IN CROWN-LOSERS: WHILE THEY ARE STILL FAITHFUL. WHILE MEASURABLY UNFAITHFUL. WHILE VERY UNFAITHFUL. WHILE BUFFETED TO MAKE THEM FAITHFUL AGAIN. WHILE THEY REMAIN FAITHFUL. IN THE WORTHIES: IN PRE-MILLENNIAL TIMES. IN THE MILLENNIUM. IN THE LITTLE SEASON AND AFTERWARD. IN THE RESTITUTIONISTS: THEIR CONDITION BEFORE RECEIVING IT. GOD'S PURPOSE IN OFFERING IT TO THEM. ADEQUATE MEANS AND ARRANGEMENTS FOR BESTOWING IT. CONDITIONS ON WHICH THEY WILL OBTAIN IT. THE RESULTS IN THE FAITHFUL AND THE UNFAITHFUL. 

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SO FAR in our study of the Holy Spirit we have seen that it is not a person. Then we saw, in the second place, that it is God's power, and, in the third place, that it is God's disposition, primarily in Himself, secondarily in Jesus and tertiarily in saints. We are now ready to study the Holy Spirit as it exists in crown-losers. It is to be defined as God's disposition in crown-losers. As such it is perhaps best viewed from five standpoints: (1) while they are still faithful, before they lose their crowns; (2) while they are measurably unfaithful, which makes them lose their crowns; (3) while they are very unfaithful; (4) while they are being buffeted to make them faithful again; and (5) while they remain faithful. The Bible teaches that the Spirit has during the Gospel Age been poured out upon those who later became crown-losers, members of the Great Company. The classic passage on the outpouring of the Spirit (Joel 2:28, 29; Acts 2:17, 18) teaches this; for in speaking of the outpouring of the Spirit during the Gospel Age ("upon the servants and upon the handmaids in those days I will pour out my spirit") the Lord tells us that He will pour out His Spirit, not only upon His servants, but also upon His handmaids. By the servants the Little Flock is meant; and by the handmaids the Great Company is meant. From the Biblical standpoint that males are

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stronger than females (1 Pet. 3:7), the Little Flock, as stronger in character than the Great Company, is in the Bible set forth as males and the Great Company as females. Hence in Joel 2:29 and Acts 2:18 the Little Flock is designated as the servants and the Great Company as handmaids. From the standpoint of the family figure the Little Flock are God's sons and the Great Company are God's daughters (2 Cor. 6:17, 18). Accordingly, the classic passage on the outpouring of the Spirit indicates that those who will retain it are divided into two classes: Little Flock and Great Company. 

At the time of their Spirit-begetting and for a while afterward there were no crown-losers; all were then prospective or tentative Little Flock members; for all were called in the one hope of the high calling (Eph. 4:4). It was only later on, in some cases sooner, in others later, that some, yea, the majority of the new creatures, as implied in the names, Little Flock and Great Company, became crown-losers. And some of these crown-losers have only by the skin of their teeth escaped the Second Death, while some others have lost Little Flockship only by the skin of their teeth; and between these two extremes all sorts of character variations in the Great Company are found. At the time of consecration and Spirit-begettal there was no difference in their hearts' attitude. All had made a full consecration, holding nothing back from the altar. We know this, because had that not been their hearts' condition, God would not have begotten them of the Spirit. Hence the crown-losers, like those who retained Little Flockship, in their consecration had the new (renewed) human will that willed God's will. Accordingly, by their Spirit-begettal those, as well as these, received in their higher primary graces the new, spiritual, will, in their selfish and social organs new, spiritual, capacities, and in their lower primary, and in their secondary and tertiary graces new i.e., spiritual, bents, all of these capable of acting from spiritual motives and in spiritual ways. Thus they received these powers in and 

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by the Spirit-begettal; and some of these made considerable advancement in developing these capacities toward Christlikeness, while some made very little, due to lack of zeal. When they will have become handmaids, which will be after their delivery from Azazel's hands, for it is then as a class that they will serve the Lord, though as individuals they served Him as servants before losing their crowns, they will in varying degrees (dependent partly on their progress before losing their crowns and partly on the degree of their degeneration while backsliding unto losing their crowns, while resisting the priesthood and while engaging in other wrong-doings in the fit-man's and Azazel's hands) regain lost ground and cover the ground that before their crown-lapsing they had failed to cover; for after their cleansing they will, though in a lower degree, not only develop all the heavenly affections and graces, but will strengthen, balance and crystallize them, as well as their new spiritual wills, which proves that in crown-losers while still crown-retainers the Holy Spirit was in them God's disposition, and especially so when, delivered from Azazel, they become faithful. 

Accordingly, for awhile these were faithful to their consecration vows. As a concomitant thereof they for a while said, No to their selfish cravings and worldly cravings of others who attempted to control them. Accordingly, they for a while, some for a shorter, others for a longer while, practiced self- and world-denial. Not only so, but they made progress in the study and learning of God's Word, some more, some less, and some very much, as can be seen from most sifters, before they became such. They made progress in spreading the Word, here also some more, some less, and some very much, e.g., some pilgrims, auxiliary pilgrims and elders. Moreover, they practiced watchfulness, both in its self-examining and in its self-guarding aspects, here again some more, some less, and some very much. With the same variations about all of 

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them made progress in developing more or less of the heavenly affections and graces, and some of them did it in strength and in balance. And some of them with the same variations endured sufferings for the Lord's, the Word's, the brethren's and the world's sake. Some made almost no progress in these seven respects; some made some in some of them and none in others of them. Accordingly, we see that what we stated in what we numbered (1), e.g., while they were still faithful, is true of these crown-losers while still crown-retainers, though in varying degrees in them, and the Holy Spirit in them while faithful was God's disposition. 

Let us now briefly study their course as indicated under (2): while they were measurably unfaithful. But with those who became crown-losers what St. Paul says of the faithful (Heb. 3:14) did not manifest itself in them: they did not hold the beginning of their confidence [the spirit of faithfulness that at first they exercised] firm unto the end. As indicated above, in varying degrees they turned unfaithful; for they turned out to be those for whom the burden of the narrow way proved too heavy. The outpouring of the Spirit upon them as long as they were faithful had the same effect on them as it did upon the Little Flock up to the same measure of faithfulness, as a comparison of what we pointed out in Chapter VII was the effect on the latter with what was pointed out in the preceding paragraph of its effect in the former, will show. But by and by those who became crown-losers began to relax in faithfulness in consecration: Their self- and world-denial slowed up, giving way to an increasing indulgence in self and the world! Their love for and study of the Word slackened; and other subjects than those of the Word increasingly enlisted their love and study. Watchfulness in its self-examination and self-guarding gradually gave way to its neglect and their indulgence of carelessness as to both of its parts. The unpopularity and the wearying effect of spreading the Word or the lack of others' responsiveness thereto

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cooled their zeal therein; and other themes than those of the Truth more and more monopolized their communions with others. The hard effort that the new will had to put forth to set and keep the affections on heavenly things and to develop the graces gradually tired them of this activity, while thereafter their energies were expended in selfish and worldly directions. With their loss of interest in the things belonging to the narrow way, prayer increasingly lost its attraction for them; and, of course, its fervency and heartfelt participation decreased. Especially as their faithfulness in more or less of these six features of the Christian life decreased, their endurance of difficult, unpleasant, untoward and contrary things for the sake of truth, righteousness and holiness decreased, and that to the degree of their unfaithfulness in cross-bearing. While all seven of these evils were not committed by all crown-losers, all committed one or more of them. 

The effect of this course on the three ingredients of the Holy Spirit in God's people was disastrous indeed. First of all it gradually undermined their new spiritual wills, making them more or less flabby; then it more or less blunted the keen edge of their new minds by dulling the spiritual perceptive, remembering and reasoning powers, which made them susceptible to accept error in place of formerly held Truth, and to add error to the Truth already had and kept. It dulled their heavenly affections, making them love less their spiritual self-confidence, self-respect, their spiritual approbativeness Godward, Christward and brethrenward, their spiritual rest, safety, secretiveness, self-defensiveness, aggressiveness, possessions, life, food and drink. And instead of these they by self-indulgence developed more or less of these affections in selfish human respects, with the result that they put on varyingly more or less of pride, pomposity, laziness, cowardice, hypocrisy, contentiousness, malice, covetousness, self-preservation and intemperance. Instead of setting and keeping their affections upon the heavenly Husband, 

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Bridegroom, Parents, children, brethren, friends, home and country, they more or less added to such affections ever-growing, overweening affections on the earthly spouse, brethren, children, friends, home and land. In other words, alongside of the spiritual will, heart and mind they exercised more or less of the fleshly, worldly and devilish will, heart and mind and thus became increasingly double-minded (Jas. 1:8; 4:8). At this stage of their career now being described they did not yet go to such an extreme of neglecting the spiritual and indulging in the natural as became their condition later. At this stage they were varyingly going more in the direction of the selfish and worldly, though going also somewhat in the direction of the spiritual. They were largely mixing the spiritual with the selfish and worldly, and were thus developing the double mind. 

They retain the Holy Spirit, but compromise it with the selfish and worldly spirit. They are riding one foot on one horse, the other on another horse running at uneven speed. They have put their hand to the plow, and are looking backward. The result is that they run and stumble, they get up and run again, then stumble again, repeating the process over and over again, with the spiritual more ascendant than the selfish and worldly. While their double-mindedness is not yet very pronounced, it is present enough to make their Christian life unsatisfactory. Nevertheless, our description of them in this second stage, measurably unfaithful, demonstrates, so far as the predominantly good part of their disposition is concerned, that the Holy Spirit in them is God's disposition in them, but limited more or less by the partially evil part of their mind. At this stage of their experience God expostulates much with them in their private meditations and in their communings with their brethren by the printed and oral Word. He sends them repeated pertinent instructions, rebukes, corrections and exhortations to repentance and renewal of their consecrations. Moreover, He sends providences into their lives that are

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calculated to restrain their developing evil mind, by blocking their endeavors to avoid the consecrated course and their endeavors to indulge selfishness and worldliness, continually appealing to the good part of their minds to put to death the growing evil part of their dispositions. These restraints not being heeded, the Lord sends providences of a chastising sort calculated to bring them to their senses. But, alas, those who become crown-losers varyingly react to these, sinning and repenting, sinning and repenting, increasingly becoming more self-willed, until, the longsuffering of the Lord coming to an end, He takes their crowns away from them, and thus remands them to the class of crown-losers, in which condition the Lord gives them another kind of experience calculated to destroy their fleshly minds. Their courses of self-will leading to the loss of their crowns pass varyingly, some through selfish and worldly stages (1 Cor. 9:27; 1 Tim. 6:9, 10), some through sinful stages (1 Cor. 5:5; Jude 23) and some through erroneous stages (1 Tim. 1:19, 20; Ps. 107:10, 11), some combining two or all three of these stages (1 Cor. 3:12-15; Matt. 7:26, 27; 25:2, 3, 8, 10-12; Rev. 7:9, 13, 14). But despite these they still retain a measure of the Holy Spirit as God's disposition in them, the good part of their minds. 

This brings us to our point marked (3): while they are very unfaithful. As we saw that there was a progress from good to a mixture of good and evil in their dispositions, the good being the Holy Spirit in them, while they were measurably unfaithful, so there is a progress in their condition of being very unfaithful; for it degenerates into varying degrees of a preponderance of the evil mind over the good mind in the worst of them, and in the preponderance of the good mind over the evil mind in a comparatively few of them—those who almost, but not quite won out in the high calling; and in some it is more or less a case of half of one and half of the other, with considerable of seesawing between them. Yet a double mind is in all of 

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them, as James assures us: "A double minded man is unstable in all his ways" (Jas. 1:8), with very much of variation in the double-mindedness in the individuals, even as we saw above. In their stage of being very unfaithful, the bad side of their double mind works overtime, varyingly, as must always be kept in minds, in various individuals. Always they either set aside in revolutionism more or less of the teachings of the Bible and more or less of the arrangements that God has given for His work, or they partisanly support others who become guilty as leaders or ledlings of these two forms of rebellion. Whenever a company of them form a group, they become partisan sectarians; and their leaders always grasp for power and lord it over God's heritage (1 Pet. 5:3), becoming guilty of love for money, influence, honor from men and leadership. As these evil qualities grow in them under Satanic manipulation they lead their followers into increasing errors and Satan-given wrong arrangements for the Lord's work. These revolutionisms arousing the opposition of the faithful, controversies set in, wherein, to defend themselves against the Scriptural truths that the faithful bring against their errors, to maintain a semblance of consistency in their errors, they give up one truth after another; and their sectarian crown-lost followers partisanly support their leaders in these controversies, and thus with them lose more and more of the Lord's truths and arrangements, though they together with the newly adopted errors hold to those formerly held truths and arrangements not involved in these repudiations. With all of this they increasingly lose part of their ability to discern between truth and error. This shows a deterioration in the bad part of their intellects and their intellects' contents, while it still shows that their intellects still retain some of their former ability to see and to retain some truth—double mindedness in their intellects in varying degrees. 

As their heads deteriorate, so do their hearts deteriorate. The very fact that their heads deteriorate is preceded

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with some deterioration of their hearts, and in turn is followed by further worsening of the heart. Their errors of head certainly partially undermine their faith, sear more or less their consciences and put a cloud between them and the Lord, curtailing their spirit of prayer and a lively sense of His favor, fellowship and approval. Moreover, they make them more or less bitterly partisan against the faithful for their opposing their wrong course, whereas they should love and appreciate them all the more for their efforts to rescue them from the snares of Satan. Furthermore, their partisan spirit varyingly hardens their hearts in sectarianism, with the partiality for their sect always generated by sectarianism. Their leaders' hearts are similarly injured by their party-building, power-grasping and lording tactics, by their love for money, honor, power, influence and leadership—in a word, by their sectarianism and clericalism. And the ledlings submitting to these sectarian and clericalistic leaders develop a fear and subserviency to man that makes their hearts servile and bound, which works contrary to the filial disposition of the Holy Spirit and to the spirit of liberty that God desires His people to have (Rom. 8:15; Gal. 4:31; 5:1). All of this results more or less in spiritual leanness, poverty and unfruitfulness. 

The influence of all of this on the new will is weakening. It diminishes, but does not destroy in them the effective working of its source: the combination of faith, hope, self-control, patience, piety, brotherly love and charity. With the decrease of the strength of the new will, which primarily works out of and as an expression of this combination, there sets in more or less an awakening of the previously overcome higher primary faults—unbelief, discouragement, irresoluteness, discontinuity, impiety, unbrotherliness and uncharity—and the loss of a part of proper self-esteem, approbativeness, peace, cautiousness, secretiveness, selfdefensiveness, aggressiveness, providence, appetitiveness, vitativeness, sexliness, husbandliness, wifeliness, 

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filiality, brethrenliness, friendship, domesticity and patriotism; in a word, there sets in as a result of the decrease of the new will's strength a decrease in the previously developed higher and lower primary graces. There likewise sets in, as a result of such decrease in the strength of the new will, a weakening of its ability to suppress the efforts that their lower primary affections and graces make to control them. And this results in the lower primary affections and graces getting more and more victories over the new will, with the result that the lower primary faults are increasingly developed—a measure of pride, ostentatiousness, laziness, cowardice, hypocrisy, covetousness, gluttony, drunkenness, contentiousness, malice, bitterness, implacability, grudgesomeness, unforgiveness, shunning of self-sacrifice, unchastity, malhusbandliness, malwifeliness, malfiliality, malbrethrenliness, malfriendship, maldomesticity and malpatriotism. It further results in weakening more or less the secondary graces: humility, reticence, industriousness, courage, candor, generosity, temperance, longsuffering, forbearance, forgiveness, self-sacrificingness, chastity, subhusbandliness, subwifeliness, suffiliality, subbrethrenliness, subfriendship, subdomesticity and suppatriotism. And, finally, it results in decreasing the tertiary graces—zeal, meekness, contentment, joy, obedience, gentleness, moderation, goodness, mercy, reverence, impartiality and faithfulness—and an arousing of a measure of their opposites—zeallessness, rude insubmissiveness, discontent, sorrow, disobedience, roughness, immoderation, inamiability, cruelty, irreverence, partiality and disloyalty. 

Of course, such a weakened new will does not imply the blotting out of the graces and a vigorous exercise of the disgraces; for that would make one lose Great Companyship and become a second-deather. It means a more or less deterioration of the graces to a worse degree than had been had by one who thereby had forfeited his crown and the awakening of the disgraces to a greater degree than had been had by one 

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who thereby had forfeited his crown. And we must remember that in such deterioration of good and growth of evil qualities there are various degrees in various individuals. Nor are we to think that all of them deteriorate in all the graces and increase in all the faults. Some do this in but a few particulars, and not extremely in any, others in more and perhaps none of the Great Company in all of them. But amid these deteriorations of good and increases of evil qualities there always remains enough of good in them for them to maintain some of the Holy Spirit, God's disposition in them. But they do lose whatever of the anointing that they had received, and thus the qualification to act as sacrificing priests and prospective kings now, and as blessing priests and reigning kings in the next Age. While after they cleanse themselves they will receive the renewal of a right spirit within them as the Holy Spirit, they will never again partake in the anointing, which is the privilege of one only as long as he remains a priest. And as the loss of their crowns cut them off from the royal priesthood, and remanded them to Leviteship and prospective nobles in the Kingdom, they, lacking the anointing, will never attain to the Millennial Priesthood and Kingship, but will be Levites in the Temple (Is. 66:21, Levites; Rev. 7:15) and nobles before the throne (Rev. 7:15; Ps. 45:14, 15). 

We now come to the point marked (4): while they are being buffeted to make them faithful again. Despite their more or less willfulness, waywardness, rebelliousness, erroneousness, sinfulness, selfishness and worldliness, God still loves them. They are still His daughters, and His Father-heart goes out to them in pity for their fallen condition and in longing to save their New Creatures. Since their willfulness makes them unamenable to moral suasion unto reformation, the Heavenly Father, like a true father, uses for their recovery, first, the rod of affliction, and that in two forms: First He withdraws restraints from persons who oppose the partly good and partly evil work that 

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they do; for be it noted that with more or less zeal, misdirected through their darkened understanding, they take part in religious work, which, because of being partly good and partly evil, arouses opposition and persecution. This brings upon them sufferings, partly for righteousness and partly for their errors and wrongs. Such persecutions come from the large and small nominal churches and in a few cases lead almost to their reformation, especially bringing those of them who yielded to worldliness and to a longing for worldly favor and advantage to an appreciation of the vanity of all that is in the world. The second form with which He applies the rod to them is unfavorable circumstances, e.g., He causes them to fail of obtaining their worldly ambitions as to prosperity, popularity, ease, honor, station, business success, etc. Instead He turns them into disappointments, distress, sorrow, failure, unpopularity, dishonor, demotion, insolvency. In the home He frequently permits them to live in a hornet's nest, which destroys domestic peace and happiness. In church circles He permits them to have similar distressing experiences. These conditions are not sent by God in wrath, but in love, in order to wean them away from selfishness and worldliness. He makes their sinful indulgences turn into ashes grating on their teeth, into tacks running into their feet, into scourges lashing their bare backs, into remorse plaguing their consciences and into wormwood and gall nauseating their stomachs. All of these persecuting persons and unfavorable circumstances make them pause and reckon with themselves and take stock of their spiritual condition; and they contribute their part toward helping them cleanse themselves from the filthiness of the flesh and spirit that they had permitted to be added to that which they had by reason of the Adamic depravity. But these experiences have not proved enough entirely to free their new minds, hearts and wills—their Holy Spirit—from their developed bondage to self, the world and sin, though they contribute toward that end in all 

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and almost entirely accomplish it in those who lost Little Flockship by the skin of their teeth. Thus we see that the rod helps toward freeing their Holy Spirit, God's disposition in them, from its pertinent bondage. 

As in none of the Great Company do these two forms of the rod prove sufficient fully to free their Holy Spirit from the bondage of developed worldliness, selfishness, error and sin, and in a large number hardly fazes them at all, and variously but incompletely affects the rest of them, the Lord resorts to a second set of untoward experiences, which are calculated finally fully to deliver their New Creatures from the bondage into which their unfaithfulness to their justification or consecration or both has brought them. He delivers them over to Satan, called in Lev. 16:8, 10, 21, 22, Azazel (averter, perverter), for the destruction of the flesh, that their New Creature, the Spirit, might be saved in the day of the Lord Jesus (1 Cor. 5:1-5; 1 Tim. 1:19, 20). It will be noted that 1 Cor. 5:1-5 shows that for evil conduct delivery to Satan was made, while in 1 Tim. 1:19, 20, it is shown that such delivery was made for setting aside the Truth and teaching error in its place. Their delivery to Satan implies that they come into such a condition as the priests disfellowship them, and thus withdraw all brotherly help and favor from them. It also implies that God temporarily abandons them, and lets Satan buffet them, until their fleshly minds are destroyed, which delivers the New Creature, the Holy Spirit, from the bondage of sin, selfishness, worldliness and error. Filling their minds with more or less error, Satan makes them busy themselves with false religious work, works of false propaganda, of building false religious sects. He deceives them into believing they will accomplish great works, win great numbers, gain great favor, etc. The upshot of it all, however, is great disappointments, troubles, losses, frustrations and failures, as is shown of them in Ps. 107:12; Matt. 7:21-23, 26, 27. With some Satan takes another course.

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He gets them to plunge into some selfish and worldly ambition, such as gaining wealth, position, fame, influence, pleasure, office, etc.; but here again he leads them to great disappointments, troubles, losses, frustrations and failures (1 Cor. 3:12 ["wood, hay, stubble"], 13, 15), wrecking their ambitions. With some Satan dandles the allurements of the pleasures and profits of sin, again only to bring them great disappointments, troubles, losses, frustrations and sufferings. He leads all of them on wild goose chases, on hunts for snipes allegedly to be allured by a fire's light into flying into the open bag that the dupe holds near the fire, while the trickster, alleging that he will go, find and chase the snipes toward the fire, of course leaves the dupe "holding the bag," until he realizes it. 

As with the prodigal son, their similar untoward experiences will eventually lead them to come to themselves; and resolving to return to the Father they will make efforts to retrace their steps. It is this for which the Father longed, and for which He allowed them to suffer persecution, unfavorable circumstances and buffeting at Satan's hands. Seeing them at a distance painfully and humbly seeking to return, He runs forward to meet them by favoring providences and the presentation of appropriate portions of His Word through His faithful Little Flock members. The returning steps gradually put away the sin, error, selfishness and worldliness that kept their Holy Spirit as in a dark dungeon (Ps. 107:10) bound hand and foot. Bitterly do they repent of their willfulness, rebellion and waywardness. In faith they plead for forgiveness through the merit of the Lamb's shed blood (Rev. 7:14). And when in their great trouble they cry unto the Lord, He will save them out of all the spiritual and earthly distresses into which they were brought by their willfulness, rebelliousness and waywardness (Ps. 107:13). He will deliver them from the darkness into which their errors like a blindfold and dungeon of solitary confinement brought them, and from the danger 

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of going into the second death into which their sins, selfishness and worldliness brought them, and will break the bands of the bad habits with which these evils bound their symbolic arms, hands, legs and feet (v. 14). He will take away their false teachers, who as symbolic gates introduced them into their symbolic cities (sects and denominations), and will destroy the teachings and arrangements that as iron bars held the false teachers in a position to confine them in their sects and denominations (v. 16). By these delivering acts God will have freed their Holy Spirit, His disposition in them, their new, spiritual will, mind and heart, and they will come to their rightful place as the suppressors of the evil and the developers of the good in them. Thus we see the Holy Spirit enthroned in them as it was before they began to turn unfaithful, as they become faithful, and as they remain faithful. 

Finally, we come to the point marked (5): while they remain faithful. Their untoward experiences will have given them complete revulsion against waywardness, willfulness and rebelliousness in sin, error, selfishness and worldliness. They will be forever done with these as a maker of the double mind in them. Henceforth their Holy Spirit, God's disposition in them, will cleanse them from all filthiness of the flesh and spirit and will enable them to perfect holiness in the reverence of the Lord (2 Cor. 7:1). Renewing their covenant of sacrifice they will remain dead to self and the world and alive to God by the Holy Spirit, God's disposition in them. Hence their Holy Spirit will enable them to practice self-denial and world-denial. It will lead them faithfully to meditate on the Truth, to make it their own and the refuter of all errors, from whatever source they may come. They will by their holy wills, minds and hearts faithfully scrutinize their dispositions, motives, thoughts, words, acts, surroundings and influences operating on or out of them, as well as guard themselves against all evil and into all good. Their holy minds, hearts and wills will cultivate

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the prayer spirit and practice, which will receive favorable consideration and response from the Lord. That same Holy Spirit of their minds, hearts and wills will make them faithful witnesses of the Truth, particularly as to the coming Kingdom and the completion of the Church (Rev. 19:6-8). Above all, their new-creaturely minds, hearts and wills, the Holy Spirit as God's disposition in them, will enable them to cultivate the heavenly affections, the higher primary graces, the lower primary graces, the secondary graces and the tertiary graces, as they will also enable them to use their lower primary affections and graces as servants of truth, righteousness and holiness, as well as to suppress their efforts to control the higher primary graces. This same Holy Spirit will enable them to do these things amid pleasant and unpleasant, easy and hard, advantageous and disadvantageous and toward and untoward experiences, thereby enabling them to strengthen, balance and crystallize their characters in God and Christ likeness, which will fit them for their everlasting future places in God's plans and purposes. In their new-creaturely minds', hearts' and wills' doing these things they will demonstrate that the Holy Spirit in the crown-losers is God's disposition in them. 

We now will discuss the Holy Spirit in the Worthies, usually called the Ancient and Youthful Worthies. God's Word sometimes represents them as of one class in two parts, e.g., as typed by Elisha and the half tribe of Manasseh settled East of the Jordan and as the one earthly phase of the Kingdom, etc., and sometimes as two separate and distinct classes, e.g., the Millennial Kohathites and Gershonites, the old men and young men of Joel 2:28, and the vessels of wood and earth of 2 Tim. 2:20, etc. Here we will view them from both standpoints, as will seem most convenient, though of the two, the Ancient Worthies are in the Bible treated more detailedly. And as a rule, the expression, Holy Spirit, and its equivalents when applied to them are used in the sense of power. Thus it was with the Holy Spirit coming upon Othniel (Judg. 3:10), 

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Gideon (6:34), Jephthah (11:29), Samson (13:25; 14:6, 19; 15:14), Saul (1 Sam. 10:6, 10; 11:6), David (16:13), etc. The Spirit as God's power coming upon these gave them the ability to know and do what God desired them to do. It thus qualified them to do the works committed by God to them to do; but this Spirit was not the Spirit of the begettal; much less was it the Spirit of the anointing, which Jesus and the Church have been receiving during the Gospel Age; for in these senses of the word, none of Adam's fallen descendants could receive it before Jesus, after presenting His atoning merit in His glorification, received the power to pour out the Holy Spirit upon the Church (John 7:39; Acts 2:33). It was also in the sense of power to know what and how to do, and the ability to do the work that the Lord appointed them to do, that the spirit was given to Bezaleel, Aholiab and their coworkers as to making the tabernacle and its belongings (Ex. 22:3; 31:3-6; 35:30—36:4). So, too, was the Spirit in this sense given to the 70 elders (Num. 11:17, 25-29) and put upon Balaam (24:2) and Joshua (27:18; Deut. 34:9). 

God is now giving the Youthful Worthies a like power to know what and how to do as to His work for them and the ability to do it, but without the Spirit-begettal and anointing. And as their present work is a more advanced one than that which the Ancient Worthies had to do while in the flesh, except those of the latter who under Divine inspiration wrote the Old Testament, they are given more detailed knowledge of what and how to do and the ability to do it than was given the Ancient Worthies, apart from what certain of the latter did by revelation and inspiration. Yet these latter understood very little of the prophecies that they delivered (Dan. 12:8, 9; 8:15-17; 1 Pet. 1:10-12), and nothing at all of the antitypes of their historical writings, while the Youthful Worthies are privileged to understand the details of present Truth. 

But there are certain Scriptures that indicate expressly that the Ancient Worthies had, and impliedly 

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that the Youthful Worthies have, the Holy Spirit in the sense of a holy disposition, not as New Creatures, which in this life none of them have had nor will have, though they will receive it in the Little Season, but as human beings developing a righteous disposition similar to that which Adam and Eve had before the fall, and to that which Jesus had before His consecration and Spirit-begettal—similar, we say, but not exactly like theirs; for these three were sinless humans, whereas that was not the case with the Ancient, and is not the case with the Youthful Worthies in this life. Their experiences in the justified life have developed in them a personal though imperfect faith and righteousness similar to those of sinless Adam, Eve and Jesus; for their advancing experiences in the faith-justified condition cultivated in them a hatred of sin and error and a love for truth and righteousness. In other words, in those experiences, faith and justice became more and more their controlling virtues and in this control they have developed more and more piety and brotherly love and through these three ever-growing virtues, faith, piety and neighbor love, they developed as humans more or less along the lines of justice the other higher primary virtues—hope, self-control, patience and the elements of charity, the lower primary, the secondary and tertiary virtues, not graces, as humans. (We call the good qualities controlled by justice, virtues, while those developed by love we call graces; for all good qualities are developable in one or the other of these two ways, dependent on whether the controlling motive is justice or love.) Even after their consecration they have still continued to grow in the kind of faith and righteousness just described. That the Ancient Worthies had such a spirit of faith and righteousness is not only evident from the fact that they led a life of justification by faith, but also from direct statements of the Bible. E.g., after his sin with Bath-shebah and his sin against Uriah, and after his sincere repentance, David prayed that the Lord would renew a right disposition within him (Ps. 51:10). 

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Speaking of his and all others' justified condition, he said that in their disposition there is no guile (32:2). St. Paul quotes the context of this passage in Rom. 4:7, 8 as applicable to the Gospel-Age tentatively justified, hence the Youthful Worthies in their justified disposition have no guile in the sense of their justified will that wills God's righteous will; there is no sin in their new will—the will to will God's will, despite the sins of their fallen flesh. St. Paul gives the testimony as to all the Ancient Worthies, that they wrought righteousness and exercised faith (Heb. 11:1, 2, 33) and in principle these passages apply to the Youthful Worthies. Hence it is a Biblical teaching that the Ancient and Youthful Worthies have that part of the Holy Spirit, God's disposition, that is the will to do God's will, and additionally have the graces that are developed by that will's exercising the human sentiments. 

But the Ancient Worthies had and the Youthful Worthies have a measure of the Holy Spirit, God's disposition, that in consecration is developed by love—disinterested good will; for not only did the former have and do the latter have the consecration of justification, i.e., consecration to righteousness; but the former had and the latter have the consecration of sanctification, i.e., the will to be dead to self and the world and alive to God, i.e., the will that wills God's will sacrificially. In other words, so far as consecration is concerned, the former made, and the latter make, the same consecration as the Little Flock. While God's acceptance of their consecration differs from His acceptance of that of the Little Flock, so far as these three classes of consecrators are concerned, their attitude is the same—a deadness to self and the world and aliveness to God. Accepting the Little Flock's consecration as a part of the Sin-offering, God arranges harder, more crucial trials for them than He did for the Ancient and does for the Youthful Worthies. Furthermore in this life He requires the Little Flock to become crystallized in perfect love, a requirement that He did not make of the Ancient Worthies, as can be seen from Samson and

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David, who, dying, prayed for vindication as against wrong-doers, and from many of them dying in battle while slaying their enemies, and a requirement that He does not make of the Youthful Worthies. The reason for the difference is this; the Little Flock (and the Great Company, too) are on trial for life on the spirit plane, all of whose gainers must become crystallized in disinterested love, while in this life the Ancient Worthies were not, nor are the Youthful Worthies on trial for life. Rather, their trial is for justifying and sanctifying faith and for righteousness, as is conclusively proven in Heb. 11. And whoever of the former failed, and of the latter fail, to maintain faithfulness to these, failed or will fail of Worthiship. 

Does this mean that they are not to develop disinterested love? Certainly not! Though they were not, or are not on final trial for life or for disinterested love in this life, nevertheless, consecration unto death, which has always been for them to carry out, and which is necessitated, if one would be faithful, on account of the present ascendancy of Satan and sin, cannot be maintained without disinterested love. As long as Satan is in control it is impossible to maintain faithfulness in consecration without deadness to self and the world and aliveness to God, i.e., without disinterested love. All the Worthies have made the covenant of sacrifice; and they must be faithful therein to the degree asked for by God through His Spirit, Word and providence. Why then do they not in this life become crystallized in disinterested love? We reply: God does not providentially put them into such crucial experiences as require such exercise of His Spirit and loyalty to His Word as crystallized or will crystallize them in disinterested love. Accordingly, while He gives them some development in disinterested love Godward, Christward, brethrenward, worldward and enemyward, as inevitable to faithfulness to consecration, He does not bring it to the climax of crystallization, by the simple expedient of keeping them from the trials necessary for such crystallization. In other words, they had to be, or must be 

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faithful amid their justification and consecration experiences, even if their consecration experiences are not of an all-embracing thoroughness and finality. However, their loyalty must be in whatever God brings into their lives to a justifying and consecrating faith, and to righteousness even unto death, with as much disinterested love mingled therein as the providences of God call upon them to develop. All of this adds up to their having developed or to their developing the Holy Spirit as God's disposition to a good degree in this life. 

Not only the nature of their spirit of consecration implies, but also the Scriptures teach of the Ancient Worthies and imply of the Youthful Worthies that they have a measure of the Holy Spirit as God's disposition in them. David's praying not only for a renewing of a right spirit in him (Ps. 51:10), but his beseeching God not to cast him off from His favor nor to take His Holy Spirit from him (11) proves this. Moreover, in v. 12, in elaboration of this plea, he entreats God to restore to him the joy of His salvation, a part of God's disposition, and to uphold him by a willing spirit, disposition, which is also a part of God's holy disposition. So also God expressly tells the Ancient and impliedly tells the Youthful Worthies, that, if obedient to His corrections, He would pour out His Spirit upon them and make known to them His Truth (Prov. 1:23). Accordingly, the nature of their spirit of consecration and express Scriptures prove that they had or have at least a measure of the Holy Spirit as God's disposition in them as humans; but not as New Creatures. Accordingly, they do not only have the three classes of the virtues of justice in their justified and consecrated lives; but they also had or have a considerable degree of the graces—the higher and lower primary, the secondary and the tertiary graces, even if their non-higher primary graces are not completely balanced and crystallized in disinterested love. Accordingly, as humans they had or have the Holy Spirit as God's disposition in them in its three component parts: (1) as the new will, the will that wills God's will in justification and 

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sanctification; (2) as cleansed human affections with powers to reach out to the higher and better things of human aspiration; and (3) the virtues and graces that their new will, the will to will God's will in justification and consecration, exercising their cleansed human affections, develops in them. These three things are very similar to the three constituents of the Holy Spirit as God's disposition in the Church, because, while the latter's three constituents of the Holy Spirit are the renewed image of God on the spiritual plane, they are in the Ancient and Youthful Worthies the renewed image of God on the human plane. And as a matter of fact, though differing as to plane of being, the image of God is restored in these three classes along the lines of similar principles. This makes it unnecessary for us to go into detail on those principles, since we described them in detail when treating of the Spirit in saints. 

Having discussed sufficiently the Holy Spirit as God's disposition in the Worthies while in this life, we will now discuss it in them during the Millennium. The classic passage that treats of the Holy Spirit as God's disposition in the Millennial Worthies is Joel 2:28, which is quoted by Peter on Pentecost in Acts 2:17, not to prove that the Millennium had then set in, nor that all of that passage began to be fulfilled then, but because it was a part of a section treating of the outpouring of the Spirit, which outpouring Peter there quotes to prove that the phenomenon that the Jews witnessed then was not drunkenness, as some of them said, but was the prophesied outpouring of the Holy Spirit. As previously shown, Joel 1:2-20 treats of the Gospel Age from its beginning until the Harvest, and 2:1-27 refers to the end of this Age, vs. 1-14 to the world in its trouble feature and vs. 15-27 to the Lord's people in their harvest privileges. V. 28 tells what will come after the things belonging to the Gospel Age are fulfilled, "afterwards," in the Millennium, while v. 29 tells of what God will do during the entire Gospel Age to His people, "in those days," the days of Joel 1:2—2:27. Four things are mentioned as coming after 

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the Gospel Age, "afterwards," (1) the outpouring of the Spirit upon all flesh; (2) the Christ's sons (believing Israel and the faithful faith-justified) and daughters (apostate Israelites and faith-justified ones and Gentiles) declaring the Truth; (3) the Ancient Worthies, "your old men," giving by inspiration the deeper truths of the Millennium, and (4) the Youthful Worthies, "your young men," giving by inspiration the less deep truths of the Millennium. Accordingly, two of these four things are given the Ancient and two of them are given the Youthful Worthies, both having one of these four things in common, the outpouring of the Holy Spirit, and each having a different one of these four things, one the ministry of inspired delivery of the deeper truths and the other that of the less deep truths; for the Ancient will then have a higher service than the Youthful Worthies, proven in part by their differing ministry as to giving inspired revelations, in part by the former's being antitypical Kohathites, the highest of the antitypical Millennial Levites, and the latter's being antitypical Gershonites, the lowest of the antitypical Millennial Levites; for in the Millennium there will be another part added to the Bible, the New Covenant revelations (Rev. 20:12); and this will consist of the dreams and visions referred to in Joel 2:28. But it is not these that are here to be treated of especially. It is their like Millennial blessing, the gift of the Holy Spirit, that is here to be discussed. 

Both sets of the Worthies are to share in the better resurrection (Heb. 11:35). Their resurrection is the third kind of the resurrection of life (John 5:29), the Little Flock getting the first kind, that on the Divine plane, and the Great Company getting the second kind, that on a spirit plane lower than the Divine plane. Not having been in this life begotten of the Spirit, but having been developed as human beings, the Worthies will obtain perfect humanity in physical, mental, artistic, moral and religious faculties and princeship on earth in the beginning of the Millennium, as the better resurrection, which is called such, because they will get perfection 

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of faculties and princeship 1000 years ahead of the world, who will reach perfection and princeship at the end of the Millennium (Rev. 20:5; Ps. 107:40). The Worthies' sharing in the life resurrection when they come forth from the tomb (John 5:29) proves that they will be perfect in faculty; for resurrection on the human plane means restitution, Adamic perfection, which, however, does not mean character perfection, but faculty perfection; for Adam, while having faculty perfection, did not develop perfection of character, though he had an undeveloped perfect human disposition, which in principle the Ancient and Youthful Worthies in this life have developed in developing perfect wills—intentions in human righteousness. That they will not have perfectly developed characters is evident from two facts, i.e., they have not in this life stood trial for life, hence did not develop perfect characters; and it will be through the Millennial ministry of the Christ that they will be made perfect in character, while on trial for life, "that they without [apart from] us [in our Millennial ministry for them] should not be made perfect" (Heb. 11:40). They having died without perfection of character, and there being no change in the tomb (Eccl. 11:3), a perfecting of their characters can take place only after they come back from the tomb with perfect faculties. 

It is upon their perfect mental, artistic, moral and religious faculties, that the Holy Spirit will be poured out, "afterwards," in the Millennium. To understand what this will mean in its beginnings, let us keep in mind that in this life they will have developed considerable of the virtues and a measure of the graces, as well as quasi perfect human wills—intentions, and more or less cleansed affections, with more or less developed mental and artistic abilities. These will have poured out upon them an increased measure of the Spirit above the measure of the Spirit that they developed in this life; and this increased measure of the Spirit will begin instantly at the outpouring of the Spirit; for it will be outpoured upon perfect faculties

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which will immediately, through this perfection of faculty and the enlightenment and energization of the Word upon those faculties, expand in will, virtues, graces and affections, since perfect faculties will have more power to expand in these respects, and that more quickly than their fallen faculties had in this life. Accordingly, soon they will attain perfect dispositions and these will more or less rapidly develop perfect human characters than will the restitution class, whose faculties will require the 1000 years to develop into perfection. Thus rather quickly will the Ancient and Youthful Worthies develop perfectly the new will, the cleansing of their affections and the perfect virtues and a much larger measure of disinterested love and its graces than they had in this life. This will be accomplished through a very large indwelling of the Word of God and through many favoring providences, as well as through the absence of temptations from Satan and the world. And long before the 1000 years are over they will have developed perfect human character in perfect wills, affections, virtues and the human graces, which graces, however, will not be those of new creatures; for the latter lay down life unto death sacrificially, which during the Millennium there will be no occasion or possibility to do; hence such a degree of the graces will not be exercised, hence not developed. Nor are we to understand that their development in the Holy Spirit as just described will preclude their sinning; for as typed by the male kid that the sinning ruler had to bring as a sin-offering (Lev. 4:22-26), the Worthies will commit sins more or less during the Millennium, especially in its earlier parts, and will have to avail themselves of the merit of the sin-offering of the Christ for forgiveness, e.g., Samson's and David's characters at death were of a kind that they will doubtless sin at times Millennially. That they will not even have reckonedly perfection of character is proven by the sinning ruler's not bringing a bullock as a sin-offering, which a sinning priest, typical of sinning priests during the Gospel Age, brought (Lev. 4:3-12). 

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The Worthies, in relation to having the Holy Spirit, are to be viewed from a third standpoint, counting their having it in this life as the first standpoint, and their having it in the Millennial Age as the second standpoint. During the Little Season they are to have it flawlessly as human beings, just as Jesus had it as a human being just before His Spirit-begettal. Then as Jesus was begotten of the Spirit at Jordan unto the Divine nature, the Worthies are, early in the Little Season, to be begotten of the Spirit unto a spiritual nature lower than the Divine nature. We do not yet know what that nature will be; nor do we know yet whether the Ancient Worthies will be on the same plane of spirit existence as the Youthful Worthies, or whether the former will be on a higher plane of being than the latter. But that they will be Spirit-begotten in the Little Season is evident from the fact that while they are to gain spirit existence at its end, they will be merely human beings during the Millennium. What effect their Spirit-begettal will have on them we can infer from the effect on Jesus and the Church their Spirit-begettal had on them. We recall that it was pointed out that by Jesus' begettal of the Spirit He was at once at the mark of perfect love, and that His perfect human virtues and graces were immediately made perfect spiritual graces, as His human will was by the Spirit-begettal made a new spiritual will and as every faculty of His brain was given a spiritual power with the ability to attach itself to spiritual things, corresponding to the human things to which they formerly had attached themselves, from spiritual motives and in a spiritual manner. 

Similarly, the spiritual begettal will affect the Worthies. First of all, their consecrated wills, formerly perfectly consecrated as human wills, will by that begettal, become spiritual wills, i.e., wills that from spiritual motives and in spiritual manners will perfectly will God's will in everything. Secondly, each of their brain organs will by that begettal receive the power, from spiritual motives and in a spiritual manner, to adapt itself and attach itself to the things on the spiritual 

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plane corresponding to the earthly things to which before that begettal it was limited in its power of adaptation and attachment. Thirdly, in addition to their being at once at the mark of perfect love their new spiritual wills, laying hold on each spiritual power implanted by that begettal into each of their brain organs, will exercise each such power by constantly attaching it to its spiritual object and by that exercise will develop the spiritual virtue and grace belonging to that organ, and so it will develop all the higher and lower primary virtues and graces. Fourthly, that new will, will cause their higher primary virtues and graces to suppress the efforts of their lower primary graces to control them, and thus will develop the secondary virtues and graces. Fifthly, that new will, will cause the higher primary graces to lay hold on the various virtues and graces that can be combined as constituent elements into the tertiary virtues and graces and exercise these constituents into forming the tertiary virtues and graces. Sixthly, the new will, by maintaining the balance of the higher primary virtues and graces and their domination over their lower primary affections, virtues and graces, over their secondary and tertiary virtues and graces, will strengthen and balance them in the Worthies. Seventhly, by the new wills faithfully maintaining such balance in the higher primary virtues and graces and their domination over all their other affections, virtues and graces amid crucial trials unto the end, it will cause the Worthies' characters to become crystallized in God's and Christ's likeness for a spiritual plane of existence. Not only will the Holy Spirit, as the spiritual will, effect the foregoing development in the Worthies' affections; it will exercise the spiritual capacities that the Spirit-begettal will give the mental faculties unto perfection in spiritual respects. Thus it will attach the spiritual powers of remembering until they will remember every spiritual thing that they will have learned, as well as perfect their memories on things learned on lower planes than those on the spiritual plane. Similarly will that new will attach their perceptive powers

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to spiritual things unto their understanding them in their details, as well as things to be understood on planes lower than the spiritual. Likewise it will project the reasoning power, both inductive and deductive to spiritual things, and cause them to reason correctly thereon, as well as on things belonging to planes of being lower than the spiritual plane. 

Their Millennial experiences and activities will give their human mental, artistic, moral and religious capacities perfection in all their diversified applications. But by their Spirit-begettal they will, during the Little Season, have to do with their human nature what the Christ and the Great Company do with theirs in this life—sacrifice it in order to develop unto character fitness for spirit existence. Like the Great Company, they will not receive the anointing, which only the Priests and Kings receive, and therefore the Levites and princes will not get it. Their Little Season experience will test them under the natural law and the law of the New Covenant as humans, and such experiences will test them under their Covenant of Sacrifice in relation to their parts of the Oath-bound Covenant. Thus like Jesus, who from Jordan to Calvary was as a human being tested under the Mosaic Law and Natural law, the law of Adam's trial, and as a New Creature was tested under the Covenant of Sacrifice in connection with the Sarah features of the Oath-bound Covenant, they will be undergoing trial for two kinds of life at the same time. And these trials will crystallize their human characters in Godlikeness and Christlikeness on the human plane and their New Creatures in Godlikeness and Christlikeness for the spiritual plane. Thus will the Holy Spirit be crystallized in them in both respects. But their perfect humanity with its right to life and life-rights will be given up in death forever, and thus they will attain spirit-life on some spiritual plane with the crystallized Holy Spirit as theirs forever. 

The Worthies will certainly be sorely tried, both in their perfect human and perfect spiritual Holy Spirit. During the Little Season, which will be the Harvest of

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the Millennial Age, the six siftings of the Gospel Harvest will be re-enacted on a refined scale. Of course the grossness of the five Harvest siftings could not be put into operation without provoking the rejection of them even by the goat class, let alone by the sheep class. They will, accordingly, be so refined as not to appear in their real character, even to the goat class. Thus very refined errors will be advanced that in principle, but very attenuatedly, will contain the germs of no-ransomism, infidelism, combinationism, reformism and murmursome contradictionism. Each of these siftings will progress in evil; and the Worthies, aware of what will be going on, will be most mild toward all, going no further than veiledly suggesting another course than that followed by the sifters and siftlings. But to pursue this course amid the ever-increasing suspicions, insinuations, questionings, accusations and clamors increasingly hurled at them by the goat class, will be very testful, though not yet crucially testful. The crucial test on their Holy Spirit will be the sixth, the post-reaping sifting, revolutionism, which will follow the 40 years of reaping—2874-2914 (Rev. 20:7, 8). In all probability this sixth sifting, like the Epiphany sifting under bad Leviteship, will begin stealthily in 2915 and last until 2920. During this period an ever-bolder revolutionism in ever-increasing open opposition to the Worthies will increasingly set in, and come to a climax, perhaps in the murder, martyrdom, of the Worthies by the sifters and siftlings in an effort to take their power away from them (Rev. 20:9). We say "perhaps in the murder of the Worthies"; for it is difficult to see how otherwise so many perfect men amid perfect living conditions will come to die so nearly together without a violent taking away of their lives. But whether by martyrdom or otherwise, they will be most crucially tested in both their humanity and new-creatureship, and the tests will prove them in both respects to be crystallized in the Holy Spirit and thus meet for eternal life, which at the conclusion of the testing time will be given them on a spiritual plane of existence 

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with the Holy Spirit as their eternal character possession, unto the eternal praise of God and Christ. Thus we conclude our discussion of the Holy Spirit As God's Disposition In The Worthies. 

We will now study the Holy Spirit as God's disposition in the restitution class. All the classes having it as God's disposition in them so far studied belong to the faith class, hence could be dealt with by God during the prevalence of faith-requiring conditions; but the class now about to be studied in relation to it, the restitution class, is not a faith, but the unbelief class. Hence the conditions amid which it will be given them will not be faith-requiring, but belief and obedience requiring conditions—Millennial conditions. The fact that they do not belong to a faith class means that they do not have a faith that trusts where it cannot trace God's dealings. It does not mean that during the Millennial Age they will be infidels, for they will be believers in the then due Word and providences of God; but things then will be made so plain that the wayfaring man, though a fool, will not go into error (Is. 35:8). Hence they will not have to trust where they cannot trace; for they will be able to trace all God's ways. These they will believe in; but while not exercising a blind faith, as the elect often must do, they will be required to believe the Truth then revealed and especially to obey it. 

Better to appreciate their being given the Holy Spirit, it will be well for us to consider their dispositions in the Millennium before they are given the beginnings of the Holy Spirit. Their dispositions will then be exactly the same as when they in their bulk died, since there is no change in the disposition in death, and as when in a comparatively few they live through the great tribulation without dying, and thereafter are about to come to live under Millennial conditions. All of them will be depraved by heredity; and those of them who lived for some time amid evil world conditions will additionally be depraved by evil thoughts, motives, words, acts, their evil surroundings and the 

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evil influences operating upon, and yielded to by them. But in varying degrees and in more or less different points of disposition will this depravity exist in the various members of the unbelief class. Hence while the faculties and dispositions of all will have this depravity, it will not be of the same degree in all. In some it will be mild, in others gross, and in still others between these extremes. But all will be depraved in mind, heart and will, even if not equally so. They will not have in perfection any of the graces, neither the higher and lower primary, the secondary, nor the tertiary graces. Those who have more or less of some of these will have them quite imperfectly. Some will lack entirely more or less of them. All will have more or less depravity in all of them. 

Thus they will hold very many physical, mental, artistic, moral and religious errors. They will all have more or less of the higher primary faults, e.g., doubt, disbelief, unbelief, despondency, hopelessness, despair, irresolutelessness, pliancy, fickleness, incontinuity, impiety, unbrethrenliness, uncharity. They will all have depravities in whatever lower primary graces survive in them, i.e., they will be depraved in their self-esteem, approbativeness, restfulness, cautiousness, secretiveness, combativeness, aggressiveness, providence and love for nourishment, health and life: In some features these qualities will be overdone or will be underdone, so that there will be in them pride or overdone humility, ostentatiousness or overdone reticence, laziness or overdone industriousness, cowardice or overdone courageousness, hypocrisy or overdone candor, covetousness or overdone or underdone providence, contentiousness or overdone or underdone combativeness, wrath and hatred or overdone or underdone aggressiveness, gluttony and drunkenness or asceticism, overdone self-preservation or underdone self-preservation. In some there will be unchastity or despising of or indifference to the opposite sex, unhusbandliness or overdone or underdone husbandliness, unwifeliness or overdone or underdone wifeliness, unfiliality or

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overdone or underdone filiality, unbrethrenliness or overdone or underdone brethrenliness, unfriendliness or overdone or underdone friendliness, undomesticity or overdone or underdone domesticity, unpatriotism or overdone or underdone patriotism. They will all have more or less of the disgraces operating against the tertiary graces. Thus they will have indifference as to truth, righteousness and holiness or overdone or underdone zeal, sorrow or overdone or underdone joy, irreverence or overdone or underdone reverence, rough unsubmissiveness or underdone or overdone meekness, discontentedness or overdone or underdone contentedness, unmercifulness or overdone or underdone mercifulness, disobedience or overdone [subserviency] or underdone obedience, rudeness or overdone or underdone gentleness, badness or overdone or underdone goodness, immoderation or overdone or underdone moderation, partiality or overdone or underdone impartiality, unfaithfulness or overdone or underdone faithfulness. Their minds, hearts and wills will be more or less unset from right and good things and set upon wrong or bad things. In other words, they will all have the unholy spirit, instead of the Holy Spirit. In such sadly depraved condition of mind, heart and will the Kingdom will find them, when they return from the dead or without dying entirely when they are about to come under the Kingdom. 

Next, some thoughts on God's purpose in offering to give them the Holy Spirit: Some of His purposes therein will be curative of this depravity, i.e., setting aside the evils in them; some of His purposes therein will be to supply their lacks; and some of His purposes therein will be to perfect their good; for be it remembered that however depraved the various members of the world to whom restitution will be offered may be, none of them is utterly depraved, as Lutheranism, Calvinism, Anglicanism and Independencism hold, but in every one of them vestiges of the image of God have survived the ravages of the curse, and these vestiges of God's image God purposes to restore, 

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as well as to expel the evils and supply their lacks along physical, mental, artistic, moral and religious lines. Therefore, the many disgraces mentioned in the preceding paragraph God designs, in offering the Holy Spirit to the restitutionists, to destroy. The many lacks there set forth God in offering the Holy Spirit to the restitutionists purposes to supply, and to develop the opposite of these disgraces; and those lacks mentioned or implied above God wills to supply in offering the restitutionists the Holy Spirit; for our truthful, righteous and holy God abhors the depravity in the fallen race, ardently desires to put it aside and to give the race again the image of God in the bestowment of the Holy Spirit, to the intent that they might through obedience to His will of truth, righteousness and holiness be fitted to have and enjoy eternal life amid conditions of truth, righteousness, holiness and blessedness. It is to realize these purposes that, among other things, God made the elective features of His plan, and has been realizing them in preparing the four elect classes and the two quasi-elect classes, for His use of them: the former as the four ruling parts of His Kingdom, and the latter as the two main subordinates of His Kingdom, to effect His purposes in offering the Holy Spirit to the restitution class, at the same time completing the Holy Spirit in the two classes of the Worthies, and giving it to the two quasi-elect classes: believing Jews and loyal justified. 

And God's Millennial arrangements will be adequate to offering His Holy Spirit to the entire non-elect world, to giving as much of it as even the most willfully disobedient will accept and to giving all of it to the heartedly obedient. From our wise, powerful, just and loving Heavenly Father nothing less than this should be expected, nor will He furnish less than this. A view of these arrangements will convince us of their adequacy for His purposes as to the restitution class for His offer and gift of the Holy Spirit to them. First of all, He will remove the Satan system and all its arrangements, so that their influence will be utterly

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destroyed from among the race. This implies the spiriting of Satan, the head, and the impenitent fallen angels, the body of the Satan system, from the earth, so far away from the earth as to keep them both in ignorance of what is going on here, and in inactivity as to tempting the restitutionists to sin and error. This is symbolically meant by the binding and imprisoning in the bottomless pit of these evil beings (Rev. 20:1-3). Again, these restitutionists will Millennially not be permitted to tempt or otherwise wrong one another. Thus two of the three sources of the elects' temptations will not tempt the world to sin and error in the Millennium; and these two things will be an arrangement conducive to the offer and bestowment of the Spirit upon the restitutionists. And with the setting aside of the Satan system will be set aside its earthly visible representatives in state, religion, aristocracy and labor. The third arrangement that God has provided to accomplish His purposes in offering His Spirit to the entire restitution class and for His bestowing it upon all to the degree of their responsiveness to the condition of its reception, is the establishment of the four elect classes as God's Kingdom over the earth and the restitutionists. This Kingdom will consist of two phases: first, the Heavenly or invisible phase, Jesus as the King of Kings and the Church as these Kings holding the chief position in both phases of the Kingdom, with the Great Company as their subordinate assistants in its invisible phase. These Kings will operate all of the Kingdom's processes for the accomplishment of the Kingdom's purposes, assisted subordinately by the Great Company. The second phase of the Kingdom is its earthly or visible phase, which will also consist of two parts: the Ancient Worthies, as the chiefs in the earthly phase, and the Youthful Worthies, as the subordinate rulers. But neither of these parts of the Kingdom's earthly phase will be an original source of Kingdom rulership. Under God, Jesus and the Church will be such, who will, because of their invisibility, have the earthly phase act

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as their representatives, even as the Satan system with directly opposite principles and effects has used oppressive governments, false religions, predatory aristocracies and selfish labor organizations to be its visible representatives on earth during its reign over the race. As helpers of the Ancient and Youthful Worthies there will be the two quasi-elect classes. 

These Kings will set up conditions inconducive to error, unrighteousness and unholiness and conducive to truth, righteousness and holiness. Instead of the Satan system ruling, as now, through oppressive governments, false religions, predatory aristocracies and selfish labor organizations as its representatives, all of these will these Kings then displace and themselves will take the Kingdom under the whole heavens, and establish as their representatives a fostering government in the Worthies, the true religion as the only religion then to operate, a benevolent aristocracy and helpful working arrangements then to prevail. Instead of error prevailing, the Truth will everywhere prosper and abound. Instead of unrighteousness and the unrighteous prospering, righteousness and the righteous will then flourish. Instead of the unrighteous being exalted, as now in Satan's empire, they will be abased and will be striped when disobedient, and that on the spot, for their reformation. Instead of the righteous being abased and persecuted, as now in Satan's empire, they will be rewarded whenever obedient, and that on the spot, for their further uplift. Instead of depravity—physical, mental, artistic, moral and religious—being the order of the day, physical, mental, artistic, moral and religious uplift, even up to perfection, will be the order of the day. Instead of the fallen angels and wicked men tempting the race to sin and error, Christ and the Church and their representatives will be influencing them to truth, righteousness and holiness. Instead of its being easy to do wrong, as now, it will then be hard to do evil; and instead of its being then hard to reform and do right, as now, it will then be easy to reform and do right. Instead of 

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popular sentiment being in the direction of evil, error and depravity, it will be in favor of the good, true and noble. Instead of depraving institutions and conditions abounding, as now, elevating and ennobling institutions and conditions will then abound. Instead of the various features of the curse abounding, they will decrease and the various features of restitution will set in and increase. Instead of the broad way leading to destruction prevailing with its multitudes of travelers, as now, and the narrow way leading to life prevailing, with its few travelers, as now, the highway of holiness—a very publicly and multitudinously traveled way—will be open, to all on terms that all will be able to meet. Instead of physical, mental, artistic, moral and religious degradation increasing, it will decrease and physical, mental, artistic, moral and religious elevation will set in and ever increase. In a word, everything conducive to evil will be set completely aside, and everything conducive to good will be established on a firm and lasting foundation and will prevail prosperously. Of course, these conditions will be of just the kind helpful to offering the Holy Spirit to all and giving it in the degree of their response. 

There will be two special arrangements in the Kingdom that will be exceedingly helpful for the outpouring of the Holy Spirit on the restitution class, apart from most of the things mentioned in the preceding paragraph: the unfolding of the Truth, the Word of God, and supporting providences. We will look briefly at the Millennial aspects of each of these two things, first at the pertinent aspects of the Word of God, the Truth. The Word will first be given by the Worthies from the Christ to the Jews; and it will heal them, as it is written, "He sent His Word and healed them" (Ps. 107:20); but it will not be confined to them; for it shall spread and abound to all nations, as we read, "Many people shall go and say … let us go … to the house of God and He will teach us of His ways …; for out of Zion [Christ and the Church] shall go forth the law, and the word 

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of the Lord from Jerusalem" (the Worthies, Is. 2:3). All who erred in this life will then be taught the Truth to their full enlightenment, according to the promise, "In that day the [mentally] deaf shall hear the words of the book, and the eyes of the [mentally] blind shall see out of obscurity [a mixture of truth and error], and out of darkness [total error] … and they that have erred in spirit [gone astray in error and misconduct] shall come to understanding; and they that have murmured [under the rigors of the curse] shall learn doctrine" (29:18, 24). The Truth shall make clear the perfection of God's wisdom, power, justice and love to the understanding of all humans (40:5). The Christ as God's holy Arm will then be made clear to the mental eyes of all nations, and everybody will see clearly the salvation of the Lord (52:10). Yea, the Truth will then be sea deep and worldwide (11:9). It will begin, like a brook, in small quantities, but continually will increase until it becomes a wide and deep river and will be the leaves of the tree of life for medicine and will cure the curse (Ezek. 47:1-12; Rev. 22:1-3). Then will be fulfilled that part of the promise which was not fulfilled in this life by reason of the bulk of the race dying unenlightened (John 1:9), for God is determined that all of such shall be saved from the Adamic curse and come into an exact knowledge of the Truth (1 Tim. 2:4-6). Thus the Word by its enlightening, energizing and healing effects will be the means of offering to all and conferring upon the responsive the Holy Spirit in the degree of their response. 

And the providences of God exercised by the Christ of God will be conducive to the restitutionists' receiving the Holy Spirit. In that day the providences of God will see to it that each one is given such experiences as will be hindersome to his living in sin and error, i.e., experiences adapted to his setting aside of physical, mental, artistic, moral and religious errors and sinfulness, and such experiences as will be encouraging to his learning and practicing the Truth, as 

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each will be so providentially placed as to discourage him from spreading error and to encourage him to spread the Truth and help others by the Truth unto reformation; nor will any then be allowed to tempt others. If they attempt to wrong others by false teachings and practices they will meet summary punishments (Is. 26:9); or if they seek to sin apart from involving others therein, they will be summarily punished. And if they will not even externally be subject to the Kingdom arrangements, but insist on violating them deliberately and continually, after a hundred years' trial they will be destroyed in the second death (Is. 65:20). Virtue will be as instantly and abundantly rewarded on its being practiced as sin will be instantly and justly punished when committed. Providential helps will be given to each one along all lines, especially to the physically, mentally, artistically, morally and religiously poor and needy, to overcome his weaknesses, to supply his lacks and to cultivate his good qualities. Special consideration will be given to each one according to his needs and abilities, and he will be so circumstanced as to receive the helps adapted to his needs and best calculated to his ever increasing in the Holy Spirit. Individual, as well as mass attention will be given by the Christ to help them receive and increase in the Holy Spirit. Yea, the providences of God will work in connection with setting and keeping set aside all conditions and things conducive to sin, error and the curse, and in connection with establishing and maintaining all conditions and things conducive to truth, righteousness, holiness and blessedness. What these conditions and things will be was set forth in the second preceding paragraph. Surely, then, the Word and providences of God then in operation will be helpful to offering the Holy Spirit to all and giving it in the degree of their response. 

Having seen what the Lord's arrangements for the restitutionists to obtain the Holy Spirit in the next Age will be, it will next be in place to see what will be their part to do to obtain it. The Kingdom will, of course, begin to work on the Worthies, and 

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then through them upon the restitutionists who will survive the time of trouble, and that starting with the Jews in Palestine. From them in due time it will go out to the unbelieving Jews and Gentiles elsewhere; then later on it will by Christ and the Church reach out to those in the death state, awakening them in groups, with intervals apart, i.e., the awakening of the dead will be limited in the first group to the last generation, which will be received and ministered to by the living generation. And so it will proceed at intervals, from each preceding to each previous generation, until all will have been recovered from the tomb. Beginning with the living generation and proceeding to each successive group returning from the dead, the Kingdom will enlighten them, first, as to sin, error and the curse in general and as to each one's part therein in particular, and thus stir up in the responsive, first, a hatred of sin and error in their nature and in their effects, the curse, and a giving up of these, because of their evil nature and bad effects; and, second, a love for righteousness and truth in their nature and effect and a practice of these, and thus will work in the responsive a true godly repentance that needeth not to be repented of. Next, the Kingdom will work in them faith in the Truth that will be proclaimed to them. This will not be a blind faith that trusts where it cannot trace God; for everything will be made so plain as to make doubt and infidelity impossible, e.g., when the people see generation after generation return from the dead by Christ's power, when friends see the dead return whose funerals they attended, how will it be possible to disbelieve in Christ's death gaining the right of removing from the race the death sentence incurred by Adam and transmitted by heredity to all in him? When they see unrighteousness summarily and justly punished and righteousness immediately and generously rewarded, how will they longer doubt that man is living under a moral order of affairs administered by God's representative, the Christ? When every good desire is 

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granted as a result and reward of obedience, how can they longer doubt that Satan's rule is abrogated and Christ's rule is holding sway? While dead they will have been unconscious; how could they longer believe in human immortality, torment for the evil and bliss for the righteous between death and the awakening of the dead? And when they uniformly experience the fulfilment of God's promises as due, how could they doubt the fulfilment of the rest of them as due. Certainly, unbelief will be destroyed and all will then believe. 

Following such repentance and faith, the restitutionists, as a help toward their receiving the Holy Spirit in the heart (for teaching them the Truth will give them the Holy Spirit in the mind), will be commanded to consecrate, which to them will mean to promise to be dead to sin and error and to be alive to truth and righteousness. They will not, like the elect, be invited as a privilege to consecrate, but will be commanded as a duty to consecrate themselves to the Christ. This means that their consecration, unlike that of the elect, will be to obedience unto life, and not to obedience unto death. The conditions of those times will not, like those of the present, require them nor permit them to suffer for righteousness even a little, let alone unto death, as present conditions require and inflict upon the faithful; for the highway of holiness (Is. 35:8) will make it easy to consecrate and to carry out consecration; it will, however, be hard on transgressors; for they for their transgressions will be the only sufferers of those times. The consecrations of the present require death to the humanity, to and for sin in the faithful, while the consecrations of those times will require death to sin only. The consecration of the present requires development of a Christlike new-creaturely character; that of those times a perfect human character. Accordingly, the restitutionists will in their consecration agree to die and remain dead to sin and to live to righteousness. Hence they will, to be faithful to their consecration, have to hate, forsake and avoid sin in all its forms and love, cleave to and practice righteousness 

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in all its forms—love God with all their hearts, minds, souls and strength and love their neighbors as themselves, not only in duty-love, justice, but also in charity, disinterested love, though the latter will not be developed to the point of laying down life for God, the Christ, their assistants or their neighbors. Indeed, as said above, Millennial conditions will not only not require such a thing, but will make such a thing impossible; for such a thing can only then be when sin prevails and abounds. Obedience, then, to the truth, righteousness and holiness under the then prevailing conditions will be the requirement of the restitutionists' consecration, and those conditions will be such as all the willing and obedient will be able to meet. Hence only those who willfully persist in disobedience will fail to win out then. And every help and encouragement consistent with the Divine purpose of restoring mankind to human perfection will be given with a liberal hand by the Christ and their assistants. 

The natural result of the Millennial conditions, in harmony with the restitutionists' compliance therewith, will be the gift of the Holy Spirit from God to man in proportion to that compliance. Freely and unconditionally, though gradually, will the Holy Spirit as the mind of God, in the sense of the mind as contents, the Truth, be given to every human being; for God is determined unconditionally through Christ's merit that two things be done: (1) that all be saved from the Adamic sentence, both those not yet in the death state and those already in it, which implies the awakening of all the dead and their return to life free from that sentence; (2) that all come into an exact knowledge of the Truth (1 Tim. 2:4). Thus by receiving from God through the Christ an accurate knowledge of the Truth they will all receive that much of the Holy Spirit as is meant by the Holy Spirit as the Truth in the head or mind. The rest of the Holy Spirit, the holy heart and will, is to be offered to all also; but in the nature of the case it will not be forced on any one. It will be given to all in proportion to their compliance 

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with the conditions of its giving, consecration made and lived up to. For a while all will consecrate (Is. 45:22, 23; Phil. 2:9-11), and thus they will receive the Holy Spirit as the new will, not, however, as a new spiritual, but as a new human will, such a will as Adam and Eve had before they sinned and as Jesus had before Jordan. This new will, or as we may call it, renewed will, is the will that will, will Christ's will. And under the influence of this new will all, at least for a while, will cleanse, at least in a measure, their impure affections and, at least in a measure, will attach some or all of them to good things from good motives. But all will not continue so to advance in the good. Some will tire of exercising their new wills under the influence of the Truth for the reformation of their depraved affections. These will form two classes. The first of these is those who will cease to reform even externally, but will practice external and willful disobedience, refusing to abstain therefrom. This, of course, will not only stop further receiving of the Holy Spirit, but will destroy their Holy Spirit understood as the new will and the measure of it so far developed understood as the new heart. These, persistently disregarding the exhortations, corrections and stripes administered to them, will after 100 years be blotted out as accursed (Is. 65:20); for the Scriptures teach that some, though for a while corrected by punishments, will later disregard them and harden themselves in sin during the Millennium (Is. 26:9-11). 

The second of these is those who, fearing the stripes that will summarily be meted out for disobedience to the external arrangements of the Kingdom, and desiring the blessings that obedience to its arrangements will bring, will first be, like all others, under a proper obedience; later on, some sooner, others later, they will tire of the internal warfare to overcome their faults and to practice righteousness in and from the heart, and thus they will cease to maintain the Holy Spirit as the new will and to progress in receiving the Holy Spirit as the new heart, the new affections for

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good. However, this class will outwardly reform and conform to the Kingdom's external arrangements, however much neglecting to practice truth, righteousness and holiness internally. They will neglect to practice the deeds expressive of supreme love to God and equal love to their neighbor. These are the old men of Is. 65:20, who will not fill their days with good, though continually learning the advancing Truth throughout the Millennium. Of course, their pertinent course will quench the Holy Spirit as the new will and the new heart, the new affections, with the result that at the end of the Millennium they will entirely lack these, though their outward obedience to the Kingdom's external arrangements will bring them perfect physical, mental, artistic, moral and religious faculties—human, but not character perfection. Thus they will have failed to receive the fullness of the Holy Spirit. This class will constitute the goats of Matt. 25:41-46. They will have plenty of opportunities to do good to Christ's least brethren, the restitutionists (see Diaglott and A. R. V.), i.e., to feed their hunger for Truth with the bread of life, to quench their thirst for righteousness with the water of life, to clothe their sin-nakedness with the righteousness of Christ, to minister to them in their sin-sicknesses, offering them the leaves of the tree of life as medicine for the cure of their sin-ills, and to visit them in their tomb-prisons with prayers for their recovery and with preparations for their care as they return from the tomb; but they will not take advantage of such opportunities of doing good. In other words, they will spend the Millennium selfishly receiving its blessings and making no adequate return therefore; for be it noted that Christ (Matt. 25:41-46) does not condemn them for doing evil, but for neglecting to do good, not for sins of commission, but for sins of omission. These two classes (Is. 65:20), the infant of days and the old men who will not fill their days with good, fail to develop much in the Holy Spirit and sooner or later lose what of it they will develop—die the second death, the first after a 100

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years' fruitless trial, the second at the end of the Millennium's Little Season, when manifested as evil. 

But, thanks be to God, all will not follow the course of these two classes as to the Holy Spirit; yea, we trust the great majority will not "do despite unto the spirit of the favor." The Scriptures give us to understand that, while all will receive the Spirit in the sense of the holy mind and that all will receive the beginning of the Holy Spirit in the sense of the new will and heart, very many will retain it in all three senses of the words just used as to the Holy Spirit, the new mind, heart and will. In the new mind this will imply that increasingly they will be given the Truth until they have the entire Truth of the Bible and the entire Truth of the new Millennial revelations as a third part of the Bible (Rev. 20:12). Furthermore, they will all be given the Holy Spirit in the sense of the new will, the will that wills Christ's will against sin, error and the effects of the curse and in favor of truth, righteousness, holiness and blessedness. This will, once accepted, will remain in them as the Holy Spirit working in them to will and do of Christ's good pleasure. They will also receive, develop and retain the Holy Spirit in the sense of purging out the evil affections of their inherited and cultivated depravity and of cultivating every good quality by a faithful exercise of their renewed affections. Thus they will by faithful exercise of the new will cultivate all the mental powers of perceiving, remembering and reasoning, until their mental faculties are perfect, as well as hold the Truth perfectly. They through the exercise of their artistic faculty by the new will develop perfectly their love for the sublime, beautiful, music, poetry, architecture, painting, sculpture, oratory, humor and agreeableness. Thus by the exercise of setting their religious affections through the new will upon their pertinent objects they will cultivate faith, hope, self-control, patience, piety, brotherly love and charity. Thus by making through the new will these seven (the higher primary) graces use their selfish and social sentiments

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as servants of truth, righteousness and holiness, they will develop unto perfection the lower primary graces—proper self-esteem, approbativeness, restfulness, cautiousness, secretiveness, combativeness, aggressiveness, providence, love for food, health and life, sexliness, husbandliness, wifeliness, filiality, brethrenliness, friendship, domesticity and patriotism. 

Thus by making through the new will the higher primary graces suppress the efforts of their lower primary affections and graces to control them, they will cultivate unto perfection the secondary graces—humility, modesty, industriousness, bravery, candor, longsuffering, forbearance, forgiveness, generosity, temperance, self-sacrificingness to the degree required for justice, chastity, subhusbandliness, subwifeliness, suffiliality, subbrethrenliness, suffriendliness, subdomesticity and suppatriotism. Thus by making the new will through the higher primary graces control combinations of higher primary, lower primary, secondary and some tertiary graces they will cultivate the tertiary graces—zeal, meekness, joy, reverence, obedience, contentedness, mercy, gentleness, moderation, goodness, impartiality and faithfulness. These, cultivated through the new will, the higher primary graces will strengthen, will properly balance; and, finally, amid crucial trials during the Little Season they will crystallize them. All of these developments will occur, partly by processes working in the minds, hearts and wills of each one without external activities, and partly by processes working in the minds, hearts and wills of each one through external activities. What these latter will be is set forth by Jesus' statement addressed to the symbolic sheep of Matt. 25:34-40, who by their loyalty will more and more be placed, as the 1,000 years advance, at His right hand, place of favor; while the selfish course of the symbolic goats will more and more, as the Millennium advances, be placed at His left hand, place of disfavor. Accordingly, the symbolic sheep, the Millennial righteous, will use the Millennial opportunities to do others the good they would desire 

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for themselves, if their places were reversed,—they will feed those hungering for righteousness with the bread of life, cause those thirsty for righteousness to drink the water of life, clothe with the righteousness of Christ the sin-naked ones, minister the medicines from the tree of life and from its leaves to the sin-sick, and offer the prayer of faith for the recovery of the dead, locked up in the cells of the tomb, and on their return minister to their needs. So employed they will be giving full play to the Holy Spirit in them in activities of every good word and work; and, accordingly, their Holy Spirit will grow, become strong, balanced and finally perfect in crystallization. Thus all will be full of the Holy Spirit of wisdom, power, justice and love. That Holy Spirit ruling in all of them will make them full of kindness, politeness, goodness and love to one another and, of course, they will be very happy in their fellowship with one another. But most of all will be their joy in God and the Christ; for their most valued possession will be the Holy Spirit cultivated by them through the Word and providences of God administered to them by the Kingdom. 

A few more Scriptures pertinent to our subject will now be studied. The classic passage on the outpouring of the Spirit on all flesh is Joel 2:28, quoted in Acts 2:17: "Afterward [after the Gospel Age, as the preceding part of the chapter shows, hence in the Millennium] I will pour out my spirit [disposition] upon all flesh; and your [the Christ's] sons [this life's believing Israelites and the loyal faith-justified] and your daughters [this life's unbelieving Jews and Gentiles] shall prophesy [preach the Word to those unacquainted with the Truth], your old men [the Ancient Worthies] shall dream dreams [receive by inspiration the deeper Millennial truths of the third part of the Millennial Bible], your young men [the Youthful Worthies] shall see visions [receive by inspiration the easier Millennial truths that will form the rest of the third part of the Millennial Bible]. In Is. 32:9-14 the Lord describes the fall and ruin of the nominal

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churches and shows that this will continue unto a completion by the time the Kingdom is established; then v. 15 shows that the outpouring of the Spirit on the world must wait until this is all accomplished, "Until the Spirit be poured upon us from on high and the wilderness [the Christ, who in this life were a symbolic wilderness, isolated from others] be a fruitful field [become very resultful in blessing the world] and the [supposedly] fruitful field [the nominal church] be counted for a forest [fruitless]." Is. 44:3 is another passage to the point: "I will pour water [the Truth] upon him that is thirsty [the restitution class] and floods [of restitution blessings] upon the dry ground [upon the hearts of the restitution class, those who in this life were unproductive of righteousness], I will pour my spirit [God's disposition] upon thy seed [the Christ's sons and daughters (Joel 2:28)] and [even] my [Millennial] blessings upon thine [the Christ's] offspring [the restitution class as the offspring of the Second Adam and Eve]." Ps. 51:17 shows that the broken heart of the repentant and contrite is an acceptable sacrifice to God through Christ; for in the restitution class it is the experience immediately preceding the reception of the Holy Spirit as the new will. Further details on God's bestowing upon Israel the Millennial Holy Spirit are given in Ezek. 11:19: "I will give them one heart [the Holy Spirit of oneness], and I will put a new spirit [the Holy Spirit, which they had not had, hence new to them] within you; and I will take the stony heart [their hearts have by sin and error become very hard] out of their flesh [fallen disposition], and will give them an heart of flesh [a heart made in human perfection]." Ezek. 18, by its terms, acts and descriptions, confessedly treats of the Millennium, when no man's teeth will be set on edge by his ancestors' sins, i.e., none any more will be depraved and punished for others' sins, but only for his own. In v. 31 God urges the restitutionists to put away their former sins and develop a new heart and disposition, the Holy Spirit. He gives several precious promises 

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on this subject in Ezek. 36:25-27: "Then [in the Millennium] I will sprinkle [cause to be preached] clean water [pure Truth] upon you, and ye shall be clean from all your filthiness [sin's defilements], and from all idols [of mind, heart and will] will I cleanse you. A new heart [pure affections] also will I give you, and a new spirit [the Holy Spirit, the holy disposition, which they before will not have had, hence a new thing to them] will I put within you [by the Christ's ministry in the Word and providences on their behalf]. I will take away the stony heart out of your flesh, and I will give you a heart of flesh [the same thoughts as given above in 11:19]. And I will put my spirit [God's disposition] within you, and cause you to walk in my statutes [counsels, exhortations], and ye shall keep my judgments [teachings], and do them." Finally, Ezekiel in 39:29 gives us another testimony. Speaking of the Millennium God says: "Neither will I hide my face [favor] any more from them; for I have poured out my spirit [mind, heart and will—disposition] upon the house of Israel." As a part of the Holy Spirit that God will pour out upon converted Israel God promises (Zech. 12:10): "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace [the spirit of the favor of restitution, Heb. 10:29] and of supplication [the disposition of prayer]. 

Thus the Bible promises the Holy Spirit to the restitutionists. And the final fulfilment of that promise implies human perfection, physical, mental, artistic, moral and religious, forever restored to the faithful obedient of mankind, the return of God's image, character, and God's likeness, rulership over the earth, its lower creatures and the laws of nature affecting the earth. It means Paradise restored and the new earth [society based upon perfect truth, righteousness and holiness], wherein dwelleth righteousness and everlasting life and blessedness (2 Pet. 3:13), never again to be blighted by sin, error and the curse, but ever through the Holy Spirit to reflect credit upon God and His Christ (Rev. 5:13).

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