Heavenly Father, as we begin this study this morning, we ask that you would be with us, grant us the presence of your Holy Spirit, take control of my presentation, that it would be not simply human ideas, but ideas that were from your throne room designed to edify and strengthen your people. We ask for a continued blessing over the work we're doing this day and throughout this week with the live streaming and the video recordings. We thank you for what you've done so far throughout this month. Please fill this room with holy angels that we may breathe the atmosphere of heaven and that they might keep the distractions and disruptions away. We know that there are some that are traveling home from Emiliano's meetings, and we ask for continued traveling mercies for them as well, in Jesus' name, amen. We're going to begin a series now, and I have a series in the past called something like The Time of Adventism's Visitation, but this is going to be Adventism's Visitation, but we're going to go through and look at Adventism's Visitation in a very careful, specific way and try to identify when it starts, when it ends, and what are the various components to Adventism's Visitation, and we will not get there for a little while. A couple years ago, I was at a Path of the Just Prophecy School camp meeting in Camp Cedar Falls, California, and that's our old stomping grounds. The first 19 years that we were Adventists, we were in the high desert of California, so when our children would go to Adventist camp, it was at Camp Cedar Falls, and so when we were up there, there were some people from our old church that were there at the meetings as well, and up until that time, I'd often wondered when a subject had been brought to our attention that we began studying, and it clicked on me that while I was there talking to an old friend, that I could figure it out, and what it was is, there was a time period when we lived in the high desert in California, when we used to have a group of people come over and study at our home a couple times a week, there was probably 15 or 20 of us, and there was a point in time where I got led to a chapter 12 of Selected Messages Book 2, and I got so drawn into that chapter that I took the trouble to type it all out with a typewriter, it was before the time of computers being in my home, and then I made copies, I put each paragraph of that chapter, I put a paragraph, and then I wrote questions, questions that made sense to me to dissect the previous paragraph, and I'd put the next paragraph, write questions, and it's a rather long chapter, so we were studying that chapter in our home for a very long time, and that particular, what came out of that study is the reform movements, okay, that's the beginning of the lineup online, so when I was at Cap Cedar Falls, I remember that during that period, this friend of mine had got married in our backyard during that time period, so I said, Tony, you'll remember, what year were you married? He says, we got married in 1989, so in 1989, we began to study the reform lines, and we're going to, as we move into this study, we're going to go through, we're going to go through this chapter, we'll read the whole thing, so for the first few days, this set of notes is the one we'll use over and over if you come back, bring this set of notes so we don't have to reprint it. It's amazing how many statements in this chapter are commonly used in this message today, but this was the beginning of recognizing the 3-1 combination in Bible prophecy. It was after that that we went to a meeting in Lancaster, California, and John Osborne, who at that point was unknown, the next weekend, he was going to go to Loma Linda and do some meetings where he was suddenly going to be well-known in Adventism because he was bringing the Elijah message to the church, as I imagine how he understood it, but the weekend before he was in Lancaster, California, we went down there and we spoke with him, this was probably 1992, somewhere in there, I don't know, and at the end of his presentation, he gave an overview of the last six verses of Daniel 11, and I went up to him and I told him, you're wrong, I don't know what those verses mean, but I know you're wrong because you take one symbol and you do it symbolically, and the next symbol you apply literally, and then you go back to symbolically, and it says it's one or the other, it's got to be consistent, and although I didn't know him at all, that's the first time I'd ever met him, he wasn't too offended, he says, well, you need to go home and study it, so it was at that point, just pretty much out of curiosity, that I began to start studying the last six verses of Daniel 11 and pulling things together on that, but it was well before that, 1989, that we began to study the Reform lines, and I'll try to pull the significance of that together in this presentation here this morning. I want to start from a rule, or a passage from 1888 Materials, page 403, it says, we should know for ourselves what constitutes Christianity, what is true, what is the faith that we have received, what are the Bible rules, the rules given from the highest authority, so we're to know what rules that we are to use, of course, in Adventism today, the two classes that are being developed are being developed based upon the type of rules that are being applied. Okay, the people that are using the hermeneutic rules from fallen apostate Protestantism, those rules automatically create a two-class system. If you're using hermeneutics, then you're insisting that the only one that can understand the Bible correctly is someone that's been trained in biblical history and trained in biblical languages, and therefore, there's a class that's been trained and a class that hasn't been trained, so if you're using those rules of apostate Protestantism, you automatically create a lay people that needs to be instructed by a priesthood or a priest craft, and in opposition to that methodology in Adventism, we have William Miller's Rules of Prophetic Interpretation, so that these two methodologies are what, at one level, are producing the two classes of worshippers in Adventism, one that's going to receive the mark of the beast and one that's going to receive the seal of God, and we need to know which rules is right according to the spirit of prophecy. Sister White's clear which rules are right. In Review and Herald, November 25th, 1884, she says, those who are engaged in proclaiming the third angel's message are searching the scriptures upon the same plan that Father Miller adopted. You ought to read his fourteenth rule and he'll give you a real good clue about whether we should be trusting the theologians. She continues on, it says, in the little book, Entitled Views of the Prophecies in Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation. Rules one through five are then quoted, and she says the above is a portion of these rules, and in our study of the Bible, we shall all do well to heed the principles set forth. So we've been instructed to know the rules that we use, that were given, the Bible rules that were given from the highest authority, and then we're instructed that those rules are William Miller's Fourteen Rules of Prophetic Interpretation. These rules, in the time at the end of 1798, William Miller's not studying the Bible. It's not until 1816 that he begins to study the Bible. By 1818, he's understanding the message. 1831, I believe, is the first time what he was understanding was put in print in the Vermont Telegraph. 1833 to 1834, and if you don't take note of this, you might think you find a discrepancy sometimes. I did. I thought I found a discrepancy because Sister White says that William Miller received his credentials in 1833, but Miller says he received his credentials in 1834. So when you see that, you're thinking, what does that mean? But if you go into Froome's work on the history of the Millerites, he tells us that William Miller's local church family gave him credentials in 1833, but a year later, in 1834, several churches of all the denominations, the leadership of many churches, and I mean it was like 60 or 80 people that signed this document, gave him credentials. So he received two credentials, first in 1833 from his local church family, but in 1833, his credentials was from basically Protestantism at large. So 1834. So if you're working on that history under the year-day principle, then you know the Feast of Trumpet comes 10 days, or in this history, it would be 10 years before the Day of Atonement. So it's these credentials that mark, that place the Feast of Trumpets on the line of prophecy, the one in 1834, and then 10 years later, in 1844, the Day of Atonement comes. But in this history, his rules are, through the guidance of the angel Gabriel, he's led to recognize certain rules that establish the message of this time, and the message of this time, as you can see on this chart, the message of this time is derived from the year-day principle of Bible prophecy. Therefore, when you get to 1840, and the collapse of the Ottoman Empire, what's being confirmed is the year-day principle, which means what's being confirmed is his rules of prophetic interpretation. In the Great Controversy, 334 and 335, it says in the year 1840, another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition on Revelation, of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken, and this, I believe, will be found to be the case. At the very time specified, Turkey, through her ambassadors, expected the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, so August 11th, 1840, Revelation 9, verses 14-15, the 391-year, 15-day prophecy is fulfilled exactly as Litch and the Millerite preachers had predicted on August 11th, 1840, but what Sister White will emphasize here, when it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844, the work rapidly extended. So what happened with the collapse of the Ottoman Empire was a confirmation of William Miller's rules, which added the emphasis to what they were saying was going to happen in 1843 initially, and then 1844 thereafter. So at this point, we're just looking at this history, the significance of the rules. Underneath that quote, you have a quote from J.N. Andrews, the man that Andrews University is named after, although I don't think they'd let J.N. Andrews teach at Andrews University anymore, because what he would teach would be totally 180 degrees different than what they teach there. And he quotes from Revelation 14, the first angel's message. He says, And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation and kindred and tongue and people, saying with a loud voice, Fear God and give Him glory, for the hour of His judgment has come, and worship Him that made heaven and earth and the sea and the fountains of water. Then he says, We call this the first angel because it is the first of the series. See verse 9. That's Revelation 14, 9, where the second angel comes. John calls it another angel from the fact, when he's talking about the first angel in Revelation 14, he calls it another angel because there's already been some other angels in chapter 8 and 9 that are blowing trumpets. He's going to explain this. We call this the first angel because it's the first of the series. See verse 9. John calls it another angel from the fact that he had previously seen an angel flying through the midst of heaven after the fourth had sounded, announcing the last three trumpets, which are woe trumpets. See chapter 8, verse 13. This was about the close of the sixth century. And this fact proves that the first angel of Revelation 14 does not belong to the apostolic age. But here's what I want you to see is the next sentence. We understand that this angel, the first angel of Revelation 14.

We understand that this angel is the same as that brought to view in chapter 10. This angel here that comes down on August 11th, 1840 is the angel of Revelation 10. He goes on to describe that in the following sentences and paragraphs, that this angel came down on August 11th, 1840, and he's saying this angel of Revelation 10 is the first angel's message of Revelation 14. And I have that in there because that's a common pioneer recognition, and it's true, and we want to put that in the record. Now, what we're saying about this history is that the first angel arrives in 1798. Okay, the angel that's gonna bring the first angel's message, it arrives when the book of Daniel is unsealed in 1798. It's not initially understood. Begins to be understood in 1818, 1816 to 1818 by Miller. The understanding of the first angel continues to grow until Miller has a fair understanding of what it represents, and then that message of the first angel is empowered, and it's empowered by the confirmation of the year-day principle, okay? Now, we want to see this because we understand that the time of the end for God's people at the end of the world is 1989, and we expect this history to be repeated, and we'll give you some reasons why we believe that. Top of page two of your notes. God has given us the messages of Revelation 14, their place in the line of prophecy, and their work is not to cease till the close of this earth's history. The first and second angels' messages are still truth for this time and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. After these things, said John, I saw another angel come down from heaven having great power, and the earth was lightened with its glory. In this illumination, the light of all three messages is combined. So what she's saying here to us, the third angel arrived in 1844, October 22nd, 1844. And she said, this is the arrival of the first angel, this is the arrival of the third, and she says the first and second angels' messages are still truth for this time. That's this history here, because the second angel's message ends right here. So she says this history here, that is the history of the first and second angels' message is still truth for this time and is to run parallel with that which follows. So there's a history that's going to parallel the first and second angels' message, and then she references very specifically the third angel's message and its empowerment when the angel of Revelation 18 comes down. So if this is the arrival of the first message in the Millerite history, and of course in 1842 in June, of 1842, the Protestant churches began to close their door against the message, and this was the arrival of the second angel's message. You can find that in Testimonies, volume one, page 31. And this is the arrival of the first message at the time of the end in 1798, but this is the empowerment of the first message. And how was it empowered? It was empowered by the confirmation of the year-day principle. It was empowered by the fact that the rules Miller had adopted were confirmed before the world. That's what empowered it. And then at the midnight cry in the summer of 1844, the second angel's message was empowered by the confirmation of the year-day principle. But the second angel's message arrived in June of 1842 when the Protestant churches began to close their doors. So when she says the history of the first and second angel's message are still true for this time and to run parallel with that which follows, we know what follows the second angel's message is the third. So the history of the third angel's message is going to parallel the history of these two messages. So the third angel's message at the end of the world, it arrived at the time of the end in 1989 with the collapse of the Soviet Union. Let's go to Daniel 11, verse 40. Daniel 11, verse 40, it's not in your notes, but just want to show you something for the record. Sister White tells us in the Great Controversy 356 that the time of the end is 1798. You don't need her. You can show that from the book of Daniel all by itself, but we're not dealing with the time of the end here so much as trying to make a point about Millerite history and our history. In verse 40 of Daniel 11, it says, and at the time of the end, that's 1798. So please take notice that Daniel 11, verse 40 is marking the time of the end for the Millerites. At the time of the end, okay? This is Daniel 11, verse 40. At the time of the end shall the king of the south push at him and the king of the north shall come against him like a whirlwind with chariots and with horsemen and with many ships and he shall enter into the countries and shall overflow and pass over. The subject of the sequence of verses that lead to verse 40 is the king of the north, the papacy. The papacy has become the prophetic king of the north back in verse 31 when it was placed upon the throne of the earth in 538. That subject, the king of the north, never changes through all those verses, 31 on into verse 40. So verse 40 is saying that in 1798, the king of the south is going to push against the papacy. And this word in verse 40 means to war against. This word push means to war against. If you go to Daniel 8, Daniel 8, verse 4. Daniel 8, verse 4, it says, I saw the ram pushing westward and northward and southward. This is showing the warfare of the Medes and the Persians and they're pushing. This is the same word that's in Daniel 11, verse 40 and in the Hebrew, it means to war against. So in Daniel 11, verse 40, it says in 1798, the king of the south, whoever that might be, is going to begin a war against the papacy. And the king of the south in the verse is atheistic France. This word south is negev, meaning Egypt. You can find several references to show that the south here is Egypt. It is Egypt in Daniel 11. And if you go to Revelation 11, 8, while keeping your finger in Daniel 11, verse 40, it tells us that spiritual Egypt in the time period of 1798 is atheistic France. Verse 8 of Revelation 11 says, and their dead bodies shall lie in the street of that great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And if you go into the great controversy, Sister White will comment on this verse and tell you that spiritual Egypt is atheistic France. The books of Daniel and Revelation are the same book. So in verse 40, in 1798, the time of the end, shall atheistic France begin a war against the papacy. But it goes on, there's a colon there, and it says that the king of the north is going to return and sweep away the king of the south. And one of the things about the king of the south in the verse that you can take note of is when the king of the north finally sweeps away the king of the south, when the papacy finally sweeps away the king of atheism, whatever, whoever the king of the atheism is, it consists of many countries, because the verse says, and he shall enter into the country. So from 1798 time period, until the end of the world down here, there comes a new king of atheism in the history at the Bolshevik Revolution. And the king of atheism in this history is the Soviet Union, which consisted of many countries. Of course, the chariots, ships, and horsemen is a symbol of the part that the United States plays in this verse, as it forms a secret alliance with the Pope of Rome in this history leading up to 1989. So in 1989, with the sweeping away of the Soviet Union through an alliance between the United States and the Vatican, and I'm not trying to teach Daniel 11, verse 40 here. What I'm trying to show you is, in 1989, when verse 40 was fulfilled, we therefore have the time of the end for the Millerites in Daniel 11, verse 40, and we have the time of the end for God's people in the same verse. So in Daniel 11, verse 40, we have the time of the end for the beginning of Adventism, and we have the time of the end for the end of Adventism. And Sister White says, the first and second angels' messages are still truth for this time, and are to run parallel with that which follows. What follows is the third angel's message. So we're saying here, this third angel's message, at the prophetic level, is the first message for us here at the end of the world, paralleling this. Okay, and this third message, it's going to be empowered right here, just like the first message was empowered up here. And this is common, standard teaching with Sister White. She talks about the empowerment of the third message taking place when the fourth angel of Revelation 18 joins it, and this is the angel of Revelation 18 coming down, paralleling the angel of Revelation 10 coming down in the Millerite history. So thereafter, you're going to see a door close in Protestant America, and as Michael stood up and moved into the most holy place, you're going to see Michael stand up and human probation close. There's a lot, of course, that can be said about this, what we're dealing with here initially, just the rules. We're just dealing with the rules. If this history is going to parallel this history, and one of the primary characteristics of this history was William Miller's rules, and it's so much so that the empowerment of the message when the angel came down from Revelation 10 had to do with the rules, then we should expect rules to be significant in this history, and that's what we're trying to say here. Couple more quotes to show that the Millerite history repeats. Great Controversy 393 says, the parable of the 10 virgins of Matthew 25 also illustrates the experience of the Adventist people. Then in review in the Herald of August 19th, 1890, Sister White says, I'm often referred to the parable of the 10 virgins, five of whom were wise and five foolish. This parable has been and will be fulfilled to the very letter, for it has special application to this time, and like the third angel's message, has been fulfilled and will continue to be present truth till the close of time. So the Millerite history was a fulfillment of the parable of the 10 virgins. Great Controversy, when Sister White's dealing with the Millerite history, she puts it in the context of the parable of the 10 virgins. She does it throughout her writings with the Great Controversy, it's crystal clear. Here at the Exeter camp meeting, we find that the midnight cry arrived, and where do we get that from? That's from the parable of the 10 virgins. October 22nd, 1844, the door into the holy place is closed, but that's the door in the parable of the 10 virgins as well. So this is a fulfillment of the parable of the 10 virgins, and she says this parable has been fulfilled to the very letter, and it will be fulfilled to the very letter. This is the second time that she is saying, in a different way, that the history of the first and second angel's message is to run parallel with that, the third, that which follows. Another reference to this history repeating is found in the seven thunders. The special light that was given, the special light given to John, which was expressed in the seven thunders was a delineation of events that would transpire under the first and second angel's message. The seven thunders, this history here, these events in this history under the first and second angel's message, that's the seven thunders. But she also says, in the same passage, she says, after these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book. And what injunction had come to Daniel? Seal up the little book. So she's now saying that when John was told to write not what the seven thunders uttered, that he was being commanded to seal up what the seven thunders represented just as Daniel was commanded to seal up the book of Daniel. So as the book of Daniel was unsealed in 1798, it's going to prefigure 1989 when whatever the seven thunders represents, it gets unsealed. Okay, she says, after the seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book. Seal up those things which the seven thunders uttered. These relate to future events which will be disclosed in their order. So in these two little snippets out of Seventh-day Adventist Bible Commentary, volume seven, 971, she's telling us the events.

A delineation of events, and the word delineate in the dictionary of her day and age means to set forth upon a line. A delineation of events from 1798 when the first angel's message arrived until 1844 when the third angel's message. A delineation of events that transpired under the first and second angel's messages is the seven thunders. Then she tells us that when John was told to seal up the seven thunders and write them not in Revelation 10 that it parallels the sealing up of the book of Daniel. And then she says the seven thunders relate to future events, future than this, that will be disclosed in their order. So this is another way that she's teaching that the Millerite history is repeated to the very letter. And then in Revelation 22, go to Revelation 22 verse 9, we know the book of Daniel was unsealed in 1798, and the only, verse 10, the only prophecy that was sealed up in Revelation is the seven thunders, and in verse 10 it says, and he saith unto me, seal not the sayings of the prophecy of this book, the only thing that's sealed up in Revelation is the seven thunders, seal not the sayings of the prophecy of this book, for the time is at hand. There's going to be a time when the prophecy that's sealed up in the book of Revelation is going to be unsealed, just like there was a time when the book of Daniel was unsealed in 1798, and Sister White's already made the comparison to the sealing up of the seven thunders with the sealing up of the book of Daniel, but we know the book of Daniel was unsealed at the time of the end in 1798, and here we know there will be a time when the seven thunders is unsealed, and the very next verse says, he that is unjust, let him be unjust still, and he which is filthy, let him be filthy still, and he that is righteous, let him be righteous still, and he that is holy, let him be holy still. So we know the unsealing of the seven thunders, whatever it represents, is unsealed in a parallel to the unsealing of the book of Daniel, so it's marking the time of the end for this generation, just like the unsealing of the book of Daniel was marking the time of the end for that generation, and we know it takes place just before probation closes. So in 1989, in fulfillment of Daniel 11 verse 40, we have the time of the end for our generation, just like in 1798, in fulfillment of Daniel 11 verse 40, we have the time of the end for the Millerite history, and the events of the first and second angels' message are to run parallel with that which follows, because this is going to be a fulfillment of the parable of the ten virgins to the very letter, just like this was a fulfillment of the parable of the ten virgins to the very letter, and both of these histories are the history of the seven thunders. But what we're looking at, what we're isolating, is the fact that in this history, that's prefiguring in this history, one of the primary characteristics is the development of a set of rules by William Miller that allowed the Millerites to establish the message for this history. The message for this history being on these charts, without Miller's rules, no message for this history. Therefore, in this history, there will have to be rules that are established that will identify the message for this history. They're not going to contradict William Miller's rules. They're going to build upon William Miller's rules. But there are certain rules today that the messengers of this message use and apply that were all maybe recognized by the Millerites, but they weren't employing them. The primary rule, I would suggest, is the line upon line, bringing one line of prophecy together with the other. That's why I find it interesting that in this history, as far as I can tell, the first prophetic revelation that the Lord brought into this history, He brought it to us in 1989. And it had to do not with Daniel 11, verses 40 to 45, but it had to do with this chapter that we're going to study. And this chapter is what establishes the three-one combination, which is the reformed lines of Bible prophecy. In Isaiah 28, what I'm saying now is that there is a set of rules in our history that will be used by us to accomplish the same work by us that the rules in the Millerite history were used to accomplish for them, but they will be different because our message is a little bit different. And if you go to verse 9 of Isaiah 28, it says, "...whom shall He teach knowledge, and whom shall He make to understand doctrine?" All the prophets are speaking about the end of the world. So if you keep your finger there, and remember, if you didn't catch it, Sister White, we just read, she says, when John was about to write what the seven thunders were, the injunction comes to John as to Daniel. Daniel was told to seal up his little book. John was told to seal up the seven thunders. But Daniel was told there will come a time when the book of Daniel is unsealed. So go to Daniel 12, keep your finger in Isaiah 28 if you wish. Daniel chapter 12, let's begin in verse 3. "...and they that shall be wise," and this word wise means teachers, "...shall shine as the brightness of the firmament, and they shall turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end." The book sealed up to a specific time, 1798, just like Revelation 22.10 says, "...seal not the sayings of the prophecy of this book, for the time is at hand. Many shall run to and fro," and keep your finger in Isaiah 28 and Daniel and go to Amos. You got more than one finger, right? Go to Amos chapter 8, verse 11, it says, "...behold, the days come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord." If there was ever a famine in the land, it was 538 to 1798. The historians call it the dark ages because there was such darkness because no one could hear the word of the Lord. But that history is repeated in our history, and it says in verse 12, "...and they shall wander from sea to sea, and from north even to east, and they shall run to and fro to seek the word of the Lord, and shall not find it." So what I want you to see there is verse 12, that running to and fro is seeking truth out of God's word. So if you go back to Daniel 12, verse 4, it says, "...but thou, O Daniel, shut up the words and seal the book, even till 1798, till the time is at hand. Many then will run to and fro in God's word, seeking knowledge, and knowledge shall be increased." So until 1798, there is an increase of knowledge. And then if you drop down to verse 9, it says, "...and he said, Go thy way, Daniel, for the words are closed up and sealed till 1798, till the time of the end. Many shall be purified and made white and tried, but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand." So here, when the book of Daniel is unsealed, there is an increase of knowledge, and it's going to produce two classes of worshippers. One is the wicked, and one is the wise, and the distinction between those two classes is that they understand. And what do they understand? They understand the increase of knowledge. So if you go back to Isaiah 28, knowing that all the prophets are speaking about the end of the world more than the days in which they live, in verse 9, it says, "...whom shall he teach knowledge?" What knowledge are we speaking about here? We're speaking about the increase of knowledge that takes place at the time of the end, when the seven thunders are unsealed just before probation, paralleling the time of the end in 1798, when the book of Daniel was unsealed. "...whom shall he teach this increase of knowledge to?" Ver in the next phrase says, "...and whom shall he make to understand doctrine? This doctrine is biblical truth. Them that are weaned from the milk and drawn from the breast." He's going to make people understand this truth who are not shallow surface readers anchored nowhere. They are people that are taking serious the study of God's word. And verse 10, it says, "...for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little." Now he's giving us the methodology that God's people at the end of the world will use if they're going to understand the increase of knowledge, and it's line upon line, and we've been doing it this morning. We've put the line of Millerite history above the line of our history. Line upon line, here a little, there a little. Verse 11, "...for with stammering lips and another tongue will he speak to this people to whom he said, this is the rest wherewith you may cause the weary to rest, and this is the refreshing yet they would not hear." And here we find that the rest and the refreshing is a message because they refuse to hear. Who refuses to hear? The wicked that will not understand the increase of knowledge. And how is the increase of knowledge understood? By the methodology of line upon line. The rest and the refreshing, keep your finger on Isaiah 28 and go to Jeremiah 6, Jeremiah 6. And Jeremiah, Jeremiah is ultimately the book that we're going to get into in this study because Jeremiah is the book that really clarifies the time of Adventism's visitation. And normally here I would go to verse 16 because what I'm trying to do is identify that the rest and the refreshing is the latter rain. Okay, in Isaiah 28, the people that he's speaking to are the people that are the recipients or the rejecters of the latter rain, but they're living in the time of the latter rain. So typically when Isaiah said this is the rest and this is the refreshing yet they would not hear, you go to verse 16 of Isaiah 6 to show that the rest is the old past. But before we get there, we want to start with verse 15. It says, were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush. Therefore shall they shall fall among them that fall. Therefore they shall fall among them that fall. At the time that I visit them, they will be cast down, saith the Lord. Okay, when he visits them, they're going to fall down and this is the time of God's visitation for us at the end of the world. And then in verse 16, it says, thus saith the Lord, standing in the ways and seeing us for the old past, where is the good way and walk therein and you shall find rest for your souls. And Isaiah said this is the rest and this is the refreshing. You're going to find the refreshing according to Isaiah by using the methodology of line upon line. But here Jeremiah says you're going to find the refreshing if you walk in the old paths, adding another line of truth to this. But they said we will not walk therein. When they said we will not walk therein in Isaiah 28, they said we will not hearken to this message of the rest and the refreshing. And verse 17 says, and I set watchmen over you saying hearken to the sound of the trumpet and the trumpet at the end of the world is the seventh trumpet, the third woe, but they said we will not hearken. We will not hearken to the message of Islam in the third woe. We will not walk in the old paths of the foundations of Millerite history and according to Isaiah 28, we will not listen to the lattering message that is taught through the methodology of line upon line. What's going to happen to them is verse 18, therefore hear ye nations and know, O congregation, what is among them. Hear, O earth, behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words nor to my law, but rejected it. To what purpose cometh there me incense from Sheba and sweet cane from a far country? Your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Therefore thus saith the Lord, behold, I will lay stumbling blocks, this is what's going to make them fall, before this people, and the fathers and the sons together shall fall upon them. The neighbor and his friend shall perish. Thus saith the Lord, behold, a people come from the north country and a great nation shall be raised from the sides of the earth. What's going to happen to them is the king of the north comes at the Sunday law and they're swept away because they would not walk in the old paths, these foundational truths. They would not hearken to the third wall, the seventh trumpet of Islam, but in terms of Isaiah 28, if you return there, they will not accept the methodology of how the increase of knowledge is to be understood in the last days, because at the time of the end, there's going to be an increase of knowledge, just as there was in this history. There's going to be an increase of knowledge here, but that increase of knowledge is going to be recognized.

through applying the line-upon-line methodology, which is the reform lines. Now in verse 13 of Isaiah 28, it says, But the word of the Lord was unto them, precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little, that they might go and fall backward, here they are falling again, and be broken and snared and taken. So the testing word to them that causes them to fall is the methodology of line upon line, the reform lines, which were opened up to God's people in 1989 at the time of the end. In Acts 3 verse 17 through 24, Acts 3 17 through 24. It says, And now, brethren, I what that through ignorance ye did, as did also your rulers. But those things which God before has shewed by the mouth of all his prophets that Christ should suffer, he has so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. We're talking about the rest and the refreshing here of Isaiah 28 and the rest of Jeremiah 6 16. And here Peter is identifying the times of refreshing at Pentecost and it comes from the presence of the Lord. Verse 20, And he shall send Jesus Christ, which was before preached unto you, whom the heavens must receive until the time of restitution of all things, which God has spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me. Him ye shall hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people. In the times of the refreshing, the times of the rest, which is the time of the latter rain, all the prophets have spoke about it. It's illustrated at Pentecost. It's illustrated in this history and it's prefiguring this history. This history is the history of the latter rain. And we've read three places where Sister White says this history parallels this history. So this history is an illustration of the latter rain. It's typifying it. And one of the things that marks the latter rain is it says that he will send Jesus. And it's this history here from 1840 to 44 that illustrates the outpouring of the spirit in the Millerite history. And Sister White tells us this angel of Revelation 10 is no less a personage than Jesus Christ. So in 1840 he sends Jesus to mark the beginning of what the history that typifies the latter rain. And if this angel that's sent is Jesus, then this angel of Revelation 18 is Jesus. And he was sent on 9-11 to mark the beginning of the latter rain, the rest, the refreshing. And in Great Controversy, page 6-11, just so we can see it in common day English, Sister White says, The great work of the gospel is not to close with less manifestation of the power of God than mark its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are the times of refreshing to which the Apostle Peter looked forward to when he said, Repent ye therefore and be converted that your sins be blotted out when the times of refreshing shall come from the presence of the Lord and He shall send Jesus on 9-11 to show you. But what I want you to see is that the rest and refreshing, if you go back to Isaiah 28, Isaiah 28, the rest and the refreshing of verse 12 is a message to whom He said, let's start in verse 11, For with stammering lips and another tongue will He speak to this people to whom He said, This is the rest wherewith you may cause the weary to rest. And this is the refreshing, yet they would not hear. They would not hear the latter rain. And this whole passage in Isaiah 11 is talking about methodology. It's talking about the rules that the wise use as opposed to the rules that the wicked use. He can't use the wicked to give this message because they have the wrong biblical rules. That's why He has to talk to this people, the people of the latter rain with stammering lips and another tongue. Has to talk to them with people that will return to the old paths and the old paths here, this history here includes these rules. Miller's rules and from Miller's rules he adds other rules that are germane specific to this history and the rule that he opened up in 1989 at the time of the end are these reform lines because you're going to need them to understand this message and the rule that was confirmed on 9-11 was the reform lines but we're not there yet. Notice underneath there you have William Miller's rules, just a couple of them. Four and six. Rule number four says to understand doctrine bring all the scriptures together on the subject you wish to know then let every word have its proper place. And if you can form your theory without a contradiction you cannot be in error. And then for his proof of this he takes you to where? Isaiah 28 7-29. He's using the same rule bringing line upon line. And then verse rule six says God has revealed things to come by visions and figures and parables and in this way the same things are often revealed again and again by different visions or in different figures and parables. If you wish to understand them then you must combine them all in one. This is line upon line. Now when I'm saying there's rules that are germane to our history what I'm showing you here is that the first and probably primary rule for our history is this line upon line and the Millerites understood it but they didn't have the emphasis of it that we have. But so too with Miller's rules. There wasn't any of Miller's rules that were invented in this history. All it was is that the Lord allowed Miller to recognize the 14 rules and those 14 rules had been in the Bible for hundreds and hundreds of years. It was just allowing him to recognize, isolate, define and apply the rules of his history and so too our rules, it's nothing new. It's even connected with Miller's rules but it's an emphasis for this message. And our rule, our primary rule, the rule that will be confirmed when the mighty angel comes down and empowers the message in our history, the rule that was confirmed in their history was the year day principle. That was the main rule of their history. But the rule that will be confirmed in our history when the mighty angel comes down is this line upon line reform line rule. So in closing out today I want to show you the emphasis that Ellen White puts upon this particular rule. Greg Conover see 343 she says The work of God in the earth presents from age to age a striking similarity in every great reformation in religious movement. There's a striking similarity in this history here with this history here but you can bring several other biblical histories together and there will be a striking similarity to our history. The principles of God's dealing with men are ever the same. The important movements of the present, that's this movement, the movement of the latter rain, the important movements of the presence have their parallel in those of the past and the experience of the church in former ages has lessons of great value for our time. So she's saying this reformatory movement of the Millerites is paralleling the reformatory movement of the latter rain or 144,000 however you want to define it but that it has been paralleled by every reform movement in ancient history. This is the line upon line. You establish this history by bringing the reform movement from the Millerites, the reform movement from Christ, the reform movement from Moses, the reform movement from Noah, the reform movement from Elijah, you bring all of these lines together and it establishes the latter rain reform movement. Testimonies volume 8 page 308 says, there is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of his dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy and fulfillment of prophecy to study the workings of providence in the great reformatory movements and to understand the progress of events in the marshalling of the nations for the final conflict of the great controversy. So we're supposed to study these great reform movements. Education page 238 says, far better is it to learn in the light of God's word the causes that govern the rise and fall of kingdoms. Let the youth study these records and see how the true prosperity of nations has been bound up with the acceptance of divine principles. Let him study the history of the great reformatory movements and see how often these principles though despised and hated their advocates brought to the dungeon and the scaffold have through these very sacrifices triumphed. We're to study the great reformatory movements. One more great controversy 186. When it comes to these reform movements an added understanding that you need to be brought in is that Satan counterfeits this final reform movement. Sister White talks about this. The Omega apostasy is a movement, a satanic movement that's going to go into cities and do a wonderful work and nothing will be allowed to stand in the way of this movement. They're going to write books of a new order. They're going to lightly esteem the Sabbath. Well when you wrap your mind around the Omega apostasy movement that's going on in Adventism today, it's the counterfeit of this movement. This movement began in 1989. The Omega began in 1919 because the counterfeit always precedes the true. So Sister White says in Great Controversy 186, but Satan was not idle. He now attempted what he has attempted in every other reformatory movement to deceive and destroy the people of God by palming off upon them a counterfeit in place of the true work. As there were false Christs in the first century of the Christian church, so there arose false prophets in the 16th century. So we know if we're going to study the reform movements that this reform movement of the latter reign that is paralleling the history of the Millerites is going to be active. This reform movement is going to be active at a time when there is a counterfeit reform movement that is active too because that's how Satan always does it. He palms off a counterfeit in advance of the true. So this reform movement that we're dealing with is established with the methodology that's set forth in Isaiah 28 of bringing line upon line and it is not an accident that the Lord led his people to begin studying these lines upon line in 1989 and the chapter where the study began is the 12th chapter of Selected Messages, book 2 beginning on page 101 I believe. Yes. And tomorrow we will begin going through that chapter to note the characteristics of the reform lines as set forth in that chapter. Shall we pray? Heavenly Father we thank you for the increase of knowledge that you brought to your people here at the end of the world. An increase of knowledge that's designed to prepare them to receive and proclaim the latter reign. To receive it that it might change them fully into your image. To receive it that they might have the strength to stand through the troublous times that take place in this history and to receive it that they might have a message to share with those that need to hear. We thank you that you've allowed us to be among some of those that are running to and fro in your word to understand this increase of knowledge and we ask that you would help us to be faithful to this high calling. As we break for breakfast this morning and to begin our day's duties we ask that you would help us all to do our work in a way that glorifies you and as those that are leaving from this encampment over the last week take off we ask that you give them traveling mercies. We ask for a continued blessing upon the live streaming work that's going to follow breakfast to the Latin world that it would be a benefit in that part of your vineyard as well in Jesus name. Amen.