Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
Similarly, there is marvelous wisdom seen in arranging for four elect classes and not simply one. As we have seen, angels, as greatly above Humans as they are, were unable to uplift the fallen race, and certainly they must be less able to uplift the fallen angels, therefore wisdom saw that at least one of the classes of the deliverers would have to be higher than angels, i.e., would have to be Divine in nature. These—Jesus and His faithful followers—Divine wisdom saw had to be more crucially tested than the other three elect classes, because they would have to have higher characters, do a more important work, have a more responsible office and do it all in the expressing of a higher degree of qualities of heart and mind. Again, they becoming spirit beings and thus invisible to men, wisdom saw that they would have to have visible representatives. Therefore it arranged for the Worthies, Ancient and Youthful, to be these visible representatives of Christ and the Church to the world. But in these two phases of the Kingdom some works are more responsible than others. Accordingly, it is wise that there be two classes in each of these phases: the Little Flock to do the more responsible and the Great Company to do the less responsible work in the heavenly or invisible phase; and the Ancient Worthies to do the more responsible and the Youthful Worthies to do the less responsible work in the earthly or visible phase. Hence wisdom planned for four elect classes, and planned a different degree of privileges, experiences, trial, etc., for each class, but each degree of trial, etc., sufficient to qualify its pertinent class for its place in the Kingdom. Accordingly, the privileges, trials, etc., of the Patriarchal and Jewish Ages and the purposes of these Ages as respects the Ancient Worthies were so arranged by wisdom as to fit them for their Millennial position as the chief one's in the Kingdom's earthly phase; and the privileges, trials, etc., of the Epiphany as to the Youthful Worthies are being arranged by Divine wisdom to fit them for their Millennial
position as the secondary ones in the Kingdom's earthly phase. During the Gospel Age Divine wisdom arranged for higher privileges, helps, experiences, trials, etc., for the Little Flock than it arranged for all the other elect classes, because of its higher place in the Kingdom. The Great Company consists of those who fail to pass satisfactory trial entitling them to be of the highest elect class—the Little Flock, but who yet prove worthy of life in the end. Hence Divine wisdom has arranged for them to come into the secondary place in the Kingdom's heavenly or invisible phase.
As Jesus and the Church are the chief elect class, it would be well to see how Divine wisdom has acted toward them in the plan outlined above. Christ's carnation—His becoming a perfect human being without a human father— was a most marvelous exhibition of Divine wisdom in planning and executing. To become Adam's ransom (corresponding price) He could not have had a human father, because sin, its sentence and the dying life are transmitted by human fathers, whereas the human body only comes from the human mother. Hence, Jesus could not have had a human father, since that would have made Him sinful and given Him an imperfect dying life and body, which would have made Him need a savior, and thus have disqualified Him as Savior. Accordingly, instead of using the seed of a human father to fructify an ovum of Mary, God used the life-principle and disposition qualities of the preexistent Word to fructify that ovum, and to transform Him from a spirit into a human being in nine months. Thus He became a sinless human being, free from Adam's sin, imperfection and curse, having a perfect body, perfect life, right to life and pertinent life-rights, exactly what Adam had before he sinned, and what Adam had to forfeit because of his sin. This put Jesus into the position where He could ransom Adam and the race in Adam's loins when he sinned. What a master stroke of Divine wisdom, far above man's and angel's, was the carnation
of Jesus! Having seen how Divine wisdom made the Word human from the highest Being in the universe, except God, let us now see how that wisdom planned to raise Him from human nature to the Divine, the highest of all natures. It did so by arranging for Him to sacrifice His humanity as the ransom-price for Adam and his race and by begetting, quickening, developing, strengthening, balancing, crystallizing and bringing Him to birth of the Spirit through raising Him from the dead a Divine Being. Accordingly, thus wisdom arranged for Him to live as a Divine Being and to have as an asset with which to redeem mankind the things that he sacrificed—His perfect human life, body, right to life and life-rights. Thus, demonstrated as worthy of the highest position under God in the whole universe, higher even than that which He had with the Father before He became human, He is now God's Vicegerent throughout the Universe, fully qualified and empowered to carry out all of God's plans and purposes. Could anything short of Divine wisdom have planned such things? A thousand times No, we answer.
Nothing short of Divine wisdom could have arranged for the things as to the Church set forth above on the plan revealed in the Bible. To rescue the Church from the sentence on Adam's race, and at the same time preserve Christ's merit for the deliverance of the race, wisdom suggested that the credit of Christ's merit be loaned— imputed, a reckoned purchase—before Divine justice as long as the Church would be in the world, so that by the Church's death, the credit of that merit loaned to the Church being canceled, it would be intact for an actual, not a reckoned purchase of the world in the Millennium; for if there had been an outright actual purchase of the Church, since as much merit is needed to purchase one as is needed to purchase all of Adam's race, the actual purchase of the Church would have left none of Christ's merit over for purchasing the world in the Millennium. Amazing wisdom, guaranteeing salvation for both the Church
and the world! Wisdom then proceeded to arrange for the varied steps of enlightenment, repentance, faith, justification, sanctification and deliverance for the Church. It arranged that repentance be preached through the exposition of the Law, whereby repentance could be wrought in the responsive. Then it arranged for the ransom to be preached to the repentant ones, so that faith might be wrought in repentant hearts. Faith in the ransom being thus wrought, wisdom arranged that such believers experience justification by faith, i.e., forgiveness of sins, the imputation of Christ's righteousness and fellowship between God and the believer through their faith laying hold of and appropriating Christ's merit as theirs. Wisdom thus arranged that such be regarded—reckoned—as having all that the faithful humans will have after the Little Season, i.e., reckoned as having what Jesus as a perfect human being had. Thus reckonedly they stand before God as Jesus stood before Him at Jordan—with [reckoned] perfect human bodies, life, right to life and life-rights, for these are the things that Jesus reckons, imputes, to them in justification by faith. Wisdom then planned that they should follow Jesus in consecration to death and begettal to life, so that, like Him, they may sacrifice their humanity unto death for God's plan and pass through the same development as Jesus did as a New Creature, i.e., begettal, quickening, development, strengthening, balancing, crystallizing and birth of the Spirit in the first resurrection. This will be followed by the Church's glorification in office, honor, work, inheritance and power with Christ, as His Joint-heir and Bride. When we think of the fact that the Church consists of some humans who were fallen, depraved and lost like the rest of the race, and see how in the plan it is to be raised out of that condition up to the Divine nature and joint-heirship with Christ, and recognize the intricacy of the process of realizing all of this and the very trying experiences that it has had in its course during this Age, we must say that nothing
short of Divine wisdom could have conceived such things.
The place that fleshly Israel has in God's plan is a display of Divine wisdom. This appears in the purposes that God had for Israel in the Jewish Age as the custodians of God's oracles, in their being used to prove that none of Adam's fallen race could fulfill God's law, which is the full measure of a perfect man's ability, and thus by the law gain life, in their furnishing the bulk of the Ancient Worthies, in their being used as types of future things, in their being rejected as a nation and people from the Gospel-Age spiritual purposes, in their furnishing a goodly number of the membership of the early Church, in partial blindness coming and remaining on the bulk of them during the Gospel Age, in their preservation during the Gospel Age, despite their scattering among all nations amid very hard experiences, in their being now restored to their land and God's favor, in their and the persistent faith-justified of the Gospel Age becoming the great missionaries under the Ancient and Youthful Worthies in converting the Gentile world to the Kingdom and in their becoming more zealous for Jesus than they have been antagonistic. The wisdom that planned it all, is a wisdom higher than men's and angels'.
Divine wisdom is manifest in the ministry of the good angels during the Second World. While they have been estopped from teaching members of the human family during the Second World as they did it during the First World, they have by Divine wisdom been assigned a noble service during the present Dispensation; for God used them in giving some parts of His revelation, e.g., the Abrahamic Oath-bound and Law Covenants and some of the revelations to the prophets, like Daniel, in Dan. 9—12. They frequently bore messages to various of God's people in both Testaments. They have been commissioned to protect and help providentially the elect, whom frequently they deliver from evil and Satan's machinations. Not seldom
have they been used to punish the injurers of God's people. And the fact that they do these things well proves that wisdom was used in their selection for their special work of the Second World.
We can see the Divine wisdom in its uses of Satan and his evil angels and evil men. The use that Divine wisdom makes of these is not that of willing and sympathetic agents, for they are inimical, unwilling and unsympathetic tools. But under Divine manipulation they turn out to be a grindstone on which the Lord sharpens His people as weapons, a crucible that burns the alloy out of the gold and silver ore of which God's people consist, threshing machines that shake God's people as symbolic wheat loose from chaff and imperfect kernels, hammers by which God pounds them into choice vessels for His use and as files to smooth their rough places, Satan's and job's comforters' ultimate effects on job are a good illustration of how Divine wisdom can use evil angels and men, despite their contrary intentions, to further God's people and cause.
How brightly wisdom appears in the Millennial arrangements, purposes and works! The organizational arrangements of God's Millennial Kingdom as a whole, in each one of its four phases, especially in the chief part of its heavenly phase, are beyond human ability to conceive and describe. But they are sufficient to accomplish the ten great things that will be the Millennial purposes, viz., (1) to resurrect the four elect classes by Christ, which implies the recreation of these and the restoration of all their characteristics in their perfect bodies; (2) to establish them as God's Kingdom by Christ; (3) to suppress evil and inaugurate good conditions; (4) to awaken the dead world, putting them, as well as the then living, under the Kingdom conditions; (5) to influence them favorably Christward; (6) to reward every good and punish every evil act, both for reformatory purposes; (7) to give the race the experience of righteousness with its blessed uplifts to perfection, in contrast with the former experience
with evil with its degradations; (8) to give the restored race a final trial to let it demonstrate whether it under trial will choose good or evil; (9) to pronounce sentence according to each one's works; (10) to execute everlasting destruction upon the wicked, and to reward the faithful with everlasting life. By these ten purposes the plan will come to its successful end, the creation of a perfect race forever illustrating the reign of moral law. Surely here in God's ten Millennial purposes is high wisdom.
As already shown, the Ancient and Youthful Worthies, while remaining perfect humans during the Millennium, are to become spirit beings after the Little Season; and thus God's wisdom will have gotten two more classes from among men for spirit, heavenly existence. How great the wisdom of God shines out of the fact that He has known how to make such a use of the circumstances introduced by sin, not only to have won billions of perfect human beings to inhabit the paradise of the new earth, but also to create four additional classes of spirit beings to become His trusted agents, serving Him and carrying out His future plans forever; for in the Ages of glory following the Millennium, as God creates new and ever-increasing orders of beings to inhabit the planets of the solar systems in all God's universes, He will use these four classes, together with the angels, to bring into being and then unto perfection such orders of beings. And in this eternal work Christ and the Church will be the leaders and the other three elect classes will be, together with the angels, their assistants; for since Christ and the Church are God's heirs, and since these universes are God's possessions and thus their heirship (Rom. 8: 17), we may depend upon it that, as God created the earth not in vain, but created it to be inhabited, so the planets of God's many universes as the inheritance of the Christ will be developed and made the habitations of new orders of perfect beings;
for "of the increase of His government and peace [prosperity] there shall be no end" (Is. 9: 7).
Another feature manifesting the wisdom of God's plan is the hidden way that it was put into the Bible. Some say that the Bible is so simple that a child can understand it. This is only partly true. Some things of the plan are plain—the "things written on the backside"; but these "written within" (Rev. 5: 1) no one could see until the Lamb took the plan (book), broke the seals and opened it, which works have taken so far the entire Gospel Age and are not yet complete. This fact reveals why there are so many different opinions on the Bible, and so many sects claiming to found their teachings on the Bible, yet contradicting one another. They have not waited on the Lord to break the seals and to open the book, or they have not been in the right heart's attitude to receive the message. To conceal the undue things in the Bible from those who are right-hearted until due time, and to becloud them to all others, the Bible has been mixed up, we say it reverently, more confusedly than a thousand Chinese puzzles combined. Hence the brainiest of men have disagreed in their interpretations of the Bible. Divine wisdom purposely so mixed up matters that the non-elect should not through a knowledge of it be put on trial under present conditions, amid which they could not be saved, they lacking sufficiency of faith to endure successfully its trials. Yet that same wisdom opens up these secrets, so mixed up in the Bible that others cannot see them, to the elect, when and in the measure that they become due. Only Divine wisdom could have put such a marvelous plan as was briefly sketched above in the Bible in a so very greatly disordered and confused manner. Is. 28: 10, 13 shows this method of the revelation to be for the testing of the righteous (v. 10) and for the stumbling of the wicked (v. 13).
A final thought revelatory of the wisdom displayed in God's plan, i.e., the gradual and long-drawn-out manner of its giving and of its becoming due. As Is.
28: 10 puts it, so far as the faithful are concerned it is: "Precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little." Every part of the seven parts of the Bible came so. Search its doctrines, ethics, promises, exhortations, prophecies, histories and types, and every one of each one's separate features, in the acts of their giving and in the acts of their clarifying, have been gradual and long-drawn-out. No feature of any of these seven parts is discussed completely in any one place-it is in every one of such features: "here a little, there a little," first in its giving and then in its clarification. As consummate skill and wisdom are displayed in putting the whole plan there, but in a most disorderly, i.e., scattered, disconnected way, so consummate skill and wisdom are displayed in giving it all, with no part lacking, however, here a little, there a little. In its giving it is as if billions of letters, each on a separate piece of paper were confusedly, disjointedly and at different times thrown together so as to form an immense incoherent pile, then blown by the wind into forming the most beautiful and sublimely composed epic ever written. When we contemplate the manifold wisdom of God as displayed in His plan, well may we cry out in the language of St. Paul, used as to a certain feature of that plan, Israel's relation to it, in Rom. 11: 33-36: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out [by the non elect]! For who [of the non-elect] hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things [of the plan], to whom be glory for ever. Amen."
Having shown that the plan sketched above as a whole and in its parts proves that its wisdom must be that of the Supreme Being, since none inferior to such a Being in wisdom could have invented it, we now
proceed to show that as a whole and in its parts it is a display of such justice, love and power as only the Supreme Being can exercise; therefore it and the Bible, of which it is but an epitome, must be a Divine revelation. First we will briefly define the sense in which we use the terms: justice, love and power. By justice is meant the quality of duty-love, the good will based on the demands of the law and thus owed by right. In the Supreme Being, who, in addition to exercising duty-love, is the law's judge and executor, justice requires that He give the rewards that the law prescribes for its obeyers and the punishments that it prescribes for its disobeyers. Moreover, justice binds Him to make His rewards and punishments conform to those prescribed by the law, i.e., by right. By love the quality of unselfish or disinterested good will is meant. Defining it more comprehensively, we may say that love is the good will that, apart from the obligations of the law, is based on a delight in good principles, that, therefore, delights in, and is in hearty oneness with those who are in harmony with good principles, that sympathizes with or pities those treated contrary to, or those out of harmony with, good principles, and that delights to sacrifice to advance good principles in the blessing of others. By power is meant the physical and moral strength that executes the dictates of wisdom, justice and love. Thus, in addition to its being the moral quality of mind, heart and will that exercises self-control and perseverance, it is also a physical quality supplying all the physical strength needed by self-control and perseverance (the idea meant by the Bible word, patience) to execute the dictates of wisdom, justice and love. Accordingly, as a quality of character power is synonymous with mind-, heart-and will-power as expressed in self-control and perseverance (patience). Our proposition is that the plan sketched above, in addition to being an expression of Divine wisdom, is the very acme of justice, love and power, and, therefore, must also have flowed from Divine
justice, love and power. This proposition we proceed to prove from the same features of the plan as were used to show that it is an outflow of a super-human and super-angelic wisdom, i.e., Divine wisdom.
The creation of Adam and Eve in perfection amid perfect surroundings was an outflow of these three qualities: of justice, because it would have been unjust to have created them imperfect, since that would have made them sinners, which justice in a Creator forbids. Nor would it have been just, having made them perfect, to have compelled them to live amid imperfect surroundings, since that would have subjected them to unmerited sufferings; hence it was just both to create them perfect and to put them in perfect surroundings, amid which they could fully develop their flawless powers. It was also an outflow of Divine love which so made and conditioned them as to have made it conducive for them to practice good principles amid conditions encouraging thereto. And, of course, it was a display of power to have arranged perfect conditions for their sphere of being before creating them, as it was also a display of Divine power to make them perfect in their bodies, minds and hearts. To try them for life or death amid perfect conditions was just; for justice, as demanded by moral law, should require a satisfactory proof that one would use eternal life in harmony with justice before it could safely and justly entrust one with life everlasting. Moreover, justice, in final analysis, could not demand perfect conduct from them under such a trial, unless it had provided them with powers that could comply with justice's demands. Hence it had to provide them perfect bodies, minds, hearts and wills and perfect external conditions as the sphere of the trial, in order justly to require of them perfect obedience, all of which conditions were provided for the trial to which they were subjected. Love acted in the trial; because through it, it purposed to mold them into harmony with good principles, and give them eternal being and happiness through their compliance
with the Divine will in such a perfect trial. And, finally, Divine power was displayed in that trial; for it gave them all the knowledge of head and all the graces of heart and strength of will necessary to stand the trial successfully, and thereby made them so much more inclined to be faithful than to fall in their trial, if they should prove unfaithful thereunder, it would be through a violation of their righteousness-inclined characters. Thus putting them under the trial for life or death was a display of these three qualities.
To sentence them to undergo the penalty of the law of their trial after being disobedient and to make them undergo that penalty when they disobeyed, were also just, loving and powerful. It was just so to sentence them; because, having refused to use the conditional gift of life in harmony with the conditions upon which its continuance was offered, of course they forfeited the right to retain it; and justice could properly sentence them to the loss of life, i.e., death, and also expose them to the conditions—the imperfect earth outside of Eden—that would take away their life. At the same time justice could not have sentenced them to eternal torment; because, having tried them under the law of life and death, it could not sentence them under another (alleged) law of whose existence and (alleged) penalty they were not apprised as the one under which they would be sentenced in case of failure to obey. Had they been so sentenced, they would have had the right to appeal against so tyrannical and unjust an abuse of judicial power, so contrary to the Divine Power and justice; and such a sentence would have been loveless in the extreme. But the sentence imposed was not only in harmony with justice, but also in harmony with love; for it guaranteed them against suffering excessively under their actual penalty; and it secured them against sinning forever and thus suffering infinite physical, mental, moral and religious depravity, hence was in harmony with good principles. Divine power is manifest in the execution of the
penalty, inasmuch as it kept the earth in an imperfect condition, through which death was inflicted on the race. Permitting the race to undergo the experience with evil as the process whereby the death penalty was inflicted upon it is in harmony with justice, as the foregoing statements show. Moreover, it is in harmony with love; for the best deterrent from evil for the unconsecrated in this present life is suffering from it; hence it is in the interests of good principles that the race endures the experience of evil now; but when viewed from the contrasted experience that the race will get with righteousness in the next Age, whereby all the effects of the experience with evil will be wiped out and hatred for sin and love for righteousness will be implanted in human hearts, the Divine love in permitting evil becomes very manifest. And self-evidently the power manifested in permitting evil amid conditions that it keeps imperfect, with the foregoing purpose in mind, must be a Divine power. It will not be necessary here to show the Divine justice, love and power exhibited in condemning all in one, as we actually, though not expressly, showed these above in displaying God's Wisdom, when explaining that feature of the plan.
To put the angels under trial for life is a manifestation of Divine justice, love and power for the same reasons as manifested these qualities as operative toward Adam and Eve in putting them on trial for life, as the sentencing of the impenitent angels to death and executing it upon them displays the same qualities as the similar thing as to man does. But this trial for life takes place for the penitent ones among them in the next Age. However, while not put on trial for life before the deluge, they were put on trial for obedience; and those that disobeyed were put under a sentence of imprisonment, with the possibilities of reformation and trial for life after the sentence of imprisonment would be served in full. Those angels that sinned were informed by Jesus and His followers' preaching during
the Gospel Age that if they would amend, they would later be put on trial for life under favorable conditions. This message led some to repentance; the others went on in willful sin to such a degree that, like Satan, they are now incorrigible, hence can not be fitted for life. Hence justice, love and power will put them to eternal death after they give an unanswerable proof of incorrigibility—their attempt to mislead the restored race into sin during the Little Season following the Millennium. Justice must put them to death; for they are incorrigible sinners; love must put them to death; because, abhorring sin and delighting in good, it will find it necessary in abolishing sin to annihilate incorrigible sinners, in order to make good principles flourish forever; and, of course, only Divine power could destroy such mighty beings as Satan and the impenitent fallen angels. But while before the flood all the angels were put on trial for obedience, those that obeyed then were put on trial for life after the flood and apparently before Jesus' first Advent—we say apparently, because, as a matter of fact, it is a matter of inference from Scriptural facts rather than from direct Scriptural statements; for the Bible speaks only of the angels that sinned as being reserved for a trial for life in the Millennium, and leaves us under the impression that the others were all holy and faithfully obeyed the Lord throughout the Old Testament times. Thus they seem to have passed successfully their trial for life. It certainly was just, loving and powerful to give such eternal life; since their characters are crystallized in righteousness. So was it also just to sentence the fallen angels to imprisonment away from God's favor for the terrible sins that they committed and occasioned before the flood. It was also loving; since its purpose was their reformation after seeing experimentally the mental sufferings that their sins caused them and the evils that they inflicted on others; and, of course, only Divine power was strong enough to keep such powerful beings
within the atmosphere about this earth as their prison. Other power could not so do.
It was just to put the fallen race under the rule and tuition of the unfallen angels as their rulers, even as it is just to put convicts under the rulership of reasonable and fair prison wardens and their subordinates; for such death-sentenced convicts as mankind should have wardens put over them while their sentence is hanging over them. Moreover, it was a loving thing so to do with mankind; for these angels were designed to keep them from sinking into the deeper depravity into which they would have sunk, if they had not had such wardens. Furthermore, they were placed over them to help them to reform, which is also a purpose of disinterested love. Nothing short of Divine power could have put such powerful beings as the angels over the race as its rulers and teachers, as super-human power was required to make the antediluvians subject to these angels. To let the race experience the forms of evil that they underwent during the First World was just; for their sins deserved it. It was loving, inasmuch as it was designed in the long run to teach them to hate sin and to be made to feel a yearning for deliverance therefrom—an exercise of disinterested love it was on God's part to have such designs toward them. It was also an exercise of power that made conditions inculcate the lesson of the hatefulness of sin and a yearning for deliverance therefrom. The same principles of justice, love and power have operated as to the permission of evil during the Second World and along the same general lines, as operated in the First World.
Certainly it was just in God to show mankind during the Second World that it could not deliver itself by its own powers from the tyranny of Satan, sin and death; for to let man think that he could would have resulted in his greater degradation. It was loving thus to do; for that would be a step toward helping mankind to look to the right Source for help. It was also powerful; for it required the exercise of power to put man
into situations where the lesson could be learned. It was just to let men learn that they were no match for Satan; for otherwise they would have brought worse evils upon themselves. It was loving; for it would tend to keep them from depending on their powers and to long for higher powers to cope with him. And it was powerful to teach this to mankind; since it required powers of a high order to make conditions so that man could learn this lesson. God's ending the First World by a destructive flood was just; because it freed the race from an order of affairs that no longer benefited, but for some time wrought evil to mankind. This was loving; because it ultimately benefited all concerned and was in the interests of spreading good principles. And, of course, nothing short of Divine power could have brought down the deluge, and by it put away the by then useless and harmful order of affairs. The punishment of the wicked race through the deluge was just; for their wickedness and that of the giant descendants of angels and women deserved such a punishment. Love co-operated in that punishment, which, while not too severe, was sufficient to put an end to the evils of that time, to teach the sinners that sin injures, and thus help them to righteousness when they are returned from the tomb for the Millennial favors. To manipulate the laws of nature so as to make the deluge was a display of Divine power.
We can recognize the operation of these same three qualities in the destruction of the Second World. The implements whereby God will accomplish the destruction of this present evil world are especially eight: (1) World War; (2) World Revolution; (3) World Anarchy; (4) last phase of Jacob's Trouble; (5) Satan's empire in both its phases (invisible and visible) divided against itself; (6) secular and religious Truth variously affecting the different characters of men; (7) disordered nature in the forms of famines, pestilences, droughts, pests and calamities in the form of floods, tidal waves, hurricanes, conflagrations, earthquakes,
volcanoes, etc.; and (8) Christ's war on Satan's empire. By these things the present order in church, state, capital, labor and society, as the visible phase of Satan's empire, and the order of Satan's empire, as an arrangement of evil angelic rulers over mankind, will be destroyed, and in its destruction will cause the wicked great sufferings in a time of trouble such as never was since there was a nation nor ever will be afterward. Justice will act in this matter, since it can no longer tolerate the wicked rule of Satan and his visible representatives, and must destroy it for its wickedness, as well as give condign punishment to the wicked people who are in sympathy with, and profit by this newly developed evil order of affairs. Love will co-operate in the work of overthrowing Satan's empire; for it sees that evil will increase and righteousness will decrease by its continuance, while by its destruction evil and evil principles will decrease and good and good principles will increase. Divine power will be exercised in it; for what power short of Divine power could overthrow Satan and his associate fallen angels as the rulers of the present evil world, and exile them for 1,000 years to regions so far away that they will not know what is going on in the earth? The same power alone can overthrow the powerful false religious systems, oppressive governments, predatory aristocracies, lawless labor organizations and the wicked society of the present. And to use the eight above-mentioned instrumentalities that will work this destruction will, of course, require power Divine. Accordingly, Divine justice, love and power, and nothing short of Divine justice, love and power, will act in the destruction of the Second World—the world that now is.
Again, justice, love and power will exercise themselves in introducing the penitent fallen angels and the fallen race in a fit condition into the Third World, so that they might gain most profit thereby. Christ having by His ransom merit acquired possession of the race by an act of purchase, made to Divine justice, it will
hand over to Him the chastened fallen men and penitent fallen angels in a condition prepared to receive the blessings of the Third World. God's love will act therein; since it greatly desires their uplift from the degradation of sin into the beauties of holiness, which the Third World will minister to the obedient. And Divine power put into the hands of the Christ—Head and Body—will mightily work to introduce them into the arrangements of that glorious world. And throughout that world, beginning with its first Age, and progressing in the endless succession of Ages following it, these three Divine qualities will operate in the execution of Jehovah's future arrangements. In the First and Second Worlds, toward men and angels wisdom and justice are in the ascendancy, though not without love and power co-operating; and toward these in the Third World love and power will be in the ascendancy, though not without wisdom and justice co-operating.
We now proceed to see the display of justice, love and power in the elective features of God's plan. In all God's dealings with the elect His justice Acts toward them either in anticipation of the ransom, as was the case with the Ancient Worthies, or in present possession of the ransom, as is the case with the Little Flock, Great Company and Youthful Worthies. Therefore, in anticipation of the ransom merit coming into His possession for the Ancient Worthies, the Lord could deal with them on the basis of their tentative justification. It is surely in harmony with justice that God rejects the unbelieving class from the elective opportunities, since they certainly are not fit for the chance of getting the elective salvation. It is also a loving thing so to do, because it makes it possible for them to have the chance of the free-grace salvation, the only one that they could win, if offered to them. And, of course, God's power Acts in rejecting them from the chance to gain the elective salvation. It is likewise in harmony with His justice that the faith class has been given the opportunity of gaining the salvation operating in their
time, for the ransom merit satisfies justice with the thought of their having this opportunity. It is an expression of love to give it to them, since it gives them an opportunity to come into conformity with the best of good principles, and will give them an opportunity in this and the next life to further these good principles in the blessing of others. This same justice, love and power are manifest in the means, circumstances, times, agencies and helps used in developing the four elect classes. No justice, love and power less than Divine could use all these means under the various circumstances, in the different times, through the different agencies and by the various helps to bring these elect classes to their various salvations.
What justice, love and power are evidenced in selecting the four elect classes, two for the heavenly, invisible phase and two for the earthly, visible phase of God's Kingdom! What varying features these three graces work in each one of these four elect classes! How just, loving and powerful it is to raise the most faithful and severely tried and highest developed of these four classes to the highest station and nature of all—to Priests and Kings on the Divine plane! How just, loving and powerful it is to reward each of the other three classes in nature and office in proportion to their faithfulness, trials and development l Yea, the individuals of each of these four classes are in their own class rewarded in office in proportion to his development, trials and faithfulness. Of course, therein is plainly manifested the Divine justice, love and power. And how well do justice, love and power shine out in the purpose of making the selection of these four elect classes—to use them to give the non-elect race the opportunity to gain everlasting, perfect human life in the earth, turned into a world-wide Paradise! None the less do these three qualities shine out in the selection of Jesus and His faithful Church, among other things, to help the penitent fallen angels to a restoration to their former estate! And who can deny the
Divine justice, love and power that will be displayed, especially in the Christ class's eternal work, supported by the other three elect classes, in bringing to perfection new orders of beings that Jehovah's wisdom, justice, love and power will plan, and that the four elect classes, especially the chief one, will bring into being? Certainly every feature connected with these four elect classes displays a super-human and superangelic justice, love and power.
These three qualities were active in the carnation of Christ. There was no injustice done to the prehuman Christ in making Him human, since He was willing to undergo carnation, in order to become the Executor of God's plan. Justice was satisfied that He undergo it, for in this way only could He give justice the ransom in offset of its demand for Adam's and the race's life. The love that was willing to give up God's dearest treasure and send the Son of His bosom into the world in order to redeem man was, next to the love that gave Him up to the ignominious and excruciating death of the cross, the highest expression of love ever exhibited; and, certainly, only Divine power could have changed Him from the highest Being in the universes of God, except the Father, into the Babe of Bethlehem. Divine justice, love and power guided, guarded and developed Him through the stages of babyhood, childhood, boyhood and youth unto perfect manhood, otherwise He would not have attained the perfection of manhood at 30 years of age. Divine justice, love and power co-operated according to their varying functions in bringing Him to consecration: justice so that His humanity could be presented as a sacrifice satisfactory to justice for mankind's redemption, love so that God could encourage Him to offer His humanity as such a sacrifice, and power enabled Him to make the pertinent consecration to sacrifice. So might each stage of His new-creatureship be shown to be an outflow of the varying operations of justice, love and power—in His begetting, quickening, growth,