Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


the Great Company and the Youthful Worthies—did not smite Jordan the first time, though sympathetic with antitypical Elijah's doing it. They were busy with other features of the work, the non-smiting features of the work—they were gleaning, and finished it during 1916. There was also gleaning done from 1881 onward to 1914.


(46) Question: Will the Ancient and Youthful Worthies die at the end of the Millennial Age as a step necessary for their change of nature?


Answer: We believe they will, because so far as we know no person can change from a lower to a higher nature without death. In our Lord's becoming a human being he did not die. And from this fact we see that it is possible to change from a higher to a lower nature without death. But there is no record of a change described in the Scriptures from a lower to a higher nature apart from the death of the lower. This seems necessary from the nature of the case; for to appreciate the things of a lower nature one need not become a partaker of that lower nature, e.g., the angels can appreciate human things without becoming human beings; but a lower nature cannot appreciate the things of a higher nature. Hence there is the necessity of a change of affections from human to spiritual things (Col. 3: 1-3), before a change to a higher nature can take place. This implies deadness to self and the world and a Spirit-begetting. Certainly his natural body must be set aside, if a human being is to receive a spirit body. These things involve death. Hence we see that both the Little Flock and the Great Company die, not only because they agreed so to do, but because it is the thing that must be done to gain the higher nature (John 3: 3-8; 1 Cor. 15: 50, 52-54). In a Tower article our Pastor made the statement that we can see how the Ancient Worthies can be changed without death. The reverse was his



thought. In some unaccountable way the word "not" fell out of the sentence. The fact of the matter is this, that he held that they would die; and it is also a fact that we cannot see how they can be changed without death. And this latter thought he intended to express. Why the correction was never made we do not know. The matter was evidently overlooked. At the time we thought of writing to him on the omission, but did not.


(47)Question: Would it be proper for the Youthful Worthies to offer the Lord's prayer just as it is given, i.e., to address Jehovah as "Our Father"?


Answer: We believe that it would be proper for the Youthful Worthies to offer all seven petitions of the Lord's prayer just as they stand; and think it would not be proper for them to alter the introduction, because God is now reckonedly their Father. Their relation to Jehovah is that of reckoned sons, and that of actual friends like the Ancient Worthies (Jas. 2: 23). Hence they may address Jehovah as Father, and as God.


(48) Question: Are the Youthful Worthies to point out the errors and wrongs of Azazel's antitypical Goat?


Answer: Certainly they are not to resist the revolutionism of the Great Company—leading the Goat to the Gate of the Court—in the same sense in which the Priesthood do this, for such is exclusively antitypical Aaron's work. Therefore they are not to be pronounced opposers of Azazel's antitypical Goat, as are the Priests. However, as friends of God and of His Truth and Righteousness, they are to disapprove of all violations of Truth and Righteousness; but in the exercise of this disapproval they are to remember that the Great Company, in God's esteem, is a higher class than they. This thought should greatly moderate their expression of disapproval of the errors and wrongs of the Great Company. Hence whatever disapproval of the Great, Company's acts they manifest



is to be rather unobtrusively done. Their words and manner should be very mild. With the Priests the matter is quite different. They are a class superior to the Great Company, who continually seek to revolutionize against what God has given the Priesthood to do. Hence the Priests very properly may be very severe with the Levites—as severe as the latter's acts and the circumstances of the case demand. We believe that it would be very wise for the Youthful Worthies to take particular note of the answer given to this question.


(49) Question: What form of words might the baptizer use in performing the symbol for Youthful Worthies?


Answer: The form of words to be used, it seems to us, should express exactly the nature of the act that is to be symbolized. Since the Youthful Worthies are not baptized into Christ's death, the words which express symbolization into His death should not, in our judgment, be used for them. Hence we advise that the italicized words of the sentence: "I baptize thee into Christ," should not be used in symbolizing a Youthful Worthy's consecration. We further think that, so far as the difference in the thing symbolized permits, the same form of words as were used for symbolizing baptism into Christ be used. Accordingly we believe that the following would be a good form of words for the baptizer to utter as he immerses a Youthful Worthy: "Brother (or, Sister) A., in the name of the Father, Son and Holy Spirit, I baptize thee." We believe that some such form of words will commend itself to the Holy Spirit in the Church everywhere.


(50) Question: As the Adamic death is cancelled from the Youthful Worthies at consecration, and as they cannot die with Christ, why do they die?


Answer: This question is based on a misunderstanding



of the kind of justification the Youthful Worthies enjoy. Whoever now heartily exercises "repentance toward God and faith in our Lord Jesus" attains tentative justification, and that before he consecrates himself to the Lord, and when he becomes a Gospel-Age Levite by entering the Gate of the Court. This would, therefore, be the experience of one who later by consecration becomes a Youthful Worthy, as it was formerly the experience of those who later consecrated and became Priests. Hence one who will become of the Youthful Worthies class is tentatively justified before he consecrates. His tentative justification, however, does not imply an actual cancellation of the Adamic sentence; for Christ's merit is not actually imputed on his behalf in tentative justification. It only implies that the Lord while not actually canceling his Adamic sentence, treats him for the time being as though it were cancelled, and as though Christ's merit had been imputed on his behalf. Hence he is only reckonedly and temporarily, not actually and eternally, freed from the Adamic sentence. Nor is his consecration followed by an actual cancellation of that sentence, which occurred on behalf of those only who were about to receive the begettal of the Spirit; rather after his consecration his tentative justification persists, and is sealed or confirmed to him, as was the case with Abraham (Rom. 4: 11). Hence like the Ancient Worthies, the Youthful Worthies are actually under the Adamic sentence; but like them they are also treated by God as though they were not under that sentence; and if faithful unto death, they die in God's favor despite the Adamic sentence resting upon them (Heb. 11: 39). The fact then that the Adamic sentence rests upon them necessitates their death; but their death is as pleasing to God as was that of the Ancient Worthies (Heb. 11: 4-6, 13, 16). And this is because their tentative justification by faith persists, as did that of the Ancient Worthies. While their



death is not a sacrificial death in the sense of the death of the Christ class, they actually are faithful unto death like their worthy predecessors, the Ancient Worthies; and for this, like the Ancient Worthies, they will receive with the actual cancellation of their sins under the New Covenant, immediate possession of perfect humanity on awakening from the dead, and also the glorious honor and service of Millennial princeship and Leviteship. Let them rejoice and praise God for such a blessed hope! And we rejoice with them at such a glorious prospect.


(51) Question: How may the Youthful Worthies assist in the work of rebuking antitypical Herod and Herodias?


Answer: We believe that it is pleasing to the Lord for the Youthful Worthies to assist the Priests who lead the Catholic section of Azazel's Goat to the Gate, as they assisted them while they led the Truth and Protestant sections of that Goat to the Gate. The best way that they can do this, in addition to taking part in antitypical Gideon's Second Battle, is, through volunteering John's Rebuke and Elijah's Letter and canvassing for the Double Herald in harmony with the suggestions for that work as given through our former statements on the subject. We desire to say for the encouragement of the dear Youthful Worthies that some of their number have been among the most successful sharpshooters with the Double Heralds. In fact the two who have circulated the largest number of Double Heralds in Philadelphia are Youthful Worthies. One of the Chicago Youthful Worthies is among the most successful canvassers for that paper. We trust that this consideration will encourage all of the Youthful Worthies to go on with this work, and that it will stir up the Priests to greater zeal therein. May the Lord bless all the dear participants in this work!



(52) Question: Is the Youthful Worthies' justification a matter that occurs once for all, or is it a thing that is repeated?


Answer: Their justification consists of the forgiveness of their sins and of the imputation of their faith to them as righteousness. It is an act of God, not of theirs; for "it is God who justifieth." While there was a time in which they were not in a justified condition, before their faith was ever counted to them as righteousness; yet after they enter that state they continue to remain therein. This however does not mean that they no more need to have forgiveness of sins and the imputation of their faith as righteousness; for doubtless they sin daily, and therefore they daily need the forgiveness of sins; and daily need their faith to be reckoned to them as righteousness, and it is God's daily forgiving them, as they in faith ask it, and God's daily imputing their faith to them for righteousness that keep them in the tentatively justified condition. We would therefore answer the question that it is given to them once—we would not say necessarily once for all; for they could lose it and later regain it—and is continually with them by God's daily continuing it to them.


(53) Question: What is typed by the two and one-half tribes being given their inheritance East of the Jordan (Num. 32: 1-42; Josh. 1: 12-15)?


Answer: It seems to us to represent two complete classes and half of another class. The two complete classes we think are the Little Flock and the Great Company, and the third class we believe consists of the Ancient and Youthful Worthies, the half tribe representing the Youthful Worthies, the Ancient Worthies being left out of the picture entirely for the following reason: The setting of the type of necessity excludes the Ancient Worthies from the picture; for Israel approaching the land of Canaan types the Church, Real and Nominal, approaching the Millennial



Kingdom, which fact shows that the Ancient Worthies are excluded from the picture. But since they and the Youthful Worthies are the two halves of the class that will obtain the better resurrection and princeship throughout the earth, and since the Youthful Worthies are a part of the Church in the wide sense of that term, they very fittingly would be typed by the half tribe of Manasseh whose inheritance was East of the Jordan; but for the reason given above, we are not to conclude that the other half of Manasseh typed the Ancient Worthies. The other half tribe of Manasseh and the other nine tribes of Israel, standing for ten tribes, type the entire restitution class, ten being the number of perfection or completion for natures lower than the Divine. That the two and one-half tribes had great numbers of cattle as they approached Jordan (Num. 32: 1), types the fact that the Little Flock, the Great Company and the Youthful Worthies would be feeders of many with the Truth as they have been approaching the peoples at the end of the Age, preparatory to entering the new Age. The inheritance of the two and one-half tribes East of the Jordan seems to type the Millennial and post-Millennial inheritance of the Little Flock, the Great Company and the Youthful Worthies— another proof that the Youthful and with them the Ancient Worthies will ultimately attain spirit existence.


(54) Question: How do the Youthful Worthies stand in respect to the merit of Christ?


Answer: The justification of the Youthful Worthies is tentative. In tentative justification there has been no actual imputation of the merit of Christ, because it was the imputation of the merit of Christ that vitalized justification, but in tentative justification God for the time being, in order to enable a justified one to proceed to consecration, looks upon him as though the merit of Jesus had been imputed on his behalf, in order to make him acceptable to God for dealing with



him for the purpose of bringing him to consecration. It is for this reason that we call this justification tentative justification. It has been given not as a complete work, but simply in order to give the pertinent person the opportunity of obtaining from the Lord such experiences in His providences and helps from His Word as might lead him on toward consecration. If he yields to the helps of the Lord's providences and to the teachings of the Lord's Word, He will consecrate himself, and thus his justification, while the Little Flock was not yet complete, would have been vitalized through Christ's imputing His merit on his behalf and through God's actually forgiving his sins and imputing to him the righteousness of Christ, if God were about to beget him of the Spirit. No longer is anyone's justification being vitalized, because, the full number of Elect having been obtained, no more begettals of the Spirit set in, and thus there is no more need of vitalizing justification. Accordingly, the Youthful Worthies before their consecration are treated from the standpoint of tentative justification alone; and when they consecrate, they realize the purpose of their tentative justification without the actual imputation of the merit of Christ and consequently without the begettal of the Spirit. Thus we would say that their justification is not a vitalized one, but is a tentative one merely, the merit of Christ not being actually imputed on their behalf.


(55) Question: Must the prayers of Youthful Worthies be brought through Jesus, or do they have the same relation in fellowship with God as the Ancient Worthies had?


Answer: In spirit both classes have prayed in the same way, as far as Jesus is concerned, with the following difference: The Ancient Worthies prayed to God in anticipation of the Messiah's intercession. They believed that God heard them in view of His promises connected with the Seed; and this faith implied that



they looked upon themselves as acceptable through the work that the Messiah would accomplish, though they did not understand the details and philosophy of that work, as we do. In other words, they approached God by faith in the Messiah who would come as the Savior, and through such a faith, had fellowship with God. The Youthful Worthies approach God in the same manner as far as the time difference will permit. The time difference however makes Jesus' coming one that has already occurred; and consequently their faith in the promises implies, through the added knowledge that the Ancient Worthies could not have, that they believe in God's accepting them in virtue of the death of the Messiah who did come as their Savior. Thus in principle their stand before the Lord is exactly the same as that of the Ancient Worthies, though on account of the difference in the time relationship of the two classes to Christ's sacrifice, the faith of the one looked forward to, and that of the other looks backward at Christ as Savior. On this account, the added knowledge that the Youthful Worthies have makes them pray definitely to God to forgive their sins for the merit of Jesus and to give them other needed blessings through His merit; while the Ancient Worthies could not offer their petitions with such definiteness, not having, as said above, the necessary knowledge thereto. The spirit of their petitions is exactly the same. As the Ancient Worthies came to Jehovah as their Covenant God, so do the Youthful Worthies. The Ancient Worthies did not approach God as Father; nor do actually the Youthful Worthies. The Ancient Worthies did not have their justification vitalized; neither do the Youthful Worthies. The Ancient Worthies were friends of God's; so are the Youthful Worthies. The Ancient Worthies were consecrated to death; so are the Youthful Worthies. The Ancient Worthies had to be faithful unto death to become princes throughout the earth; so far as we at present can see,



so must the Youthful Worthies be faithful unto death to become princes throughout the earth. Both are pleasing to God through faith in the promise associated with Jesus, the Savior. The advantages that the Youthful Worthies have over the Ancient Worthies are those of increased knowledge and increased privileges of service. These bring it about that their faith is not so severely tested as was that of the Ancient Worthies; and this is probably the reason why the Ancient Worthies will occupy a superior place in the Kingdom to that of the Youthful Worthies. These similar relations to the Lord result in the Youthful Worthies presenting their petitions to God in a way very similar to that in which the Ancient Worthies presented theirs— through the merit of the Savior, obscurely seen by the latter, clearly seen by the former.


(56) Question: Will the Ancient Worthies have a more honorable place after the Millennial Age than the Youthful Worthies, and will they both be higher in rank than the Great Company?


Answer: It is our outstanding that the Ancient Worthies will have a higher position forever than the Great Company and the Youthful Worthies. This we prove from the Levitical and Tabernacle pictures. The priests in front of the Tabernacle represent Christ and the Church as the chief class of God's plan during and after the Millennium. The Kohathites to the south of the Tabernacle represent the Ancient Worthies Millennially and post-Millennially, as the chief class of the antitypical Levites. The Merarites to the north of the Tabernacle represent The Great Company as the second highest class of the antitypical Levites, Millennially, and post-Millennially; while the Gershonites to the west of the Tabernacle represent the Youthful Worthies, Millennially and post-Millennially, as the lowest order of the antitypical Levites. Accordingly, we would answer the question that both the Ancient Worthies and the Great Company will forever



occupy a more honorable position, and perhaps a higher nature than the Youthful Worthies. The description of the two classes—the Ancient and Youthful Worthies—in Rev. 20: 9 corroborates this thought, because here at the end of the Millennium, the Ancient Worthies are spoken of as "The Beloved City" in their capacity of being the special representative of Christ and the Church, while the Youthful Worthies are called the "Camp of the Saints" in their capacity of warring on behalf of Truth and righteousness, as the representative of Christ and the Church. A city is superior to a camp, because it represents a higher form of living, and thus seems to indicate likewise the superiority of the Ancient Worthies to the Youthful Worthies—a superiority which according to the Levitical picture will last forever. In general, the fact of their Millennial superiority to the Youthful Worthies would imply their post-Millennial superiority to these, because being faithful in the higher position, they will get a still higher reward than the Youthful Worthies faithful in the lower position, on the principle that "To him that hath shall be given that he may have more" illustrated by our Lord in the servants who had the five and the two talents.


(57) Question: Should the Youthful Worthies form separate classes?


Answer: While there would be no injustice in their forming separate classes, we believe that it would be unwise so to do. We recall that in the Elisha picture, Elisha is used to represent both the Great Company and the Youthful Worthies as Society adherents, and no separation is indicated in this picture. When we look at the Gospel Church throughout the entire Age, we see that no separate congregations were formed for the priests, the Levites and the antitypical camp people respectively. This makes us believe that it would be decidedly wiser for the Youthful Worthies not to form separate classes as such. On the contrary,



those of them that can be associated with priests as a class are thereby greatly advantaged, in that they are kept from many errors and wrong practices, and in that they are given the Truth and correct practices. The work that they therefore will do in connection with the priests will not need to be burned up, as much of the work that the Youthful Worthies do with the Levites will be burned up. Those of them outside of the Epiphany Truth, not recognizing that the division of the Great Company as such is taking place, would of course feel obligated to remain with that Great Company group with which they are associated; and we would therefore think it unwise for them to form separate classes for themselves. Thus we see from a variety of standpoints it would be better for them not to form separate classes.


(58) Question: Do the Youthful Worthies have the wedding garment?


Answer: We understand that they do not have the wedding garment; for the wedding garment consists of the actually imputed merit of our Lord. This merit was imputed on behalf of those who after consecration were about to become New Creatures, and since the Youthful Worthies will not become New Creatures until the end of the Millennial Age, they cannot have the wedding garment. The wedding garment is necessary for one to participate in the special blessings connected with the marriage and the marriage supper of the Lamb. Youthful Worthies will not participate in either of these two things. We can therefore see that they do not have the wedding garment. If they were to have the wedding garment now, they would be on trial for life now, and consequently, could not have the Millennial opportunity. We therefore see that the wedding garment is not for the Youthful Worthies.


(59) Question: If, at the Millennium's end, the Ancient and Youthful Worthies will die, will theirs not be the second death?



Answer: It is true that at the end of the Little Season the Ancient and Youthful Worthies will die. It is also true that it will be a second time for them to have died, but their death will not be the second death, because the second death is used in the Bible in a technical sense, as in striking contrast with the first, or Adamic, death. The first, or Adamic death, will be terminated when the Messiah awakens the sleepers from the tomb and lifts them up by restitution processes unto perfection. The first, or the Adamic death condition, will end, therefore, at a certain time, but what the Scriptures speak of as the second death never will end. No one who has entered into what the Scriptures speak of as the second death will ever return to life. They will be dead—extinct—forever. We think the questioner's difficulty will be overcome, if he remembers that the expression, "the second death," is used in a technical sense with respect to the condition into which the incorrigibly wicked, after final trial and opportunity, are cast. It does not necessarily mean to die a second time—for example, Judas as of the Gospel-Age second death class, has not died a second time; the same remark applies to all of the Gospel-Age second death class, and doubtless some of those who will live through the Time of Trouble and through the Millennium, will, at its end—in the Little Season—be found unworthy of everlasting life and though dying the first time, they will go into the second death. So, too, is this true of the impenitent fallen angels. Therefore, we cannot speak of one's necessarily dying the second death who dies a second time, and this exception holds in the case of the Ancient and Youthful Worthies when they die at the end of the Millennium.


(60) Question: Will the Youthful Worthies, at the end of the Millennium, be fitted by the Spirit-begettal for the spirit condition?


Answer: Our Lord in John 3: 3-8 assures us that



to enter the heavenly condition one must be begotten of the Spirit. It is true that He makes this remark with respect to the Gospel-Age Church, but the same principle must apply to every nature-changed spirit being. If the Ancient and Youthful Worthies are to become spirit beings, they must first be begotten to the spirit nature, and thereafter be developed in character for fitness to live as spirit beings. Accordingly, the principle of what Jesus states in John 3:3-8 is applicable to every being that is transferred from the human to a spiritual plane. This we note to be the case with respect to the Great Company, though, of course, as individuals they were never begotten to that class, but to the Bride class. We therefore look for both the Ancient and Youthful Worthies to be begotten of the Spirit; and this, in all likelihood, will occur during the Little Season, and most probably very early in its beginning.


(61) Question: It is required of Youthful Worthies that they sacrifice all worldly pleasures?


Answer: Those who consecrate while sin is in the ascendency in the world cannot carry out their consecration apart from renouncing selfishness and worldliness, because Satan sets against a consecrated course the allurements of sin, selfishness, worldliness and error; and one cannot proceed faithfully in consecration without denying himself of these, therefore of selfishness and worldliness. Whenever the satisfaction of a selfish or worldly propensity is not opposed to faithful sacrifice, it is proper to satisfy such a propensity. For example, we properly satisfy our desire for food, drink, rest, etc., every day and these are human, selfish and worldly propensities. We may make use of any of these propensities, if we employ them to help us serve Truth and righteousness. Thus we may eat appetizing foods, that thereby we may gain strength to use in the Lord's service. We may rest when we are weary, in order thereby to recuperate



our strength the better to serve the Lord; and we may take legitimate forms of recreation and diversion when such are helpful to fit us better for the Lord's service. This use of our selfish and worldly propensities we call their servant use in the interests of righteousness and holiness; but if the indulgence of any of our human propensities implies abstinence from sacrifice in the Lord's service, when the opportunity of service is present, that indulgence may not be permitted without one's being unfaithful. These principles will help us to answer the question in the spirit of wisdom. We would therefore thus sum up: we may use any legitimate, worldly pleasure, if it will help us better to serve the Lord. We may not use any of these, if they hinder our service of the Lord. In solving the question in each individual case, the purpose of the heart in connection with the indulgence must be kept in mind. If it is merely a selfish and worldly purpose, apart from better qualifying us for the Lord's service, the indulgence is to be abstained from. Let us remember the Apostle Paul tells us to use the world, but not to abuse it; and let us not take the monastic view of sacrifice. Jesus is our example in sacrifice; and he participated in the festivities of the Jewish wedding at Cana, where worldly pleasure ran to the very climax; and we are sure that Jesus' course there was not one that chilled and squelched the pleasure of the participants. We should also remember that sometimes our duties toward our earthly relatives require us to give them some of our companionship while they are indulging in worldly pleasures. While they may demand more along this line than our consecration may permit us to give, yet they have certain rights to our companionship in their worldly pleasures which we should cheerfully concede, using in such concessions the spirit of a sound mind that will harmonize the calls of justice and sacrifice. The principle contained in this answer



applies to all the consecrated alike—the Little Flock, the Great Company and the Youthful Worthies.


(62) Question: Is it right for a Youthful Worthy to distribute Truth Literature against her husband's wishes?


Answer: Under some circumstances the unconsecrated husband's desires in this matter are to be acceded to. Under other circumstances they are not to be acceded to. If, for example, it would lead to the unconsecrated husband's loss of his position, the consecrated wife, whether of the Little Flock, Great Company or Youthful Worthies; should abstain from the distribution, because of interfering with the husband's rights and duties. So in all cases where such a course would lead to an injustice to the unconsecrated partner or to the consecrated partner, the consecrated should abstain from distribution of the Truth Literature; but where it is a matter of mere prejudice and opposition to the Truth on the part of the unconsecrated husband, and results in no injustice to him, any member of the consecrated class is privileged to distribute such literature; for be it noted that when we consecrated, we consecrated our rights, and not others' rights; hence we may not sacrifice in a way that would do an injustice to others. While we may sacrifice when no injustice is done to others, we cannot allow their enmity to the Truth to be the deciding factor as to whether we should serve the Truth. Let the consecrated, whether wives or husbands, see to it that they do their full duty by their spouses faithfully and generously before they sacrifice; and after having done this, they may conscientiously sacrifice, despite the opposition of the spouse. A wife has certain rights which she may sacrifice, and over which the husband has no control; and if she has done her part toward him and then has extra time, strength, means, influence, etc., for the Lord's service, she should faithfully use these, despite the opposition of a Truth inimical



husband; but tact and discretion should characterize her sacrificing so as not to stir up needless opposition. For the sake of peace it would be frequently wise to perform the sacrifice entirely unknown to the opposing partner. There would be no wrong in such a course, because his rights are not being taken away in the premises. We believe this question can be solved on the principle enunciated by our Lord, "Render unto Caesar, the things that are Caesar's, and unto God, the things that are God's." Caesar cannot force us to abstain from rendering unto God the things that belong to God, and God will not ask us to take away from Caesar the things that belong to Caesar. Briefly, then, we would say, after having fulfilled our duties toward our earthly spouses, we are privileged by the Lord to sacrifice things to Him that duty does not require us to use for our spouses, etc. If such a course on the part of a consecrated one will lead to trouble, let the consecrated one bear this as a part of her suffering with, or for Christ; with Christ, if the consecrated one is a member of the Little Flock; for Christ, if she is of the Great Company or the Youthful Worthies.


(63) Question: Do the Youthful Worthies in this Age have to develop perfect love?


Answer: If the question were put as follows, Are the Youthful Worthies now on trial for life, i.e., are they being tried along the lines of perfect love, on which trial for life must be, we would have to answer, No; for their trial is like that of the Ancient Worthies, who evidently were not on such a trial, as is proven; e.g., by the cases of Samson and David who were among the approved Ancient Worthies (Heb. 11: 32, 39), but who died wishing evil on enemies of theirs. But the Youthful Worthies must now develop disinterested love in some measure, though not necessarily unto perfection; for to carry out a consecration unto death, which is not a demand of justice, duty love, but



is a matter of privilege, disinterested love, it is inevitable, if one is faithful, that he develop a measure of disinterested love, though not necessarily unto perfection, i.e., crystallization. In the case of the Little Flock and the Great Company, their trial being for life, they must develop disinterested love unto crystallization, otherwise they could not get life. The Youthful Worthies, not now being on trial for life, are not required to develop disinterested love unto crystallization. We would not even say that they must develop perfect untested love, i.e., gain the mark, though some of them do it, which will bring them a higher reward in the Millennium than those of them who do not develop it. Apparently God does not now permit to come upon them such trials as would be necessary to develop disinterested love unto perfection, crystallization. But He does have come upon them such trials as will test their faith and devotion to righteousness sufficiently to qualify them for Millennial princeship, as well as such as will measurably test their disinterested love.


(64) Question: Does the fact that some since 1914 have seen the hidden mystery prove that there have since 1914 been Spirit-begettings?


Answer: No; for the fact that ever since 1881 the Youthful Worthies have seen the hidden mystery, though not Spirit-begotten, proves that since 1914 the Spirit-begettal is not indispensable to seeing the hidden mystery nor other spiritual things. St. Paul's statement (1 Cor. 2: 14) that only the Spirit-begotten can see spiritual things is not a statement that applies to all times, but only until the general call would cease, i.e., until 1881; for not only do Youthful Worthies since 1881 see spiritual things, and not only some justified ones since 1881 see spiritual things, but in the Millennium not only the Ancient Worthies without Spirit-begettal but also the restitution class will see them, since they will understand everything in the



Bible. Hence St. Paul's statement in 1 Cor. 2: 14 does not apply to all times, but is limited in time; and that time limit is 1881; for since that time both Youthful Worthies and some faith-justified ones have seen spiritual things. This answers an objection that Brother Karlen makes to our understanding of the door of entrance into the high calling closing in 1914. His claim that the date 1943 is the date for the close of the high calling is fallacious, because it makes the floor length of the Grand Gallery 29 inches longer than it is, through making it not a straight line, but a line with a step in it at the south end. If his reasoning were right, we would have to lengthen the Grand Gallery still more by adding to it that much of the height of the small step somewhat over 200 inches south of the north wall of the Grand Gallery as is the difference in the distance between its bottom and top from the break-off about 25 inches south of the Grand Gallery's north wall. This fact proves the fallaciousness of his using the front and top of the step in the south end of the Grand Gallery in measuring the length of the floor line. Furthermore, the length of the Grand Gallery floor line, real and projected, not its floor, is not only by these two facts proven to be the thing that gives the length of the Grand Gallery; but by the nature of the case this is proven; for in measuring the exact length of a room or building we must measure in a straight line and not along irregular surfaces. So good a mathematician as Brother Karlen should have known better than to offer such a measure as the length of the Grand Gallery, for, representing the high calling, its length in Pyramid inches should give us the high calling's duration and the years in which it began and ended. Moreover, Brother Karlen knows that in later years Brother Russell gave up the method of measuring along the front and top of the south step of the Grand Gallery as the way of finding out the length of the high calling, as he also knows



that the Edgar Brothers before 1914 gave the Grand Gallery's straight floor line actual and projected as giving the length of the high calling, and as indicating about October, 1914, as its end. He himself projects that floor line from the break-off to the top of the lower step in the Grand Gallery and not along the line therefrom to the bottom of the small step and along its front. Why then does he not in consistency do the same at the south end of the Grand Gallery? His inconsistency here is a disproof of his method of measuring the face and the top of that step in arriving at the date of the high calling's end. Moreover, his date is wrong because the Pyramid can be properly used only in indicating Biblically given dates, whereas there is no Bible indication for the date 1943 for the closing of the door to entrance into the high calling or for any other special event, so far as our present knowledge goes. While on the subject of the lower step referred to above, we might suggest the symbolism of the line from the break-off to the bottom of that step. It will be remembered that we pointed out in Vol. III, Chapter VII, on The Pyramid's Witness On Elijah And Elisha and on Antitypical Elijah's Reappearance, that the floor line of the Grand Gallery projected to the latter's projected south wall brings us to September 16, 1914, as the date of the last begettal, i.e., the date of the close of the door to the high calling, and that the deviating line from the bottom of the step to where its top meets the Grand Gallery's south wall represents the wrong course of antitypical Elisha from September 24, 1846, to June 27, 1917, when he first came into the open separate and distinct from antitypical Elijah. Something similar is the case in the symbolism from the break-off to the top and bottom of the lower step. The proper floor line projected without a floor from the break-off to the top of that lower step, just like the true floor line actual or projected elsewhere between the Grand Gallery



north and south walls, represents the Little Flock's course in Truth and righteousness, here in opposition to power-grasping crown-lost leaders, while the deviating line from the break-off to the bottom of the step represents the course of the crown-lost leaders in error and unrighteousness culminating in Cyprian's teaching and practicing the error of apostolic succession of the bishops. The Pyramid inches involved in both lines give us the exact dates of the three involved events. We hope some day to give details thereon, giving here only enough to show the erroneousness of Brother Karlen's course of leaving the real floor line actual or projected and of measuring the uneven lines—the face and top of the involved step—when seeking to, fix the end of entering into the high calling.


(65) Question: Is there any evil result arising from teaching that the high calling is still open for new aspirants?


Answer: Error always brings bad results; and in this case it brings especially bad ones. It results in symbolic incest and in the birth of symbolic bastards, who as such will suffer great loss and disappointments. They are guilty of great arrogance, the consecrated (formerly Youthful Worthies) among them, in insisting on foisting themselves upon the Lord as members of His espoused without the Lord inviting them thereto (Heb. 5: 4; John 6: 44), and the unconsecrated (former tentatively justified ones) among them, in insisting that they are invited thereto without the Lord inviting them. The former lose their Youthful Worthiship and become antitypical Moabites, and the latter lose their tentative justification and become antitypical Ammonites in their capacity of claiming those privileges for themselves; and in their capacity of uniting with drunken Great Company members (antitypical Lot) in producing others by such errors, they become, the former, antitypical



Lot's elder daughter, the latter, antitypical Lot's younger daughter. As our Pastor taught, Lot represents that section of the Great Company who left the nominal church just before its destruction set in, i.e., just before the World War, involving their separate countries, began to destroy the nominal-church. His wife turned into a pillar of salt represents crown-losers who before making a full escape turn back in affection to the things left behind, and who as a result go into the second death. His elder daughter and younger daughter represent the Youthful Worthies and the faith-justified ones respectively who made their escape at that time. In the scene in the mountain Lot represents those of the Great Company in the Truth who allow themselves to be deceived (drunken) by the false doctrines (wine) given them by certain Youthful Worthies (their false doctrine [wine] being that they are in the high calling) and certain justified ones (their false doctrine [wine] being that the high calling is still open for them after it in fact is closed). Hence his two daughters represent certain ones of the two classes just mentioned. Lot's being unaware of the incest types the ignorance of the involved Great Company members of the nature of their act. The antitypical incest consists in antitypical Lot and his two class daughters defiling one another by a wrong connection into bringing forth symbolic bastards, the former allegedly in the Little Flock and the latter allegedly invited to Little Flockship. Actually the offspring of such symbolic incest are symbolic bastards—antitypical Moabites and Ammonites. See the entire story as it is recorded in Gen. 19. Symbolic bastards, among whom antitypical Moabites and Ammonites are counted, will not come into the Lord's congregation until after the tenth generation—until after the Millennium, i.e., during the Little Season. In other words they will be restitutionists (Deut. 23: 2, 3; D 575, 576). This means that



antitypical Lot loads great guilt upon himself by his part in symbolic incest, for which he will suffer stripes; and his symbolic daughters lose their standing as Youthful Worthies and faith-justified ones, falling back into the world, while the antitypical Moabites and Ammonites are and remain of the world. Thus we see that the results of teaching that the high calling is yet open to new aspirants are serious indeed. We warn especially Youthful Worthies against the disastrous results of their accepting and practicing this error. It will cause them to lose their standing as Youthful Worthies and put them back again into the world.


(66) Question: If the Youthful Worthies do not eat of the shewbread, how do they understand the deep things?


Answer: The fact that is stated in this question, that the Youthful Worthies understand the deep things, has led C. Kaspryzkowski, who has become a sifter of our brethren in Poland, to teach that the Youthful Worthies, while standing in the antitypical Court, put an antitypical arm and hand into the antitypical Holy and take from its table the shewbread thereon and bring it into the Court and there eat it! For such a thought to be true it would mean that their symbolic arm and hand, i.e., their intellects and that part of their affections through which faith works, are Spirit-begotten; for the Holy represents the Spirit-begotten condition. This would make the Youthful Worthies partly New Creatures, which, of course, is an absurdity, and which, of course, involves other absurdities needless to point out. The propounder of such a thought is, of course, on his way into outer darkness, where his character and acts prove he belongs. Apart from his heart condition, which makes him amenable to such folly, his head is shown to be confused; for he seems not to understand what the antitypical shewbread is, nor what eating it means.



Not all Bible Truth, nor even all spiritual Truth is meant by the shewbread. The shewbread, which could be eaten only by the priests (David's eating it was an exception to the rule, partly because of his semi-priestly character as the Lord's anointed, and partly because as such he typed our Pastor, who though therein typed as the Lord's anointed executive, was from another standpoint a priest), typifies something that only the antitypical priests could appropriate to themselves, and this is everything involved in the Sarah Covenant promises. Hence the Sarah Covenant promises—those that God gives to the Christ class alone— are the antitypical shewbread. Again, not only does the propounder of the question not understand what is typed by the shewbread, but he also does not understand what is typed by eating it. Eating the antitypical shewbread does not mean to understand the deep things; it means to appropriate to oneself, to make one's own, the promises of the Sarah Covenant. And since these are made alone to the antitypical priests, the Christ class, none but the Christ class can really claim them, really take them to himself as God's promises to him. Hence neither the Youthful Worthies, nor any others of the non-priestly classes, can eat the antitypical shewbread. The Sarah Covenant, which in its narrow sense consists of the promises to the Divine class, is not the part of the Oath-bound Covenant belonging to the Youthful Worthies. It is the earthly features of the Oath-bound Covenant—such as belonged to the Ancient Worthies—that are given to the Youthful Worthies; and these parts of the Oath-bound Covenant are not represented by the shewbread; nor does the acceptance of these for themselves by the Youthful Worthies antitype the eating of the shewbread; for none but priests were allowed to eat of it. That the Youthful Worthies understand the deep things, is, as we have already indicated, due to the fact that they are consecrated; and



the consecrated have always been privileged to understand, and always will be privileged to understand the Truth as due. Thus the Ancient Worthies were privileged to understand all the Truth due in their days; so, too, will the restitution class understand all of the Bible as it becomes due for them. What St. Paul says in 1 Cor. 2: 14 does not contradict this; for between Pentecost and 1881, to which time alone his words are limited, all the consecrated were New Creatures; hence during that time the term New Creature and the term consecrated applied to the same persons and were interchangeable. That St. Paul did not mean 1 Cor. 2: 14 to apply to all times is evident from the fact that the Bible teaches (Rev. 20: 12; Is. 29: 18, 24) that everything in the Bible will sometime be understood by the restitution class, who, of course, will not be New Creatures.


(67) Question: Under which covenant are the Youthful Worthies being developed?


Answer: Under certain earthly features of the Oath-bound Covenant, just as the Ancient Worthies were. These features are the following three promises in their earthly aspects (Gen. 22: 16-18): (1) Thy seed shall be as the sand of the seashore [which in contrast with the stars of heaven suggests perfect earthly human beings]; (2) thy seed shall possess the gates of his enemies [overcome Satan, sin, error and death]; and (3) in thy seed shall all the nations be blessed [as princes throughout the earth in association with the Ancient Worthies as the earthly phase of God's Kingdom they will bless the world with Millennial opportunities of restitution]. We rejoice with them that they are so highly favored.


Faith makes the darkest cloud withdraw;

Faith climbs the ladder Jacob saw,

Gives exercise to hope and love,

Brings ev'ry blessing from above.