advantage over the church in the long term. For he, having time that mortal man does not have, and biding his time, he with subtle changes is able to bridge the generations; and so he will. And biding his time, he shall benefit from the accumulation of disobedience and harm, this left by dead men after they have done other than God's will, and have gone on to the grave. Leaving the harm behind.

Corrupt seed so planted. Tradition with deep roots. Roots buried in the grave, seed buried in the soul. Try to extract these. Try truth against tradition. And see Satan's treachery.

So great is his cunningness; including power to send her deceiving signs. Even sending the followers coming to her after the signs: these confirming voices following in time with those signs; these confirming her even though she be out of the word. These, instead of true followers in the Spirit, and being believers in the word.

But the true believers in Christ Jesus, these know the true way of the Lord; for he confirms his word with signs following. The word. Signs following. This has not changed.

Thus, come what may, the true way, it must be, and shall be, according to the word. And the Spirit of truth, the Spirit of the Lord will bear witness. And if a man has been swayed another way, it is because temptation, a master having exceptional experience at success, has found a way to word for him other than the word of God.

For the signs, they are commanded to follow those that believe the word, but there are those who follow the signs instead. And once they shall take to running after the signs, ignoring the word, then running off after the signs, they shall encounter many a word timed to bolster them on; and even more signs withal. And the enemy of the word, against which he or she has no power, he is waiting.

And let her know also that he has power to give her the four walled assembly places, if need be. And the ability to emulate the man; even convincingly so. Yet none of these things make her strong. Not in the word. The word shall stand. Even the true word. It is God's way.

God has a way. And so does Satan. And ever increasingly, many cannot distinguish the difference. And on they go. One way or another. They shall surely go.

Let no soul misunderstand, no soul: except a man, or a woman, has the Spirit and walk therein, the enemy will take them, and he shall turn them at will. And turned, they will succumb: man's will looking like success. Very much like success.

But turn you not, O saint obedient; O child loved of the Lord, and loved also of your brothers and your sisters. Turn not. Set your face forward, press onward, even into the cold of the ill blowing wind; grasp and gather securely again about you those garments pulled loose; garments given you of your righteous Father; gather you, tirelessly snatching them back, even yet again from the hand of the stripping wind; wrapping them securely about you. Holding. Holding fast. Pressing still onward. Pressing in the Spirit.

O son of God, yet homeward bound, be you holy bound for home: stay on in the word, walk on in the way; and at the closing of the day, the Spirit, which has shown the way, the Spirit then shall bring you on in. At the closing of the day.

Who shall remind her, that she must abide in the Spirit; and in it, she shall be found in the very word? When the day closes. Abiding in the closing.

Abiding then, she, having the Spirit is strong; and there is one Spirit. Even so, her fight, it being a fight which she must fight, it is not as the man's fight: the man, who has such foremost charge. Her fight is not as the man's fight, but a fight wherein she must hold faithfully nevertheless. And she, she is verily strong only as she abides in the unfailing word established unto her. Strength has she in her own station. Being unmovable.

Some women are offended by Sarah's obedience to Abraham. O but O, when have you heard them offended by what Job's wife said unto him? This war is real. Enlisting many women blaspheming. Specially by their lives. And claiming themselves saved. Things you must know. And so are taught. Both men and women.

Women have a fight, unlike the man's: let them be strong in their station.

Likewise, the man, he is strong, but only as he also abides in the word unto him. All the word unto him. Even the word concerning his honour toward his wife, and his conduct toward the sisters: the younger and the elder women, as commanded. And the word will not fail them neither one. But except they abide in the word, they neither one can prevail.

Having known therefore from the outset, that if she would resolve to be reconciled to God, she has a redeemer. For this she has the righteousness of Christ Jesus, and in him a rejoicing.

Therefore she is not taken by those ordained to disorder: those come to spirit her away from the word of truth. Not taken by the call of covetousness, coming in to her under the cover of godly bounty. Not partaker in the purpose which pulls ceaselessly on her, telling her to put off that which is chaste, and put on that way which the world esteems high, and holds up as most worthy.

For she, being called, does know that that which is highly esteemed among men is abomination in the sight of God.

She ranks more than just a goodly price in the sight of her God, which thing itself is higher than commendable, but rather, great price. Yea, her quiet spirit, which many others disdain, her quiet spirit, wherein others despair, her quiet spirit, which truly sets her apart from the self deceivers, this quality, it does show the world for her God that she is indeed a value to the kingdom. Great price is this: a value that is beyond price of what can be offered in any man's pretentious realm. Great price.

Blind as men may be, but this jewel, even this thing in itself, this quiet spirit, it does manifest power. And glowingly glorifies God.

What has the world that outshines this?

Let her know yet again, and not be moved, that this same God, whose ways are not man's ways, he has for her a way: this being a thing in his sight which is of great price. For there are ways of her conversation, even her life lived before men, that speak for her. And God speaks hereunto, through her, and therefore to them. Knowing these things, why then should she be amazed? Amazed that man's delight is met with God's disapproval, and God's delight is met with man's disapproval?

How is it then that she has met with a teacher outside of Christ, and has now found that that conversation, even that behavior, which is great favor in the sight of God, be turned a thing offensive? Yet somehow she has it in her heart that a weakness in the church, it is a weakness brought about by the ungodliness of others. Not herself.

For, too, she has ran to him that is robed with the righteousness of relevance; even the relevance of their times. Preachers who have made themselves blind: practitioners of the world's program. Peace with the living God no longer a priority. Wherefore, it is further found that same which is further seen: men moving in a manner which cannot but make their intentions clear. For neither come they to forever hide, for they have an hope. An hope for the day wherein they shall have their way. The thing desired, the same thing is sought, and they fight in order to make the thing found.

But she is a son of God: sincere in and out of the sight of men, and sanctified withal; she is filled with the Spirit; Christ, who called her, is all in her. Thus, there need be but a reading of the record. Let her consider then the counsel come to keep. For in keeping, there shall be discerned a sure difference. And what purpose this?

Called to be a thing of great price in the sight of God, God has preserved her unto himself: she has not danced with the multitudes marching in the broad way, this while she brandishes the book in her hand; she has not kissed the hand of mammon; she has not parleyed with her pastor, and determined that if God is to be glorified, he would so be in that way that she and this pastor have molded the word, and made it more meet.

Called to be a thing of great price in the sight of God, a witness whose conversation is chaste, consistent with true holiness; more than a churchgoing woman worked into the mold of this world. Her virtue is vital.

Called to be a thing of great price in the sight of God, a witness. A child chosen, she does know that she has been given the thing she has need of receiving: the instructions in true godliness. And she shall cast not these pearls aside, for holiness is not an occasion, but her life is a case, a full case: closed to the false doctrine which tells her that the thing which she lives today, that was for them back then, but nothing at all for this day now; for this day now, it has a different way now: for that was, and this is.

O but they have erred, for what is right then, the thing is yet right now. Her life is praise. Her praise is precious.

Called to be a thing of great price in the sight of God, she has not accounted her worth according to the woman praised of her generation; according to the worldly accomplishments of her gender; according to the poverty caused by her misspent resources. For she has not dispensed with the word. Thus, great price is she. Great price. As God accounts so.

Called to be a thing of great price in the sight of God, a witness. Holding as she must, she soldiers. Knowing that God has for himself set her feet within the plan within a frame, wherein if she would stand her own ground, occupying, then would she effect a so fine an outcome. And who is he then in her generation who has presumed to promote himself, thinking so high as to reorder the battle against the principalities and powers come seeking to destroy? Her tests and trials, so appointed, will come. Let her then hold.

Called to be a thing of great price in the sight of God, a witness whose conversation is chaste. Faithful in the word commanding her, the same standing her, that she be a keeper at home. Not blaspheming in her conversation, whereas when she has been called to shore up against the flood, she works against the word, and scorns as demeaning even the purpose of the home. Even that which the enemy is overrunning, and leaving but the remnants remaining to be relegated to outposts. Concerning God, now deserted. Destitute and without direction. This example setting examples. So satisfying Satan's desire.

Called, maintaining the call. Maintaining therefore in Christ. An holy woman in the home, who can match this? Match in the world, and in the church? Established, therefore needing no excuse. She has a position, and one so honourable: she effecting at home and church; and in the world withal. And she must not be in wonderment about the simple truth of the word unto her: which wonderment providing another door to the deviance of the devil and the flesh. Let her not be so fast that wisdom cannot find her. As an obedient child then, let her be still, for she must not be in wonderment about the wisdom of her faithfulness in the word.

Called, neither need she be in wonderment that so many have deserted, departing the post: but lest she be ignorant of Satan and the failings of flesh, let her rather wonder if the calls to desert did not come: come with myriad temptations and gratifying explanations, seeking to move her, as they have done others in her generation, off the word. And a substituting sacrifice for obedience. Forsaking victory and virtue.

The adversary must indeed challenge the church; and Satan, he passing through the land, shall he pass through. And in his resolve, he shall return and attempt to oversweep the homes not yet carried off.

There be women, wooed by the wiles of the enemy to forsake the homefront, and they have gone instead, running headless and hard, coming this time around, against the Lord's church. But holding, because the thing is good in the sight of God, who has and shall stablish the chaste woman for his faithful witness, she shall hold. Showing herself great price.

Holding where she is commanded at church; holding where she is commanded at home. Her fight is altogether one full fight. Though there be an one here and another somewhere else, over there, even over there that one shall know the truth: and these shall yet surely hold; and she standing with them. Even a faithful soldier. Her God stablishing her.

Called to be a faithful soldier, she has seen the trying tide, the wave which comes to carry away the insatiable, making soldiers of fortune, moving seekers of fame. There is a woman among these having broken the ranks, having left the word and has conferred with him who prides himself in setting her in the battle: this to fight the fight as he, a man, sees fit.

Someone, somewhere from the rear of the ranks has forwarded himself, and he has flattered her to believe that her fight is on another front. And though this marauder flaunts his title, yet the word conducting her individual warfare has commanded her: for the battle is the Lord's; and her orders, written and sealed, they have already committed her to the here now, and coming encounters; even ever since from the very foundation is she already assigned. Her fight is fixed. Different from the man's. Encourage her in this.

Oh that she would begin, only begin, to understand. Her man is inner. For he is hidden. Hidden, but not unobserved. This virtue radiates outward. Projecting with great power.

O sister, beloved, maintain in that meek and quiet spirit. Do not allow Satan to minimize the holy word unto you against God. He will come working through the air, and working also through your teachers, and wayward women this day; seeking to move you off that which is great price in the sight of God. God owns everything: the earth is his, and if a thing be of great price in the sight of the God of everything created, you can believe this is true treasure indeed to Almighty God. Regardless of man's accounting. God has established this. Satan seeks to disestablish. Men being his minions.

Sister, you see you something here. For Satan, knowing this great value to very God, he must, yea, he must come to move you off. Doing this to gain issue, and even once again, as before, garner great satisfaction against glorious God. Even as he has from the garden, and is now doing in your very own day. He yet succeeding in doing among the women; more and more openly against God: even causing them to greatly blaspheme and forsake. And boast about it.

They fly in the face of God. And encourage other women, do now so also. And boast about it.

And more and more the churches are chief in this. Blaspheming the very word.

Casting the women adrift. With children and without.

Casting the women adrift. Telling them, go manage. Where God called men.

Many be the destroyers, come charging out of the church doors.

Oh Lord, help me here, for her teachers come tearing.

Yea, but you, O man. Who shall check your children? This when the killing fever comes? Who shall stand by the bedside, and dab the hope with doubt? Who shall nurse the night to day, waiting for the healing; this when healing has lost its way; and that which was yours to hold cannot find you?

And the fever, shall it not be found to worsen; from one generation to the next?

This when so much of the church has gone to its own choosing. The generations of men gone and teaching the women to degeneration: thus, working their own woe.

Who shall admonish her? Lord, send her another.

O how she is set adrift.

For she comes and goes, seeking something to fill the void, to replace that which she has forsaken: this when she went away, sent away searching. As if looking again for a new command unto life: the life which she has already been commanded to live. Verily, it is but that she obey the then and now command. It is but that she reman her station, and occupy ever faithfully. Else what manner soldier? So insolent and insubordinate?

Nevertheless, God has called her for his precious purpose; even in this present world.

Stablished then in her station, it is very here, maintaining the virtue of a quiet spirit, that she shall speak louder than the quitting spirit whereunto she has bolted, and converses out of order.

There be women thankful to those who help them think that besides the word, there is something better after all. O but if it should seem at all odd, that the true Spirit which calls her to quiet conversation, does not flow with the flitting sparrow which lights with a clamour upon her shoulder, this seemingly odd thing is surely because her carnality speaks to her louder than the word. Truth has simple beauty.

Shown how to be that thing having a price so great in the sight of God, she, leaving her post, wherein once she did a work most worthy in the sight of God, has done what she is all too often wont to do: and whereas the most given to temptation to defect, did once even themselves wonder as women with reservation, apprehensive about doing so, now she so blasphemes. Even blasphemes, till the thing is become a pleasure, and thus a purpose unto her: the adversary moving her every way he can, for that she emulates the man. She has throve on these things.

And in so emulating the man, her church men and women have told her that she is destined to do so, lest she is denying herself the opportunity to be a thing of great value in the sight of the world, even in the name of the church. Oh but if faithful she, abiding chaste in the word, is already of great price in the sight of very God, how then is it possible, even slightly possible, that the adversary has convinced her that there is something else better: a place at all higher than this for her? And just who are the ushers so used against her? Mendicants in things spiritual.

O false teacher, what is this you assert? Does faithful she now bring reproach upon the church, dissuading women, because she condemns the way of the world by her holding holy? Think you then she must conform?

But of a price already so great in the sight of God, who shall presume to shove aside that which is great in the sight of all seeing, Almighty and just God, and take upon himself to put another price on it; that thing which very God himself shows of great price? For these, having ordered their conversation aright, be women, sons of God, who have sought to consider the sum: O but the greatness in its finality is too grand to grasp. Yet they are aware that there is a reward; and this richness which shall be reaped, it shall be placed upon them for their patience which they did not part with in Christ Jesus.

For these, great in his sight, are not the fickle who did linger but for a season, and then long to return to the deceitful largess of the dead and lost; but these did hold, trusting in the sweetness of the timeless truth, and the cream of a vision of things lovely beyond measure, and O so sure to come.

Called to be a thing of great price in the sight of God, she is a witness; showing that there can be and shall be an holding. Holding, even when the chaff offered by mammon shall be a cheapening, resembling the true value of life. Preferred by runners hastening along the highways; reapers thronging the doorways of desolation. Both were presented with the opportunity to repent; nevertheless, the chaff offered by mammon, it became the most cherished of choices. But mammon has its own appanages. Even hell.

Called to be a thing of great price in the sight of God, she is chaste in her conversation; a beacon to behold: pointing to the grace and beauty of the Lord: the gladness and goodness of her God: and a shining on the path that leads the lost soul and the lonely heart home. How priceless is her profession, this when she does live the timeless truth: that which so many others have sought to turn even the attempt to teach into a transgression.

Called to be a thing of great price in the sight of God, if she be determined to hold, how shall a man come and make her of no understanding of that lasting mark of merit; that which she shall make being a disciplined soldier in the battle? For abiding where she has been called, she shall effect her greatest work in the church, and also unto the world.

Yet, if she should abandon her place, working insubordination again, she, along with the misguided man, is in a place where she is no longer able to see as she ought; nay, nor even hear the instruction of the Lord; even the orders needed for her to effectively execute for the victory. But for some, anything is still a good thing, if they let the thing make them feel good.

O sister, your teachers are skilled in the manner of teaching you about the word. Even in a way whereby they can seduce you into believing that you can live the word, even as you live like the dying world. But who is she that would put down the word and pick up the world? Shall that thing in this time not come to hinder that which is holy?

But behold the word, O my sister, for in this certainty, serenity. And this not as though you did not know that there were even greater treasures that lay beyond. For the things which take her who is so well practiced in tradition, they also settle her with a satisfaction, for they will leave her blind; lampless, not letting her see that these same come to distance her from her holy sisters of generations past.

But had she been truly holy, she would have had a testimony of times never to be forgotten: things bearing witness of a church unchanging, of a Christ ever the same. Causing holy men and women to cry out, why so long did truth wait to triumph over tradition?

A witness, too, would she be to the lost women of the world, that they may know that salvation can be theirs also. And readiness a reality.

Satan is at war with Christ Jesus. He yet coming against him: this time to undo his saints: old Satan, still warring against Christ, fighting Christ in the Christians. But if they not reject understanding, they need not fret being destroyed for lack of knowledge. Satan could not destroy Christ in Christ, neither will he destroy Christ in the Christian. Trust you comprehend this.

The word is not out to undo that sister in Christ, O woman. But to reset her rightfully in the battle that is between Christ and Satan.

And again, and again, Christ is the head of the man.

And though so said, yet so much hereunto is perceived as said unto her; and though it is said as to her, where she is concerned, yet it is not: but that she may thoroughly know that her part is great, so immeasurably great. And as in this fight, she being woman, and having the Spirit, she has no replacement. Nevertheless, that her particular given is to be godly gotten. Such said so certainly that she might know, that she is not in the fight, if she is not in the right.

Be holy, be holy, be holy: holiness at church, holiness at home, and holiness in all conversation.

And know, O man, O woman, allknowing God has done as he chooses, setting the man the way he has chosen and instructed: the husband is to apply wisdom, while humbly understanding his own position and his wife's: giving honour unto her as the weaker vessel.

This man, is to know of a surety that she is as much an heir to life everlasting as he or any man. Knowing that what Christ has wrought for the man, he has also wrought on her behalf. All for God's glory.

And the man, because of authority, surely authority would not make him so arrogant as to think so egregiously amiss: as that he is more worthy than she? Would he? God forbid.

Among such men are found the churlish and brutish: and the foul thing leaves itself no room whatsoever for defence.

Such a man, though he think himself harmless in his own heart, yet being an husband, he does great and manifold hurt to himself. For you should know, as you have been made to know, that such an husband, he hinders his own prayers.

And such a man, big in himself, shall he still think himself to walk even upright, this, once he has crippled himself: as trying to walk without wholesome prayer in his life, because of this misstep toward the wife?

A man, if he would walk in Christ, let him not even think he can be arrogant. But let him be as fearful and careful of what is required of himself, even as he is wont to let the wife know what is required of her.

No part of the precious word is dismissible: all the word being the instructions of the Lord's holy church. The wholesome word is to be taught. Lived. Hold this to heart. Hard to the heart. Even the soft heart.

The disciple Peter then, being an apostle, and sent of God unto you, this man is also an elder here, teaching the word: even though many among you pay him lip service, but in day to day living, you consider the men of your own generation more acceptable, specially when and where convenient. This man Peter teaches the word. Very word to you.

And these things are especially known of, and entrusted to the other watchful elders whom the Lord has put in his church.

Elders who not only have spiritual ability, but who, being by their numbers in the congregation, are able to see pastors age, and these pastors go on to sleep in Christ. And, too, elders, they are positioned to see the older generations leaving, and the younger generations coming.

Elders, which are of the age and godly wisdom to know the temptation; to know the way of man to change the word. Which know the eroding effect that time has on one generation to the next.

Elders then, also able to bridge generations and congregations: bringing the godly standard on, and then passing the godly standard on. Regardless of the besetting social assaults of generations. Thereby making safe and secure the handling: that of the unchanging word of the unchanging Christ to his church.

They, being faithful, and fearful, they guard the truth fiercely. Their bodies bowing to time, but their hearts bowing to Holy God. For in the Spirit, knowing that concerning the word, time must not be allowed to teach that it is only natural that it take its toll.

But if you be such an one who would throw the nose in the air, and walk away, and not hear the apostle Paul, nor neither now see the apostle Peter, do you feel that any man, of any godly authority whatsoever, is worthy of speaking any words tasteful to your consideration at all?

All then to say this: if you not ail too smartly, might you consider our brother James?

For he also had and has instructions to be kept; indeed even the goodness of the healing of the very body is to be taken into account; and the benefit held to boldly. It has its order also in the church of the living God.

For unto you is more of the benefit written. So written: Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

A question for you, if you think it fair; and if you think it not, then go you yourself on about and let it alone. Discern you any measure in the spirit, or any trace in the writings hereunto of the ways unto the church that a man of folly, or a woman of frowardness shall be suffered to stand and speak into the face of James, the servant of the Lord, and stop this good thing going forth? This same thing as clearly written?

Are his writings in the Spirit not stout enough to stay you? Will you yet see a woman standing before him and declaring herself an elder? If so, think you be one of these teachers who could teach James in that day that he see her as such also?

You who make her out to be that which the Lord has not called her in to be, you are verily spoken of. Who in deed has been called here in the church to do what? And is it important?

This man James unto you, he needfully working stoutly with you in so many things concerning the truth, just whenever might you think he would consider deviation? Or allow some debate with ought of your latter generation teachers? Or suffer ought of the new doctrines, or of the growing nonsense esteemed of your generation? But doing what he has done, he has delivered what the Spirit has done through him. Doing this even while showing you more of the way of the elders.

Not that God has not already revealed, and clearly instructed what he wants from men and women in his church.

But to the new teachers, that was God back then, and as for James, he is dead; and there be that live today, and thus understand their generation of today. And these want to give the Lord that which they consider better.

What is wrong with the righteousness of God?

Is it in you to believe that there is a singleness of spirit in the apostles: and this for the benefit of the church of the Lord Jesus, that there be no breach?

Might you care to hear from another of your elders? John, an elder, and one who indeed knows the gravity of an elder? Did not this John speak to you plainly enough, even unto the whole congregation, calling all the obedient unto God as children? Referring to them even as did the Lord?

For the everlasting Father, he did call them children. Even little children. And did the Father not forewarn them not to cease being so, lest they fail to attain the humbleness required for the kingdom?

John then is also calling them children: even as children which every son must be whether man or woman. Collectively referring to them as children, and instructing them throughout his writings as children; even over and over again, children. Not children in understanding, but children of God and in obedience: thus children in things required of every one: male and female, young and old. For as children, age makes none at all exempt from the things you see he did write, children.

Children of God are born of the word. Growing on up in the word. And still ever nourished in the word. Hence, never growing up out of or beyond the word. Children obey the word.

And then John speaking on, the spirit of godly authority prevailing, and the heart of the driving purpose coming particularly to matters of order. And so from the apostle John, whereunto he, distinguishing, calling those in the church whom God had heretofore shown the way, even the aged in authority, and the seasoned in battle, and rich in wisdom in the sight of God, as fathers.

Now fathers, they have age, but the Spirit not letting it broadly be said, the aged; for we know that men and women, these are both found aged. And fathers, they are seasoned, but there is not a saying, the hoary head; nor the wise, which so saying could leave room whereby the seasoned women, or even youth, might find occasion somehow to court confusion: but John saying with directness and distinction, Fathers.

For whether among the world, or among those in the word, to hear it said, father, this does not leave an one without focus.

Fathers, the apostle has said.

And knowing these things, here you do right well: but seeing the thing written, and being children of God, are you one of those teachers who are at liberty, a liberty to try to separate any office of fatherhood from authority? Try you first in your own heart this venture, before you try it on another. Try it with care. Even with cautious care.

A father denotes headship. A father denotes authority.

The word has said unto you, Rebuke not an elder, but entreat him as a father. Nevertheless some of your teachers, pastors, and even those elder women, same of whom it is said are to be entreated as mothers, they will not suffer wisdom to tell them anything they have not heart to hold.

For to these, the woman, she can be the elder. For these, why should any care whether the word has said, Intreat him as a father? Why care, when once these have determined that she also is an elder? And if she is a woman seasoned, inasmuch as these, her promoters, have salted her salt, let her here then be also one of the fathers: those written unto by the elder and the Lord's apostle John. For these, this day, their word, it is as good as the word of any else. For these, the position of father which John speaks of, for these, fathers can just as well be made out to be mothers. For these, that is.

The apostles, having the unity of the Spirit, they did speak, and admonish; providing these things to the common goal among the saints: vital things which the apostle Paul also clearly referred to. He also roundly teaching all; but then specifically teaching males as apart; old and then young, again as apart. All for one good in the Lord's church.

Hence, moving to the authority, John, the elder himself, knowing the needful unity, now also passing on to the church vital things: that is, also charges concerning the station of the aged men; and then even the younger men also.

And these younger men, targets they are, even as they move toward the day of that same station as the men of age.

But yet each and all at first being made to understand that the church as a whole, it has in it the children; and therefore, referred to roundly as children; even universally, children of God.

Respectively so then came the word, even overall, even in the unity of the same Spirit. That there be gracious growth through the Spirit in the church: this same way through which the apostle Peter also referred to the aged men: this again for the overall good of the Lord's church. Men in the fore. Godly men no less. Apostles again, speaking men.

And so now the Lord's apostle John, and he also an elder. And he in the same Spirit calling unto the strong, even the young men: those holding the precious vision of the Lord's church. And these same having the strength to in time fight the vision into fruition.

Young men then, even those being ablest toward the hope among God's people. Young men, among the Lord's people. Young men, which Satan from of old has always sought to cut off in the potential of the Lord's purpose. Striking here, not among the godly women, but among the young men: verily seeking early to cut off the future: to head off headship: and thus undo the kingdom work waiting up the road somewhere.

Now you have seen the Lord of glory, the God of all flesh, male and female, and even all flesh, use an old as if he were a young, have you not? For God is able to resource the young out of the old. God can do this.

But now you, you go, and you find the way of the Lord with young males; and you see what is shown you all down through the ages. Go on, and you look; and in so doing, you shall learn a lesson in a lesson. And you stop from time to time and consider, if the need so be.

Then you take time and see what the Lord's adversary, the destroyer and corrupter, seeks to do with these same all down through the ages. Seeking to the undoing of these young males. Lessons learnable without controversy.

John saw. And same John had say unto the church. Hence, foreseeing the necessity, fortifying the church. Even as did the elders elsewhere, speaking here then, again an elder. Might you have known?

And what say Peter, sent also unto you, exhorting the elders? He also has in singleness of spirit done so with godly authority. Something is at work here.

The Lord's children, as a whole, elders know their need: verily that the children, they are first. Hence, the order of business for the well being of the children is put first. See then, and know that it is pointedly established, even selectively so, by the authorities. And even though authority be addressed as it needfully be addressed, even this is done so as to ensure that they, the children, are indeed served first.

Thus, the apostle speaks so pointedly. The writ: The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.

And wait, for he has written unto you yet more. The writ: Neither as being lords over God's heritage, but being ensamples to the flock.

Now if it were not so that such an office, being as it is, might mistakenly move one to suppose himself as a lord, even over God's heritage, that is to say a man of some high authority, which the woman has not had, then would not the warning have been so given: that is, speaking of lords. But now, in addressing authority, you are shown that which men are apt to err unto as elders. And certainly not women.

For in saying, lords, the apostle, the elder, he writes that you might know that in that time such a thing might be found remiss in a man. A male. Thus, not even so much as assuming that a violation in this office would be found in a woman; not in the very first place. For she was not in, nor was she even near the office. But that was then, and encroachment, this is now. Days of big men. And their baleful women.

Nevertheless that you might know that the office, even that authoritative office of elder, it is addressed as one for men. And it is not given unto the woman. And that you might consider the more earnestly, and putting down, being careful to keep down the deceit of your own heart. Hindering not the church.

Thus, the servant Peter did serve. Exhorting capable men: elders, having authority among men and women. Men that labour in the doctrine. Men teaching them to know what things are to be, and to know as well what things are not to be among men and women: both being children of the Lord. Both having the Spirit. The church is Christ's. And the power thereof. Let the power prevail. Who shall fear this?

So then, Peter, the elder, the apostle of the Lord Jesus, he is careful as talking also to a congregation: yea, the church, wherein men have the receipt of the records of what is right. He is careful not to part without giving a grave acknowledgement: one whose parting bid does stoke the elders rise above complacency, stay awake; be vigilant in the Lord's congregations.

The stirring salutation. So written: The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.

Moreover, the writ: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.

This man of God unto you, this same man, commanded of the Lord Jesus to feed his sheep, now has understanding to tell the men, even the men duly appointed, to feed the flock of God.

Is truth in you? Where then do you read that this chosen man of God, this apostle, has told ought of the women to feed the flock?

Again and again the question begs, would not at least one woman have been mentioned? At least one? Again and again must you wax worse, refuse the word, and harden you heart? You quench the Spirit of God, but could you not quench a much less, so much less spirit, a spirit of error? If you so desired?

Nevertheless the word unto you, it remains the pure and simple word. And it is given that the elders which are among you, these are they who are told to feed the flock. The elders, men. The men so often spoken of in the true church.

These things written unto you, they are wont to be set upon by the presumptuous, by the selfwilled of your generation.

These truly appointed, the same be the men who minister in the word. And that these be the men, same unto whom the Lord has given the charge in the true church, is sure. Instructions so written and so preserved so as not to be debated. For unto some the light pains the eyes, specially they that be accustomed to darkness.

But, nevertheless, whatsoever the world may put forth, it remains that in purity and sincerity, these are instructions to none other than the men. With a purity and sincerity which do not lend themselves thereunto debate.

And inasmuch as they are so clearly set forth, then debate is so shameful waste of time; and should you accept this invitation to debate, to do so is of itself already an accommodation of the enemy. Play not into his hands. Hold to the word.

Knowing rather that these things delivered, these are things to simply be read, to simply be accepted, to simply be loved, to simply be done. And done in Christ. That he receive glory.

And as for the men, they that do have authority, and they do, for they are in a careful way, a concernable thing as it were is given unto them. A restraint.

Given so that they might not overgo, or set themselves forth as lords over the church, the warning word is come. The writ: Neither as being lords over God's heritage, but being ensamples to the flock.

Males, living the example. Males all, being males. Males, seen as elders. Males, seen as males.

Of men, of males, elders these be. Ones by whom the flock is fed, the watch kept, the faithfulness of the ministry held, the way preserved; and the protecting of the flock of the Lord Jesus from false teachers is known.

These be of the things which not only must be kept in heart, but will be kept in the work of those keeping them in heart. For false teachers abound.

False teachers. Concerning which the word ceases not to warn the church. So written: But there were false teachers also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

If a sinner shall miss the call to repent, this else he suffers destruction, then he has missed most terribly: for he shall not miss the call to come from his grave to stand for the judgment.

O sinner, see you the sunrise? The sunrise which you see even this day, it is the sunrise of mercy.

And the rising of the sun, it is granted the sinner but for one purpose, repentance: not given to squander the undeserved extension by continuing in his ungodliness; not using it to contrive to add another day of sin upon already damnable sin: as thinking that God is not displeased with him, inasmuch as he has given him another day. But let him know that another day is given him but through God's mercy: this that the sinner may have yet another diminishing opportunity to repent.

He that takes sleep while mercy shows itself to him, this man shall be hard to awaken to the truth. Though he shall awaken for his judgment. For the truth rejected, it shall be required of him: he is not left ignorant by the word.

And the word warns the man and woman in the church, showing there shall be in the midst of them false teachers: teachers not giving them the sound doctrine, even the whole truth to the people. Such teachers abiding even in their own midst. This is danger also.

These things, they be too often taken and readily dismissed: for many believe that the false teachers warned against among them, these shall be the teachers of someone else, even in a place somewhere else: being spoken of as among them that be in that other place. And in such thinking, whole congregations are self deceived; walkers talking in their sleep. Themselves gone to another place.

But the word, the warning against false teachers, it does not say unto you that you by chance might occasion these dangerous things; or as if some stranger shall wander in, and openly announce himself a false teacher.

But if you can bear to listen, and hear the truth, the truth will triumph and bear you up: the word of God warns you that these false teachers, they shall be found among your very own selves. There to teach very you things contrary to the word. They shall come indeed. And come without fail. Ignore this at peril.

And in that day in which they are found, and there is a bearing witness with the word of warning, you have been told this very thing: this that you might not accept man's way or tradition as God's approval. No matter how popular. Behold, the broad way.

Many are the faltering children, these men and women, sitting in the congregation, God maintaining the written word of life right before their very own eyes. If they would but repent and receive it.

Yet that which they are fed by way of what they see and hear, though it be unsound, that same they accept as God's way. Tradition and time telling them that what the teachers are teaching them, it does not necessarily have to be according to the word.

What else is left?

And these, they are just not willing to examine themselves in the light of the word; no, because they are accepting of themselves, and also because they are accepted by the acceptable others. For can it be wrong, seeing as how these so many other hearts, they also accept what is being taught?

Never mind that the things they are taught are clearly contrary to the word. Thus they do indeed deny the word of God by which a man is saved and kept; and denying the word, thereby denying God. And they themselves not only being turned, and are herded into the adversary, but they draw others into the flight of the flock with them.

For this saying the word: And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.

In that they know that unsound doctrine, that is to say, part truths, these are of the most palatable of lies, malicious men are wise enough then to mix and match to please the man and the woman. And convince most thoroughly.

Yea, these not only depart from the truth, but they shall not long after be found, and heard, teaching that the word, the true word is a doctrine set forth of evil men, unauthorized men; men who are of a wrong spirit toward this man or woman.

They attack the teachers of truth, attempting to bind them, this in order that the lie be set free.

But you sit down, and you be still, and let the Spirit show you where you are in this matter; and sitting there, you ask yourself, does your generation prefer to live a lie, or to live that straight holy way of the word?

False teachers not only abound, but they can be found abiding: condemning the word, which speaks unto vile men; and among these be teachers wanting nothing said about the man who is unhusbandly, the pastor who is given to covetousness, the man who is effeminate, he who is unruly. Confronting neither the man who is unfaithful to his wife: some of these husbands even sporting themselves.

False teachers, speaking evil of the word sent unto the Lord's church; and shamefully silent on that which admonishes the young man to be strong altogether; even while he is young; before he has learned as the old.

False teachers, speaking evil of the doctrine; and saying unto the people, that it is written of men who be meanspirited toward the woman: the woman who seeks to stand before God's church ministering to the people to please God. These teachers contend herein, even though the word renders her behavior shameful, and clearly out of order.

False teachers, speaking evil of the word which instructs the young woman in the way of chasteness, the way toward husband, children, and home: calling it unrealistic, restrictive; some calling it lacking in understanding toward the young woman now made free in her time.

False teachers, speaking as that God in this day has finally allowed the right way to flourish, and come into its time. Thus, they have it, that what we see, in things done within the church and without, does meet with God's approval.

Yea, all these things and more, said in the ears of the beholder; some preferring to be seduced, and others seducing themselves: all clearly contrary to the righteous word; and holding it in contempt.

And never mind that their lives come not up to the mark; for after a while, they no longer even have a desire to come up to that holy mark. Companied with them that maintain they are on the right road as required in the doctrine, if you can hear them. And their teachers, they have herded them in, and fattened them with false doctrine, leaving them famished unto death.

Yet they must be fed aright. For the true teacher, he knows that the word is able to make the dead alive.

Hence, there is hope that some will hear true teachings. And indeed some will. Once dead, you heard. Even you yourself heard.

And a true teacher, he is not discouraged at their contempt. Though yet, truth makes them ill. Making some violently ill.

False teachers, they attack the true teachers: as if attacking these will somehow cause the word to change.

There be false teachers, some having never been godly set up, others having taken themselves down; and neither of these shall be content without taking as many down as desirous to go. Even as many as shall seek a way out of holiness with them: a way out of the word which they, as themselves, see as strictures.

For among certain of these be they that have been holy long enough: having tried it and are finished with it.

And they are not content to merely quit and lay quietly fallen by the wayside, but they must stay in the way: this that they do as much damage as they shall be permitted.

Woe to the weak, for these workers shall indeed have the power to do much damage to the number. Using the draw of the world to their advantage.

Nevertheless the written word, it has already told you of their work. The written: Through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

And false teachers, they work not without an expectation of gain. Doing what they do for their own advantage, though not unordained to do so. Covetous they are, and they know that there be those that are not unlike they are. Fainting to follow. For all who depart from the faith have their heart fixed first on something outside thereof.

Covetousness, it has many colors. Covetousness, it camouflages mammon in the heart. And mammon, he compliments it for doing so, by decking out his whore.

And money, though it be just one draw, it is a so gratifying elixir.

And praise, poured into flesh, it is a drunkening which is itself to the giver and receiver rewarding; yea, both know the worth. Shall a man or a woman flattered with what they hear, and made to feel good not reward in turn? But for those errants who think themselves the reserved, the flattery, it must needs be more skillful before they accept it.

But what this is, yet it is; and all that work against the word, all they are due wages: for sin is still sin. And God is still merciful to warn against it all.

For God has forewarned all, and leaving none of his own ignorant.

There must be that holding the word, letting nothing slip: that the men, even the watchers of the gate, would retain the charge in the Lord's church of the truth.

Men, determining to come together in the accord of the record: this in order that the church of the Lord Jesus see the manifest power of the Holy Ghost: that the power that was seen presented in the church, may be more than represented in the church. But be mightily manifest.

And the apostle of the Lord, he has done something simply beautiful again: for he has stood and informed the church that they, being for them, they are also the apostles of the Lord Jesus unto them. And the apostle, confounding the adversary, he has made the thing clear, without concessions or consideration for the enemies of the church: for with a straightway boldness he has set to, that they, being the Lord's apostles, have authority to write commandments unto the Lord's church. And commandments they wrote.

The epistles: set free to keep free those that are made free.

The epistles: they order the steps of the saints aright, both men and women.

But there remain those who desire another ordering; even another stepping, you see. And for these, the epistles, they are good at times, good words to order the steps to, but, lo, at other times, the epistles themselves, they are deemed out of step with the times.

But just as so many refused to receive from Moses, neither will many receive from the apostles. Same murmuring and rising up. Some challenging in word, some challenging in disobedience. And these continue on, self satisfied that they are still right. There is nothing new here. Man is still man.

Cry out unto these that they are wrong, and at first you are apt to be stoned with a song; and then a rebuking sermon. That is at first.

Nevertheless, glory to God, in the writing the epistles, the word, it is written. And God be thanked.

And who is he among you who has need to be told, or shown the thing that is beautiful at the beholding: that the epistles in that day and this day is the word of the Lord?

The epistles, the word, steady when the winds blow; the word shall not bow back out of the way when the big men pass swiftly by. Big men, moving swiftly in their day on their way to the grave. Neither shall it shake nor tremble when they walk, walking the stumbling walk. And should they stumble and fall upon it, it shall pierce them through. But it shall stand.

The epistles, written unto you for your record. A record from on high, left for you that you may not be left. This that a man, washed in the blood of Christ, and filled with his Spirit, may know what is required of him in the sight of God: even God, before whom the redeemed from their sins must walk with all holiness.

Words given and words preserved for you: this to keep you for him, even for Christ Jesus.

Epistles, by which you are made to know. And words wherein you must be. Always abiding in them, thus already ready at the very moment when he shall return. And he shall return.

Once the truth is set forth for a child of God, it requires no pain to see these things; it requires a purpose to ignore them.

Rightly is your precious record, and rightly given you; a record to be received even as it is, is it given you; given not that you may agree, but come into agreement with.

And that you may know that as in the times before, the gainsayers and adversaries of the Lord withstood his prophets, so in this day also. And that that same spirit, even the same, is afoot today, going about, seeking in what quarters some would just give place, and let him work: that spirit working in the world, and in the children of disobedience.

But the Spirit of the Lord, he is one, and he does not gainsay the Spirit.

But that same power which blinded the weary of the way then, it is also blinding this day. And it must come seeking to do so in the church of the Lord Jesus; even standing in the pulpits of the church house, railing on against the truth: refashioning the word in part, and if convenient, in whole.

But there is the Spirit, and indeed it is the way; the glory thereof which shall exceed all that is accounted wonderful of this world; and those walking therein, they shall not know a day in the way in darkness.

Yet the enemy shall come. Even to tell you that God is not for to hear your prayers. But you listen, O saint: for if he, Satan, can go before the Lord, and request for himself this and that, and the Lord be known to grant him a portion, how think you that when you, a son of God, go before the same Lord, even your loving Father, then he will not grant you your prayers?

Shall Satan convince you that the Lord will give attention when he, Satan, comes to him, but then the Lord will turn, and he not deliver for his own sons and daughters; those whom he suffered and died on the cross for? He who shed his blood to atone for their sins? Think you that your Father will hear the damned and the destroyer, and will not deliver for his own sons and daughters? Has Satan tried this discouragement on you?

And you, O child of the most high and chosen, son of him who is holy, you, seeing how that way of the world is, that way not unto you, as so clearly warned against and told you before, be you not surprised that such a way is come to try you.

But take pains and die, that you may live. And take heart in putting the hurt behind you, praying and pressing on; yea, this when you shall see yet in the world the works of so many ungodly and persecuting spirits; these coming on down through time, even from the manifest days of the Lord of Righteousness, and taking their toll on the discontent, that they may join them and come against the content.

And be you not surprised at the occurring of things already foretold, though you be amazed that the record is left clearly for them, O man. Left for them as for you; and that they can open it, and as yourself they can read it, but yet they choose to go blindly on, ignoring it. Even as you did not do in your self of old, when you did choose to repent. Be amazed, but yet be you not surprised at this which you see in your time.

And for the errant man and woman, you are a good student, you: for you suffer no teacher of the whole word, the sound doctrine, to speak against your false teacher; for unto you, if your teacher shall say enough of the word to suit you, it is therefore enough of the garment of righteousness to also cover you; wherein you make sure that even your ignorance itself is also clothed: robed with the garment of arrogance.

But yet, this saying the Lord unto his apostles, If they have kept my saying, they will keep yours also.

Not surprisingly then that when the word came, straight on and flat out, they certain ones did forbear to hear.

So then, what now, O false teacher? Consider you well: is it beneath you to believe, or are you above being about the word?

O man, and you, O woman, if you prefer to run with the woman teacher, most assuredly you will receive a spirit to run on after the bewitching of the woman: running both within the church house and without.

Teach them nevertheless, O you teacher of the true word. But who are you, O teacher who would presume to teach sound doctrine? The way of the coming Holy One?

Teaching righteousness, consider, just who in you shall teach such a thing. For in the first place you are a stranger; and second, just who then is he that you do teach? Your doctrine is different. Teach her truth nevertheless. Even in this generation.

Teach you the men, O teacher: for you knowing the word, you teach what you speak, and when you slack the hand, this when forbearing to speak, still you teach all the same. For in your slacking the hand, you teach disobedience.

God is not mocked. For the man whom you fail to teach, O teacher, he knows your holding back the hand; and thus he is content to let you do this. And the woman, she knows your iniquity of office, knowing what God requires of you and her: but she is content, thinking to let the blame be not upon herself, but as a slipping by of some sort, letting it be upon you. God is not mocked.

And though you, O man, and O woman, go comfortably about, esteeming yourself slick among the sly, let you not think yourself individually wise: for such are but among the foolish multitude of their generation. For unto each generation is there loose and let a sweeping spirit, to draw into a net all such that pare the word.

And the word, bind it therefore in leather, bear it therein in the hand: one encloses it in a goodly case, that it be kept dainty, kept looking good: not be too well worn, you understand. Another carries it out in the open: and unto all who does see it uncovered in the hand, it be a fine thing, if it be a testimony that he who carried it there in the hand, he had it also in the heart. Might this be so?

So then, that which is made a signet in the hand, it is the best of the outward sign of the heart.

But behold how much mercy the Lord of love is, that he has made it already written so plainly, that they which read it may run.

Yea, there be some who want it in a book they might call simpler, and this they desire, saying, that they may better comprehend the word. But verily, it is not their minds which cannot understand it; in truth, it is their hearts which have neither desire nor room to receive it. For when the word is already made the simplest, it is yet too hard for them to hold.

Hence, no matter how simple, till they do repent, no godly word written unto them will be acceptable. They seek another word. To satisfy another way.

They seek revision. But God seeks their repentance. Moreover the Lord, knowing beforehand, and the provider he is of all their needs, he has sent them true teachers. But rejecting the Lord, they have changed the teachers, and have further gone and do seek a change in the word also. They seek to rewrite, rebind, reteach. These things to redefine. When repentance is needed. This opens great understanding.

And so yet will the rewriters accommodate them, this with a lighter volume of the book: not a simpler word that they may understand, as they contend they desire, but rather, such books with the lines therein to line up with their lusts.

But they do not what they ought, this because they desire not the truth.

Nevertheless the words of your chosen apostles unto you, even the Lord's own, these are letters to the Lord's church. And they are to let both the man and the woman know: and receiving, none shall be ignorant and left.

Scriptures, holy: sent to the sons of sanctification.

In the same which you are told. The written: There shall come in the last days scoffers, walking after their own lusts.

Because God is longsuffering, because he is merciful unto unmindful men, these men, they live not of the word, but feed off that mercy; content to go on about satisfying their lusts: rejecting the true teaching, and believing unto themselves that the Lord, the King, even of truth and judgment, he has left his throne.

Where has he gone?

Nevertheless knowing what we know about him, we know that the Lord is yet holding to his longsuffering. And we, being beneficiaries of his longsuffering and goodness, should we not know that there is more yet: even knowing that we are to be found at his coming watching and ready?

The word leaves us not dismayed, for it makes us wise.

Concerning our joyous expectation and the Lord's sure mercy, the word has informed us even more fully. The writ: And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you.

Do you not see how that the Lord, he who precludes confusion and discord, does so evidently set before your eyes in this matter, even here, a bearing of the witness unto the truth? Even here, see the Lord's apostles, Peter with Paul. And these both, Peter and Paul, with the Lord.

For the Lord, he is so great in grace, and good on his word, and he has told them something in that day for us to know in this day.

This saying the Lord, If they have kept my saying, they will keep yours also.

The Lord, showing but one church that is his, having here Peter and Paul setting forth, teaching both the Jews and the Gentiles; and not teaching things different in his church.

And now that same Lord, your Lord and my Lord, the one Lord, knowing all things, and that these apostles would fall asleep, how then shall your generation, desiring to keep his apostles' words, have them? Verily except they be written.

And if one with the Spirit came unto you, even in your wayward generation, one caught to call you drifting out back in, would you know it? Of a truth, you would know it. And the Spirit said unto me, how can they not know it?

And after this, I was brought to but yet better.

And for the man and the woman in the Lord, his or her peril shall come not but that they disregard the word: for the Spirit, he shall guide them into all truth. Yea, their peril, it shall come from themselves, and the forces which entice them to follow after the spirit of their generation. And, lo, the man, O the woman, what a great following it is, and shall increasingly be.

But there is a man, and this man's soul, being saved, requires the nourishing truth: and this man, he just cannot feed upon the feces of death, the lies of his generation.

Likewise, there is a woman, and likewise this woman's soul, being saved, requires the nourishing truth: and this woman, she just cannot feed upon the lies of her generation, not as those unto whom the filth comes to fatten for the slaughter.

What has done her unloving teachers unto her? And how can she love what they do unto her, except she contemn the word? The faithful word is good to her, and when obeyed, that is to say eaten, even ever better for her.

Leaving the word conducting her chaste conversation, is she not as a woman who riots, one who takes her loving husband as a fool of his times, and plays away on him? Because he shall love Christ, his head, and take heed to the word given him to be head of the wife, father to his children, and provider of the home, is he become the object of her contempt?

Has for her the home become a way station, and the workplace a place of her true worship; hence, the church serves as a meeting place; this wherein she may gather to reaffirm and comfort herself in her resurrection from repentance?

O but if her heart should prefer way other than the word, she is in deed in love with death; and he shall play her on into the night; and he shall climb into bed with her, and before the night is done and the day has come, he shall choke the life out of her; and leave her. Moving on for another.

Have the word. Hold the word. For what shall it matter in the earth for you when you are gone? Or who shall stop the world? It went on before you arrived, and it shall surely continue on without you, after you are gone on.

For whether or not the dead are buried, the sun will rise the next day, the world will move on, even very quickly. It did not start turning with your coming, and it shall not stop with your going. It shall not stop.

Moreover the judgment awaits.

Shall it matter even the slightest that a man or woman in their dying generation swell up? Having become too wise to waste themselves on a way they perceive gone on, and never should have been; a way of misguided people, wasting life away? What matter it that they, the chafing for change, would get up on themselves, and be offended because the word has been stayed for this generation also? Shall man's indignation change God?

But the way, it is not gone on; and holiness, it shall surely ever be.

The word, it interferes with their life. But death shall not?

O thanks be to God for his abiding and faithful Spirit: he which guides into all truth. For a proud man or woman has not the godly sufficiency who reasons, supposing that just because they have a perceived ability at anything, that God has thus ordained that same thing; thus that they should do it. What is God's will?

Nor let them reason that the time for this thing or that thing, as they see it is always right. What is God's will?

Things of God abide. And unto you there is sent the word through the apostle Paul, even the Lord's apostle Paul. And he is sent unto you in love for you. Sent of God, sent with the Holy Ghost: ordained a preacher, a teacher and an apostle.

And that the gainsayers may further confound one another, the apostles are sent unto you, O proud man, by Christ Jesus. Sent with the wisdom which the Lord has given unto them for his own church. And of you, thinking yourself the wiser than they, the sent forth by the Lord, you are a certain danger to self and saint.

And what can be said of a man, one seen so long beating his head against a rock? You stand in the pulpit, you stand upon the streets, but you do so only gaining witnesses: counts against you in that day when you shall give the account: this for leading the people, men and women, against the word.

Are you the first despiser, are you the first gainsayer? Hence, let the gainsaying man consider a thing: seeing that so many despise the word, think you that the word has endured because of nought?

Ah, but the word that keeps the children, the same word that you keep your distance from, it has endured for yet another reason. It shall judge you.

And because it is the word, if you repent not, consider it done. The things written unto you, verily they are the things that will stand. Things sent of chosen men, made wise, valid and ready with the Spirit sent for the instruction in the holy way. Handed down unto you of God: he who shall hold you accountable for the things to be held: all the instruction lighting all the way.

The rock of the word is there, go there and get it. Being as you cannot move ought of it, then you take hold of it, all of it; and stay right there with it. Hold right fast there.

For there is a written confirmation, alone, which if a man or a woman will humble themselves and receive it, it is able to enter in and arrest the arrogance from that one.

Hence, there is written of the apostle Peter, bearing witness with the instructions of the apostle Paul, a thing available unto you as well, O teacher. So written: As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

When they did not need but one admonition, yea, Paul unto them declared if any man be ignorant, let him be ignorant.

But now have they yet another of the Lord's apostles unto them, Peter also: affirming they are unlearned, even unstable, which wrestle against these things: even the epistles unto them.

Yet the errants, now as then, they proudly pass themselves off to men and women as godly authorities. Doing so even at that time, even after the credentials of their spirit were called for, called for even openly; this call done to afford them room if they had any from God; that they might speak up, and set forth any credentials to the contrary; any claimed to be given by God, thus to disclaim the apostles' credentials.

Who is he that is saved, and know not that with passing time, and iniquity waxing worse, this does even precious the epistles? Yet some would go so far as to do the epistles opposite. Calling the epistles outdated.

Who need be encouraged that all the epistles be the word of God preserved?

Kept then for those to be kept, hold then the keeping word.

And when the things set forth appear as hard for those who resist, having been instructed of Jesus Christ to be as babes, had they but been as babes, and obeyed, would he have suffered them to be overtaken? But they are ruled by the spirit of pride, affording the wicked one a sure access.

And when they could not understand, when they would not undertake, they went so far as to condemn the word, even the word given to sustain them. And further, they stood before the redeemed of the Lord, and they taught many of them away from the word; the word which they themselves had forsaken also; even both men and women.

Even till more and more the men who hid not their contempt for the word, that which they wanted not, were set before God's people. Becoming so brazen, till gravely injurious men, and even women were set over God's people to be as ministers in the word.

Woe, because they are men appointed, men unlearned, and because they are men unstable. Unsent, and therefore yet unknowledgeable. Unsettled, and therefore yet unsatisfied.

Teachers clearly beheld making of none effect chosen scriptures: some good at ignoring, others good at interpreting away; still others, seeing no need for craftiness, thus condemning them outright.

Departing from the scriptures, all denying them: this but one mark of the spirit of error. And not their unfavored scriptures only, these which stand in the way of their particular desires, but because the word is one word, in time, even other scriptures also. For they know that some of these scriptures, they stand in the way of the desires of those whom they teach. Hence, all are happier.

So then, these wrestle with the very word, that which was sent to give them victorious power: power to prevail over the spirits which come to war against them; spirits come to lead them out of the word and take them prisoner. And they take them.

For so are they made.

False teachers: working against the word to their own destruction.

And wrestle they must, but that shall not hinder the Lord; and the church of the Lord Jesus Christ shall prevail. And rejoicing, it shall not fail, but grow up: in and among them that know already. Also among them that come to know; this in that day when it is the word that shall be known to be the word.

O but again, and again, is it not an amazing thing that there be certain who invoke the written word, this when it is to their advantage, and ignore, yea, even contend with the rest of the word applicable to them?

A piece of the word, a part of the time; a piece of the word, a part of the time.

But you, O pastor, called of the Lord, be you ever faithful to the glory of Christ Jesus; for in your day in the word, the work will work you. Let it then work you. For some believe that they can hold on as the church world holds on. Holding by letting go.

But the saints, even the watchful, they have the word, and with it the warning. Though others do wrestle to their own hurt.

Some wrestle against wicked spirits; still others, they wrestle against the word. Even against the Spirit.

Still you, O saints, you are not without written warning from your apostle. The written: Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.

It is a sad thing that a man never know, though he could, if he so desired, but it is a thing much more grievous that a man know, and yet be led away.

But you are made to know the truth, and having the Spirit, you are able in it to remain steadfast. Fixed among the refined to the ready, going through the purifying fire. And holding, you hold.

For the glory of Christ, there are teachers who know where to go to find what they need to find them. Even in the word. If they desired to.

For the glory of Christ, there are pastors, too, who could have known, known that which was shown. Even in the word. If they desired so.

For the glory of Christ, there are husbands able to know that there was a time when truth prevailed unto them as husbands. Even in the word. If they desired truth.

All this, that men and women should glorify Christ the Lord.

O blind husband man, O prodigal pastor man, if you will not see the sign of the times, then how shall you see in the time of the signs? How shall you see, you who have been made headless for the handiwork? And so you work.

O blind husband man, O prodigal pastor man, Christ is the head of every man: if you had truly known Christ the Lord, then you could have known this also. But even when the scriptures called you out on this, O man, instead of repenting and returning to the righteous path, you went and you became even more averse; even as a whore no longer feeling conviction arrives at the point of contemning virtue.

O true teacher, you have tried her ear, tried even both her ears. But she has heard words telling her not to hear you.

But now, what shall be done, even unto her whom the Lord does so much love?

What now? What is further lost to go to her false teacher, to go to her failing preacher, to go to her fainting husband? But go you on nevertheless. For all these do unfit her for the finish. All these do comfort her in her conformance to this world. All these do these.

All these work the work, all these to the dishonour of the excellency, and the majesty of the most high God. Even in his Christ.

O false teacher, though you be licensed to leave the word, and though you be to take by what you make in the clear unclear, you take: even the filling the pews, then clearing the pews from the purpose, through the tickling of the ear. But you yet have an ear also, do you not? One that is still good, is it not?

Go to now, go round, try his other ear. Try his other ear round, O true teacher, in that day when an ensign in the truth shall be an enigma in the ears of the blind.

O teacher, false teacher, what do you see when you hear?

What can you see when you behold a generation wherein she abides, a generation of pious pride, and devout determination; a generation of worshippers having discountenanced the doctrine of the apostles of Jesus Christ the Lord; O false teacher, a generation having purposed that it shall please God in the manner that pleases it? Have you seen this? It has seen you. It has heard you. And spoken unto you.

Go there. Go where, but in the word. See if you can see where the word would have you. It is there where it ought to be, that in there you may see where you ought to be. To be in Christ.

What do you see, truly when the word you were sent to teach is full, filled up with foundational truth of the headship; and even with acuity the word showing you concerning things in your time, things which you could have known of the headship? God. Christ. The man. The woman. Headship?

The word is there. Had there been a prophet in your generation, would not God have spoken unto such an one? But even you yourself could have gone there. And saw it there. And even told yourself. But would you hear? Or would you forbear? Having seen it there.

O but see where the men over whom Christ is head, are they not more and more unchosen in the church of your way; and dischosen in the home of your day? And the adversary, for whom you plow that he may sow, he shall make play of your playwork. How principal are you in the party to this paring from the head?

O headless man, O prodigal preacher man, Christ is the head of every man. Who has ordained you to disordain the order? You, knowing full well that there is weakness in disorder. You have gone and you have rolled away repentance; repentance from the way of the world. Rolling it way back.

The men, they are increasingly missing in the church: men over whom Christ is the head; and the women who attend, they are increasingly mistaught: women fortified against foundational truth: women made pregnant with the program of relevant religion. To bring forth what? What seeds sow you?

O teacher, false teacher, what work your hands have in this? What is this way, this thing seen here in your day? What it is? It is but what it has been: verily a sanctuary of justification. And what it shall not be, is what it can not be: the very truth of life. Truth of life even as the day of life: as a rising beauty of the setting of the evening sun; setting on a day when they that are made to see shall see; even the saints, they shall see; for they are made to see things coming to pass where others cannot. See things that are already done.

O teacher, false teacher, come from where you are, and take a little time in here and understand. Can you not at all see, will you not see, that you do Christ dishonour when you put her ahead of him: putting her ahead of the man, who is the glory of God?

Do you not see where you have done her wrong, when you put her out of Christ's appointed place, thrusting her into harm's way? Shall you at all prosper? And when not you prosper, can she prosper? You, putting understanding under your feet; you, causing her to dishonour Christ, the head of the man; to dishonour the man, her own head, and in so doing, even dishonouring herself.

Where are you when you have gone and taught this disorder? Not there in the word. Wherefore, are you not then gone and become a deliverer; even into the hands of him whose goal is to disseminate an erred way: sometimes through subtle sweetnesses; sometimes through lofty lies; some of the time through a diviner; all the times, the end of which times is despondency?

Say not, not so. For it is so. For can you see that once she has left the word of deliverance, she has left the word and the way of defence? The only way. And the enemy of Christ, and the enemy of man, the enemy appointed to come, death is his head, destroying in his hand, hence, he shall surely come. And he, coming in easily in the absence of her guilt, she, nay, she will not be able to see him; seeing him not, for, she, though knowing better, has heard not. And she is satisfied as having heard not; for she is looking at what she has heard from you, O false teacher: you not saying what is seen there in the word of instructions to the Lord's church. So plainly seen there.

Where have you gone when you see not where you yourself stand?

Have you no love of her, have you no fear of God? You who teach men to fear her, and through this, teaching her to love you? Is something not obviously askew? Yet there in the word it shall be found.

Go there and see you this here. You go see where a man, if he should be a called teacher put in the Lord's church, a teacher of the man or any woman, this same man must needs hold his own ear to the word, and hold his heart lowly to the Lord most magnificent on high. Go there and see where this is so.

Go on there, and see you where she has so clear instruction in holiness: a conversation in magnifying Christ her Saviour. If you go there, you will see where you have wronged her; and having wronged her, thus wronging the church of Christ Jesus. And see you there the same seen order through which he does effective work, and has been shown unto you to work. Except you refuse to see. Nevertheless, the order is there. Go there, see the order there.

Have you come there? What see you here? See you any mystery? No mystery be there. Except you desire mystery.

A mystery, O teacher. A very profound mystery. One full of wisdom. Full of godly wisdom. So then, O teacher, hear you your mystery: what is a teacher, any teacher, any teacher whatsoever, if he does not teach the order of things? Any thing, all things? He teaching the order. The order of things. Go run with this. Then find a teacher. Then sit yourself down. Order your thoughts aright. And be taught there.

Moving on in order.

See the Lord Jesus Christ himself working in word, and also in deed, even so wonderfully: Christ working through men of whom he is the head: the essentiality of this headship having been so clearly shown, and plainly told you; and not once without reason. Yea, though we both know he does so wonderfully shine, even among both men and women also. Yet there is a godly order, even order among the spiritual; among the spiritual, O man; among the spiritual, O woman.

Had you been there, O false teacher, you would have seen where this order ruling out your disorder is so. Would you then not have had sufficient fear to fix you, that you not seek to disordain the order? See there in the word; see there in the order. You see there, O man, through the sure mercies of God; there where the blind come seeking to see.

Go to the word, and when you get there, see if you can see what it shows about her life. Then see where she is, without a true teacher to teach her in there. Get you to the word. There in the word, you can see where you are not; see where you have taken her somewhere else with you. Get to the word.

Are you there? What do you see when you make yourself hold your own ear to the word, and then errantly turn and hold you your ear to hear her word? Her word, O false teacher, making you the student. For has she told you she has what is needed to be had? Have you heard seen that she is in the spirit; and verily she has heard the voice; she has seen the signs; she has dreamt the dream?

Yet, for all this, is there still not one thing lacking that you can see, this when you have read the word? Have you seen her accord with the word? Without which, O false teacher, she shall see but a clear path to disobedience; even the which she has heard from you. Though signs follow signs.

True signs follow the true word. True teachers follow also.

The word, O false teacher, that is the thing that is the word. Know the word, and know it for the word, and not tradition: for in there you will see where she is a beloved son of God; in there is she made rich: a son through her following the word. In whatsoever else where you are, O man, you have not treasured the truth; not when you tread upon the truth, by trading it for tradition.

Go you to the word, go on in there, and when you get there, you stay there. And if you can enter in, there is something for you in there. And if you want it not for yourself, is it a thing too much to expect that you would be faithful enough to give it unto her? You see if you can see. See what the word has said unto her. Go there, and see where it does show her her obedience.

Read you a reading of the living word, yea, even that which is. For her to be ready. And right in Christ.

The word, O false teacher: if you had taught her truthfully, and she be given to Christ, how shall she on any wise grow tired in it?

For though the truth be a reproach to some, yet shall it be a refreshing unto her who yet loves Christ: when the morning peace of assurance shall roll as a refreshing vapor down the mountain, and drape every day in the joy of the Lord, in a land called forlorn, and a valley called dryness.

A refreshing is verily hers; yea, and a peace withal. Even there in the word.

What do you see when you hear her instructions, this thing there in the word? What have you seen when you hear it not whispering, nor winking, but calling her to show a life in that sound doctrine, one speaking holiness in Christ: even all day seen speaking? Seen speaking to her in her day to day life? Seen speaking to her husband? Seen speaking to her children? Seen speaking to her dress? Her conversation in holiness? Not just chosen parts. Not just safe parts. Complete conversation in holiness.

Go there, see what you can hear there, this when you see the word that shall be required for readiness. Might you rather see this being for another woman? Another time? Or perhaps for another place? Might you by habit even hear this being another word? Might you see that her instructions there given unto the church, they be not instructions unto the women who have relegated them below their dignity and intelligence, but unto holy women, the women set in the church to magnify Christ?

Thus, might you see just what it is saying unto those women professing Jesus Christ: those who yet have ears to hear what is there in the word? And, nay, not on terms which please you or the women?

Or perhaps already having gone there, you see where in the word there be instructions, things which she might perceive as offences; hence, things no longer good enough for you to teach her; this when you stand before her and her sisters in the hour of great expectations. And, of course, seeing as how you find yourself speaking to those whose approval you seek, by no means then shall you speak without pacifications.

Nevertheless there in the word, what see you there for the sincere sister in the midst: she who yet yearns for the food from her Father? That faithful sister whose desire and delight is to feed on the true bread of life? Some yet come seeking.

For it is there in the word, where she, unlike so many of her sisters turned silly, has not been seduced by other doctrines; not seduced into trading truth for tradition: tradition taught by her treacherous teachers. Not seduced into leaving the doctrines of the apostles for the doctrines of devils. Not that she has strength in herself, but because Christ has reserved her for himself.

See what you can see, this when you see the word which comes to her, to let the saved woman know that she has repented of her old way; and having so done, that she is not to go from, nor alienate her life from the very gospel of grace that made her alive. These instructions show so. Have you seen this?

What do you see when you see a teacher who cannot be taught, teaching her who has not been taught, and she hoping no one will want her to be taught? What do you see when you see false teachers teaching her that she go ahead nevertheless, and teach the man in a manner he ought not be taught? Is strength in confusion? Yea, but for whom?

What do you see when you see the only thing growing stronger in the church is its weakness? Even before your eyes? Christ himself showing you.

Go to. Quickly now. Try his other ear again, O true teacher; go round, where if perhaps his deafness has not been made stronger, this by his exercise in striving with the truth he transgresses.

The truth is what it is, O true teacher. And that same which carries you, it also calls out unto him; truth calling out, come here. In here, where it is shown where what is needed is met. Come here. It bids him, come here.

Had he been here, he would have known where this is so.

But flesh is flesh. And what can flesh see from where flesh stands?

Nevertheless when you, O false teacher, have gone all round about, gone employing so many devices to undo the order, yet it shall be found fixed where it was finished from the beginning; and hence, today found again: fixed in the very foundation. Christ will be glorified. And glorified his way. See where it is. There in the word.

Perhaps a pastor has a different ear than the teacher? Or has but a different mouth? One which has not driven the sheep to ground parched and dried. One which would cry out, O sheep, you who have shunned the word of the Shepherd, return you to pastures green!

O pastor, have you not been made known by him sent of the Lord? The Lord, who has shown you throughout the word; and then sending to have you to know; know that in your time there is a necessity of understanding the established headship; in order that you may see where the power is in the order? That Christ be glorified?

But, O pastor, are there not those who have purposed in their hearts, saying, that if the old godly power shall be manifest in the old godly order of holiness, then that order is no longer acceptable: saying they, let there then be no old holiness?

O, but they understand not. There is one holiness. Holiness unto the Lord.

O pastor, glory gladdened pastor, Christ is the head of the man, and the man the head of the woman; and worthy of this glory is even Christ. But you have gone and reordered the order, thus establishing you yourself the recipient of the new reordered glory. You say you have not known. Has Christ appointed you? You could have known.

O pastor, failing pastor, you could have known. But unlike the true ministers, given her of God, you have made yourself pastor. Thus, is it not true that you have little to say to the man: little beyond that which you do know the women are pleased to hear you say unto him to their liking? Words from you, keeping him in her place? Words from you, giving her more and more of the headship?

When you do speak, you know they are listening to you: listening to what you say unto the man, the man as being a man, with Christ as his head. Indeed, listening more to what you say unto him as the man, than what you do say unto them as the woman. They are watching you. And you know this. Thus you administer accordingly.

And you, in so doing, behold, you do relegate the man, the glory of God, displacing him to a position where he is further and further out of that place, even where he in the earth must be rightly positioned to glorify the Lord. You could have known.

You, wanting away, the cunning one, seeking for all such as you, he has given you a way; and he has led you on.

But be it known unto you, even as it is already known of the cunning one. Christ shall be glorified. He shall be glorified.

O specious pastor, you could have known. Known that the spirit of the spoiler is on the prowl, seeking hearts of pastors on the prowl for stragglers from the word.

A spirit is such a way as you do practice, being always about, but now with covetousness and growing complacency, more consistent with the time. A spirit of subtle sayings have you: a spirit which you take her with; a spirit which she too often allows herself to be unaware of; even as a spirit which does attract, and holds her to you in ways as an husband unto her: O but you are one who is seen so much more honoured; more so than he who is husband to her in God's sight.

Take the husband down. Set the wife up. And you supposing this to be acceptable kingdom work? Who learnt you this? Which of the apostles?

That man who is appointed to preach or pastor, should he not preach or pastor? Should he not do so? He is pastor to the Lord's heritage, and he is not church husband. Not making the hallowed thing hollow, but should he not keep the whole thing sound? Yea, so doing according to all the word unto men and women? And not hold back? Have you not known?

But now in your day dare you say a thing to offend her? But do you not know that the word which comes to correct, the same is able to keep those who allow themselves to be corrected by it? And those who are offended to the point of leaving, they then are already out: having been out before Christ spoke through you? And out of the word, refusing to repent, and going about their own, are they therefore not out of the church at any rate? You could have known.

And of the things which are indeed known, you are aware that these wanton women are apt to purchase themselves another pastor. O but if you would be a pastor, must a pastor not understand which power of purchase to consider more carefully? Purchase with her money? Purchase with Christ's blood?

And if of you the greater purchase is not known, even you who bargain with her, it shall come to be known.

Thus, these women whom you woo, are they not the prize of your misappropriation? The proof of your claim to righteousness? A validation of the new virtue? In spite of the apostles' doctrine? That doctrine you have chosen not to be known: not known by the women, nor the men, nor yourself?

O pastor man, do you not feel naked, this when you stand forth, and you put the garments of the man upon the woman: the garment of headship, the garment of provision, the garment of protection? And where is love in all this? Where has righteousness gone?

You could have known. The men, see how they are relegated: men over whom Christ is head. And the women, see how they are elevated: these, supposedly set up, but put down to within Satan's reach. Growing errancy, all the more conforming to the world; all the more confirming the word. The word, which was not in a strange language, but which came speaking of their future failing. Surely you could have known, O pastor.

Men made silent, women made select: you appease these women, choking off the men to the church. Increasingly. Choking, even till the men who would be men in the congregation of Christ their head, stay home and feel but to concede their wives and children on. Conceding them to conflict. Affording them so misfortune.

And the men who do deflect your defamation, this when you ingratiate yourself with the women, when these dwindling number men come through the doors, these are served up a choking sermon, not of sound doctrine, but of the new social servitude: a thing born of Satan, enforced by Caesar, and blessed by their pastor. What is this known? You call this church? Return to the word. Even the whole word. The living the gospel. And power will return. You could have known.

But you, you will suffer not power in the Lord's church; no, not if it shall make you powerful by you first becoming powerless.

And because God's order is seen in God's power, neither shall you suffer the man to be head in the home. But what think you now: think you that Satan does not himself know something about disorder: employing disorder against God's order? Think you that he is unaware that there shall not be the ordained power in and of God, without the ordained order in and of God?

The deceiver, he does know for himself what is had in malefaction: he, having shown himself a worker working to seize for himself order out of disorder, he does always seek to distance himself from God's order. And you, seeing the same in the church, you choose to call it leniency. But truth be told, this leaning of yours to appease the discontent, is it not but a living a lie? You could have known.

God is the power. Get the order of the power right, this shall get the power of the order right. In church and home.

You could have known. Known the order, and its power, and the glory due the Lord: this had you been a true pastor: this had Christ chosen you so. Not pastoring forth disorder, as that the tradition of blasphemy and rebellion is the new word of your day, wherein the woman comes to head the man. Leaving Christ where? And you do companion with the adversary to strengthen her hand. You have accepted this deception, this strong hold; some even defending it; some even ordaining it. A pastor would have allowed the power of the order to prevail, and pull down this strong hold. That Christ receive glory.

The Lord makes sheep. A pastor must pastor. But this requires something. It requires you decrease. In her very sight. And in God's sight. You will not decrease. This hurts in money. This hurts in numbers. And this is unacceptable. For repentance is unacceptable. This hurts in pride.

Consider pride. Consider money. In your pride, your iniquity is gross. In your money, your gross is iniquity.

Have you a prophet? Have you a teacher? They would have known.

And what about you? You, O pastor man? You have an head. You could have known.

What if you would put your heart on the table, even next to the word, and put the word in your bosom, even all the word, would there be room left therein for a man to get up on himself?

Would you go and get you up on yourself, propped up by Satan the enemy of Christ; Satan using such subtlety on you to choke the man out, and hoping thereafter to keep him out? Denying Christ the glory? In church and home?

Have you not known this, and would you not understand, that all the things, even things that are in all things, all in the earth, these be directly, and even ultimately about giving Jesus Christ the glory? In church and home?

You could have known. You who fear women, return you to the right way; even the apostle's doctrine. And let the Lord, he who created the woman, and knows her best, worry about the heart of the women. Where were you when he created the woman? Return to the doctrine. Her word is there.

Shorten not his arm. He is yet able to deliver. And yet able to add. But you must diminish. And stop driving away. Is it about you? When will you know? Christ is still Christ.

O pastor, when you forsake the word to the church, then this church you make your own.

You have made her yours. Surely, O surely, as there be the woman's man in the world, there be also the woman's man in religion. This, too, you could have known.

You want her be even as the man? Then you have succeeded. You are both mannish.

You scrape the scriptures searching for your truth; you stretch the rock to make it solid; you embellish the darkness to make it light; then you run with the world, claiming you walk in the word.

Are you yet without understanding that Christ has a will to work in his church: not your church, but his own church; and how he has worked, and being the same, he yet wills to work? And where is the man, the glory of God, in this? Or have you considered? You could have known.

And when you disorder the order wherein Christ is glorified, you glorify yourself. And your own church.

O but what is this church of yours where Christ is supposedly the head, yet it has fewer and fewer heads, even men, in the congregation; men to bring on the power through praise; and in the home to bring on the praise through power? All to glorify Christ.

O but you remove Christ the head. And you remake the man as headless. And who seeking truth cannot but see that this is a way which leaves you, and also the women with growing into what you desire in religion? The churchworld is wandering. The world is watching. These watching your church. Where you are lord. A weakard growing weaker.

Disordering the headship, you have surely allowed yourself to be used to disorder the power. Seeking to stifle the men, even in the church, think you that Christ, the Saviour, even he who is the head of every man, does not wait for the man to rightly and manifestly acknowledge him as the head again; even through living this again, that he, Christ, may get due glory, and his church again manifest power?

Are you of the also sort; you look around, and you, too, know that something is wrong? But, you, in your case, is it not a matter that you are too far wrong in sin, too deeply entrenched, to see from where you are standing?

You could have known. Could have clearly known. For surely you do discern a thing greatly missing. Does it require a spiritual man to see that something is amiss? Can you deny that the thing deprived, it is the power of God? If the Pharisees were blind, then what are you; you, who see but see not, O pastor? The sinners, they see. Seeing something is wrong. Yet you see not? You could have known.

How long ere you come to reason, O man? This will not change. You are wrong anyhow. Gather you an host. Your host meaning nothing. Arm you an army. It shall not stand.

The enemy does use you; and uses your army also; you, refusing Christ as head of the man; you, in so doing, promoting these antichristian teachings: unlike he who is purposed to promote this disorder, you have been lulled into the service of the adversary: you are as one asleep at the watch; yea, worse than that, accessory to the wickedness. Yet the word would have you know.

If the world shall go against this order, must you, in so doing, show yourself even worse? You, called to bear the standard? You, calling yourself in Jesus Christ? You, having missed the thing, even at the very head?

Might it be that you think men no longer desire salvation as much as the women do?

Think you that Christ, the head of every man, has not reserved unto himself men, heads, who have not bowed to mammon and this world's ministers of tradition? Christ has his count. That count shall hold.

Men alive in the church, and even dead men without, both have been shown to you to discern the moving of the hand of the Lord. How, O how then, could you, who shall pastor as a pastor ordained of Christ, not have known this desire that is also of Christ: desire toward the men, over whom the Lord of salvation is very himself head? Or have you known, but chosen to deny it?

You could have known, could you not? Known that God, who from the beginning made the man for his very self, thus has given all things unto his Christ, who is the head of every man. This very thing of God, and his order of headship, what mean this to you? Pastor, O pastor. Surely you know something. How could you not? Awake, O sleeping man. Read this twice over.

Have you slept through the imperative pointing the man, and also the woman in the earth to the excellency of the glory that must be to Christ Jesus? The true and rightful order effecting the true and rightful glory due their Saviour? The accepted order for the rightful exaltation of the exceptional one. Have you read the rightful way? Have you not known that righteousness, it shall by no means deny the man, nor the woman the giving of the praise, worship and honour which is rightly Christ's? In deed, when done rightly it shall instead truly exalt Christ. It is yet on record. Thus, you could have known.

Though the world would prefer ignorance, yet God has not left his people ignorant. You were given to know what you needed to know: given by the apostles to you to let you know.

The written: I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

A man cannot but simply read and go with this, as if that in and of itself were sufficient; but accountable he, created so, he must also go upon it. And wisdom is such that he will know whence it is given. Yea, why he is given to it. Yea, even till it be upon him, and he upon it. If any man is without it, he is not.

Alas. Though claiming to know the Lord, how gross and egregious be this man's alienation from Christ who is his head.

Ignorance is darkness, and in it Satan shall and does already move; even the more and more freely in ignorance.

The apostle not giving you to guess, not letting you let this slip; but making the imperative known for reason it must be known.

The apostle, saying, I would have you know.

This that men must know, even must know: for should there be lack of knowledge among God's people, they know not the way. For without this, futility comes: comes as some sort of future disguised as a better way. Futility. Yet pastors and preachers embrace it, protect it, pray over it, and try to proceed with it. Futility.

Nevertheless not only your teachers, the apostles, but your scriptures, even the livelong profound substance thereof, would and do have you to know. Thus, you could have known.

You see and see, and see again the growing grossness which the enemy has reaped in the church, this through your circumventing that certain order: and, behold, you are at peace with this loss of power, so long as this way can let you feign leverage.

O preacher failing, when Christ is again held as head of the man, for so he is, then shall the riches in a church not be mattered in material, but blessings abundant shall be a church which abounds in boldness, and whose blossoms shall be the beauty of holiness: things which some have let slip; more grievously, which have been shamelessly surrendered.

You could have known, O pastor failing, when there was a need for the knowledge. As if his assault on the church were not severe enough, God let you see the prince of this world opening doors to destruction of house and home also. And you, discarding the true doctrine, and with it the course through the storm for the homes of the saints, you soldiered then of another sort: for you did go and take it upon yourself to open the doors of opportunity, being adjutant in the corruption of the way of the word.

You, preaching even corruption also in the house of God: yea, when you stood forth as a preacher preaching accommodations: so sowing till corruption went a spreading to homes of men holy. And even affecting homes unholy also: even homes to which you should have been a light, had you let the glory of Christ shine through you as a whole preacher, and you as an head. You could have known.

But you, seeking to preach, seeking to pastor, if you in your select and subtle sayings, have a spirit which will not have the man to be head over his own home, you will surely not let Christ be head over your church. Lo, when and where Christ would work through the men, there you are found instead, you working through your women. Contrary to that sound doctrine. Having no heart for it. And you ignored the call for repentance. You could have known this also.

When Satan uses the woman to intimidate you, should you then turn and seek to intimidate the man? Now who does Satan subdue? And who gets glory?

When the man does hold the headship, be not deceived about it being some thing of pride of the man: put pride ever off, but be informed about the glory of the Lord Jesus, as the scriptures show from the beginning to the end. Hence, you could have known.

This, too, you could have known. When the people should have continued worshipping the Lord in spirit and in truth, more and more they took to worshipping him in their spirit of tradition. Traditions molded by the world, brought into the church, and making the treasure of the truth as chattel. O tradition, O but man's tradition. Their tradition have you set to be their truth. Their women, increasingly their watchmen. Their watchmen, their weakness. Church's weakness, your strength. Women increasing, weakness increasing. Attempt truth, incur wrath.

Nevertheless the men, over whom Christ is the head, and he waiting, wanting and willing to work through again, this upon their returning to the record, these have you left lacking; and again, even again, there be women ruling over the Lord's people; and children are their oppressors: children, O pastor so incompetent; children, O pastor who could have known. And you have no remorse; to say nothing of repentance. And on you go. Calling this God's will.

Say not that you could not have known. For you could have verily known, knowing the word sent to settle any such issue: the word, heading off corruption by correction. You could have known, O pastor. If you so desired.

Being there in the word, and the way so simply sewn, how, O how could you not have known?

Is there a spiritual one known of you who can acknowledge the things of God? A prophet perhaps?

If one who is spiritual should come to you, would you know? If one who is a prophet should come to you, would you let yourself know?

The Lord Jesus Christ, he who has worked yesterday, and who changes not, shall he not be able to do so today? Even in your day?

But what day is it, O pastor failing, O preacher flailing, when the harlot, crying and hurting, seeks for herself a sanctuary, a refuge for rest, and knowing that there is good in the word for the church of Christ, she looks to where the worshippers assemble, a place where she can be saved, but the whore crying holy, she will not hear? You could have known such a dark day was dawning.

Speak truth now, is there anything in your day which would come to take you by surprise? Surely not. How could you not have known, seeing as how the word has forewarned you of the coming of corruption? And surely not taking you by surprise, seeing as how you yourself has had an hand in the handiwork that shall stand against, but not stop the true church. Though you be as blind, yet you could have known.

Who shall answer for you, for this egregiousness which you have lent your hand unto?

Are you not one of the captains in the captivity of those that are silly? Those who set aside the word which makes them free? A pastor having striven against the strait way, and wrestled against the precepts, even till you have wrought you a church after your own ways? But what is this yearling of your own, this yearling, compared to that of long ago, even that which Jesus Christ made to endure, and declared that the gates of hell shall not prevail against? Even that church which came into fruition on that day of Pentecost, of which you have heard? But that day also which you have preferred to be left unknown?

There in the word, what is there you have not heard; what is needed that you could have known?

What you need for your salvation, it has awaited you in the word.

For who is he that has found a way to come up to the call, by climbing down off himself? That he, once down, may then but look around; look around and see how close dust is to dirt, and death is to breath. And having seen, be glad to give God the glory.

And hereinafter, the beauty of the salvation of the Lord shall be an exultation of his due glory, and a renunciation of the years so long spent; years spent dwelling in poverty over the pits of darkness, even the darkness of the damned. Dwelling, hanging by a thread over the fires of hell. Hanging by a thread called life.

But there in the word, what is there you have not heard; what is needed that you could have known? O yes. You could have known.

O husband, O head, shall a spiritual man fade? Who has unmade you this time, and into what have you been made? And when did this be?

Time was, when time was yours.

Then were you one with the Lord. Would you still be?

O husband, O head, you were early made to know; and now by the apostles sent unto you of God, you can see where you are told yet again; this that you may yet know. And time was you understood who created you; and in that day you did look around, and did see alone, seeing where you stood with God. You but you yourself with God.

You knew not only where you were, but time was you knew whose you were, why you were, how you were, and also what you were. In that day when you knew where you were.

O husband, headed down what road, going there as head of what? When there were but you and God alone, there was a time when you understood. Then were you given the woman, and though you yet understood, there in the sight of very God, yet you stepped down, and you stood under her. Fainted. Thus leaving God where?

There was a time when you were commanded to subdue the earth. But you have come to the point in your miscreance where you and your woman, she, no longer of you, but over you, have decided to subdue the word instead.

When there was but to stand on the word, it was not taken from you, but you went and did go away when you surrendered it. Not even Satan himself did wile it from you. Even this day, when there is but to stand on the word, where in God's name are you?

But you, you are of that learned generation, wherein you no longer esteem this Christ as your head. Thus, you have disesteemed the very Christ; even so, in his glory; thus denying him his glory. This when you put the woman where you want her, and thus where she ought not to be; and in so doing, you also put Christ where he ought not to be, even where you do not want him.

O man, O man, what if you were hap to discern in all this, that though it appears written much about the woman, that it is not about where the woman is, but where you are not? You, putting her where you have put her, it cannot be done without putting yourself without. Hence, where does that leave Christ, and the woman? Is this saying something? If so, then what?

There was a time when you knew what.

O man, offender, fainter into fatherlessness, there was a time, and what a time it was, a time in the church when you understood that Christ is the head of the church, and also head of the man. Who has taken you by talking you into considering this as but coincidence? This given to be kept order of manifest power? Yea, this ordained order of glory, it did produce power and protection. For men, women and children.

O man, you lay this headship aside, and you lay aside not only so great honour and established needful power, this to counter the enemy and corruption of mankind, but you deny everyday and every way the glory of God.

There was a time when the truth triumphed, in church and in home, and was not traded for tradition: for in that day, truth, it was taken as the truth. Hence, life was seen in it.

But in this day of discounting, shall there be any surprise to hear one say unto this brother or that sister, another day, another time?

O man, fainter into faithlessness, there was a time when you understood that there was no reward for a similitude of sanctification. How many are the men inflicted with the foolishness of their generation; even till the word appears totally unreasonable; even as a sick soul abhors nourishing meat?

O head, being no head, absent, averse, and seeking the path outside the word, a place inappropriate, a place where you may find agreement with the woman as apostates, why so? Why this, till a generation is conceived wherein souls are demonstrably opposed to decency: till they be ashamed of decency; and indecency, it shows itself becoming the thing which make souls acceptable? Where stand you, O fainter?

O man, fainter into the shadow of fast women, there was a time when you did stand as the head. Being born of the Spirit. At that time Christ could use you. Even ever to his glory. Did he not show you and the world that he could use you for his glory? And church was clearly church. Clearly. And blessing you, even home was then home. Clearly.

O man, fainter into formality, what would you do if in your journey to your injury, mercy did meet you in the way, not with a rod, but with a reproof; with instruction, with a correction, and mercy bid you turn back? Bid you repent? O fainting man, O churchman without charity, O waster of women, and also the children, what shall be said if a man did walk like women before God, and this man played like children? Looking around, seeing the time in which you are found, is this a time for that?

Now she who is your wife, there was a time when she could have been called a daughter of Abraham: having the Spirit, shall she then turn to the world from which God took Abraham with Sarah out of; shall she turn back to the world, and harbor worldly desires, till she comes to be seen as a daughter of an house called desolate? O fainter, even your house?

There was a time when the word came to the church, and good numbers in the church walked holy. Holy, even till this spirit did have an influence and an holding in check of that ungodly. So being, even till they of the world, though yet sinners, still great numbers of them came closer that day to a regard for the ways of the Lord, even more regard than some churchfolk this day.

For those of that day, even those who were holy, O man, O husband, they same had a true spirit of power. And did not this through merciful God lend light all about, and even emanate on further out into the edges of darkness? Yea, and the sinners near about, they drew back in reverent fear. Cringing from the edges of the encroaching light. And they, giving ground, retreating into the dark, from the invading light, these fretful sinners did talk about it: talking among themselves about your holy church, and the godly order of your holy house. Till some of same sinners even coming on out of darkness; coming out, crying out repentance. Such was that time.

But that was a time when the saints who could see in the light of Christ did see; and for these souls, holiness was a thing so substantial that it could be felt. A thing they understood having the power to keep a check on the unchosen; and binding the wayward spirits, it provided a notable dissuasion. Even beyond church doors.

And in that day the saints of the living God, they took no offence in the word. Nay, for they being saints in deed, they understood that the word instructing men to be providers, and women to be a keeper at home, the same was also instructing him and her to be an holder to holiness. For holiness extended beyond the church doors. And this godly obedience, it carried instigating, godly influence. Even toward ungodly homes. And the world watched. And church was church. And families were families.

At that time when sin was thought sublime, the thing which was able was the thing which was given, and Christ was brought to the fore by holiness. Yea, the men held holy. And how pleasant it was when the brethren understood that the gospel of Christ was the gospel. And holiness encouraged holiness. Till provoking good works.

But that was a time, O fainting man, a time before men taught their women to deny holiness unto the Lord: exonerating their conscience by making excuses suitable which satisfied themselves, satisfied the multitude, and, of course, in their sight, satisfied God also.

For then came a generation which understood that it could teach what was desired, if it had enough souls desiring to defend what was taught.

Then came god covetousness. One corruption corrupted another.

In spite of that, O husband, you held to the head, even Christ the Saviour. And you and wife were husband and wife. And in all the earth is there any like him, even Christ? Seek mercy, and grace shall find you; walk in grace, and even more love shall shine down upon you; walk in love, and peace, it shall overtake you; and rejoicing, it shall come and overshadow both you and her. And considering the end of the journey, consider where life eternal has been made yours; and count, if you can, even from everlasting to everlasting. What are these? The cascades of Christ.

And are not these the resounding report of those that have brought themselves to repentance? And, O the blood.

O the excellency of the Christ of God, the same is the Lord Almighty: for a glorious high praise, and for a rejoicing of the redeemed.

Then came god covetousness. Bidding men bow down.

Yet and still you did once stand.

O husband, when Jesus was tempted with the things of this world, did he, your head, bow? If you be in him, even your head, how, O how then can ever you?

He is still the head, O man; and the hand that he had is the hand that he has. Time was you stood in the center of this hand. Even this very same hand. The hand of your head. And standing, you stood. O yes, you did.

Yea, that was a time, O fainting man, that you did stand; a time before, when you did not feign ignorance; a time when you did not deceive yourself, not corrupted to calling the swellings of the abscessive spoils of covetousness a blessing from above. But though you resign to be among the multitude who stand not, yet Christ has himself a faithful number. And these have not bowed the knee; and these, neither have they laid down on the word, and played the whore to mammon.

O man, have you put her out on the streets for you? But then, shall the world have its streetwalkers, and the churchfolk, not wanting alienation and rejection, not have so, too?

There was a time when you understood that she is your wife. And she and you are to be Christ's: and you are not to be blaspheming so: but abiding faithfully in the word. Even when he does come. O but as Israel of fore, what have the mouthfuls, what have the handfuls of the goods of this world made you into? Now you have waxed covetous; and now you have yourself a convenient and quick excuse for so doing. Time was, you understood.

Time now you forsake understanding, is it not? But now, O man, you have no use for the head of then as head today. But now, in this time, she has no use for the head of then as head today. O but now, you yet do have an head. For you, so made as you are made, just as an heart departs from the word, and there is another word waiting for him regardless, so then shall it be that he which departs from the head, he shall also have another head, even regardless. For so man is made. And so, being made to have an head, you will indeed then have an head. An head even regardless. One sort or another.

O man, you, who have forsaken the word of good unto you, the word charged unto you for the glory of Christ your head, and for the good of her and the children, in forsaking, you have again followed her. You have hearkened unto her once, and shall you, already having disregarded the word, already having conceded, not hearken even yet again; even to an already manifest and growing greater hurt?

For there was a time, when men did know that Christ is head. For these same men had of time before come out of wretchedness and self deceit. For Christ had beckoned them into his bosom, calling them one by one. For these understood that they were made by none but the Creator: made for his purpose and not their own. Men so redeemed, but men once having been where there had existed so great disquiet. Where despair, spanning the distance, echoed from one end to another, throughout the canyons of the heart. But there to them was sent a solace for the soul, and a peace joined with peace, in a jubilation called salvation; and on the other side, salvation. Such was that time.

O what time is this, O man divine, when you have chosen to change the time?

There was a time, O fainting man, when you did stand, providing a living testimony of the gospel of Jesus Christ. In him. And knowing beyond any beguiling that you were the head of the home; and having Christ your head, none did shake you, for none could shake you: for Christ could not be shaken. And knowing who was for you, you knew moreover the authority given by Christ in his church. Is this not to say, that is there a darkness in the world that could put out the light, that which you had the charge to hold?

O man, this which you have let go in the living of the gospel, just who shall pick it up? There was a time when men sought for it, now is a time when men run from it. And now is a time when men who say they are sent to minister in it, even the gospel, hardly do they take time to mention it.

In a world gone strong after goods, who shall stand for the gospel of Christ, the Saviour of the souls of men: and so standing, discredit the credentials of mammon? If not you, who?

You have been blinded till you see not the blasting: that which you have spread in your field in your wanting; you hurting church, you hurting home; this in your chasing away from the charge. Your great malfeasance and growing ruin, these manifesting themselves in your forsaking Christ as head.

There was a time of understanding, a time when the honourable way was: yea, when her mother held home; and she, doing this, even when she did not have the spirit of holiness. For some women possessed understanding not to dishonour the word. And still another woman, she also unsaved, did yet respectfully weigh its worth for God who watches: this in the hope that she retain fairway for her family: even his mercy upon her husband and children. But now, she who calls herself sanctified, she rises; rising high with the spirit of gross indignation, she rises: this at the mere mention that she hold home. That she forsake the lure to the trough of growing troubles, and festerings in her society.

Yet the doctrine delivered unto him and her is due; yea, even in this same day. But in that day when the doctrine held, her mothers had husbands, and the husbands were also fathers; but in that same day, the husbands had wives, and the wives were also mothers. And Christ was glorified.

In that time, the world knew that there was something; and the church knew that that something was Christ.

O man, O man, headless and in confusion; increasingly you seek to make it your day. But would you give Satan rule of the night? He ruling, you serving, more and more? Ruling in the night of sunrise to sunset; and till the rising of the sun again?

There was a time when Christ did warn you. There was a time when his apostles warned you. And though mammon, same mammon, had hands, yet in that time, there were fewer mouths who were willing to kiss his hand in exchange for the commission. And for this, the darkness in the land, it did not have permission to enter the home, find itself recruits, and commission them, even in that early age, and send them out unreared; thus reared ready for the kill. Killing for lord mammon.

This was a time of praise and power: a time in Christ in you. In you, and woman, too.

And though many fall away, yet shall the true church stay. And they that stay, though their numbers seem diminished, yet shall not the men who stay, stand again in the light of Christ their head? And so standing, they shall in deed bear true witness. For Christ, he has reserved them. And yet shall the women who find no fault in the word hold, even they, too, being of great price hold: they which live by Christ; yea, in Christ. All who through and in his Spirit can say, Amen.

And he who does hold, it is he who has held, even from the time of church first founded.

That was that time when men did understand. Such understanding now being preciously found. Yet in that day when men can come to themselves, come and look up, and see Christ yet the head, even yet again, in that day shall there not be a return to a rejoicing; a magnificent rejoicing: till the world shall once again wonder? O what a rejoicing.

A rejoicing, as in a rejuvenation and restoration for a glorious reaffirmation of the presence of Christ. O but he did never leave. But they did spare to walk in the Spirit, and so many leaving, they did leave him: surrendering the headship and summoning mammon, come rule: come, mammon, come sit upon the throne to whence men come running. Come, sit upon the throne made for you in mine home; and I will take you to church with me, and you in turn can take me and church with you. See the men running.

Nevertheless, O true preacher, run you into the streets, there where men are dying quickly; there cry you out that Jesus yet saves. Cry aloud. Though some respond by showing you, and others respond by saying to you, who shall desire or mind salvation, when money is able to make men free? Go on into the pews; there cry you aloud, there cry unto the husbands. Cry out, wake up and awaken. Cry out that Jesus, who makes men free, yet keeps men free. Cry aloud, even though they respond by showing and saying, who shall mind sanctification, when money sent from above is able to see men free? Cry out, even above those who cry out to those of the money made free.

For, O but holding Christ Jesus as head, exalting him even again, O man, the riches of rejoicing in that day shall be so magnificently glorious to the soul; so refreshing, till a great overwashing shall be but a prelude of the depths of things divine.

Go nevertheless, O true preacher: go, though they of the idolatrous unfaithful, and the indecorous infidel hear not; yet go in the mercy of God toward that maimed soul; that husband here and there who would hearken, and return to the doctrine if he repented.

There was a time when preachers preached repentance: now the preaching without repentance affords the unheaded husband, and his headless wife a timely repose.

What a time this is, O man divine, now that you have chosen to change the time.

There was a time, O man, when you did stand, holding in the name of Christ Jesus; and at that time, because you chose to stand, none did move you. And who could have? Standing on the Rock. For Church and home. You proving for Christ. Christ providing for you. He being your head. Lest you have another.

If you shall bow the head, even that given very you of the Lord, handing the head down, by offering it up, giving it to her, she cannot but surrender it over to Satan. Abiding in the godly order then Satan cannot overthrow; but give her the head, and you do give Satan the high hand. For in the order in Christ, he himself being the head of the man, and the power over Satan, the head you give her, it was never hers to hold. She will surrender it.

She does not know Satan as well as Satan knows her. And as for you, O fainting man, you know not God, you know not Satan, you know not the woman, and you know not yourself, once you are outside the word. Yet God, in his word to both you and her, he has given you all sufficiency. Time again you understood. Lessons to be learnt.

And when Satan shall use his power of mammon, this to enlarge his mastery over the sons of men, one thing shall be seen falling after the other. Falling, even as they of the world see corruption not as a falling, but see it as a building up: even as Christ in mercy toward you is exposing the adversary, and showing him so now doing already with openness: even in the sight of those who know the time. Satan showing himself doing, even church wide and earth over; and she, out of the word, and to injury to the church, she is thrust into the hurt: your hurt, her hurt, and the hurt of the children. And she shall in the disorder be a vessel available. You having put her forth.

Without love to her, have you not as left her exposed to the viper by night, that the vultures would come in at the dark daybreak, and finish off the flesh laying dead: led into the demise by the flawed spirit?

There was a time when you stood rightly, holding for holiness the ordained order. But stepping back, and taking another head besides, you do falter. For she shall deliver, O man: she, having as it were your head, in this your disorder, she shall, without needing your permission, nevertheless having your headship, surrender up to the adversary hurtfully; even surrender up so hurtfully.

Thus showing that which was but bound to be shown: that is, unable to hold up that which was never given her by God to hold up. So troubling things which he has let you see, showing themselves even this day: showing you yourself, O man, the day of gross and growing disobedience to the word concerning the church as a whole; and also destructive disorder in the way concerning the family.

For concerning the family, there was a time when you yourself took to bosom of this same simple truth; holding it, not through man's pride, nor in man's arrogance; not for the demeaning of your wife; but holding it, you held it, because there was a time when you understood that God is not mocked. And she understood also. Satan having already known.

O man, O man, there was a time when you would have stood up to the tearing down. But now you have gone and found a way to explain it away. Even lending your hand.

What time is it now, O man? What is this so egregious departure, even this so great forsaking: forsaking Christ, he who is your head?

Ever loving you, and never forsaking you, was there ever a time when he was not there for both you and her? Mammon did not make you male and female: how be it then that he can make you male without female, and make female without male? Mammon did not make you male and female: how be it then that he can deceive you into thinking that he can make the male into the female, and make the female into the male: this in the eyes of your corrupted, your dying generation: thus destroying you, destroying the woman, and also destroying the child?

There was a time when men understood that money did not make the church. For the Lord purchased the church with his own blood.

There was a time when men understood that money did not make the man. For the Lord made the man.

Now it is understood that money makes the church. Now it is understood that money makes the man.

Where was mammon when God made man; before man made mammon god? Where was mammon before the man said unto the woman, go forth, bow you down, make you ready to meet god mammon? Even mammon.

Mammon, he who has blinded you into thinking he is lifting you up, when in deed he has embedded you in the bowels of corruption, you being bowed down to him.

The damned die dirty. Shall mammon purchase for you pardon? Shall he at all deliver you from the destiny of the dead? Hear you, O headless man: if it is preached that the damned die dirty, and this sounds too much like preaching without love to the woman, then preach it to the man; and preach to her more acceptably: preach to her that the dirty die damned.

O headless man, with your headless woman, you mate for the money, producing headless children given to the same. You mate for the money, but you cannot be true mates one to the other, because you are there as one, for the love of the money.

O man amiss, there was a time when you reverenced the responsibility; when you respected the headship that Christ had required of you: before you had a mind to make the streets her bed, and therein you did consummate your marriage to mammon.

Is mammon your head, you on your face, O headless as Dagon? Yea, but mammon, he has picked you up in his arms; behold his arms; and you have carried him and placed him in your bed. And is it not there that you are content to lay? Bedizen with bedsores. Yet there you do lay. And there in time, you delight. What are you thinking when you do such? Taking up with your idol? But who has not known that neither of these two can think? How can they think? Neither having an head?

There was a time when you did understand, O husband, when you were told to dwell with her according to knowledge, and in this enlightenment, you did dwell in an home. Now you dwell in an house where she is known to dwell from. Even till the passing of time shall cause that one which are two to pass one another in the doorway: even as two strangers meeting at chance, each coming from fields afar. Shadow passing dark shadow.

And when you, O man, the head, were put there as a way of light for the watching world, and the world did watch, watching to see an home of husband and wife for Christ, it did watch that it may see a light: an home upon an hill of hope. But they of the world beheld instead a marvel: a beam of darkness shining outward. Amazed and captivated, some even disappointed: for, lo, they beheld infidelity and blasphemy, and these sounding out from a body walking through their neighborhood beheaded. Walking night and day.

Have you taken her by the hand, O man, she who serves mammon, she who sets aside that short hour for Christ, and have you spoken unto her in the home, even in the years of her darkness, the days of disillusion of her soul? She has been beguiled into escape from the frame of the Lord's work for her, hence, she is captive outside of this framework. Working her own work.

Christ, your head, and Saviour of both you and her, he has held you the head of even her. There was a time when you did understand. Hence, there is no mystery, except where there be a will for one's own way. No mystery whatsoever. She, having rejected her head, has gone and replaced it with a master called mammon. Putting Christ and you out of touch with the times, but affording you each a bit of what time is left over. Shorting even the children. Children being the dischosen. The recipients of remnants. The remnants of motherhood.

You, yet the head in this time, has God not shown even the world, even in its blindness, something about this headless time? The results growing repulsive?

Have you taken the time, O husband, and taken your wife by the hand, and sat her down, and expounded unto her, he who is your head, even Christ? And if she will accept the hour of church, but will not accept him who is your head, and the head of the church, even Christ, then what is it that you do not bow down to her head, even mammon? But be it known unto you, O man, that there once was a time when she did follow you: and you followed your head, even Christ. But it was you who were found guilty, in that you did disallow Christ, and you did encourage her to bow down to mammon. As even this day. Walking through church doors.

There was a time when you were given to the gospel; a time when you held the godly order which glorified Jesus Christ. But now distancing yourself from the order, is it a time when you do what you do, and do not what you ought to?

In this so disdaining the truth, and having no head, how then shall she now raise up your son; him given you of God to retain God's glory and image in the earth? But though the number of earthly fathers faithful be diminished, surely Christ will preserve his. O but you, letting go the light, how shall this lad, your son, come on along to be an husband to his own wife, even in his own generation? How shall he be that needed father to his son and his daughter? Shall it matter to you that this son know of the head he must know, and so teach his own sons? To the betterment of women and children? And the betterment of sons even of other men?

Your young son. How have you left him to Satan?

Young men to be cut off. So found ever the genesis of the purpose.

Thus you, letting go the light, behold Satan, waiting for the ravaging of the generations, setting the ambushment. With you now set aside. Thus you have grossly erred, O poor man.

Where, O where, is your godly understanding? Is it set aside also with you, O poor man? There is a thing which even your young son understands. His mother, your wife, teaching him to piss standing up. Relieving himself of that which is a rottenness: a robber in his belly of the refreshing needed to run on. Your wife teaching your son, she understands the expedient riddance, even of this rottenness. But you understand not. Who shall teach you? O you poor man. O piss poor man.

You have wrought wrong. And then looked away. Hoping none sees you. Or not caring nevertheless.

There was a time when you were vigilant for Christ, retaining the headship. And in that day, he it was who received glory. And the enemy of Christ did not make easy work in so much of the church; and because of the power and blessing upon the church, through God then, was there not some mitigation of the enemy's hand in the earth? Even about your neighborhood? You needed but look.

But if you should deceive yourself into thinking you can relinquish the headship to her, and still follow Christ, and not be led away by the adversary, then you are indeed stalled. For already caught up in covetousness, the enemy has taken you as for the slaughter. And blinded and seeing not, you are already in the stall. There is thus needed but for him to finish closing the gate. You are stalled. You are stalled as an husband; you are stalled as a man; you are stalled as a child: a child who dare not defy his mother.

Christ is your head. Time was, you understood.

O man, Christ is your head, and how shall he receive true glory, you holding him where you think you shall put him? But Christ, he is Lord, and he will be glorified.

O man, what time do you imagine it to be? And where is your head in all this? And with this, whose image have you gone now and remade yourself into? The men of Sodom had a road to repent. And certainly a reason. They reasoned it away.

Men want another way. Any way except Christ's. They will get it. Never seeing themselves blinded. Time was you understood. Satan was subtle then. Satan is subtle now.

In all that has been said, what all has been said is what has been said: so then, though there be a scraping by the discontent of what can be scraped from the scriptures, even from beginning to end, what shall remain is that which still will not give the gainsayer what he desires. And in the scriptures, see that the Lord has the say over the earth, and the instructions so to be over his congregation. And see herein that the Lord has chosen the man, and he has given him the charge among his children. Moreover the scriptures, they have made it plain that in creating him the head, the Lord has more than just handed him the headship, and that to be held. Whether you hear or forbear.

Nothing here is new. Nothing here is old. The old is new. The new is old. What is to be understood, whether you hear or whether you forbear, is that Jesus Christ shall be glorified. For it is Jesus Christ who is to be glorified.

Though the way remains, and there is a way; and though the glory be accounted inglorious, yet the Lord is Lord.

And you, O Lord, your dominion is from sea to sea, and from everlasting throughout all eternity. Through forever beyond eternity. All the while, holy.

O that men would know and repent.

The ravens did raven. But some ravens rendered. These repudiating the ravenship.

But how many men repent?

And, O Lord, when you did say unto me, go now, stay and steward, did not I tarry, but as I tarried? And when I could no more, I did go, and I did stay, and I did steward. Stayed at the station. The ravens did raven. The steward did steward. But one thing mattered. The Spirit did Spirit.

And the word remained. For the holders to hold. That they might know.

And though the glory of the Lord be contemned, among men and women, yet shall his glory go forth, going forth among men and women. Not as the man and woman shall deem fit, but the glory of the Lord, it shall shine forth, even as the Lord himself has ordained.

For it is he, Jesus Christ, who has wrought the restoration. He, making peace between man and God through his precious blood. It is he, Christ, who has blessed us with treasures abundant. And who is that son of God, who is he or she who has not rested in his refreshing? Refreshed, even while staying the course on a river called peace? O but just who are these? Moving with a moving manifestation? These making their way upstream, moving in the middle of a river called peace?

O denounce. O denounce. O resounding denounce. O denouncement of the world. For the glory is the Lord's. O that our pride be renounced.

For it is the Lord, Jesus Christ, and good he were a lifeline, but more beautifully he is life itself. Pass on by the graveyard for this moment, O man. How many the man, deceiving himself, he who has thought for himself a final place of rest right here, or a parcel of ground over there should prove peaceful; thought as if the shade of a time weathered old oak tree, and the sure quiet of a falling snow, these shall be the endless continuation of some never ending show? As finally a peace which keeps on coming, and shall never ever run out?

O but at the setting of the last sun, all that has been, it should have been that Christ be glorified. Nevertheless, pass you on by the graveyard, this one more day, if you can, O man. And should Christ tarry till after you take your leave, make sure you do have the salvation certain: then go you on in, rejoicing to know that the real journey withal is a coming out. The glory is Christ's.

The Lord Jesus, he is the Lord of glory. Man has not made himself, nor has he summoned the sun which you see at midday; he has not made the moon in the midnight. And what of the sunlight at noonday, or the moonlight at midnight? Sin, yet it has graved man. O then that man would know, Jesus is the true light, the Christ, and he is the light to erase even the darkness so dark: even the sin of man which is so dark: so dark it is that it casts a walking shadow on the sun at midday, and on the moon at midnight.

The light is come, having wrought in the earth a shining down tranquility: one which reverberates from mountain top to mountain top, and it rolls down into the valley, and on out into the vineyards. And how is it that it has found its way into the hearts, that it should overflow out of the hearts; hearts once havens of darkness having hurts too deep to reach; but new hearts now, hearts glorifying Christ?

And what is this transforming, and who shall venture to explain what is this tranquility that speaks up; it doing a thing in the earth so bountifully more than seen; more than mention being made out through the lips of souls in vineyards; vineyards across the stream; the stream across the way? Who shall attempt to explain a stream that stretches up into the valley, to take the weary soul on across the way? This thing heard, is it but one man merely making mention of another to another, or a whispering stream, the glory of Christ, pulling at some soul's heartstring? Who is this glory so gloriously for? The Lord of glory. Christ is his name.

Though there is a stream running, running, a stream running on as a roe to remain free, a stream running, as seeking to flee from the coming freezing over, stop and stay on the beauty of how it does run; a stream which cleanses the thirst from the throat, a stream whose sound finesses the peaceful night from fear; and even fear away from the peaceful night; as with the ballad of a sweetwater brook. Peace. Is this thing of nature a lullaby, one to a babe from his mother, and shall there be any so more soothing? But yet there is another. And as that stream, so another. All passing through the lands, all flowing as caught to the keeping of a vow. Hoping unto whom but that vast ocean?

Passing through the lands, shall it at all stand still, even still itself?

Passing through the land, it shall pass through; passing from glory, going on to glory. Unpersuadable from its appointed purpose. On this bank, whether on the other, shall a stream in the earth boast one bank as if it needed not another?

But Christ is the one Lord; and Lord all by himself. And the glory, even all the glory, in all the earth, all the glory is his; the glory is his alone. Moreover, from him issues a flowing unlike any other. His blood unlike any other. Making peace unlike any other. His healing in the lands. Hope for the hopeless hands. Help to the helpless man. A flowing without flaw. These from the Lord.

So then, O brier, over there on the bank, have you branded the bank with your bruising way? Need a lamp be lighted to mark your presence? Or have you a way to mark your own? Be about your own way then, excusing yourself to no man, O brier.

And just a little bit, not far across the way, fixed and watching, shall the thistle, growing restless, have ought to exult? How shall it boast, how shall it dare the cedar, hush your haughtiness, and hush it now: for I behold you behaving as one who has no roots? I have heard the wind howling, but you heard it speaking, and I watched this swelling your head; and I have seen your proud swaying, as if you were ready to pull up and walk away. O but shall a cedar see itself so; as being able to pull up and walk away?

Given what I first saw, I suspected, O cedar, you would swagger if once you could; and long time, O cedar, this I observed, not just subdued, but simmering in my silence; now I know, as we both know, you would swagger if only you could. Have you not had enough of your own renown? You who say men are meager, but even my shadow, it is mighty; mighty among men strong and meager?

For so, O cedar, I have tired seeing your head swaying; swaying even in the moonlight, and so much more in sunshine; and for all this have I seen, I sealed yet my silence. You sway on, yet you have not fallen. But though you be great, O cedar, mighty cedar, and mouthed among men as majestic, remember, you yourself were made by the mouth of the one mighty Majesty. He who has made you, though I be thistle, yet he has made me also. Remember who made you, and why you were made. Shall not men made by the Maker meet you, and lay you to the ground, O boaster round about? Of what are you made, and who put you here, in this soil round about? Shall not men made by the Maker meet you, and lay you to the ground?

What is this coming? Look at the men. Look at the men. Men treading the breakway. Ankles wrapped in brambles. Men coming bearing axes. Look, O mighty cedar. Look at the axes. Axes with wood handles.

But O, saying the cedar, I fret not to fall; and if men shall come thinking me to fall, shall it not be they upon whom I shall fall? Else it must be they who shall turn and run; lesser men running, getting out of my way; those who have come to swing the ax, this to stop my sway. For even should I fall, my fall itself is mighty: for I have power to make thunder; even make thunder rise from the ground. And even there, though I be on the ground, yet I rise high, there where I lay.

For before I fall, my reputation precedes me; and after I fall, I shall live on; for my reputation shall be my legacy, and my regality, it shall succeed me.

But consider, mighty cedar, after that you have fallen, consider where lay your crown. You who have fallen there among thistles. Among thistles yet standing.

Have you yet said, even when I fall, even my fall is tall; and talk of even my death is great?

But could you not once consider, O cedar, where now lay your crown? It, too, from whence it came. The dirt, the dust, the soil, the earth, by any other name, what glory can it claim of its own, being yet a thing of the ground?

Whence the glory of the Lord, that which he has wrought among men and their women in the earth? For all the earth shall be filled with the glory of the Lord. He alone is worthy.

And he shall put down the arrogancy of the proud. In all the earth. Yea, all the earth.

What then is this coming to pass in the earth, when a man will steal neither silver nor gold, but flesh, it would glory? O how it glories, in the glory not given him to glory. What can be said when the branches of the fruit tree shall bow toward the ground, and yet for all their abundance not break?

How be this fruit tree? Who is this which declares, behold mine abundance, for today I do abound; and I abound only when I desire to abound: and let no man mistake my abounding because of my abundance, thinking it be a bow. For when of my grace men partake, I get glory there also, and even so I rebound. For I stand tall again, raising mine own self up again: mine own self up from the ground; I raise myself up, from where men are bound to walk thereon; and meager men lacking prestige somehow, they be men who are bound to be buried therein. Buried without mention. Buried beneath my bough.

And even in my gleaning, in the evening of my bearing, yet I make glad. Thus, even in scarcity, there, too, have not I glory, even among men? Even among a multitude of men? This glory is mine alone; and also I do mine own self declare. Hence, leave me alone, while I declare. Leave me alone with mine own; for mine own is mine own, and I am sufficient in that which I own. Stay back, that I alone may glory in my storied glory; in that which I alone have grown. Stay back. That my fruit may ripen, as I give it to ripen, for I have created it; and, thus, will I choose to sweeten it along. Let it thus be sweetened, as I choose to sweeten; as I myself do bring it along.

What can be seen, what need be said, when the thorn shall behold such fruitful bounty and boast, if you can make men marvel, O fruit tree full, cannot I make the same men moan? Men full of your fruit, men boasting of your glory, yea, I can make them moan.

Who then has spoken rightly, when the fruit tree shall declare, even in my gleaning yet have I glory; but you, O thorn, you have no glory; no, not among the sons of men; none have you there except as a thief: for you make yourself glad when you have taken their peace, and have gone and quickly set their souls to grief. Come now, O thorn, imparting grief, are you not beside yourself, when you have gone and made men moan, and called such an inglorious thing glory? Might ever you change? O chancellor of pain? O child of chagrin?

And the thorn bush shall reply, is the fruit in the tree, or the tree in the fruit? And as for you, O fruit, are you yourself not much too ripe, when you give off the odour of boast? If you can settle in the belly, O fruit, and thus glory in the flesh of men, then I can glory not only in the flesh of men, but thorn am I, and I have a way on any given day, and I can get beyond myself, and I can glory in the pain in the hearts; yea, I can glory in the glory of the flesh in the flesh. For I am greater than flesh.

But, O what day is this, this day when men give not the Lord of glory, even Christ, the glory due his name? Men seeking their own? Death in their flesh. Worse in their souls. Walking toward the grave. Making true glory amiss.

What is the manner of men to the Lord everlasting? The Creator of all things? Who has not known that all the earth shall be filled with his glory?

Therefore let not the juniper, the fir, the box and the myrtle gather over on the other side, and boast which is more fertile with glory: not longer whisper the one to the other, we stand taller, for we are made higher; and this that we may see into heaven; and see ourselves exactly what we appear to be: to be highly regarded, our glory unretarded; and this we do have, and not having without reason.

Why boast yourselves, you juniper, fir, box and myrtle; are you fertile with that which is for the Lord, or filled with fealties to your own accord, and declare that these things be for the Lord?

For though you whisper to one another, over on the farther side, stay on where you be, but be you ware that you know where you be. He to whom is the glory, he has heard your whispers. Even he who has raised up the brambles, the cockles, the nettles and thistles, over there on the other side. Stop your whispering and hold your boasting. And see if you can hear what is in the air. Though you bunch together, to glorify each other, when you fall, shall you not fall to make room for the sunshine to shine through? Or shall you fall to make room for another? All the glory is the Lord's.

And in all this, that true stream which flows yet onward, onward shall it flow. And no man shall hinder. Manifesting that glory which is grace. That glory which is mercy. Even these and much more. Yea, behold that glory, inseparable from the blood: same which shall separate sin from the souls of men. This is great glory.

O man of dust. O man most vain. How might it be that dust can be vain? O that you might know the things that are certain. The glory is the Lord's. This is most certain.

That glory which is grace. That glory which is mercy. That glory which is. These and much more. The glory due Christ. Glory men must give.

But what is this, across the way? For just over there raged a battle on the bank; and there is no glory which puts the serpent at advantage; for nothing could separate the serpent that day from the settled absolute certainty: not from the talons of that eagle. This itself is glory.

The sparrow watching, I watched him watching; he did not fly away, but neither did he sing; and this thing I did behold: the place where he perched, he seemed ready to flee, but something stayed the sparrow steady, something held him hard; for he did not portray a creature wanting to see, as he perched there watching the things he did see; nor a creature at perfect peace was the sparrow, as he took in the things he could not help but see: things the eagle did do to the serpent. But, behold, short yonder, a second sparrow watching, the which did seem more uneasy than he. As if set there for this time to be; yea, I perceived it was appointed very there; appointed there, a place where it could see and ponder. This, too, is glory.

And across on the other bank, behold, in the distance, a gathering of sheep in that distance; and so gathered, these were seen standing; they standing on top of the hills; seen standing there seemingly for themselves. But could not others see? They there, atop this hills? For where they did stand, away up there on this hills, what could be seen could not help but be seen: that these same, they touched the hem of the sky. These who stayed where they stood. They standing there, looking steadfast. They there, atop this hills.

But what is there about the stream? For there is also a stream; even in a place close enough to be heard the babbling brook; that place from whence can be seen the winding road; can be seen the wild cloud: the cloud scurrying away: alone, breaking away on its own. What has it seen? Who has it heard?

Break away, break away, break away, O cloud; while the sky yet has blue, break away; flee for your life and look you not back. Neither look you from side to side. You have this sunrise, appended to your yesterday: mercy extended, to break away, O cloud. Look about you, see you have no wings, but the wings of the Maker's mercy. Weigh then the mercy, knowing that none one is worthy, and break away, O cloud. Flee this day. You break away.

Has anyone inquired, are you chased by the wind, or running after some new sin? Neither way, but you see yourself breaking. While others pack tighter, and their lightness appears to grow lighter, such lightness grows heavier for you. Yet it is not you in this ado, but the merciful call of the Maker. Hence, something is with you working. Break away, break away, and let continue the making. A new making for you has the Maker. This in his own sheepfold. Break away. This day, break away.

Not as in the stampede of the restless multitude; but going after the call of the Maker: the call bidding, come to the Maker and be free. For riding upon the mercy of the hand of your Maker, he has extended this to you, this that you may break away. This before you return to the earth, O cloud. O vapor, fading away.

Nevertheless, seen below on the winding road, there is a flesh which keeps on running on; gladly gone to glorify flesh. And esteem is found to fullness. Esteem in that stream feeding first the flesh. Being mindful to at least make mention of the Lord of glory. Hence, mention is made.

But whence shall men inquire as to the glory of the Lord? Or seek another glory?

The glory of the Lord, fixed to the finish, pure and passing through the lands, shall it at all stand still in any part of the earth, and not reveal itself to mankind; even man and woman? If they would but stop running on? Shall there not be understanding, pure and simple in the earth, where Christ, the Lord of glory, is yet the head of the man?

And the glory of the Lord, being what it is, it is due here and now from the beings who are; but yet because it is what it is, flowing on and on, it appears given to a place elsewhere, a place afar; and even surely another time.

O but see you look again, and if it should appear for a moment to stop, has it stopped itself, or has it stopped you. Is this not also by the power of that glory?

If so, then color it also a glory. For a glory it must be: standing still, moving to save still, as a coming back to bring back. And with so much glory making glad in the nether and the glen, what shall it, coming back, bring back? Shall it not be but for the glory of Jesus, the only Saviour of the soul; the wonderful Christ of God?

And though the colorful painting of the hand of the Lord abounds, needing nought from man to lend it loveliness, though it be a fine picture to behold in the eyes of men, and though such a beauty abounds upon the colorful leaves of fall in the land of man, let autumn then be covered with the colors; but now you stop yourself; stop you still, and let the memories of the moment be collected, and the intoxication thereof put in a bottle.

Yet the cast of the colors and all the beauty thereof, these cannot come to the count of the myriad of blessings, the breaths, and the heartbeats, the moments within moments, which the Lord of glory has shown toward the soul of man. And what man can count his sins, as that he may number and name a righteousness or recompence for them? Behold the beauty of the colors of autumn, glory not stolen by man; breathe in one breath more, hold it: and behold the sweet scent of his paintbrush. This, too, shall fail.

All the breaths in the bosom, and all the colors which paint the walls of the graveyard. What shall then be worthy to remain? This that is gone, and that which remains, the hand that controls them shall be to glorify God.

Yea, the beauty of the leaves shall fail, and the remnant that be left behind, even the blowing of the wind, in this they shall tremble, and be shaken, and they shall fall. Yea, though they hold till the time appointed, yet a time is fixed for their fall.

But the blood, O the precious blood of Jesus, the Christ of God, the same blood which cleanses a man from the dark stains of his multitude of sins, it shall bring forth a presentation unmatchable, and even so marvellous: for this sight, it shall be one able to please the eyes of God. For this beauty, a thing priceless it is; and the thing cannot be separated from the glory that is Christ's. Even the true and magnificent glory.

And the beauty which it is, is it not more and more relished by the old man and the old woman; more and more in the autumn of their years? O Lord, great is your faithfulness that these leaves not fall. For your blood, it has cleansed them. And bountiful is your love which shall not let their beauty fail.

Though the multitude of men have glozed over their sins, maintaining as if they themselves have made ready themselves, selves made acceptable in their sins, this, too, is error. Even unto death. For yet there is the glory of Christ, come with the true cleansing glory; his righteousness to be relished; for there is grace and mercy in this stream: that glory which does make men straight; that one blood which makes right, making so righteously right: that one blood of that one, which makes a soul at one with the Maker. Else what else matters?

And the stream yet righting, it runs on. As it runs on, what has it with it, as it runs on? Melodies of its own. Saints have a sound. Christ has a glory. Flowing from the hearts. Hearts of his saints. Manifest through his Spirit.

Surely there is a song that a man can sing, and a song so lovely indeed; but when Christ is seen in the man, when Christ is seen in the woman, then the lovely song, it shall go about singing the man; and this song, it shall sing also the woman. Such and so much is the glory of Christ.

Lovely songs that shall be sung, go on and be sung then, you lovely songs. O but there is a song of lovely lives that shall be lived: these giving Christ glory, and showing a sure and telling testimony: one streaming the return of the fine fellowship that man did once have with God; and because of Christ Jesus, it is even again so, in the acceptance of the beloved. And more than a taste of love it is, but abundance which shall abound and rebound, and that from stream to river; and the river running on. This then is glory. From stream to river. The river running on.

And abundant as it be, it shall not be found running through the hearts of a nation perverse, one whose righteousness is a righteousness of adulteration.

Nevertheless running, it shall run on. Even though the nations cry out, adulation; the unrepentant cry out, adulation; those sliding toward the grave cry out, adulation. So let them cry out. For there is another cry. For those once in the dry and thirsty nethers shall cry out, adoration; those now in the green fields shall cry out, adoration; among the blossoms of his blessings, adoration. O you children of adoration. Run on, run on. Let Christ be glorified. For mercy is magnified.

For the stream known of the redeemed, it shall bring more than a taste of love: but abundance shall it bring, and such which shall abound and rebound from stream to river, and even from sea to sea. The glory of Christ shall declare this. And the wonderful works of his ways unto the sons of men, the same shall show itself; and it shall be a tireless testimony of the grace he has granted, the mercy manifested; and the habitation of Christ, it shall shine outward, and show forth a tireless adornment of the beauty of holiness; the righteousness of his one righteousness. And Christ is glorified.

Down through the stream. Into the running river. Out from the river. On its appointed way. Seeking for the sea.

The sweetness that is a swelling of the goodness of the Lord, it has no hurt and can harbor no harm. Beloved, let the swelling be; seek not to lance it, for there is no fault in its fatness: it is seeking through faith, and affirming through substance to find its fullness, you see; and seeking to find it in you. Swelling so, let it swell: for its swelling, it is sworn to the healing of the heavy heart; yea, an holding help for the weak and weary hands. A fortress of love to the lost and lonely, in a cold and treacherous land. It is the glory of Christ the Lord. O the sweetness thereof.

Remember and declare the sweetness of the Lord. Lift you up your eyes, O sojourner, and see the sweetness of the Lord; that which he has sent to be seen. And let it be your cottage for a season, just over there on that hill which you see, there on the other side of the sea's horizon; a refuge even in the approaching storm called temporary: that which suddenly comes upon unwatchful you: though you thought yourself in a careless moment mansioned: back in the midst of nothing but green fields and sure sunshine.

The sweetness of the Spirit of the Lord has readied this refuge, and the joy of the same shall abundance the refrain: for those who have not refused his grace: for those ready for his return. Even this thing, it also speaks: another thing shining through, for the glory due Christ from you. Jesus Christ, your provider. Jesus Christ, your provision.

Who then is Maker, and master of things all? The Lord of glory is he. Having all power and authority. The Lord is his name. It is he who is able to speak softly to the sleeping blue sea: blue sea, blue sea, give your hidden rain to the blue sky in peace; do so now in the peace of your sleep, blue sea.

Hear, O man. The speaker of things from eternity, is he not the same who shall awaken the sea; and declare it enough power to cast off sleep?

O but awakening, shall the sea not rise in a dreadful temper, and a dark roaring rage? Ready to right the wrong done it?

And sea, O sea, holding so many secrets, yet revealing your habit, O sea: rising, cursing, crying out, O blue sky, how is it that you are black. When last I slept, I did leave you blue. O thief of glory, rogue of my peace, I roiled not, and when did I toil? When wrought I to take ought from you? Why were you then not content with my peace? When I did repose, I trusted you. Even let you stand watch for me; but you now think yourself standing over me. And what have you gone and done? Even again, thus have you done.

O sky, weak blue, what made you think, that meager you stand higher than me? For I alone stand over the depths, and my dominion is mine, all over the deep. Yet you have gone and turned dark on me, by taking my blue from me.

You could have settled for the sufficient blue, even a joyous blue; but I see that your blue, is not an also blue, but it is a jealousy blue. Why were you not content? I perceive you to be but a glutton for glory. And it is my glory which you have helped yourself to, and it has made you glad.

But what of you, O sea? You who haven much hatred in deed, and ravage the depths in secret?

O sea, O sea, take back, take back; take back again from the deep dark sky; recover your reputation from him who stole your glory; rend from the sky the right to rage: that which you boast to be your own. Reclaim that glory mysteriously yours, that which you boast is your own.

Hence, stay black within, O dark sea, and rest you not a moment again; no, not till you are back to blue again; and if you take back your own, this shall make you that best of all blue again; and an hour of peace with the impetuous sky shall be your portion within; yea, it shall be your portion again; even within the bounded shores of your mortal appointment; for so are you created.

Surely you have not gone and forgotten you were created? Forgotten how you came to be? And have you forgotten as well, O sea, forgotten even also for whom; for whom you were made to be? Created for even the Lord Christ Jesus. Is it not his glory then? Thus, for his very glory you be.

But, O sea, O sea, when owed you an answer to any one? Say now, O sea, from whom did you receive that you should owe return? You take what you want, and you yield what you will. Men boast of your boldness, they fear your fierceness. Some oaring in vain, ever you roar; and so you go, heaving and roaring. Have you made yourself mighty, as one having no maker? The choler in your churning, is it yours from within? And the calmness so great, till it leaves a glisten in your glaze, is not all this, and all that, too, through the glory of the Lord, the Maker? But, O how you behave, for yet you behave as though you were both, the giver here and there the taker.

Answer now. You who boast, and of whom men boast. What if you did rage? Atimes think you rise too high to even honour honour? How shall he who put you in your place, put you down that you remember your place? He who can talk to you, would you rather he walked on you: showing what to you and man? This, too, is his to do. He who did bid you be. Is it not enough that men boast? Dead men boast? These none considering the Lord? Shall he not come and speak you away also? Done away into eternity?

For the earth, it is still the Lord's. And all therein. And shall he not bring his church to better understanding again? And this shall he do from within his own glory: and none shall hinder his hand from within.

Just for an hour, short moment, then be you settled, O sea; be you settled for men: then shall the hunt and the hurt start over again: an endless spray, spilling over the shores, a wafting carried into the hearts of hapless men. Men held prisoners on the lands, the lands held prisoner between the seas. Seas calling for the rivers, rivers calling for the streams. All flowing, hoping for the sea, to which the Lord shall speak softly again. Else whence came this glory endued to you? For all glory is for the glory unto whom it is due. Is it not to the Lord? When will men learn? Is pride not perversity? Shall vanity never cease?

Shall vanity move nature out of the way, even till man's own glory becomes the order of the day? Even the day that the Lord has made?

Speak softly to the sea, O Lord, one Lord, and it shall rise and roar, for you are its master, and you are Lord; and in spite of its lore, in the midst of its might, and its belief in its glory, you only are the master, and yours alone is all the glory. And all the glory is due to you. Speak, O Lord of glory. And the glory of the Lord shall speak. But, O then, what of proud men?

If your speaking softly is so magnificent power, how much more when you roar, thundering to the sea, O Lord: the sea unbounded, even the sea immortal? And, O Lord, in so doing, in your Spirit so able, how can it not be so magnificently manifest: more than a thing seen with the eyes, heard with the ears, tasted in the mouth, fragranced in the air, and felt in the heart? And that which you have spoken, men have known; and how, O how, being so much more wonderful, can it not be magnified? For more than things satisfying in this life, verily this thing, it is true life; life set, life savoured in the very souls of men. And the glory, even the glory of all glory, it is the Lord Christ Jesus.

Light to men, men coming short; men casting a long walking shadow on the sun at midday, and on the moon at midnight. The true light is that light that is: it destroys the darkness, making its way down to the top of the mountains, up into the valleys, through the vineyards; an overflowing stream, into the river; and on and on, and into the sea.

Is this not that sea, this sea unbounded, but this sea unmortal, the length and breadth thereof beyond comprehension, and a sea whose depth is unfathomable? Into which all that is given to flow, then flow it shall, into one purpose. Just what sea is this, if it be not another sea? Yea, a sea is it, one not named by men. Love is he. Blessed be the Lord of glory, for this is he who can make this sea your sea, giving you a sanctuary of serenity. And bring you over in it. A saved soul, one sailing on. Shadows no more: neither on the sun, nor the moon, nor distant shore. The blood has answered this. Sail on, O soul. Sails set for home. Holding for his glory. The glory for holding.

Holding on, you hold.

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