WISDOM: CONSTITUENTS OF WISDOM. ITS CULTIVATION. ITS OPERATION IN RELATION TO GOD AND CHRIST. IN OUR RELATIONS TO THE BRETHREN. IN OUR VARIOUS SECULAR RELATIONS. ITS REPRESSION AND SUPPRESSION. POWER: ITS MEANING. ITS ELEMENTS. ITS OPERATION. ITS ABUSES. ITS DEGREES OF DEVELOPMENT, REPRESSION AND SUPPRESSION. HELPS IN DEVELOPMENT. ADVANTAGES. JUSTICE: ITS BASIS. ELEMENTS. OBJECTS. THE GOLDEN RULE. SPHERE OF ITS APPLICATION. REASONABLENESS. CULTIVATION AND PRACTICE. SUPPRESSION AND REPRESSION. LOVE: ITS BASIS. ITS ELEMENTS. ITS OBJECTS AND SPHERE. ITS DEGREES. ITS FUNCTION AND DEVELOPMENT. MUTUAL RELATIONS OF THE DOMINATING GRACES. 

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WE HAVE hitherto studied the Holy Spirit first, as not a person; second, as God's power; third, as God's disposition in Himself; fourth, as His disposition in Christ; fifth, as His disposition in saints; sixth, as His disposition in the Great Company; seventh, as His disposition in the Worthies; and, eighth, as His disposition in restitutionists. Considering the actual features of it, its not being a person being actually not a feature, but a refutation of an erroneous view of it, there are actually seven features of it—a Divinely complete number. We trust that our past study of it has been blessed to the minds, hearts and wills of all of us, as this, we trust, will be the case with the remainder of our studies of it. In this chapter we will discuss the Holy Spirit in its dominating graces. 

The contrast that we find in the words of 2 Tim. 1:7: "God hath not given us the spirit of fear; but of power, of love, and of a sound mind," is very helpful to a proper understanding of what the Bible means by the Holy Spirit. This passage by the term, spirit of fear, certainly does not mean a spirit being that is timid, but a timid disposition. Hence the text's contrasting a timid disposition with the spirit of power, love and a sound mind, certainly does not mean a spirit being that is strong, loving and wise; for the word

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spirit is read from the first clause into the second, and, therefore, has the same sense in both clauses. Hence, by the expression, spirit of power, of love and of a sound mind, the Apostle means a strong, loving and wise disposition. Therefore, according to this passage, the Holy Spirit is not a holy person, but a holy disposition. And facts are in harmony with this statement. Certainly, the course of the whole true Church, from Head to Feet, in its braving the wrath of oppressive pagan and so-called Christian governments and rulers, false religions and churchianity, hierarchs, inquisitors and clerics, aristocrats, nobles and capitalists, in many cases unto danger of martyrdom and in others into actual martyrdom, proves that the faithful did not receive a cowardly, but a brave disposition from the Lord. And its whole course in Head and Body proves that in will power, in duty and disinterested goodwill and in tactful application of the Truth to secure good results, God has given it, from Head to Feet, in the Holy Spirit a strong, loving and wise disposition. And in this gift God has bestowed upon it the main, yea, the dominating graces of the Holy Spirit. This gift consists of the same four graces as are God's main and dominating attributes of character—wisdom, power, justice and love; for by the term, a sound mind, in 2 Tim. 1:7 wisdom is meant; and by the term, love, here undoubtedly what we ordinarily call justice (duty love) and love (charity, or disinterested love) are meant, and of course here power is expressly called by that name. 

St. Peter gives us an analysis of three of these four graces in his famous addition problem (2 Pet. 1:5-7). The graces that are parts or elements of wisdom he gives under the terms, faith and fortitude (here in the A. V. translated virtue, which formerly had the meaning of fortitude, bravery). The heart of bravery is hope of victory; and we believe that the Apostle here uses the word fortitude in the sense of hope, as St. Paul uses the word hope in 1 Cor. 13:13; for St. Paul in 

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1 Cor. 13:13 uses it to mean one of the three chief graces, while St. Peter in 2 Pet. 1:5-7 does not use the word hope at all, while enumerating the seven chief graces. Hence, one of these, the seven chief graces, must mean hope, which is one of the three chief graces; and that one evidently is fortitude, or bravery, whose heart is hope of victory. The third ingredient of wisdom, as St. Peter gives them, is knowledge, the Divine knowledge, so often called The Truth in the Bible. These then are the ingredients of wisdom: faith, hope and knowledge, and they combine as follows to constitute wisdom: faith trusting the Divine knowledge, the Truth, tactfully uses it, hoping to effect good results; for wisdom is the tactful and trustful use of the Truth in the hope of working out good results. As an attribute of character, power means strength of will, or, as we ordinarily express it, will-power. Its two ingredients, according to St. Peter's addition problem, are self-control and patience, the latter in the sense of perseverance, steadfastness. Self-control gives us the firmness of will-power, and patience gives us the constancy of will-power. Combined, these yield will-power, or power as a grace of character. By the terms, piety (the proper translation of the word rendered godliness in the A. V.) and brotherly (neighbor) love, the two elements of justice are meant, for these words mean duty love to God and the neighbor, which is justice. St. Peter does not analyze love in this addition problem; he simply gives it by one word, charity, which is disinterested love, and which, if we should analyze it, would consist of appreciation, unity, sympathy and sacrifice based upon a delight in the Truth and its Spirit. 

St. Paul gives us in 2 Tim. 1:7 a very meaningful synonym of wisdom—a sound mind, which means a proper mental and religious disposition that is based upon the Truth and views matters according to reality in the light of the applicable Truth, and thinks, feels, speaks and acts tactfully accordingly. A sound mind, accordingly, is first of all a proper mental and religious

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attitude. Secondly, to be such, it must be based upon the proper and applicable principles of truth, righteousness and holiness. Thirdly, it must view oneself in his relations to self, God, Christ, the brethren and others, as such relations actually are in the light of God's Word. And fourthly, it must think, feel, speak and act tactfully accordingly. In this description of a sound mind, we see our above-given definition for wisdom involved: a tactful use of the Divine Truth, which is trusted, in the hope of gaining good results. Such a sound mind is in direct contradiction to man's natural mind, depraved as it is by sin, error, selfishness and worldliness. It is thus directly opposed to the worldly mind which is called worldly-mindedness, the condition that is inherent in fallen, depraved mental and religious dispositions. The latter is also first of all a mental and religious attitude; but secondly, is based upon sinful, erroneous, selfish and worldly principles; thirdly, it views itself in its relations to self, God, Christ, God's people, and others from the sinful, erroneous, selfish and worldly attitude in which it is, and fourthly, thinks, feels, speaks and acts as impelled by such an attitude. Such a disposition God's people once had before they became His; but by the grace of God, by the ministry of Jesus exercised in the Spirit, Word and providence of God and by their ever-increasing participation of God's Spirit, they were gradually changed from the spirit of an unsound to that of a sound mind. 

As indicated above, the constituents of a sound mind are threefold; faith, hope and knowledge, or the Truth taken into the intellect as a mental attainment. It is a blended, harmonious combination of these three ingredients. In this combination the following is the relation of these three elements of wisdom, or the spirit of a sound mind: Its basis is the Divine Truth applicable to the situation at hand. There can be no spirit of a sound mind unless the pertinent Truth is applied to the involved situation; for the pertinent principles of God's Word are the only ones that can properly appraise

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each situation in its real nature. The principles of the Lord's Word which are properly applicable to each situation being determined, which determination comes from a harmonious blending of the Divine Spirit, Word and providences applicable to each situation, faith as the second element of wisdom steps in and acts upon the Divine Truth as the foundation of wisdom, which it does by trusting the pertinent principles as truth and in such trust uses them as applicable to each condition. And in this use it supplies its portion to the needed tact. This done, finally, as the third element of the spirit of a sound mind, hope comes into operation; for as the desire and expectation of attaining good it cooperates tactfully with faith in the use of the pertinent principles, avoiding what would hinder or prevent attaining the proposed good, and using in manner, spirit and method the things that are calculated to achieve the proposed good. And thus these ingredients of wisdom act wisely. 

God's people are to have the spirit of a sound mind in secular and religious matters. On account of the fact that not many wise, mighty and noble are called, God's people as such, at the outstart of their careers in most cases lack the spirit of a sound mind in both secular and religious matters. This is primarily due as to secular matters to their not being worldly-wise. Their inability in this respect is increased by the lack of great mental, artistic, moral and religious capacities in most of them—not many mighty; and this in turn is increased by most of them having been born ignoble and more or less trained in ignobility, before the Lord's dealings with them began. No natural man has the spirit of a sound mind in religious matters, either Godward or manward. Hence God gives this mind to His children, as 2 Tim. 1:7 teaches. It comes gradually to them from Him in both secular and religious matters, as their expanding Holy Spirit makes them submit themselves to the principles of God's Word in the varying providential experiences that God manipulates into 

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their lives, so that later on they attain a considerable degree of secular and religious wisdom; but God's giving them such a spirit is constantly being antagonized by Satan, who seeks to lead them into error in both of its spheres of activity, by the world that constantly obtrudes its spirit of an unsound mind therein and, worst of all, by their flesh, which, to avoid the trying experiences that must be met in the process of its development, often suggests a sinful course, instead of the one suggested by righteousness, and constantly suggests various forms of selfishness and worldliness, instead of that of love and heavenly-mindedness. While this opposition makes the attainment of wisdom in secular and religious matters a slow thing, it results in its becoming better rooted in the faithful. 

Of course, the Lord's design in giving us the spirit of a sound mind, wisdom, is to enable us to recognize His will for us in life's affairs. Without it we are unable to know, let alone to prove, what is the good and acceptable and perfect will of God. Without it we would be constantly making mistakes, leaving undone things that we ought to do, doing what we ought not to do, and mixing more or less of evil with our good. Recognizing this good and acceptable and perfect will, and doing it in God's wisdom, we will constantly be glorifying God and Christ, blessing our brethren, the worldlings with whom we come in contact, as well as our enemies, as we will be constantly increasing our own spirit of a sound mind, and as a result of which we would be developing ourselves in every good word and work, and thus win out in our calling; but in thus realizing God's design in giving us the spirit of a sound mind, we will find that not all of us will gain the same amount of wisdom; for experience shows that some of the Lord's people have more of the spirit of a sound mind than others; yea, we often find that some who have been in the way but a short time, in this particular, outstrip others who have been in the way a much longer time. This difference is due primarily to the

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former having a larger degree of the spirit of consecration than the latter; and secondarily is due to their being more gifted by heredity, surroundings and training; and thirdly is due to God's making a more abundant use of them by reason of the first and second reasons for the difference. If we use Divine wisdom, we will be kept back from the course of some of our brethren who, by their unwisdom, make all sorts of mistakes in secular and religious matters, to their and others' injury and to God's dishonor, through bringing reproach upon the Truth and its Spirit. How often unwisdom in handling the Truth has injured the cause they love, as well as themselves and others; and thus they have acted frustratingly as to God's design in offering them the spirit of a sound mind. 

A quality so valuable deserves cultivation; hence it should be our constant endeavor to develop Divine wisdom. To develop it, each one of its ingredients must at least in a measure first be developed; and then had singly, they must be so combined as to result in wisdom. Accordingly, first of all, one must cultivate faith in order to develop wisdom. Faith is mental appreciation of, and heart's reliance upon God and Christ in Their persons, characters, words and works. The best method of cultivation of faith is to hold upon the mind and heart by will power the Biblical thoughts as to God's and Christ's persons, characters, words and works, and to submit the mind and heart by will power to the influence of such thoughts. This method is also the best one to cultivate faith, with specific reference to its relation to hope and knowledge as the other two ingredients of wisdom. Other methods of cultivating faith as an ingredient of a sound mind could be suggested, but it will suffice here to give the chief and best of them. Hope is the desire and expectation of gaining some good; and in connection with it as an ingredient of wisdom, that good is the object at hand in connection with which wisdom is occupying itself as the thing which hope desires and expects to achieve. One 

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of the chief ways of cultivating hope as an ingredient of wisdom is fixing on mind and heart by will power, the valuableness, the lovableness and the usefulness of gaining the thing desired and expected. Here, too, other methods for cultivating hope as an ingredient of wisdom could be suggested, but the above is the best. 

To cultivate knowledge, i.e., the Divine Truth, as an ingredient of the spirit of a sound mind, first of all, requires for its gaining a right heart condition. Such a heart condition is one that has a fair measure of humility, meekness, honesty, goodness, reverence, holiness and hunger and thirst for the Truth. Given these in a fair measure, mental exercise on the Truth as it is brought to one in teaching by the brethren, particularly by the Lord's star-members, either orally or in writing, will gain the pertinent knowledge; for God, seeking people of the above-described heart condition, will manipulate his people into touch with them, and through the former bring the latter the needed Divine knowledge, which is the basis of wisdom. The next step in the cultivation of wisdom is God's manipulating the learner of it into such situations and experiences as to God, Christ, himself and his fellows as call for the exercise of the spirit of a sound mind, i.e., the combination of pertinent faith, hope and knowledge, and therein sending him as helps such encouragements, restraints, rebukes and corrections as arouse him to the exercise of the amount of wisdom, i.e., a combination of the requisite faith, hope and knowledge, that the pertinent situation and experience require in order for him to fulfill God's will, called for in that situation and experience. Finally, he must respond favorably to these helps, by exercising the amount of wisdom called for in the given situation and experience. Such exercise will result in an addition to his fund of wisdom. This same process on God's part continually applied and the same responsiveness on his part continually made will little by little and more and more give him an ever-increasing sound mind, which by and by will "make him of

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quick understanding in the fear of the Lord," i.e., in the application of duty and disinterested love according to the Divine will to the varied situations into which he comes. We thus see that in cultivating wisdom, and in fact every other good word and work, there is a part that God, by Christ, does and a part that we do. In this matter we are also co-workers with God. 

It will be well to see how the Spirit of a sound mind, the Divine wisdom, as one of the dominating graces of the Holy Spirit, operates negatively in keeping us from doing unwise things, and operates positively in helping us to do wise things. We will show this in both our secular and religious relations. We need wisdom in our dealing with God and Christ, the former as the Source, the Latter as the Agent, as our Creator, Provider, Redeemer, Teacher, Justifier, Sanctifier and Deliverer. There are certain ways in which God can be approached and in no others. He cannot be approached through sin, error, selfishness and worldliness. Whoever thus seeks to approach Him finds no access to Him. Hence the Spirit of a sound mind deters us from attempting to make contact with Him in these ways. Nor can we make our first approach to Him by works and merits of our own; for all our righteousnesses are as filthy rags, since by nature we are all as an unclean thing. Therefore, the spirit of a sound mind forbids us to present ourselves, who are children of wrath, to God in any alleged merit or righteousness of our own. On the contrary, the Divine wisdom points out that as lost and condemned sinners we seek an Advocate for us before God, and at the same time it presents Jesus to us as that Advocate, who over the road of repentance toward God and faith in our Lord Jesus is willing to lead us into justification before the bar of Divine Justice. Hence, the degree of wisdom wrought in us by Jesus' pertinent ministry leads us to come to God by Jesus as our Advocate over the road of repentance toward God and faith in our Lord Jesus in the hope of acceptance with God, whereby we attain unto justification

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by faith, and whereby we gain from God's grace forgiveness of sins, the imputation of Christ's righteousness, fellowship with God and helps to live righteously. Thus the spirit of a restored sound mind, given us by Christ's ministry while we were yet natural men, enabled us to make a right initial approach to God and keeps us in such an approach, i.e., keeps us in a justified condition. But our approach to God is not completed in repentance and justification—it is only begun. It is continued as we progress through the various stages of tentative justification unto consecration. 

Hence, the next step in our approach, our drawing near, to God is consecration. In this the spirit of a restored sound mind in us as natural men, constantly increased in us by Christ's initial ministry as our Sanctification, is needed; for God must in this step be approached in the right way; hence, the spirit of a restored sound mind in us as natural men, at this stage of our experience, i.e., on the way to consecration, holds us back from consecrating ourselves to false religions, e.g., as the Romanist priesthood, monks and nuns, in most cases, though unknowingly, consecrate themselves to what is actually Satan and Antichrist, as it also withholds us from consecrating ourselves to a work, like reform work, slum work, social uplift work, temperance work, secret-orders work, social-evil work, etc.; for it shows us that these are Church works for the Millennium and, therefore, now unprofitable for our approach to God. On the other hand, Jesus, as our Sanctification, shows us the right way of taking the step of consecration as the one to follow justification in making our approach, a drawing near, unto God; for He gives us an added feature of a restored sound mind in natural men, i.e., the reasonableness of giving up self-will and world-will and of accepting God's will in sacrifice for our will. Moreover, He shows us that of ourselves we cannot do this; and that if we will submit ourselves to His ministry of working in us a consecrating faith and 

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love, He will enable us to make an acceptable consecration to God. And when we have, by His help, attained such a degree of a restored sound mind in us as natural men as teaches us to accept His pertinent ministry, He enables us to make an acceptable consecration, and thus we are helped by the Divine wisdom to make an acceptable consecration. All through the Gospel Age this has been done acceptably to God by Jesus Christ. Hence, Divine wisdom led these prospective consecrators in right and kept them from wrong ways, in the second step of the approach to God. 

Now those who became New Creatures at consecration have a variety of ways of drawing near to God in the process of sanctification, i.e., as to their wills, bodies and spirits. Since Jesus is their Sanctifier in these stages, the spirit of a sound mind forbids that they take themselves or other beings and institutions as their sanctifiers. But it leads them to Jesus as such. The various stages of their drawing nigh unto God are pictured forth in the Holy by the candlestick, table of shewbread, altar of incense and the second veil. The spirit of a sound mind teaches them that they are not to allow false teachers to usurp the place of the antitypical candlestick, the Church in its capacity of teaching the brethren the enlightening Truth, acting therein as Jesus' mouthpieces. Hence they avoid such false teachers and cleave to Jesus as their Teacher in their properly teaching brethren. This enables them ever to draw nearer and nearer to God in the way of enlightenment. Again, the Divine wisdom in Christ's ministry points them away from the tables of false teachers on religious matters, which, therefore, they avoid, and points them to the true table of shewbread, the Church as Christ's helper, in its capacity of strengthening them with the good Word of God as heavenly food, in every good word and work for their heavenward journey, at which, accordingly, they feed unto that end. Further, Divine wisdom points them away from all false forms of serving God and points them to the 

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true Altar, the Church acting under Christ in its capacity of ministering comfort, help, etc., to the sorely tried priesthood in its trialsome sacrifices, and moves them there to sacrifice amid fiery trials, to which moving they yield themselves. Finally, the spirit of a sound mind points them away from all means and ways of avoiding or misusing the sacrificial death of the body, the antitypical second veil, and points it out to them in Jesus' ministry as that unto and until which they are to be faithful, and yielding to this wisdom they prove faithful unto and until death, and thus finish their approach unto God. In the above-given way the Divine wisdom teaches them to avoid the wrong and unreal ways and to use the right and real ways of approaching God through Jesus Christ; and thus it gives them the spirit of a sound mind in their relations to God and Christ; for this course puts and keeps them in right relations to God and Christ, the Former the Source, the Latter the Agent, as Creator, Provider, Redeemer, Teacher, Justifier, Sanctifier and Deliverer. 

Not only so, but in the antitypical Holy the spirit of a sound mind teaches them to avoid wrong relations and to practice right relations to the brethren. This we saw in part set forth in the preceding paragraph when explaining the course of the priesthood before the antitypical Lampstand, Table and Altar. We will here point out some details not given there. The Divine wisdom teaches that in the antitypical Holy the brethren from three standpoints are set forth as having a twofold relation to one another, i.e., the typical lampstand shining out the light upon the typical priest represents the priestly brethren in their capacity of enlightening one another, while the priest seeing its light represents the priestly brethren being enlightened in the Truth by their brethren and being helped by them to walk in that light. Thus here is set forth what the brethren do to one another's minds—teach them. The typical table represents the brethren in their capacity of holding up the bread of life to one another

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to strengthen their hearts in every good word and work for their heavenward journey, while the typical priest eating the shewbread held up to him by the table, types the priestly brethren feeding on the Word of God thus ministered, unto their strengthening in heart with heavenly affections and graces for their heavenward journey. The Golden Altar holding up the censer filled with coals from the altar of burnt offering to the incensing priest types the brethren in their capacity of holding up the comforting, encouraging, rebuking and correcting passages (the censer) of the Bible, filled with fiery trials arising from the sacrifices induced by the Word of God (coals from the Altar), while the priest sprinkling the incense upon the heated coals types the brethren bringing their justified choice human powers sacrificially in contact with fiery trials from which their graces ascend to God as their prayers and with their prayers (the fragrant smell emanating from the burnt incense). The Divine wisdom teaches as to these six relations, that each one in them should avoid any and every thing impinging against them and do everything implied in each of these six relations, according to their spirit of consecration, talents and providential situations. And in so doing they will avoid everything that they can militating against these six relations and do what they can to further these six relations; but if they do something against these six relations, wisdom shows them how to make amends and thus restore good relations, which, of course, is the spirit of a sound mind. 

Not only to God and Christ and the brethren do we sustain relations religiously, but also to the world, including our enemies. And Divine wisdom gives us the directions as to how we should act toward them, both in duty and disinterested love, religiously. It shows us our religious mission for and toward them. It shows us that for them, if we are of the Little Flock, as parts of the second sin-offering we are to lay down our lives sacrificially for them, that the imputed merit of Christ

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may be released from its embargoes, due to its being imputed to us, and thus unembargoed may be made available for application on behalf of the World in the Millennium. It shows us, if we are of the Great Company, that as parts of God's Levites we are to lay down life ministerially for the world's willful sins, in testifying as to sin, righteousness and the Kingdom, that thus they may enter the Millennium with a clean slate so far as willful sin is concerned. It shows us, if we are Youthful Worthies, that ministerially we may lay down life for the world in assisting the Little Flock in its dealing with the Great Company, assist the cleansed Great Company in its work, win from the world amenable ones for Youthful Worthies, and give the world testimony as to sin, righteousness and the Kingdom. While having mouthpieceship toward the world, the Little Flock had the work of giving it the testimony as to sin, righteousness and the Kingdom, but having lost that office, it can yet approach the world in opposing the revolutionisms of the Protestant part of the Great Company in antitypical Gideon's Second Battle, and in opposing the revolutionisms of the Romanist section of the Great Company, especially for its union and cooperation with the state, along the lines of Elijah's Letter, John's and Zechariah's Rebukes, the Double Herald and the regular Heralds. The spirit of a sound mind teaches these three classes what to avoid in spirit, manner and method as to their respective works toward the world, and what they are to do in spirit, manner and method as to their respective works toward the world. In their so doing the Divine wisdom, in pointing out to them the ways in which they should express their duty and disinterested love toward the world, will be constantly helping them increasingly to cultivate the spirit of a sound mind toward the world. As a result of their ministry toward the world, they arouse more or less enmity, especially among zealous sectarians and those whom such sectarians can arouse in state, capital, labor and society against them in 

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enmity. Toward these enemies the spirit of a sound mind will enable these to avoid wrong and untactful thoughts, motives, words and acts, and to exercise in duty and disinterested love toward these enemies fitting and tactful thoughts, motives, words and acts. In these ways the spirit of a sound mind will keep these in proper relations religiously toward the world and their enemies. 

Not only in religious respects, as we have just seen, will the Divine wisdom give us increasingly the spirit of a sound mind; but it will do the same thing in our secular relations; for while we are not of, we are yet in the world, hence have secular relations toward the world. Among others, we have relations toward the world along lines of our families. Some of us are husbands, some of us are wives, some parents and children and some are brothers or sisters. These relations impose certain obligations upon us. Thus the Divine wisdom shows husbands and wives that they have certain duties in common, i.e., that they are to love, trust, respect, please and serve one another. It also shows the husband his sole obligations, i.e., to cherish, support and be the head of his wife, as it also shows the wife her sole obligation, i.e., to reverence, obey and be the helpmate of her husband. It also shows them that on account of the fall and their consequent imperfections they are to be lenient, longsuffering, forbearing and forgiving to one another, and exercise much sympathy and tact in dealing with one another. Keeping these things constantly before themselves and seeking to practice them, they, by the guidance of the Divine wisdom, will be constantly growing in the spirit of a sound mind, which will be a great help to them in properly discharging their duties and exercising their privileges toward one another. The Divine wisdom will be of great help to parents in their discharging their duties and privileges toward their children's bodies, hearts, minds and wills; for having brought these into existence, they have assumed certain obligations

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toward them. As to their bodies they owe them, the father to provide food, clothes and shelter in the form of a home, and the mother to care for the provided food, clothes and shelter in the form of a home. Additionally, for their bodies' welfare parents are to care for their health in the way of properly balanced food, needed exercise and protection against exposure and disease. Divine wisdom will induce parents to use requisite secular knowledge to attain those ends, and making use of the Divine wisdom will increase in the parents the spirit of a sound mind in dealing with the problems connected with their children's bodies, so that increasingly they will be acting properly toward their children's physical needs. The Divine wisdom will also show them that they are to give them proper secular education, for all of them a common school education and for gifted ones a college education, if feasible. 

But the mental training is not to be simply secular. Even more necessary than a secular, is a religious training, in which the father is to be the main teacher and the mother the assistant teacher (Eph. 6:4; 2 Tim. 1:5; 3:15); and they are by no means to entrust such religious training to others, like Sunday Schools, Bible schools, release hours from school to be taught by ministers, etc., but are to give it themselves, first in Bible History with character-building applications, both adapted to the several capacities of the children, then when the children are about 12 years of age, in the Photo-drama, and then when they are about 15 years old in Vol. 1, the thoughts being drawn out by questions adapted to the children's abilities. But their religious training is not to be one simply for the head; for the Divine wisdom shows that their heads are to be used as the means of influencing the heart and will religiously Godward, Christward and manward as the main thing aimed at in religious teaching and training. This wisdom shows that they are to be taught to trust, reverence, love and obey God and Christ, which good parental example and teaching will mightily help 

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them to do. And their ever-growing spirit of a sound mind will advance them in the ability to give the children such a good example as will favorably dispose them to trusting, reverencing, loving and obeying God and Christ, while their tactfully teaching the children the thoughts of trust, reverence, love and obedience will cooperate with their good example in favorably influencing their children in these ways. Moreover, the Divine wisdom teaches that a proper religious training implies the parents' teaching the children to love their neighbor as themselves. It will teach them to aim at training their children first of all in human relations to trust, respect, love and obey their parents as God's representatives to them; and as their spirit of a sound mind grows they will be constantly more efficient in drawing out of their children to themselves such trust, respect, love and obedience. This spirit of a sound mind will also restrain them from spoiling the children by pampering them and yielding in weak-willedness to their children's waywardness, as it will make them tactful and usually successful in leading the children into a right attitude toward their parents. 

Next to training their children into a right attitude toward their parents will come training them into a right attitude toward grandparents and uncles and aunts; then will follow such a training of the children toward one another, for which the spirit of a sound mind will use the requisite firmness, impartiality, lovableness and tact. Following this, as the children come into contact with children of other families will come parental training of the children toward outsiders, and thus little by little and more and more the spirit of a sound mind will train their children to gain and keep a right attitude toward their fellows, which will constantly expand as passing time expands their contacts with increasing numbers of friends and acquaintances. Principles similar to those that parents are to inculcate in their children toward their parents, they are to inculcate in them toward their teachers and

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rulers. In all ways, the spirit of a sound mind will more and more withdraw parents from mistaken ways and lead them into proper ways of training their children. Thus we see how the spirit of a sound mind will increasingly enable spouses and parents to be wise. 

The Divine wisdom will also, they cooperating, develop increasingly in God's people the spirit of a sound mind in their other secular relations, i.e., those outside of one's family. But before speaking of these it would be in place to say a word on their relations to semi-religious and semi-secular organizations. Because of the decidedly worldly spirit of Babylon, we are warranted in speaking of it as a semi-secular and semi-religious organization. Here too, belong secret orders that have a semi-religious character. Because of their false religious character the Divine wisdom counsels God's people to withdraw from such as being unclean things, to touch which brings contamination of spirit, faith and practice. Hence, the spirit of a sound mind causes one to withdraw from fellowship with these, and not by membership therein misrepresent their stand before the world, nor be guilty of furthering their errors of doctrine, spirit and practice by their membership therein. And from the resultant good fruits of this withdrawal, the wisdom of these dictates of the spirit of a sound mind is manifest. The Divine wisdom counsels a proper attitude toward human governments and prompts the spirit of a sound mind to practice toward them the Bible's teachings: obedience to all laws consistent with our higher obedience to God, respecting and honoring civil rulers, honestly paying taxes and counseling others to do these things, thus using our influence in favor of law and order and against lawlessness and rebellion, and by no means aiding and abetting their enemies. While so counseling, the Divine wisdom, reminding us that the state is a part of the present order of affairs, the second symbolic world, so far as our Holy Spirit is concerned we are strangers and pilgrims thereto, having our citizenship 

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in heaven, even though our humanity holds citizenship on earth. Hence, in our consecration we are to use our pertinent earthly rights in the state for use or non-use as the interests of the Holy Spirit dictate. This will require of the consecrated non-participation in inflicting the injuries of war, and will permit of their participation in relieving its evils, as it will restrain them from responsibilities involved in voting for candidates whose policies and characters they cannot endorse. It also counsels them not to give deep interest to the so-called questions of the day, lest preoccupation therein hinder their study, spread and practice of the Truth. Thus the spirit of a sound mind puts restraints on us as to the state, where restraints are required in the interests of the Lord's Spirit in us, and encourages us to give unto Caesar the things that are Caesar's, while giving to God the things that are God's. 

Contrary to the money-mad spirit so prevalent, that strives to get rich and that quickly, the Divine wisdom cautions us not to will to be rich in earthly goods, pointing out the snare that lies both in the pursuit and possession of riches, so far as the Holy Spirit in attainment and possession is concerned. It points out the worries that the pursuit and gain of riches bring, their uncertain stay with their possessors, the suffering that their loss entails, the general unhappiness of the rich, the insincere compliments and friendships that they usually gain, and the almost certain ruin to overcoming that love for riches works. The spirit of a sound mind that the Divine wisdom gives restrains one from the pursuit of riches, quenches one's love for them, destroys one's trust in them, makes him touch lightly such riches as come to him without his aspiring thereto, and turns him into a faithful steward of riches in the interests of God's cause, thus rescuing him from their evils and making him a master of such riches as come to him without his making an idol thereof. Such a spirit of a sound mind makes him look upon his secular business and work, not as his vocation, but as his 

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avocation, doing whatever tenting that he must do to provide things decent and honest for himself and his dependents, and using the time that he can husband therefrom for the study, spread and practice of the Truth. Thus he touches lightly the riches of this earth, esteeming them only of trifling worth. The Divine wisdom constantly instills in the faithful the spirit of a sound mind as to earthly honor. It points out its nature, the approval of those not in harmony with God, but with Satan's order of affairs, as undesirable, its rewards as illusory, its light as not worth the candle, its stay as transitory, its price as prohibitive, its attainment as disappointing, and its possession as inimical to God and one's Holy Spirit. It is a veritable soap bubble that bursts from contact with anything foreign. Hence, the spirit of a sound mind dissuades from its pursuit, and esteems it as unworthy of the aspiration of God's faithful people, and thus keeps them from pursuing after this soap bubble. No matter what its form may be—political and civic honor, academic titles, social prestige, sectarian or orders' exaltation—it turns a deaf ear to their appeals and instead seeks the honors that are from the Lord. Thus it takes a right view and leads to a proper rejection of worldly honors. 

The Divine wisdom also inculcates and bestows the spirit of a sound mind on indulgence in what the world calls pleasure. While the spirit of a sound mind will permit as a vent, a sparing use of earthly diversion, when such diversion is a need of a too strenuous use of our humanity, in order to our better fitting of it for the Lord's service, beyond this it counsels us to avoid it as inimical to our consecration vows. Hence for the mere sake of indulgence it will avoid the entertainments of the opera and the theater. It will not waste time in indulgence in dancing. Pleasure excursions for their own sake will be taboo to it. Luxuries of table and home will give way to simple nourishing diet and plain, but tasteful home furniture and decorations. "Joy rides" and "joy parties" will have no attractions

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to them. In social pleasures, entertainments and parties they will not indulge, as inimical to their calling. And whatever use they make of the pleasures of this earth will be as servants of truth, righteousness and holiness, as Jesus used the marriage festivities at Cana and the feast at Bethany. Accordingly, God's people by the spirit of a sound mind are given a proper estimate and use of this world's innocent pleasures, while it makes them eschew its sinful pleasures. On the contrary, the spirit of a sound mind points out and leads to indulging in the higher and nobler pleasures of fellowship with God, Christ and the brethren, in those of the study, spread and practice of the Truth, in those of the hope of the coming glories of the Church, the Great Company and the Worthies, and in those of the hope of restitution for the world, pleasures in comparison to which the world's are as ashes gritting on the teeth. 

That same Divine wisdom inculcates and develops the spirit of a sound mind as to this world's positions and ambitions. The world counts the positions of, and ambitions to be, kings, rulers, statesmen, politicians, national, state and municipal judges, warriors, authors, playwrights, orators, university professors, doctors, lawyers, merchant princes and reformers as goals of high professional ambition and attainment, and inspires worldlings to pursue after more or less of these. At best they are transitory and unsatisfactory, at worst death producing. The spirit of a sound mind dissuades from seeking or highly valuing such positions, and turns God's people into ambitiousness to become proficient in their present offices of probationary priests and kings, or probationary Levites and princes. It shows them that none of the present world's offices is worth a fig in comparison to the high offices reserved for those who prove faithful in their callings, and that for the sake of obtaining these they are to count those as loss and dross; and that spirit of a sound mind moves them to act accordingly. Surely the attainment 

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of the spirit of a sound mind—God's attribute of wisdom—becomes our grace of wisdom, and is a jewel of rare and many facets' value. 

But it can be repressed and suppressed. More or less indulgence in the spirit of an unsound mind in the various forms of selfishness and worldliness will repress it to the degree of the loss of the high calling or good Youthful Worthiship, and when it does not go so far as that, it will lead to a diminishing of one's present and future place in the Little Flock and Youthful Worthies. But when the spirit of an unsound mind is allowed to make one indulge in full willfulness of sin and error, it will go beyond repression and become total suppression of the spirit of a sound mind, and will result in the life-long possession and control of the spirit of an unsound mind. Hence, let us submit to the dictates of the spirit of a sound mind and avoid the beginning of indulgence in selfishness and worldliness as against our loyalty to our consecration vows. This will result in our being kept back from presumptuous sins, and thus we will be kept back from the danger of being involved in the great transgression, which escape will be ours, if in the spirit of a sound mind we make the meditations of our hearts and the words of our lips acceptable to the Lord through their being made expressions of the grace of wisdom abounding in us. 

On power as the second of the Holy Spirit's dominating graces, we will be more brief than we were on wisdom, which may properly be called the basal one of the other three dominating graces of the Holy Spirit: As we have already seen, by God's power, either His omnipotence or His strength of character can be meant. We are not herein using the term to designate His omnipotence, but His strength of character as a dominating grace of the Holy Spirit. Power in this sense may be defined as the strength of character whereby one rules himself in well doing amid easy and hard circumstances and conditions. Such strength of character we often designate as will power. A few

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words in explanation of this definition: By strength of character we mean power exercised through the mind, heart and will, though it can also exercise itself by the use of physical strength. Its exercise is against evil dispositions, thoughts, motives, words and acts and in favor of good dispositions, thoughts, motives, words and acts. It works along the lines of self-rule in these respects, and does so regardless of whether one's circumstances and conditions are easy or hard, pleasant or unpleasant, toward or untoward, favorable or unfavorable, encouraging or discouraging, agreeable or disagreeable, obstacleless or obstacleful. It is full of resoluteness, determination, firmness, tenacity, stamina, stability, steadfastness, constancy, persistence, continuity, continuance, perseverance, stick-to-itiveness. It is opposed to irresolution, indecision, indetermination, instability, irresoluteness, fickleness, capriciousness, vacillation, hesitancy, changeableness, fluctuation, pliancy, inconstancy, unsteadfastness, incontinuity. 

As indicated in 2 Pet. 1:6, its elements, or parts, or ingredients, are self-control and patience. By self-control we mean that strength of character whereby in firmness we rule our dispositions, thoughts, motives, words and acts against evil and in favor of good under easy, pleasant, toward, agreeable, favorable, encouraging and obstacleless circumstances and conditions. And by patience we mean that strength of character whereby in perseverance we rule our dispositions, thoughts, motives, words and acts against evil and in favor of good under cheerfully borne hard, unpleasant, untoward, disagreeable, unfavorable, discouraging and obstacleful circumstances and conditions. The central feature of self-control is firmness and the central feature of patience is perseverance. The synonyms and analogous terms of self-control in its ordinary expressions, are resoluteness, determination and firmness, and in its stronger forms are tenacity, stamina and stability, while all of these synonyms and analogous terms enter into the idea of patience plus the following: steadfastness, 

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constancy, persistence, continuity, continuance, perseverance and stick-to-itiveness. The reason for their having certain features or qualities in common is that they are the elements of one quality, power. The following are the antonyms of and terms contrary to self-control: irresolution, indecision, indetermination, instability, intenacity, fickleness, pliancy, capriciousness, vacillation, hesitancy, changeableness and fluctuation, while the opposite of patience has more or less of all of these qualities plus inconstancy, unsteadfastness, incontinuity, incontinuance, non-perseverance and non-stick-to-itiveness. The reason that their antonyms and contrary terms have so much in common is again that they are parts of the same grace, power. The most pointed distinction between self-control and patience is that the former is firmness in well-doing amid obstacleless circumstances and conditions, and that the latter is perseverance in well-doing amid cheerfully borne obstacles in one's circumstances and conditions. It will be noted that the mistake of confounding longsuffering with patience is avoided in our explanation. 

Power as a grace of character works amid all circumstances and conditions. It works physically, mentally, artistically, morally and religiously in both of its elements, self-control and patience. It is in these two elements operative in every kind of human activity, e.g., in the pursuit of art, science, education, industry, finance, government, politics, business, authorship, propaganda, war, sports, religion, oratory. And the Holy Spirit has expressed itself more or less in all of these spheres, in easy or hard, pleasant or unpleasant, agreeable or disagreeable, toward or untoward, favorable or unfavorable, encouraging or discouraging, and obstacleless and obstacleful circumstances and conditions of life. It works with the plans that wisdom gives it to execute, and uses justice and love as the motive power to press these plans into execution, taking care that it uses only such methods and manner in the execution as conform to justice and love. Accordingly, 

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its function is executory, which can be readily seen from its elements, self-control and patience. In easy, pleasant, agreeable, toward, favorable, encouraging and obstacleless circumstances and conditions, all that is needed for it to carry out the plans that wisdom forms is self-control. But self-control is not sufficient when the circumstances and conditions become hard, unpleasant, disagreeable, untoward, unfavorable, discouraging and obstacleful. It does not cease operating under such circumstances and conditions; but it needs reenforcement, which patience furnishes it. Just as one good locomotive is enough to pull a long and heavy freight train over a level roadbed, but is insufficient therefore when a high grade is encountered, and needs to be reinforced by another and specially powerful engine, so self-control is sufficient to rule oneself in well-doing under ordinary circumstances and conditions; but when the circumstances and conditions become too hard for self-control, it needs the greater strength of patience to reinforce it and by the combined strength of both of these parts of power the hard conditions and circumstances are met and overcome. From the nature of power we can readily recognize that it does not furnish the motives by which it takes wisdom's plans and executes them. The pertinent motives are furnished by justice and love, but power furnishes the will-power that puts its strength back of the requisite mental powers involved in the plan and the moral and religious powers furnished by justice and love as motives and pushes them on to realize the plan. Hence we can hardly, when strictly speaking, call self-control and patience motives and graces of justice and love; for they are strength, not love; for they exercise strength which backs the affections and works through them. 

Power in the firmness of self-control and in the continuity of patience are frequently abused, i.e., are frequently overdone and underdone. When the firmness of self-control and patience are abused they produce 

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stubbornness. Stubbornness results from an overdoing of the firmness of self-control and the perseverance of patience when they are developed along selfish and social lines uncontrolled by the higher primary graces, i.e., uncontrolled by a balanced wisdom, power, justice and love. We see such stubbornness exercised by the juror who cannot understand why the other eleven are so stubborn. An almost unparalleled example of human stubbornness is furnished by the rival popes of the great papal schism, 1378-1417. But Satan is its supreme example. It is not stubbornness, if firmness and patience will not yield to others, when the Word and Spirit of God forbids such yielding. It is stubbornness when, if God's Word and Spirit favor yielding to others, such yielding is withheld from some sinful, erroneous, selfish or worldly reason. Fickleness is the reverse of the firmness of self-control and the perseverance of patience. Such as have this fault especially impinge against the firmness and perseverance of power. They are always changing their course, plans, works and arrangements. They are jacks of all trades and masters of none. They are the rolling stones that gather no moss. They cannot be depended upon to finish a work already begun, and are a sore trial to others. They bring nothing to a successful issue and end in making life a failure to themselves always, and often bring losses and misfortunes upon others. Irresoluteness is a misuse of the power of self-control's firmness. Those who are afflicted with this fault cannot come to a decision. They see a thousand objections to a certain course and almost nothing in its favor. They are perpetually debating issues that they should long ago have decided. And when they, after too long debate of the matter, come to a decision thereon, they frequently review the case and decide to do the opposite or are so hesitant on executing the decision as to make a failure of the thing on hand. These usually do not have certain dominating principles as the basis for making decisions. Over-doing continuity is also a

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misuse of power in its element of patience. Some have continuity so unbalancedly developed that they overdo practically everything they attempt. In speech and discussion they know not when to quit. In work they know not when to stop. If they are writers, they write too much. If they are orators, they orate too long, like the orators at the Council of Basel (1431-1449), who spoke, some eight, others thirteen days on a stretch, with but slight pauses for needed refreshment! An 18-years-long council, such as that of Basel, is another example of overdone patience, perseverance! Well it is, if we are free from such abuses of power. 

Of course there are degrees in power among God's people. Some of them are very strong willed, others of rather weak will; and between these two extremes of power all kinds of variation exist. Some started out with, e.g., almost no patience, perseverance, who by exercise attained a very high degree of perseverance. Our Pastor is an illustration of such; but by life-long exercise he developed this quality to a degree that very few others ever attained. On the other hand, some have an unbalanced power in the reverse direction: they have too much of it so that it is the stubbornness of power's misused firmness and continuity. And for them it is a life-long work to reduce this stubbornness to the measure of power which it is the Divine pleasure that His people have. It becomes a matter of careful work properly to withdraw from either of these two extremes and reach the happy middle of a well arranged and properly developed will power. And this is what the faithful attain who loyally submit to the Divine Spirit, Word and providences ministered to them by Jesus as He exercises toward them His offices as Teacher, Justifier, Sanctifier and Deliverer. If we who may be in one or the other of these extremes will faithfully cooperate with Jesus in His efforts to bring us into this happy middle, we will surely succeed therein. From this we are not to understand that all the faithful will attain to an equal degree of power.

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While each of these will attain a balanced power in his own character, others will, according to a variety in heredity, surroundings and training, attain differing characters, some stronger, some weaker than others of this class. Also in this matter star differeth from star in the glory of character attainment, which also implies that both now and hereafter there will be different uses for each one, some having a higher and some a lower use. And the faithful will not let the spirit of envy be aroused in their hearts there over. 

Those who lack power, will-power, need to develop it. Especially three things will prove helpful therein. First, holding such examples from Biblical, church and secular history, and such teachings of the Word on the mind, heart and will as arouse to the resoluteness, determination and firmness of self-control, and as arouse to the perseverance of patience; and secondly, exercising by the Holy Spirit amid pertinent providences the requisite resoluteness, determination, firmness and perseverance. These two things will cultivate positively the necessary persistent determination from which power will be developed. At the same time, thirdly, all enemies to such cultivation should be abhorred, avoided and opposed unto their being driven from the field. This course will supply lacking power. But to the cultivating of will-power also belongs the overcoming of stubbornness and overdone perseverance. To accomplish this will require a fighting of these evils; and an oppositional use of the three methods given above for supplying the lack of power against these two faults will draw them back from their overdone condition and reduce them into a proper amount of firmness and perseverance, and so make power to be rightly developed. 

A few words on the repression and suppression of power. The former will, first of all, occur as a result of non-use, non-exercise. Like our bodies, whose muscles become weak and flabby by reason of non-exercise, our characters become weak and flabby by the non-exercise of our graces. Thus power as a grace atrophies by nonuse. 

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But it is, as a grace, often lost by exercising the will in sin, or in error, or in selfishness, or in worldliness, in any one or more of the various forms of each of these evils, for these exercise will-power in such directions as leave it as a grace unused or that defile it as a grace by wrong use, both undermining it—repressing it. This use may be direct, i.e., making it the direct agent in the wrong use, the worker of the indirect in acted wrong, or merely a subordinate agent that cooperates under the direction of a more active and dominating quality. But whether the use is direct or indirect, or whether it is merely a matter of entire inactivity on its part while some other and evil qualities are the active agents, the result is a weakening of power, which effect comparatively is the worse and more rapid through direct use, less evil and rapid through indirect use and least evil and rapid through non-use. Such repression passes into suppression when the degree of the direct, indirect or non-use passes from more or less willfulness into complete willfulness. In such a case we have a total wreck as a result, which, however, appears as such sooner in the direct use, less soon in the indirect use and last of all in the non-use of power in such total willfulness. 

The advantages of power as a grace are numerous. It is an advantage in itself; for to have will-power as self-control makes one strong in ways that enable one to govern himself amid ordinary conditions for his and others' good, and helps make him succeed in his undertakings. Moreover it strengthens his other good qualities; for it helps wisdom to be stronger and does the same to justice and love in their spirit, manner and methods. Similarly, it helps strengthen the lower primary, the secondary and tertiary graces and all our affections. And finally, it makes successful the plans that wisdom devises and that justice and love motivate. Similarly, power in its element of patience, perseverance, is very advantageous, first to itself and then to other character features. For this quality makes us 

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rule ourselves aright amid difficult and forbidding circumstances and conditions. It brings to a successful issue the plans of wisdom amid such difficult circumstances and conditions. Amid them it strengthens into success our wisdom in its plans and our justice and love in their using the right spirit, manner and methods in their activities, as it also strengthens all of our other graces, the lower primary, the secondary and the tertiary graces, and makes all our affections stronger in good. Power in both of its elements keeps us from weaknesses, mistakes and failures in the easy and hard affairs of our experiences. 

The third dominating grace of the Holy Spirit is justice. Justice is the good will and its resultant thoughts, words and acts that by right we owe others. Its basis is right; for it is what the law commands and demands of all under it. There can be no justice without right and no right without law; for it flows from obligation, and is acknowledged by that sense of obligation which we call conscience. It is a matter of debt owed to and required by law. But it is more than mere right or duty that the law commands and demands; for that would make it a cold, lifeless thing, and people could respond to the law's commands and demands without any kindly feelings or affections. That justice is more than the sense of right or obligation we recognize when we realize that there is a certain kind of love in it. That kind of love that characterizes justice is duty love, the kind of love that by right we owe. Accordingly, justice has as one of its leading features duty love. Love is good will; for we can think of no expression of love without good will. We can think of expressions of love without various graces, e.g., the loving parent spanking a willfully disobedient child for its reformation is not gentle, but has good will; the angry reformer rebuking the evil-doers for their betterment is not longsuffering, but has good will; the firm denial of a largess by one who knows that the beggar will be injured thereby is not an expression of generosity, 

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but is one of good will; the indignant refusal to vote for a corrupt candidate does not contain approbativeness but it does contain good will. And thus we could point out many another loving act that lacks this or that grace, but cannot point out an act of love that lacks good will. Therefore, good will not being absent from, but being present in every loving act, it must be the heart of love. Hence it must be that part of the heart of justice which is its love part. Accordingly, justice is duty love, that good will that must be in right to make the latter justice. Hence we see that there is no justice unless good will is combined with duty. 

Thus we see that justice is primarily a matter of two of our affections, conscientiousness and good will, or love, therefore, not disinterested, but duty good will, or duty love. Accordingly, justice is primarily a motive of two religious affections. But justice is more than these two religious feelings; for, if that were all of it, that would make it merely these two affections, and would reduce it to a matter of feeling. It is true that these are the bases of justice, and as such are its motive power; but it is more than a mere motive; for motives need not pass over into volitions, let alone into resultant thoughts, words and acts; for such motives must press upon the will for responsive actions in the form of volitions, which may or may not arise, along the lines of these motives of conscientiousness and good will. Volitions arising arouse the intellect to think accordingly, i.e., to think justly and not to think unjustly. Moreover, these volitions must set the tongue into operation to avoid saying unjust things and to say just things. And these volitions must make the hands avoid unjust things and do just things. And, finally, these volitions must make the feet avoid the paths of error and unrighteousness and go in the paths of truth and righteousness. Accordingly, the elements or parts of justice are conscientiousness, good will and accordant volitions, thoughts, words and acts. 

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Justice becomes all the clearer to us when we recognize its objects. Its main object is God; its second object is Jesus, then the other spirit beings, especially our guardian angels. After these come our fellows in Adam, who include mankind in general, and in particular our husbands, wives, children, parents, relatives, friends and acquaintances, especially such of them as are in need. We have also fellows in Christ, particularly our spiritual parents, husband, children and brethren of the Little Flock, Great Company, Youthful Worthies and justified ones. We are to make even the beast creation the objects of our justice, even as it is written: "The righteous man is merciful to his beast." We owe justice to mankind, even in its various organizations: We are to act justly toward the state, especially along the lines of respecting, honoring and obeying our government and rulers, paying taxes and offering prayer for all in authority. We are to act justly to the nominal church and to capitalistic and labor organizations. To every one or thing we are to render his or its due. While what is due to everyone and everything varies, amid and according to such varieties, we are to render what is due to him and it. Thus on the ground of justice we owe some more than we do others. We owe God more than we owe anyone else. Next to Him we owe Jesus more than we do any others. We owe our guardian angels more than we owe others' guardian angels. In Adam we owe our wives and husbands more than we do others. Next to these come our obligations to our parents and children, then our brothers and sisters, then our other relatives, then our friends, as we also owe these more than we owe strangers; and we owe our fellow citizens more than foreigners. We owe, of course, more to our government and rulers than we owe to governments and rulers not our own. In Christ we owe most to our symbolic husband, next to our symbolic parents, next our symbolic children and brethren of the Little Flock, Great Company and Youthful Worthies, etc. The reason

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for these differences is the varying degrees of our nearness to others. The nearer we are to them and they to us, the more we owe them, e.g., being nearest of all to God and Christ, we owe Them more than anyone else. The relation of husband and wife being the nearest of all earthly relationships, they owe each other more than they owe anyone else. Parents and children being nearer to one another, they owe one another more than they owe, e.g., friends and acquaintances. Accordingly, we see that justice requires us to feel, will, think, speak and act varyingly to others dependent on the varying degrees of our nearness to them. 

To God and Christ in justice we are to give duty love with all our heart, mind, soul and strength. To love Them in justice with all the heart means to make every exercise of our artistic, moral and religious affections flow out of our duty good will to Them and support such duty good will. This means as to our religious affections to make our faith, hope, self-control, patience, brotherly (neighbor) love and charity flow out of our love for Them and make them support it. This means as to our selfish moral affections that we make every exercise of our love of self-esteem, approbativeness, rest, cautiousness, secretiveness, providence, combativeness, aggressiveness, alimentativeness and vitativeness flow out of our love for Them and make them support it. It means as to our social moral affections that we make every exercise of our sexliness, husbandliness, wifeliness, parentliness, filiality, brethrenliness, friendship, domesticity and patriotism flow from love to Them and make them support it. When out of that love for Them we exercise responsive volitions, thoughts, words and acts, we discharge toward Them our obligations as to duty love to Them with all the heart-affections. We love Them as to justice with all our artistic affections when we make every exercise of our love for the sublime and beautiful in nature and art—music, poetry, painting, sculpture and architecture—in oratory, acting, humor, agreeableness and

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construction, flow out of our duty love for Them and make it support it; and we complete it when we make our pertinent volitions, thoughts, words and acts flow out of our duty love to Them and make them support it. We love Them with all our minds when we make every exercise of our perceptive, remembering, imaginative and reasoning powers flow out of our love for Them and make them support it, and complete this part of our duty love for Them when we make our volitions, thoughts, words and acts flow out of such love and support it. We love Them with all our souls when we make every faculty of our beings exercise itself out of duty love to Them and make it support it; and we perfect it when we make every pertinent volition, thought, word and act flow out of such duty love and support it. We love Them as to justice with all our strength when we make every exercise of our will power—self-control and patience, perseverance—flow out of such duty love and support it, which comes to a completion when we make every volition, thought, word and act flow out of such duty love and make them support it. Thus we have briefly expounded the law of justice toward God and Christ. 

There is a solid basis and full justification for God in justice to demand such duty love for Himself and Jesus and its corresponding results in volition, thought, word and act. It is right that He makes this demand because of the good that He has done all mankind in creation and providence. Let us note some of these benefactions. It was kind in Him to let us come into existence at all. He added to this kindness when He allowed us to come into existence on the highest plane of earthly existence, humans gifted with bodies of marvelous organs and powers, with minds capable of perceiving, remembering, imagining and reasoning, with hearts endowed with wonderful moral powers, both along selfish and social lines, with remarkable artistic powers in the sublime and beautiful along the lines of 

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nature and art, and with hearts begraced with religious powers in faith, hope, self-control, patience, piety, brotherly (neighbor) love and charity. It was kind in Him to put us into a beautiful and fruitful earth richly supplied in climate, atmosphere, seasons, fertility, shelter and goods to supply our earthly needs. It was a benefaction in Him to let us come into existence, or at least to live in, one of the best countries on earth, under its benign government, laws and spirit, and in the enjoyment of such large means of life, liberty and happiness. It is a blessing from Him that we live in such civilization, amid free educational opportunities, and prosperous working and business conditions. These are some of His creative blessings. Providentially He has given mankind many benefactions. He provides them suitable clothing, food and shelter; He gives them rain and sunshine, regardless of whether they are good or evil. While mankind under the curse is a race of convicts sentenced to hard labor for life, God treats them much better than any state treats its convicts, providing them with better food, clothes and housing, giving them larger liberties and affording them better opportunities for physical, mental, artistic, moral and religious improvement. He shields the bulk of them from calamities, and builds a hedge about them against their oppressors, and daily loads them with benefits. Such being the benefactions with which He blesses them, they should love Him with all the heart, mind, soul and strength, out of thankful good will for the good that He does to them. 

Added to these blessings are religious benefits with which He has done them good. Some of these have been done for all mankind. He emptied heaven of His dearest treasure, and sent His only begotten Son, the Son of His bosom, into the world, in humiliation, from a nature, honor and office next to the Father's, to become a human being for all mankind's sake. And He added to that by giving Him up to a sacrificial death,

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that He might become the Redeemer of the entire race from alienation in sin, degradation and death into reconciliation for righteousness and life everlasting. On top of this He invites all to repent that they may obtain the blessings secured for them by Christ's sacrifice. Surely these are benefits that add to mankind's obligation to love God and Christ with all the heart, mind, soul and strength. The following blessings are given to those only who respond to them, though offered by God in good faith to by far more than respond to His gracious offers of them. To all who heartily believe His promise for Christ's sake to forgive them their sins, to impute to them Christ's righteousness, to take them into fellowship with Him, and to help them live righteous lives, He graciously gives these four blessings. These blessings add to their obligation to love God and Christ with all the heart, mind, soul and strength, and they give added ability so to do. Throughout the entire call period of the Gospel Age God invited those who have received these four blessings, summed up in justification by faith, to consecrate themselves to Him to walk in Christ's footsteps of suffering for God's plan and of developing in character like Him; and those then accepting this invitation He blessed by begetting them to the Divine nature, by giving them the opportunities of suffering and arising in life with Christ, with all the helps necessary to undergo these two things, encouraging them therein with the hope of gaining the Divine nature and joint-heirship with Christ; and those who are faithful in such consecration attain to these great rewards, all of which increase their obligation to love God and Christ with all the heart, mind, soul and strength and at the same time increase their ability to keep this obligation. And then He gives such faithful ones victories in all the battles incidental to their warfare against sin, error, selfishness and worldliness, as these are manipulated against them in their conflicts by the devil, the world and the flesh, 

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and, finally, gives them victory in the warfare as a whole, all of which increase their obligation to love God and Christ with all the heart, mind, soul and strength and increase their power so to do. Thus we see that in varying degrees through varying blessings given, dependent on their varying degrees of experiences with God's kindness, all are obligated to love God and Christ with all their hearts, minds, souls and strengths, because of the good that He has done them. When they so do in motive, volition, thought, word and act, they exercise justice toward God and Christ. 

The next class to whom we owe duty love, justice, is our fellows. And the law of duty love to the neighbor is to love him as self (Mark 12:31). This does not mean that we are to love all equally; for such a thing would ignore the various degrees of neighborly nearness, which limits the degrees of our love to our neighbor. Nor does it mean that we are to do in volition, thought, word and act as much for all as we do for any one particular person; for this again ignores the varying degrees of neighborly nearness, which must always condition the degree of our love, as well as volition, thought, word and act. Self-evidently we should not do in love by way of volition, thought, word and act as much for strangers as we do to the members of our own families. Moreover, by reason of our limitations, we cannot do for all what we in duty love are to do for the members of our families. Jesus has explained what is meant by loving the neighbor as self in Matt. 7:12. This passage does not mean that we are to do to our neighbor whatsoever he wishes; for he often wishes us to do wrong; and that would imply that we take his will as our rule of action, whereas in consecration we gave up others' wills when we took God's will as our own. Again, this passage does not mean that we are to do to our neighbor what we wish; for at times we, too, wish wrong; and that would be taking our wishes as the rule of our action, whereas in 

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consecration we took God's will as the rule of our actions. What, then, does this rule mean? We reply that when we remember that in Matt. 7:12, as also in the rest of the Sermon on the Mount, Jesus was speaking to His disciples, we have the clue to its meaning; for His disciples had taken God's will as their own; hence they would wish for themselves that only which God willed for them to wish for themselves. Hence the rule means that all things whatsoever we, willing God's will, would have others to do to us we do to them. 

But this raises another question, What does God will for us to wish our neighbor to do to us in motive, thought, word and act, if he were in our and we in his place? We reply, God wishes us to respect, yield to, and protect him in his use of his inalienable rights. What are these? Certainly, we have no inalienable rights insofar as God is concerned; for by sin Adam forfeited for himself and us all of his rights Godward. While we have none Godward, we do have certain inalienable rights manward. And these correspond to our physical, mental, artistic, moral and religious powers. All of these we have a right to use as we please, provided that we do so compatibly with others' rights to use their inalienable rights in these powers. Our physical inalienable rights before our fellow men are those connected with the well-being of our bodies, the right to have food, clothes, shelter, health, life, exercise, work, rest, etc., compatibly with others' rights to exercise theirs. Our mental inalienable rights are those connected with the well-being of our intellects, which implies the right to exercise our perceptive, remembering, imaginative and reasoning faculties compatibly with others' rights to do the same. Our artistic inalienable rights are those connected with the well-being of our artistic faculties, which implies our exercising our love for the sublime and beautiful in nature and in art, particularly in the art of poetry, music, painting, sculpture, architecture, oratory, humor, agreeableness and constructiveness, 

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as we please, in harmony with others' exercising their rights. Our inalienable religious rights are those connected with our relations to God and to man in his relations to God, which implies that we use our faith, hope, self-control, piety, brotherly love and charity as we please, provided that we do so in harmony with others' rights. And our inalienable moral rights are those connected with our relation to ourselves and others, which implies that we may do as we please, compatibly with others' rights, with our self-esteem, approbativeness, restfulness, safety, secretiveness, providence, combativeness, aggressiveness, alimentativeness, vitativeness, sexliness, husbandliness, wifeliness, parentliness, filiality, brethrenliness, friendship, domesticity and patriotism. To exercise these rights compatibly with one another's rights in the relations of man to man is God's will for man. Hence we know what is God's will for us to wish to be done to us in motive, volition, thought, word and act in our relations to our fellows. Accordingly, we are to do such to our fellows. This is, therefore, what is meant by the words, All things whatsoever ye would that men do unto you do ye also unto them. 

This is the positive side of the golden rule manward; and it surely will move us to do our neighbor good in motive, volition, thought, word and act. But it has a negative side; and this will restrain us from doing him ill in motive, volition, thought, word and act, since we do not desire him to do us ill in motive, volition, thought, word and act. Hence, if we are parents, this will prevent our doing ill in these ways to our children, e.g., keep us from tyrannizing over them, despising or disliking them, or neglecting their provision and training physically, mentally, artistically, morally or religiously. If we are children, this will prevent our distrusting, dishonoring, disliking and disobeying our parents, or neglecting to provide for them in their declining years. If we are husbands, this will

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prevent our tyrannizing over our wives, distrusting, dishonoring, disrespecting, despising or disliking them or neglecting their provision physically, mentally, artistically, morally or religiously, or being unfaithful to our marriage vows. If we are wives, this will prevent our nagging at, distrusting, dishonoring, disrespecting, despising, disliking, neglecting our husbands physically, mentally, artistically, morally or religiously, or being unfaithful to our marriage vows. To our fellow this would mean that we are in no wise to do him injury physically, mentally, artistically, morally or religiously, that we in no wise seek to seduce another's husband or wife to be unfaithful to his or her marriage vows. It would mean that we do him no injury in his person or property. It would mean that we do not cherish evil surmises against him, that we do not evilly construe his motives, volitions, thoughts, words and acts, that we use not our words, looks, gestures and acts to undermine his reputation, that we abstain from all slander and gossip against him, that we do not use our influence in any way to his injury, that we do not evilly desire anything that is his in family, business and society. What worlds of evil will the negative use of the golden rule manward prevent! And what worlds of evil does its neglect inflict, all of which would disappear in the face of its practice! 

Certainly, the golden rule Godward and manward is a most wholesome thing! It regulates along, the lines of justice every motive, volition, thought, word and act in our relations Godward and manward. Its invention is a sure proof of omniscience in its Inventor; for in its extreme brevity it covers ethically as to justice every possible motive, volition, thought, word and act of man in his relation to God, Christ, the angels, his fellows and his beasts and fowls. It is impossible to think of a free moral agent in any circumstance or state in any of his relations to these that does not come under the covering of this golden rule. Man to govern man's 

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mere external relations with his fellows has made laws to cover these relations, whose mere statement fills thousands of large volumes, and is constantly adding to them to meet the ever growing complexities of these relations, and is not even then able satisfactorily to cover them in harmony with man's inalienable rights; but God in the brief statements, "Thou shalt love the Lord thy God with all thy heart, mind, soul and strength," and "Thou shalt love thy neighbor as thyself," has given two laws that cover along the lines of justice everyone's motives, volitions, thoughts, words and acts toward all rational beings, as well as his and others' animals; for the second rule governs man's relations also to angels. It is true that we are not to commune with the angels now, God having forbidden this in order to shield us from the deceptions of fallen angels, who pretend that they are good angels, in order to arouse our confidence in them, all the easier to mislead us. But we are to have good will toward the angels, and to this extent are to act out the golden rule toward them that we put no hindrances in their way, but put helps in favor of their ministries. This applies especially to the guardian angels, whose work for us is often impeded and increased by our failing to do to them in such work as we would be done by, if our and their places were reversed. The second part of the golden rule applies to us in our relation also to the animal creation; and we are to do to them what we would have done to us, if we were in their place and they in ours. Hence we would be merciful and kind to them, as we would have mercy and kindness manifested to us, if the places were reversed. And the animals in our service would respond to such mercy and kindness, by becoming tame and gentle toward us, as many know from their dealings with dogs, horses, cattle, sheep, goats, poultry, etc. 

The sphere of the application of the golden rule is the realms of spirit, men, reptile, fish, fowl and beast. 

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Hence with all of these, especially with the first and second of these spheres, we have to do along the lines of justice. This includes God and Christ in all Their relations to us and ours to Them,—in creation, providence, redemption, enlightenment, justification, sanctification and deliverance—we are to see that we fulfill the first part of the golden rule. Toward the angels it is limited to the sphere of their providential care of us, and that only as indicated above. With our fellows it operates in all human relations, especially in the home, state, church, school, business, finance, labor, insurance and secular and religious society. It has some of the same enemies who seek to thwart, hinder, pervert and misrepresent it, as wisdom, power and love have, i.e., sin and error, as these are manipulated by the devil, the world and the flesh. It is intended to regulate along the lines of justice our relations to God, Jesus, angels, men and our and others' animals. Justice is abused by sins of commission and by sins of omission. Then it is also often abused by a too strict enforcement of its letter to the violation of its spirit, e.g., when one insists on "his pound of flesh," to the utter disregard of mercy, which is also a demand of justice as to our dealings with our fellows amid the evil conditions of the curse (Mic. 6:8). The consecrated sometimes fall into an abuse through an unbalanced zeal to sacrifice in disregard to the rights of others, e.g., the husband or father who neglects his duty toward wife and children that he may study and serve the Truth more, the wife or mother who neglects her duty toward husband and children that she may study and serve the Truth more, the children who neglect their duty toward parents that they may study and serve the Truth more, the employee who neglects his duty toward his employer that he may study and spread the Truth more, and the citizen who neglects his duty toward the state, e.g., by giving so liberally to the spread of the Truth that he cannot pay his taxes and becomes a public charge.

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Such are sacrificing others' rights, hence are acting unjustly, bringing robbery for a burnt offering, and that greatly to the Divine displeasure (Is. 61:8). Let us beware of all such abuses as highly detrimental. 

We ought to say a few words on the reasonableness of our cultivating and practicing justice. Certainly, the first part of justice, loving God and Christ with all the heart, mind, soul and strength, is reasonable; for They, God as Source, Jesus as Agent, have given us all of good that we are and have, and that we hope to be and have. This we must recognize when we properly consider Their creative, providential, redemptive, instructional, justifying, sanctifying and delivering benefits to us. These acts obligate us to Them for all that we are and have, and that we hope to be and have; hence it is perfectly proper for Them to demand, as of Their right, and for us to yield as our obligation, love with all the heart, mind, soul and strength, together with the accordant volitions, thoughts, words and acts. This vindicates the propriety of the first part of justice as a reasonable thing for God to demand and for us to give. There are several things that prove the reasonableness of the second part of justice, loving the neighbor as self. First of all, the fact that from us God, our all-out Benefactor and Ruler, requires it, to whom we owe it to love Him with all our heart, mind, soul and strength, together with accordant volitions, thoughts, words and acts, makes it a reasonable thing that for His sake we love our neighbor as ourselves. As compelling as this ground for reasonableness for loving the neighbor as ourselves is, God gives us an additional reason for it, i.e., the only way we can secure respect for, and concession of our inalienable rights from our fellows is that we respect and concede to them their inalienable rights; for the situation is this: We come continually into contact with others whose exercise of their inalienable rights constantly more or less clash with our exercise of our inalienable rights, and ours with theirs. 

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Such clashing cannot be permitted, else we would be in constant and interminable strife. Hence the only way that each can have the peaceable, satisfactory and reasonable exercise of his inalienable rights is to respect and concede to others the same exercise of theirs. And this can be attained only as each loves the other as self, and hence exercises toward others the same volition, thoughts, words and acts as he desires to be exercised toward himself, if he were in their, and they were in his place. Accordingly, we see from this second reason for practicing the second part of the golden rule that it is not an arbitrary rule imposed upon mankind in the exercise of an arbitrary sovereignty on God's part, but it is based on the nature of the conditions that prevail among humans. Hence it is a most reasonable rule of conduct as to justice manward. And if this rule were kept, it would at once put an end to the strifeful, unsatisfactory, sad and wrong conduct of man to man, and at once lead to most peaceable, satisfactory, happy and just conduct of man to man. 

Justice, like wisdom, power and love, is a grace that we should cultivate. The best way to cultivate it Godward, Christward and othersward is by a devout and imitative contemplation of their exercise of justice, insofar as their doing justice is concerned. There is a use of justice on God's part as Source and on Jesus' part as Agent that we are not to imitate, i.e., exacting vengeance. It is right for These to exact justice in punishing wrong, because God is the supreme Lawgiver and also the supreme judge of the Divine law; and He must, therefore, enforce its penalties; and Jesus is His Agent therein. Hence it is right for Them to demand justice and punish violations of it. But the Scriptures, while justifying Them in executing justice in ways of punishment, expressly deny us such a prerogative (Rom. 12:17, 19-21). If we become members of the Little Flock in glory, we will be united with Jesus as God's Agents in exacting the penalties of justice; but 

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while in the flesh we are to abstain therefrom. Hence in doing justice we are to imitate Them in doing it, but not in exacting it in the way of punishing those who wrong us. The above is not to be understood as condemning parents in the family and rulers in the state for exacting punishment, the former as to their children, the latter as to their subjects, for wrong-doing; for these in their respective spheres are God's agents therein (Rom. 13:4; Prov. 13:24; 23:13, 14). Another good way of developing justice Godward and Christward is to meditate gratefully on Their great kindness to us in creation, providence, redemption, instruction, justification, sanctification and deliverance, and to submit to the influence of such meditation. This will gradually fill unto completion heart, mind, soul and strength with love to Them and with accordant volitions, thoughts, words and acts. The first method given in this paragraph, by devout contemplation and imitation of God's and Christ's dealing justly with Their subjects, will give us the power to love our neighbor. A consideration that it is Their will that we so do, if we love Them with all the heart, mind, soul and strength, will certainly assist us to love the neighbor as ourselves. Then, too, a consideration of, and a subjecting ourselves to the fact that they have the same inalienable rights as we, and desire these to be respected and given to them, as we wish ours respected and yielded, will help us to love them as ourselves. 

Justice Godward, Christward and manward can be and has been repressed and suppressed. The great repressors of justice are sins of weakness and ignorance and sins of measurable weakness, ignorance and willfulness; for such sins run in the opposite direction from justice and the more they are given way to the more do they repress justice, since they, whether of omission or commission, undermine conscientiousness and love for God and Christ, regardless of whether they are committed directly against them or indirectly

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against them by being committed against the neighbor. Committed against the neighbor they, whether of omission or commission, undermine conscientiousness and love for the neighbor. Even little sins have this repressive effect on justice. Error of the less gross kind likewise has the effect of dulling the sharp edge of the conscientiousness and goodwill of justice toward God and man. But justice additionally can be suppressed, entirely. This is effected by fully willful sin and by gross error, especially in the form of no-ransomism and no-Church-sin-offeringism. These constitute the sin unto death (Heb. 6:4-8; 10:26-29; 1 John 5:16). Let us watch and pray against the beginning of small sins and overcome them. Then we will be shielded against suppressing and repressing justice. 

The fourth great and dominating grace of the Holy Spirit is love understood as distinct from justice. Usually the distinction is made by calling the latter duty love and the former disinterested love. Sometimes the distinction is clothed in the terms, justice and charity. Both have as their heart goodwill; but there is a distinction between them as goodwill. The goodwill of justice is based on the idea of duty; and the goodwill of love is based on privilege apart from duty. Having already defined justice, we will now define love. It is the goodwill that, based upon a delight in good principles and expressing itself in a delight in, and sympathetic oneness with those in harmony with good principles, in a sympathy with those that are treated out of harmony or that are out of harmony with good principles, delights, from such appreciation, oneness and sympathy, to lay down life for the advancement of good principles in the interests of God's plan for the blessing of others. Some explanations of this definition will serve to clarify it. The definition is rather lengthy, because of the comprehensive character of love. It will be noted, negatively, that there is an absence of the idea of duty in this definition; and this

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is the case, because it is entirely differently based from justice, whose basis is the idea of duty. On the contrary, love has its basis in a delight in good principles. It takes holy pleasure in them. By good principles we understand the Truth and its Spirit to be meant. Hence disinterested love takes pleasure, not in error and its spirit, but in the Truth and its Spirit (1 Cor. 13:6). 

Upon this basis or foundation a superstructure is built, which we may call the house beautiful of love; for this delight in the Truth and its Spirit naturally and logically makes it take pleasure in those who in character are in harmony with the Truth and its Spirit. Moreover, this delight in the Truth and its Spirit makes its possessors feel a oneness of mind, heart and will with like dispositioned ones that gives them joy and freedom in fellowshipping with them in the study, spread and practice of the Truth and its Spirit and in the faithful endurance of their incidental experiences. But there are many who are in harmony with the Truth and its Spirit who are mistreated because of such harmony. This makes those who delight in the Truth and its Spirit feel deeply with such mistreated ones in a fellowship that makes them feel this mistreatment as if they themselves were so mistreated, and even more so. Moreover, there are many who in mind, heart and will are out of harmony with the Truth and its Spirit. And such delight in the Truth and its Spirit makes its possessors sympathize, feel with, the brethren in their disharmonies with the Truth and its Spirit and to pity, feel for, the world in their disharmonies with the Truth and its Spirit. So far described, love is seen to be an internal quality, a grace active in the mind, heart and will, but not acting externally, outside of oneself. If that were all there is to disinterested love, it would exhaust itself within one as an internal feeling, affection or grace; but it is more than an internal feeling, affection or grace. It is a practical thing that busies itself in

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good works toward others. And this idea is brought out, too, in the definition given above. Out of its delight and sympathy it takes pleasure in laying down life in active deeds of service to advance the Truth and its Spirit, in the interest of furthering God's plan, by blessing others with the Truth and its Spirit. This brief explanation of love shows that it is in feeling and action the noblest, most sublime and beautiful and useful of the four great graces of the Holy Spirit. Yea, it is the greatest of all of God's four great attributes of character. And so high a place does it occupy in God's character that it is the only one of the four identified with God's very being; for the Bible nowhere calls God wisdom, or power, or justice, but it does call Him love (1 John 4:8, 16). 

A glance at the elements of the Divine love will serve to clarify it. While in our explanation of our definition of love we described these elements, we did not expressly treat of them as such. We will now do this further to clarify them. Its first element is its basis, an appreciation of, or delight in good principles as such. Its second element is appreciation of, or delight in the Truth in its various doctrinal, ethical, promissory, hortatory, prophetic, historical and typical details and in the Spirit of the Truth in God, Christ, good angels and in the new will, spiritual capacities in new creatures or renewed good human capacities in the Worthies, and in their graces, the higher and lower primary and secondary and tertiary graces. Its third element is unity of spirit with all having its second element. This unity of spirit makes its possessors of one mind, heart, will, purpose and ambition. It makes them coalesce into the oneness that Jesus describes in John 17:11, 21-23 and that St. Paul describes in Eph. 4:4-6. No unity that this world offers is comparable therewith. It is a unity of the Father and Son and all who are one with Them. It is also beautifully described as to the brethren in Ps. 133:1-3; 

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and Jesus describes it as to the Father, Son and Church in John 17:6-26. Nobody but its possessors can duly appreciate it. It is also beautifully described as to the brethren in hymn 23 of our Hymnal. The fourth element of disinterested love is sympathy with certain ones and pity for others. Because it is based upon a delight in good principles, it is pained with anything out of harmony with good principles. It is, therefore, pained at anyone's being treated contrary to good principles and feels deeply with those who are so treated. Yea, it makes their mistreatment their own mistreatment and, therefore, feels with, sympathizes with, those treated contrary to good principles, while at the same time it feels pain at the involved mistreatment. Thus pained at the wrongs heaped upon God, Christ and the faithful, they feel with them, sympathize with them, in such mistreatment. By the mistreatment that Satan heaps upon the world they are also pained and feel for, pity, the world at such mistreatment. Again, there are things in the brethren and in the world that are out of harmony with good principles, with the Truth and its Spirit. Disinterested love, because it is based upon a delight in the Truth and its Spirit, is pained by such disharmony. Additionally, it feels with, sympathizes with, the brethren because of it, and because of it pities, feels for, the world. The fifth element of disinterested love flows out of its preceding four elements and expresses itself in sacrifice; for out of appreciation of, or delight in good principles and in those in harmony therewith, and out of the resultant oneness of mind, heart, will, purpose and ambition, and out of pity for those who are treated contrary to, or are out of harmony with good principles, it delights to sacrifice to advance those good principles in furthering God's plan for the blessing of others. In a word, the elements of love are appreciation (of principles, persons and things), unity of spirit, sympathy or pity and sacrifice—a very noble quality indeed! 

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Love exercises itself on principles, persons and things. First of all, the objects on which it works are the Truth and its Spirit. Truth is the quality of motives, volitions, thoughts, words and acts harmonious with reality. It may be religious or secular; it may be spiritual or natural. The Bible is the Truth on religion, especially as this is related to spiritual and human beings. It is truth on doctrines, precepts, promises, exhortations, prophecies, histories and types, especially as these are related to spiritual and human beings. It also exercises itself on the Spirit of the Truth, as that which is harmonious with good principles in disposition, motive, thought, word and act. These are the good principles on which love exercises itself. It also exercises itself toward God, Christ, the Lord's people, the world of mankind and enemies. These are the persons on which it works. The things on which it works are the arrangements and their resultant conditions among God's people, as present objects, and on the arrangements and resultant conditions during and after the Millennium. Of the personal objects of love God Himself is the chief One. His wondrous and perfect harmony with good principles—the Truth and its Spirit—proves this. Yea, the sublimest and greatest exemplification of such harmony makes Him the supreme object of disinterested love. This harmony we see in the perfection of His attributes of being; yea, even more do we see this harmony in the perfection of His attributes of character. He has all of the graces in perfection—the higher and lower primary, the secondary and tertiary graces. His higher primary graces of wisdom, power, justice and love are not only perfect, but are of the highest possible degree of perfection. None, not even our blessed Lord, is His equal in wisdom, power, justice and love. Hence, His higher primary graces are in perfect harmony, and are the supreme example of harmony with good principles. And in His higher 

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primary graces there is a perfect and harmonious blending with one another, wisdom forming the foundation, power the first floor, justice the second floor and love the third floor and the other graces the roof of the house beautiful of these four attributes. Additionally, in God's character these four attributes in this perfect and harmonious blending dominate His lower primary, secondary and tertiary graces, using or leaving unused these graces as that blending dictates. Thus we see God's character to be in perfect and supreme harmony with good principles. The same is true of His plan and acts. Accordingly, disinterested love, going out to God in His person, character, purposes and acts, properly can give Him, out of a delight in the Truth and its Spirit, the appreciation, unity, sympathy and sacrifice of disinterested love. 

The same remark applies to disinterested love going out to Jesus as its Object, for in person, character, purposes and works He is the express Image of the Father, though, of course, in none of these is He the Father's equal. But he is as nearly equal to the Father in these respects as a creature can be made equal to the Creator. Similarly, but in a lower degree, the same qualities of love have the good angels as objects of its activities. It goes out even to the penitent fallen angels in those elements of it applicable to their case. Similar remarks, but in a far lower degree, can be made with reference to the brethren; for in proportion to their approximating the Father and the Son in character, purpose and works, if we delight in the Truth and its Spirit, we appreciate their attributes of person anticipatorily of their resurrection bodies, their present as well as prospective good characters, purposes and works. Our oneness of mind, heart, will and ambitions, from a delight in the Truth and its Spirit, goes out toward them in the feeling of the oneness of Eph. 4:4-6; Ps. 133:1-3, and that prayed for by our Lord in John 17:21-23. Then, too, it goes 

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out to them in sympathy for the mistreatment that they receive from the taskmasters: sin, error, selfishness and worldliness, as these are worked against them by Satan, the world and the flesh, as it also goes out to them in sympathy for their lacks, faults and immaturities. And from such appreciation, oneness and sympathy, disinterested love goes out to the brethren as objects of it in sacrifice even unto death to prosper them in grace, knowledge and service. Similarly, love will go out to the world, from a delight in good principles, appreciating the vestiges of God's image surviving in them from the wreck of the fall, pitying them for their disharmony with good principles and for the mistreatment that they receive from sin and error and the dying process, at the hands of the devil, one another and their own depravity, and from such appreciation and pity laying down life that they may receive some present blessing of truth and the Millennial release from these evils and upbuilding in good. Though harder to be exercised toward enemies, love will still, from its delight in the Truth and its Spirit, appreciate whatever good they have, pitying them for the physical, mental, artistic, moral and religious depravity that the curse has brought upon them through the workings of the devil, the world and their own flesh; and from such appreciation and pity, it lays down life for the advancement of God's plan that they may come Millennially to its opportunities of blessing. Accordingly, we see that love has for its objects, the Truth and its Spirit, the Father, the Son, the angels, the brethren and mankind, including enemies. 

According to the three foregoing paragraphs, love has as spheres of activity the world of religion and the world of society. Hence, besides being exercised toward spirit beings in their various classes, it is to work in the Church as its main sphere among men. A liberal share of it will embrace the members of our families, especially those of them who are with us 

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heirs of life; and the others it will embrace in the hope of helping them thereto. A certain degree of it, in harmony with their varied characters, etc., will extend toward our rulers, as it will also work toward our secular employers, if we are employees, and toward our fellow employees; and if we are employers, toward our employees; and toward our fellow citizens and foreigners. It will go out to these in harmony with the requirements of the applicable good principle, regardless of nationality, creed, race, color, sex, rank or station. But it has enemies that seek to thwart, hinder, dampen, repress and suppress it in its elements and activities. Our natural depravity and even our good natural selfish and social qualities are inimical to its operation. Sin and error, because of their disharmony with and contrarity to the Truth and its Spirit, seek to overthrow it. Because of selfishness and error, the world puts many obstacles in the way of its exercise; and, of course, Satan and his impenitent fallen angels are ever on the alert to quench it. Therefore, its cultivation and exercise are continually performed amid obstacles placed in its way by its enemies. Despite this opposition, in the faithful it goes right on in its cultivation as a quality and in its exercise as an activity. Its main use as such is to lift up to character perfection its possessor, in harmony, of course, with the Truth and its Spirit, and thus to further God's plan toward oneself. Its second use is the furthering of God's plan in others, primarily for the Little Flock, secondarily for the Great Company, tertiarily toward the Youthful Worthies, fourthly toward the justified, then toward the unjustified world and enemies. It is frequently misused, which almost always is due to lack of information on the applicable principles. Thus zeal without knowledge is one of its main misuses. It has at times been joined to error, whereby it has advanced error with the resultant effecting of evils that it did not intend. E.g., many

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a Little Flock member, under the influence of error, had done harm to others through advocacy of error on human immortality, consciousness of the dead, bliss of the righteous and torment of the wicked dead, trinity, absolute predestination, post-millennialism. Even the worst of papal errors have been advocated by men and women who were full of disinterested love, examples of whom are Francis of Assissi, Bonaventura, Michael De Molinos, Madame Guion, Arnauld, Pascal, Angelique Arnauld, St. Cyran, etc. 

It exists in varying degrees. Of course, its highest degree is in God, who exercised it perhaps to its supreme expression in the carnation and humiliation unto death of the Son of His bosom for enemies. At least we are incapable of seeing how a higher expression of love could take place than this one. Another great expression of His love is His giving His Church, Christ's Bride, unto the sacrificial death, also for enemies. A third great expression of His love is His giving the Great Company unto a ministerial death for the willful sins of His enemies, and a fourth one has been His giving the Worthies up unto death in cooperation with the other two classes. A fifth expression of it will be the Millennial Kingdom for the blessing of the world unto eternal life for all that will obey. Not the least expression of a high degree of God's love is His gift of His Spirit and Word to the elect and non-elect. And, finally, His giving that bent to His providences which makes them work all things together for good to all who love Him, reveals His very great love. Certainly, these expressions of love give us a fair idea of the high degree of Jehovah's love. In Jesus' co-operating with God in the foregoing seven things, we see expressions of love that, while inferior to that of God shown in them, are yet next to them the highest expressions of love ever shown. The Church, while excelling all the rest of God's creatures in love (Prov. 31:29), has this quality

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in distinctly lower degree than Jesus, much more in a lower degree than God. And its members vary in its degree with one another, some, like the star-members, having it in higher measure than their fellow members. Below the Little Flock the degree of love decreases in each descending class, as well as varies among the members of each of these classes. Accordingly, the restitution class will have it in the smallest degree of any of the saved classes. However, to gain everlasting life, every creature will have to have that measure of it necessary for him in his place in his particular class; for God will not give everlasting life to any one who does not have it. 

Its function differs in the various saved classes, as well as in God. The main function of love in God's character is to develop disinterested love in those to whom He will bestow the blessing of everlasting life. He will bestow it on various classes in the measure of the ability of each class for its enjoyment and use. While each one attaining everlasting life will enjoy and use it perfectly according to his ability to enjoy and use it, such ability will differ not only in each class from that of the other classes, but also in the various individuals in each class. E.g., Jesus has the ability to enjoy and use, and does enjoy and use eternal life in a higher degree than any other of God's creatures. This comes from the fact that, by God's disinterested love helping Him, He developed the highest degree of character of all God's creatures. Because He developed that highest degree of character of any creature, God gave Him the Divine nature, and gave it to Him with faculties of the highest capabilities of those who attain that nature. Varyingly, according to the varying degrees of excellence of character development in the rest of the Divine class, do its individual members possess the ability to enjoy and use eternal life, because according to the character of each one, God will vary the ability of their faculties to enjoy and use such

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life. Thus He gives some finer abilities than others in the Divine class. And the function of love has been to provide those rightly disposed, opportunities for such development, with the involved helps; and then, at the dictate of wisdom, the concurrence of justice and the co-operation of power, love gives them the reward which their loyalty fits them to have, use and enjoy. Love has exercised a similar course toward the Worthies and the Great Company, varyingly as to each class and then as to each individual in each class. It will do the same with the restitution class. This peculiarity in the working of God's love, i.e., to cultivate good character in others, then in harmony with the varying excellence of character so cultivated to give them rewards varying in degree as to class and varying capabilities of the individuals in the various classes, seems to be the main function of God's love. And it concentrates its main efforts to secure these two results. In other words, God's love works mainly to advance good principles unto blessing varying types of character with varying endowments, and that on varying planes of being accordingly as they have developed pertinent fitness thereto. This appears also from our definition of the last element of love—sacrifice. But let us keep in mind that it does this in harmony with God's other three attributes acting jointly as was suggested above. In all classes and individuals connected with God's plan love in them has had the function of making, first, the Little Flock sacrificially lay down life to advance God's plan in ministering the Truth and its Spirit to responsive ones, of making, secondly, the Great Company and the Worthies to lay down life ministerially to advance God's plan in serving to others the Truth and its Spirit, and of making the restitution class serve God's plan without laying down life in serving one another with the Truth and its Spirit. Thus in the classes that are being saved it has the function of service in the interests of God's plan for ministering God's Word and Spirit. 

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Love should be and must be developed, if everlasting life is to be received. God will give nobody eternal life unless he is crystallized in perfect love. Hence we must develop it. The best way of developing it toward God is a devout contemplation of, and hearty response to God's character in general, and of and to its love in particular, for such a contemplation of and hearty response to His entire character will, in general, arouse in us an appreciation of, a delight in, good principles in His character, as the embodiment of the Truth and its Spirit, and thus will give us the first and second elements of love. In particular if we devoutly contemplate and heartily respond to His love as it exercises itself toward the Truth and its Spirit, toward Jesus in appreciation, unity, sympathy and service, toward the Church, the Great Company and the Worthies in these ways, as well as toward the world and enemies in pity and service, we will, by the influence of such thoughts and response, be aroused to loving God from a delight in good principles, in an appreciation of His glorious character, especially of love, in a feeling of oneness with Him, in sympathy with Him at the mistreatment that He has received, and in delight to lay down life for Him and His plan as a tribute of love to Him. This will develop in us love toward God in all its elements. The best way to develop love toward Jesus is devoutly to contemplate and heartily to imitate God in His delight in Jesus, sympathetic oneness with Him, sympathy with Him in the mistreatment that He received while in the flesh and still does receive, and service of Him. Such contemplation and imitation will arouse in us the same elements of love for Jesus as the Father shows Him. The best way for us to cultivate love for the brethren is devoutly to contemplate and faithfully imitate God's and Jesus' delight in the good in them, Their sympathetic oneness with them, Their 

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sympathy with them in the mistreatment that they receive from the devil, the world and the flesh, Their sympathy with them in the lacks, faults and immaturities that they have, and Their ministries on their behalf; for such a contemplation and imitation will not fail of arousing the same elements of love in us toward the brethren. These are also the best ways of our developing love for the world of mankind and our enemies; for as God and Christ, from Their love for the Truth and its Spirit, seeing the world's and our enemies' mistreatment by Satan and their fellows and their lacks and faults—their disharmony with good principles—and their undone condition, pity them and set instrumentalities into operation that give them now some helps, and will Millennially give them the fullness of helps for their deliverance from the curse; so we, contemplating and imitating Their pertinent course, will develop pity—love for, and service of them, especially in preparation of ourselves for their Millennial help, and thus will develop love for them—a love that in due time God will develop unto strength, balance and crystallization in the faithful. 

While the method of devout contemplation and hearty imitation of God and Christ in Their exercising wisdom, power, justice and love, particularly love, is the best one for us to use to cultivate, strengthen, balance and crystallize love, there are other applicable ones, especially two: (1) keeping upon the mind pertinent, especially love, parts of the Word, aside from those manifesting the operation of the four dominating graces, especially love, and submitting the heart and will to the influence of them; and (2) persistent determination in the exercise of love. But further than mentioning them we will not give here any details on them. Neither will we discuss, even in general terms, the repression and suppression of love, further than to say that while sin and error will repress and suppress it, in practice its mainly active repressor and

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suppressor is selfishness in its various forms, seconded by worldliness in its various forms, believing what we have said above on the repression and suppression of wisdom, power and justice, will suffice to enable one to understand how the repression and suppression of love occur and are to be overcome. 

Having discussed sufficiently each of the four dominating graces of the Holy Spirit singly, it would be in place to say a few things of them combinedly in their relations to one another and to our other graces. In practice they combine, generally speaking, as follows: Wisdom, out of its confidence in knowledge, the Truth, and in hope of accomplishing good thereby, forms a tactful plan out of this knowledge and puts that plan into the hands of power to execute. Power, accepting the task of executing that plan, arouses justice to furnish the motives of duty love and arouses love to furnish the motives of disinterested love to prompt to the execution of that plan. Thus, all four of these graces work in an all-out expression of these four dominating graces as to one's thoughts, words and acts involved in that plan. Apart from the above-described planning, wisdom does not work at its best, unless it has the co-operation of the other three, as just explained. But if it works alone, it makes one all head, which, of course, is a one-sided development. Since power is executory of wisdom's plans, it always as a grace (for under circumstance of error and of unbalance it could act as a fault) works executorily in enacting wisdom's plans. But if it should work without justice and love, it would contribute to the all-head condition just above described, and add the strength of self-control and patience to the all-head condition and contribute austerity to the character. But if it puts back of wisdom's plans the motive of duty love and executes them, re-enforcing this motive with its strength, it will give one a righteous character; and if it adds to the motive power of justice, love, 

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as a motive re-enforcing it in the execution of wisdom's plans, it would develop a good character. Hence wisdom, acting alone, will make an intellectual man; power, acting alone with wisdom, will make a strong, an austere man; justice added thereto will make a righteous man, and love added to the other three will make a good man (Rom. 5:7). 

We distinguish between the virtues and the graces as follows: our affections, dominated by justice, produce the virtues; and our affections, dominated by love, produce the graces. These qualities are very similar; but they differ in that our virtues are our good qualities dominated by duty love, and our graces are our good qualities dominated by disinterested love. The dominated qualities are our lower primary, our secondary and our tertiary affections and attributes of character. Thus the lower primary attributes of character; our self-esteem, approbativeness, restfulness, cautiousness, secretiveness, providence, combativeness, aggressiveness, alimentiveness, vitativeness, sexliness, husbandliness, wifeliness, filiality, brethrenliness, friendship, domesticity and patriotism, when dominated by duty love, are our lower primary virtues, and when dominated by disinterested love, are our lower primary graces. Thus our first kind of secondary attributes of character: humility, reticence, industriousness, courage, sincerity, liberality, longsuffering, forbearance, abstemiousness, self-sacrificingness, subhusbandliness, chastity, subwifliness, suffiliality, subbrethrenliness, subfriendship, subdomesticity and subpatriotism, when dominated by duty love are the first kind of our secondary virtues, and when dominated by disinterested love, are the first kind of our secondary graces. And thus our tertiary attributes of character; zeal, meekness, reverence, obedience, joy, mercy, contentment, moderation, goodness, gentleness, impartiality and faithfulness, when dominated by duty 

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love, produce the tertiary virtues, and when dominated by disinterested love, produce the tertiary graces. Of course, in all such dominations, wisdom plans them and power executes the pertinent plans, as well as reinforces justice in operating the virtues and reinforces love in operating the graces. To produce the virtues, justice must flow out of, and be in harmony with wisdom, and act in harmony with, and be reinforced by power. And to produce the graces love must flow out of and be in harmony with wisdom, must act in harmony with and be re-enforced by power, and must be based upon, flow out of and act in harmony with justice. Moreover, these four graces must act in harmonious blending with one another, and not in any sense contradict one another, in order to secure the proper balance among them. This is done, first, by making wisdom the planner of everything, which always makes its plans harmonious with power, and justice, and love; secondly, the plans placed in power's hands are by it executed; thirdly, in executing the plans, power summons justice to act out as the motive force the justice features of the plans; and, fourthly, power summons love to act out, as the motive force, the love features of the plans. Hence in gaining harmonious balance, precedence is given these four graces in the order just given. Hence they must act in the order just given to secure their proper interrelations. And this secured, we have a proper balance in the interworking of these four graces. 

The Apostle Paul (1 Tim. 1:5) says, "The end of the commandment is charity (disinterested love) out of a pure heart, and of a good conscience, and of faith unfeigned." He indicates in this verse that the great purpose of God in all His dealings with His people through His Spirit, Word and providences, is to develop in them such a disinterested love as flows 

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out of, as is based upon and as acts in harmony with power, justice and wisdom. It is true that in this verse he does not use the express words, power, justice and wisdom; but he refers to them by calling attention to each one's main ingredient or ingredients, e.g., by the expression, unfeigned faith, i.e., a genuine as opposed to a fictitious, pretended faith, he implies two of the ingredients of wisdom, i.e., trust and truth. Thus he alludes to wisdom by using a figure of speech, synecdoche, i.e., making parts stand for the whole of wisdom. By the expression, good conscience, which is the duty feature of justice, he alludes to justice again by using the figure of speech, synecdoche, making a part of justice stand for the whole of it. And by the expression, a pure heart, he means a will fixed in good principles alone and executing them; and as power as a grace of character means will power fixed in good principles and executing them, he here uses a synonym of power in the expression, a pure heart. Accordingly, the above-given explanation of the relations of charity, disinterested love, to wisdom, power and justice, were correctly given in our explanation of 1 Tim. 1:5. Hence we see that as to these four dominating graces, they must be made the controllers of all our other affections and their resultant virtues and graces, in the sense given in the preceding paragraph. Additionally, the three are to be so related to love as to be its sources, bases and modifiers. Such a love, so sourced, based and modified, is to impart its qualities to all our lower primary, secondary and tertiary graces, as justice, sourced, based and modified by wisdom and power, is to impart its qualities to all our lower primary, secondary and tertiary virtues. It is because charity is so sourced, based and modified, that the Apostle Paul shows that charity permeates and expresses itself in

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various graces in the beautiful and terse description that it gives to its operations in 1 Cor. 13:4-8: "Charity suffereth long [longsuffering], and is kind [kindness]; charity envieth not [generosity]; vaunteth not itself [self-abasement], is not puffed up [humility], behaveth not itself unseemly [politeness], seeketh not her own [selflessness], is not easily provoked [literally, is not enraged, forbearance], thinketh no evil [guilelessness], rejoiceth not in iniquity [abhorrence of evil, the negative feature of appreciation], but rejoiceth in the truth [appreciation of, or delight in the Truth and its Spirit]; beareth [literally, covereth] all things [forgiveness], believeth all things [trustfulness], hopeth all things [hopefulness], endureth all things [patience, perseverance]. Charity, never faileth [permanency]." Thus charity sourced, based and modified in wisdom, power and justice enfolds in its ample embrace all of these graces, and still more, yea, every lower primary, secondary and tertiary grace. 

A word on how these four dominating graces, especially love, carry on their domination over all our other affections, virtues and graces. They do this, first, by detaching our affections from lower and earthly things and attaching them to higher and heavenly things, secondly by using our other affections, virtues and graces as servants of truth, righteousness and holiness. Thus these, especially love, make our lower affections: love of self-esteem, of approbativeness, of rest, of secretiveness, of safety, of possessions, of self-defense, of aggressiveness, of nourishment, of health, of life, of friends, of home and of country, of the opposite sex, of wife, of husband, of children, of parents, of brethren, serve truth, righteousness and holiness and thus, accordingly, if justice and love are the rulers, they develop respectively the lower primary virtues and graces of self-esteem, approbativeness, restfulness, secretiveness,

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cautiousness, providence, combativeness, aggressiveness, alimentiveness, vitativeness, sexliness, husbandliness, wifeliness, parentliness, filiality, brethrenliness, friendship, domesticity and patriotism. Thus they develop the lower primary virtues and graces through using them as servants of truth, righteousness and holiness. Thirdly, they use our lower sentiments, especially humor, as safety valves, vents. Fourthly, they, especially love, carry on this domination by suppressing the efforts that our lower affections and lower primary graces make to control us, and by such suppression develop the secondary virtues and graces. Thus as they, especially love, suppress the efforts that the above-named affections, and lower primary virtues and graces make to control us, they develop over against the pertinent selfish and social affection, virtue or grace, as virtues or graces, the secondary virtues and graces, accordingly as justice or love do the suppressing, turning domesticity into subdomesticity, patriotism into subpatriotism, self-esteem into humility, approbativeness into reticence, restfulness into industriousness, cautiousness into bravery, secretiveness into candor, providence into generosity, combativeness into longsuffering, aggressiveness into forbearance and forgiveness, alimentiveness into abstemiousness, vitativeness into self-sacrificingness, sexliness into chastity, husbandliness into subhusbandliness, wifeliness into subwifeliness, parentliness into supparentliness, filiality into suffiliality, brethrenliness into subbrethrenliness and friendship into subfriendship. 

As to the tertiary affections, virtues and graces, these four main graces, especially love, have the same two offices: to use them as servants of truth, righteousness and holiness, and to suppress the efforts that they make to control us. The tertiary affections are compounded mainly of the higher affections and subordinately of 

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lower affections; and the tertiary virtues and graces are compounded mainly of the four dominating graces and subordinately of the lower primary and secondary virtues and graces. Accordingly, as the dominating graces use, from motives of justice or love, as servants of truth, righteousness and holiness, the pertinent affections, will the tertiary virtues or graces be developed, i.e., zeal, meekness, joy, reverence, obedience, mercy, contentment, goodness, gentleness, moderation, impartiality and faithfulness. Not all of these are to be suppressed from use, e.g., reverence, obedience, faithfulness Godward and Christward, are never to be suppressed. But some of them at times must be restrained and suppressed from use, e.g., at times zeal, meekness (toward man, never toward God and Christ), joy, mercy, contentment, goodness, gentleness, moderation and impartiality. When this is necessary the four dominating graces will determine and act out the suppression; and this will give us a second set of secondary virtues or graces, accordingly as justice or love is the special actor therein. We have no words in English to express this second kind of secondary virtues or graces; hence we will coin words for them, as we did for most of the social secondary graces: subzeal, submeekness, subjoy, submercy, subcontentment, subgoodness, subgentleness, submoderation, subimpartiality. Fifthly, they support, by their strength, our weak good qualities. Thus we see how these four graces are to dominate by use or suppression our other affections, virtues and graces, accordingly as the domination by these is required by the Truth and its Spirit. Sixthly, these four dominating graces, especially love, carry out their dominating office by overcoming our faults, for we have faults due to lacks, depravities and immaturities in our mental, artistic, moral and religious affections and qualities. These four graces in their office

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of domination overcome these faults by direct aggressive antagonizing of them, by restraining their activities, by resisting them through virtues and graces other than the opposites of these faults and by displacing them through virtues and graces the opposite of these faults. Seventhly, they overcome evil by cleansing from, evasion of, diversion of attention from, and presenting an impenetrable front to evil. They do this dominating by exercising all applicable general and special methods of character development, as well as their processes and lines of activities. Thus their domination is many, in fact, all-sided; for in them the Holy Spirit mainly lives, moves and has its being. And with this remark we will close our discussion of this phase of the Holy Spirit of our God in us.