All right, what I was saying last time was that at the beginning of ancient Israel there was a 40 year period where the Lord initially entered into covenant with those that came out of Egypt, but they did not pass the testing process, and right where they were being divorced the Lord was entering into covenant with Joshua and Caleb, and at the end of the 40 years they were prepared to go into the promised land and bring down Jericho, which is identified by inspiration as a symbol of the loud cry of the third angel. You don't need the Spirit of Prophecy to tell you that. You know that we're living in the sounding of the seventh trumpet. You can easily see the seventh trumpet and the seven times in the story of Jericho. But in that history we find that those people that would not submit to the testing process that is represented by the eating of the manna in a general overall sense, that once they realized that they were going to have to spend 40 years in the wilderness, then they tried to take the work into their own hands and went to conquer the Canaanites, and they were defeated. That was the beginning covenant history of ancient Israel, and then at the ending covenant history of ancient Israel we have a covenant history that's based upon prophetic time. What's that prophetic time? Daniel 9, and I say that because I didn't put much emphasis on it, but this covenant history is based upon what? Prophetic time. This covenant history is based upon the covenant time prophecy of Abraham, 400 years. They came out of Egypt on the self-same day, and this time prophecy of 2,520 prophetic years, seven days, seven years, is based upon the prophetic time prophecy, covenant prophecy of Daniel chapter 9, the 490 years, the 70th week. Everyone with me on that? Some of us have read The Desire of Ages and come to the conclusion that Jesus illustrated a work for those outside of Israel during that seven weeks, and I don't know what they're reading. It's just not there. So if you're on page 169, Sister White's clear conclusively on several different passages from several different books, that from 27 AD at Christ's baptism until the stoning of Stephen in 34 AD, that the message of that time was exclusively for the house of Israel. I know that people point to this history right after the cross, where Jesus is getting ready to leave his disciples, and he says, go and baptize all nations in the name of the Father, the Son, and the Holy Spirit. Doesn't matter. Read the record. The first conversion takes place after the stoning of Stephen. Just because he gives the command that this will be your work does not mean that they were prepared to do that work yet. So if you read the record, you don't even have to read it carefully. I don't know how you can't just read it casually and see that this seven years was allotted specifically for the Jews. Notice on page 129 under the ending of ancient Israel, and what I'm saying is, is at the beginning of ancient Israel and the end of ancient Israel, you have two witnesses, that when the Lord is entering into covenant with a people, that he's divorcing a covenant people, and in that history, the specific marked out history, there is a testing process that's represented by the eating of the manna, but in this case, it's the bread of heaven, and my brother Daniel pointed out to me when he took me back to pray to him, and I knew this had just never clicked on before, I knew this, I had said something about the Garden of Eden and Adam and Eve, and I said something like, the test for them is symbolized by what they were supposed to eat. They could eat all the trees, but they couldn't eat the tree of knowledge and good and evil, but he reminded me, and as soon as he did, I remembered it, and you probably do too. There was one tree they were required to eat of, the tree of life, and that's what symbolizes the manna and the bread of heaven. So it's the same test. They were, they had the same, is it restriction or command, command's better, to eat a certain bread, the tree of life for Adam and Eve. Jesus illustrates the end from the beginning, Adam and Eve was the beginning of the world, we're the end of the world. You would think that we have a specific restriction on what we're, command on what we're supposed to eat, ours being the hidden manna, hidden in the prophetic word. If you can see what the tree of life is, if you can see what the manna is, and you can see what the bread of heaven is in the history we're going to look at now, and if you can see what the little book is in the history of the Millerites, and you bring them together line upon line, even though that angel of Revelation 18 isn't identified of having anything in his hand, you know he has the little book, the manna, the tree of life in his hand, and you know you have to eat it. So, page 169, speaking of the end of ancient Israel, a specific time period, seven years, three and a half, when Christ was there, three and a half, by the disciples. It says, Jesus came into Galilee, preaching the gospel of the kingdom and saying the time is fulfilled. And so, I never thought about that, before he came into Galilee, when he came in preaching the time is fulfilled, what is he saying? He says, this is the turning point, this is the turning point, because Galilee is the hinge. And the kingdom of God is at hand, repent ye and believe the gospel. Now, there's certain things here, certain things that happen in the time of Christ that we want to pay attention to, because they're going to contribute to our argument about our time period, okay? If the leaders in Israel had received Christ, he would have honored them as his messengers to carry the gospel to the world. You see that? They were going to have the privilege of doing public evangelism. But what was the requirement? They had to eat his flesh and drink his blood. They did not receive him. Did they get to carry the gospel to the world? No way, okay? To them, first was given the opportunity to become the heralds of the kingdom and grace of God. But Israel knew not the time of their visitation, okay? This history here is the time of their visitation, and the leadership of the church was first given the opportunity to carry the gospel to the world, but they were passed by, okay? You got to remember that, because he's still going to have some disciples that he's going to give the opportunity to carry the gospel to the world, and the majority of them are going to turn away, too, okay? So you got to keep that in your memory bank, and keep the time of his visitation in your memory bank. That's where we're at right now. And the problem with ancient Israel is they did not know the time of their visitation, okay? And what was the time of their visitation? It was a preparation time to prepare to carry the gospel to the Gentiles, and they knew it not. Okay, next paragraph. The Sanhedrin had rejected Christ's message and was bent upon his death. Therefore Jesus departed from Jerusalem, from the priests, the temple, and the religious leaders, the people who had been struck in the law, and turned to another class to proclaim his message, and to gather out those who should carry the gospel to all nations, okay? So he's looking for disciples to do public evangelism, but the leadership of the church gets passed by, all right? As the light and life of man was rejected by the ecclesiastical authorities in the days of Christ, it has never happened again that way. So it has been rejected in every succeeding generation. What does that mean? As the light of life and man was rejected by the leadership of the Seventh-day Adventist church, again and again the history of Christ's withdrawal from Judea has been repeated. This is not a one-time phenomenon. It happens every time there is light to be carried. Am I resting the word? That's a pretty strong charge that I just made. Make sure I'm not resting the words, okay? Bold-faced. In the next paragraph, his message was based upon the prophecies, and the last paragraph on the bottom of page 2169 says, Then said the angel, he shall confirm the covenant with many for one week, seven years. For seven years after the Savior entered on his ministry, the gospel was preached especially to the Jews, for three and a half years by Christ himself, and afterward by the apostles. Next paragraph, next page, page 170. The one week, seven years ended in AD 34. Then by the stoning of Stephen, the Jews finally sealed the rejection of the gospel. If English is not your first language, don't answer this question. As I look around, I can see three people that probably can't answer the question. Sister Tanya from Romania, Brother Noel from Mexico, and of course, Brother Mark. Here is the question. When it says, The one week, seven years ended in AD 34, then by the stoning of Stephen, the Jews finally sealed the rejection of the gospel. Does this tell you in the English language that that final week ended with the stoning of Stephen? Don't let anyone tell you otherwise, because that's been being promoted even here this week otherwise. In a plain English reading, I don't know how you can say otherwise. It had nothing to do with what I'm presenting, but I thought I'd throw that out there and take a shot at Brother Mark. Then by the stoning of Stephen, the Jews finally sealed the rejection of the gospel. The disciples, who were yet scattered abroad by persecution, went everywhere preaching the word. Shortly after, Saul the persecutor was converted and became Paul, the apostle to the Gentiles. Here's the symbol of the covenant with the Gentiles, a change of name, Saul to Paul. The symbol of the covenant with the twelve disciples, which symbolized the 144,000 to enter into covenant before the Gentiles enter into covenant. The symbol of the covenant that is entered into in our history with the 144,000 is Peter. His name is changed from Simon Barjonas to Peter. The symbol for the eleventh hour workers is Saul to Paul. The time of Christ's coming, his anointing by the Holy Spirit, his death, and the giving of the gospel to the Gentiles were definitely pointed out. It was the privilege of the Jewish people to understand these prophecies and to recognize their fulfillment in the mission of Jesus. All these things are definitely pointed out. What's definitely pointed out is the giving of the gospel to the Gentiles takes place in AD 34 at the end of this week. Do you see that? Do you see it? Okay, so that means at the end of ancient Israel, there's a specific period of time when the Lord is divorcing His covenant people as He did with those that came out of Egypt, but entering into covenant with another people. Do you see that? And in this history, the gospel is exclusively an internal gospel that He is doing among what we would call His chosen people for that period of time. Do you see it? I see it. Okay, now she... I got myself behind, and I'm still doing that work, okay? But in this long passage, there's a lot of good information, and as she speaks about this history here, in the next paragraph, she is going to talk about the relationship between this history that was based upon Daniel chapter 9 and its connection to the history of the Millerites, which was also based upon the covenant time prophecy of Daniel chapter 9. And she places an emphasis upon the role of prophecy and understanding the prophecies. I challenge you to read this, because I'm going to pass over it, and I'm going to go to Great Controversy, and I'm going to be redundant. Great Controversy, I'm on the top of page 171. It says, and He shall confirm the covenant with many for one week. The week here brought to view is the last one of the 70. It is the last seven years of the period allotted especially to the Jews. During this time, extending from AD 27 to AD 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. So she's saying the same thing, only a little bit differently in the Great Controversy. And then she says in the next paragraph, the 70 weeks are 490 years, especially allotted

The Jews ended, as we have seen, in AD 34. At that time, through the action of the Jewish Sanhedrin, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. When was the gospel given to the world? 34 AD, brothers and sisters, okay? So at the beginning and the ending of ancient Israel, when the Lord was entering into covenant with the people, there was a special gospel work for the chosen people. That's two witnesses. Okay, and I could bring more to bear, but I think you're getting it. I just want to point out just a couple characteristics now. In this history, the rebels get scattered in the wilderness. In this history, the persecution that began in Jerusalem in AD 34, the disciples are scattered. So in these covenant histories, there's a scattering associated with it. And there's a scattering history from 1798 to 1844 that introduces us to the covenant history of the Millerites. So I'm saying that these four covenant histories that I'm dealing with, including ours, one of the way marks that's always associated with these covenant histories is some type of scattering. Okay, I'm just showing you things that allow you to put these histories together with confidence. You should be familiar with the first three I mentioned, but if you're not familiar with our history, on the bottom of page 171, there will be a scattering in our history. It says this. Manuscript Releases, volume five, page 280. There is plenty of land lying waste in the south that might have been improved as the land about the Madison School has been improved. The time is soon coming when God's people, because of persecution, will be scattered in many countries. When is that time? The Sunday Law. Okay, so in each of these covenant histories, not only is there an exclusive internal work that's done for God's people, there's some kind of scattering associated with it. Next page, Acts of the Apostles. Just so, this is the third book from the Conflict of the Ages series that I'm using to try to show that this is an exclusive internal work of the gospel for the chosen people. And I intend to finish tomorrow at the end by going through the chapter in the Desire of Ages called the Crisis of Galilee. So I intend to go back in and draw characteristics of this history out to uphold the claims I'm making about this presentation. But right here, all I'm doing is kind of in broad strokes showing at the beginning of ancient Israel, the end of ancient Israel, there is a period of time, especially marked by prophecy, where the work is simply for the chosen people. Okay, so on page 172 from Acts of the Apostles, page 136, speaking of when the gospel does go to the Gentiles, it says, the vision conveyed to Peter, both reproof and instruction, it revealed to him the purpose of God, that by the death of Christ, the Gentiles should be made fellow heirs with the Jews to the blessing of salvation. As yet, none of the disciples had preached the gospel to the Gentiles. When Peter receives his dream, as yet, none of the disciples had presented the gospel to the Gentiles. In their minds, the middle wall of perdition broken down by the death of Christ still existed, and their labors had been confined to the Jews, for they had looked upon the Gentiles as excluded from the blessings of the gospel. Now the Lord was seeking to teach Peter the worldwide extent of his divine plan. Many of the Gentiles had been interested listeners to the preaching of Peter and other apostles, and many of the Greek Jews had become believers in Christ. But the conversion of Cornelius was the first of importance among the Gentiles. The time had come for an entirely new phase of work to be entered upon by the church of Christ. The door that many Jewish converts had closed against the Gentiles was now to be thrown open. That's here, brothers and sisters. That's here. Doesn't matter whether you read it in The Desire of Ages, The Great Controversy, or Acts of the Apostles, from 27 AD to 34 AD, public evangelism was not being illustrated. Okay, now there was attempts at public evangelism that we'll deal with in the last presentation because the reason the disciples turned away from Jesus in John chapter six is because they refused to be their temporal king, and they wanted a temporal king like him that could raise the dead and make an infinite supply of food for an army because they wanted to go conquer the Romans the same way these rebels wanted to go conquer the Canaanites. They didn't want to wait to hear to do the public evangelism. They wanted to do it right then and there. And that story is identifying a rebellion where the majority of Christ's disciples left him. And it wasn't the Sanhedrin. It was disciples that had professed that he was the Messiah. It was disciples that had professed to accept 9-11. Because when the divine symbol comes down in any history, it's typifying 9-11. And these disciples that left him had wanted him to be the Messiah. They had wanted to believe in 9-11, but they really didn't believe in it because it says when they went out from among him, they really had not been of him. They were willing to use 9-11. As a way to exalt themselves and drive the Romans out for worldly glory and honor, et cetera. Okay, page 173. And as I'm looking over these notes, I'm kind of locked into this, but it's kind of a bummer. Last Sabbath, in superintendent remarks, Sister Heather, Noel's wife, did a really nice presentation on this history that I'm going to fly through, okay? And she was going to do it for you tomorrow morning in superintendent's remarks. And I asked her, I said, can I have one more presentation at Sabbath school? So she and the Sabbath school teacher said, go ahead, take our time. And now I'm looking at this, and if we had her Sabbath school superintendent remarks recorded, do we? No. She does a much better overview of this history because she was taking her time and she's a very clear speaker. And Lord willing, at some point in time in the near future, we'll get her to record it and we'll send it out in a newsletter, at least make it available somehow. But we're going to fly through this. And the reason it would be nice to listen to her presentation is because it's very clear, brothers and sisters, that from 1844, after the great disappointment on October 22nd, 1844, until 1850, there was an internal, exclusive internal work that went on among the Millerites. Okay, now you may say, well, I thought they entered into covenant right here. Well, no, not really, brothers and sisters. In one sense, they did. He moved into the most holy place and those that entered into the most holy place with him were going to be his covenant people. But when did they enter into covenant with him? Pardon me? Okay, now I guess that was a trick question, but I have told you how I understand it more than once. Okay, I get your point, but it's when you eat the little book. You get his name in 1840, August 11th. Okay, but you're going to be, you're going to go through a testing process. But these people here, they're going to be the representatives of God on planet Earth. They're going to be his denominated people, which means they're going to be not only the depositories of his law, but of his prophetic word. And on October 22nd, 1844, were they keeping his law? When were James and Ellen White married? And when did they start keeping Sabbath? 1846. Okay, see, there's a process going on from 1844 to here that has to be done before you can really be in a covenant relationship with the Lord. If you're going to be God's people, you've got to understand the seventh-day Sabbath, especially if you're God's people with the special work of proclaiming the third angel's message, which is giving a warning about keeping Sabbath or Sunday, right? And if you're not keeping Sabbath, you can't be those people. There's a work here, and what is the work? This is 1846. It's learning these pillars, brothers and sisters. I don't know that we made enough emphasis for any new guys on the block in here, but the 1843 chart, this is the foundational truce. Okay, together, this is the foundation of Adventism, but when you're going to talk about the doctrines, how many construction guys have we got in here? Raise your hand. Okay, everyone knows this, even if you're not a construction guy. Before you, what are you going to do first when you build a house? You're going to lay the foundation. You're not going to build your pillars before you have the foundations, okay? This is the foundations of this house, these truce, and in 1850, all these truce up here, that's these truce here, but over here in this corner, this is what we call the pillars, okay? And they did not understand the pillars on October 22nd, 1844. They had to spend time coming to understand the sanctuary, the Sabbath, the law of God, the third angel's message. In fact, they really didn't understand them until they were able to put them on a chart, and they put them on this chart here. 1850, begin selling it in 1851, okay? So what I'm saying, just so happens, the right in this history here, because of providential leading of the Lord and because of the spirit of prophecy, they realized from this point on, they need to start carrying this message to the world, okay, but none of it was going on in this history. Couldn't go on in this history. They didn't know who they were yet. Okay, so here on page 173, is a passage about how they were coming to hammer out the pillars, these truce over here, that'll ultimately end up on this chart, 1850, 1851. She says, many of our people do not realize how firmly the foundation of our faith has been laid. My husband, Elder Joseph Bates, Father Pierce, Elder Hiram Edson, and others who were keen, noble and true, were among those who after the passing of time in 1844. What does that mean? After October 22nd, 1844, okay? So this is the history after that time period. Search for the truth as for hidden treasure. What truth were they searching for? The pillars. They want to understand why they thought the earth was the sanctuary. That they're doing an internal investigation. Okay, next paragraph. During this whole time, I could not understand the reasoning of my brethren. During this whole time, and if you trace it down, it's a little bit squishy, but it's not until down here in 1849 time period that the Lord frees their mind up, okay? During this whole time, I could not understand the reasoning of my brethren. My mind was locked, as it were, and I could not comprehend the meaning of the scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds. What are they doing? They're digging out the principal points of faith. Are they carrying the message to the world? They don't even know yet what their message is, okay? Last paragraph, they're eating the manna, okay? They're eating the little book. For two or three years, my mind continued to be locked to an understanding of the scriptures. In the course of our labors, my husband and I visited Father Andrews, who was suffering intensely with inflammatory rheumatism. We prayed for him. I laid my hands on his head and said, "'Father Andrews, the Lord Jesus maketh thee whole.'" He was healed instantly. Wow. Were there any miracles in this history? Were there any miracles in this history? Were there any miracles in this history? Brothers and sisters, if we would be faithful, we're entering into the time where the Lord's gonna start doing mighty things among his people. Based upon three witnesses, okay. In the course of our, okay, he got up and walked about the room, praising God and saying, "'I never saw it on this wise before. "'Angels of God are in this room. "'The glory of God was revealed. "'Light seemed to shine all through the house, "'and the angel's hand was laid upon my hand.'" She's laying her hand on Andrews and the angel. What angel? Gabriel. Gabriel's the one that brought the light to the prophets. Gabriel laid his hand on her mind. From that time to this, I have been able to understand the word of God, okay. Next quote says they began keeping the Sabbath in 1846. Next quote says, and this, I'm not sure why, but I know this means something, okay. I just can't get away from this.

In 1849, William Miller died. I don't know what it means yet, but that's in this history. Okay, next page, same story about Father Andrews. Where it says, after 1849, this is Gerhardt Damstead's book, The Foundations of Seventh-day Adventist Message and Mission. And this book is basically, this is the subject of this book. It tells how the foundational truths of Adventism got established so that they could develop the message to carry to the world. And there are so many passages where he's addressing this very same subject and he would never think for a moment that I would be quoting him here publicly, I'm sure. But in his book, he addresses this subject I'm dealing with over and over again. So I just took one passage from the historian of this history that teaches or taught at Andrews University. He may still teach there, I don't know. It says, after 1849, various Sabbatarian Adventists realized that the scattering time had passed and the gathering time commenced. And this is based upon a vision of Sister White, where she's not talking about the scattering of the 2520, she's saying that a scattering came here in 1844. The little flock was scattered by the great disappointment. But now, there's a gathering time. This is early writing 74. Most of us are familiar with early writing 74, where she talks about this chart and in the beginning of that page, she says, September 23rd, the Lord showed me that He'd stretched out His hand a second time to gather the remnant of His people. We should not look for examples in this gathering time from the scattering for if the Lord didn't work no more for us than He did in the scattering, Israel will never be gathered. But in any case, she's talking about a scattering time in here and right here, they're getting gathered together. Why are they getting gathered together? Why are they getting gathered together, Brother Mark? He's going to go to the covenant answer. That's okay, they're going to enter into covenant, but what they're going to do is they're going to go conquer Jericho. Now, they're going to go out and do public evangelism. They've got the doctrines in place. They're gathered together. Okay, and they're going to enter into covenant because the symbol of the covenant is two tokens. Here, what's the two tokens? What's the two symbols of the covenant? The two tables. What about here? What about here? Two loaves of bread, Pentecost. What's the two loaves of bread of Pentecost represent? Well, it represents Christ, right? He's the bread of heaven, but the Pentecostal wave offering, the loaves, the only offering in the sanctuary that have leaven in them. Leaven represents sin. Okay, so this is talking about two loaves that are a symbol of Christ that had leaven in them. This is talking about God's people. And in this history, there are two covenants. One with the 12 disciples representing the first fruits of that covenant, one loaf represented by Peter, and then the second loaf represented by Paul. This history, two groups of people, two loaves entered into covenant with. But our history, what's the covenant? What's the token of the covenant in our history? This is the token of the covenant in the beginning of Adventism. In the beginning of ancient Israel, it's the two tables. At the end of ancient Israel, it's the two loaves. At the beginning of modern Israel, it's the two tables. Why would it be the two tables for us? Wouldn't it be something different for us if it was something different for them? No, he's saying no. Oh, certainly it's different, brothers and sisters. The symbol of the covenant for us is the combination of divinity and humanity that's accomplished in us. We are going to be the ensign that is lifted up as the symbol of the new covenant at the Sunday law. And the two parts of it is human and divine. And all of these three histories, these covenant symbols are pointing forward to the incarnation of Christ that takes place among the first fruits of Adventism at the Sunday law. And you don't get to participate if you don't follow the directions of these three histories, identifying our history of 9-11 to the Sunday law, just like the leaders of the Sanhedrin were passed by and did not get to participate in presenting the gospel to the Gentiles. These are really powerful truths when you begin to see them. So, you can see the quote about the scattering and gathering in the Millerite history, back to Damstead. It says, After 1849, various Sabbatarian Adventists realized that the scattering time had passed and the gathering time had commenced. At the beginning of 1850, E.G. White stressed the necessity for mission among other Adventists. Okay, this period of exclusively internal gospel work among the chosen people was now coming to the end at the beginning of modern Israel. Do you see it? Now, they're going to take a shot at bringing down Jericho. The necessity for mission among other Adventists, but not their leaders, stating that our work was not to the shepherds who have rejected the former messages, but to the honest deceived who are led astray. It seems that meetings were held among these Adventists, which were also attended by some interested non-Adventists. The result was then that even a few non-Adventists joined the Sabbatarian Adventists. To that, in February 1850, E.G. White could report that in Oswego, New York, souls are coming out upon the truth all around here. They are those who have not heard the Advent doctrines, and some of them are those who went forth to meet the bridegroom in 1844. Follow my logic? These are three histories, beginning in beginning. They're all Israel, and they're all histories when the Lord is divorcing one covenant people and entering into covenant with another covenant people. And it's teaching us here at the end of the world that we should expect to see a period of time when the Lord is entering into covenant with us where there's some type of exclusively internal gospel work, such as here. What's the symbol of this history? The little book. What's the symbol of this history? The bread of heaven. What's the symbol of this history? The manna. What's the symbol of Adam's history? The tree of life. What's the symbol of our history since 9-11? The hidden manna. And we're to take it and eat it and take the message that is possessed therein to the house of Israel, though they be a rebellious, stiff-necked people. You are not sent to another nation of a different language. Surely they would receive you if you went there, but you're sent to the house of Israel. What kind of obedience is it to do otherwise? It's not. It's disobedience. And it's been illustrated right here by the rebels when they determined to conquer the Canaanites. Right here when they turned away from Christ, said, we want a temporal king. And right here by the various former Millerite Adventisms that begin to disintegrate and go different directions. OK. I'm on page 175. I'm afraid to ask how much time I have. OK, so you understand this line-up on line logic, right? You have to... Even if I had time to read every quote, which I didn't do, you'd still have to go home and test it through your own studies and prayer. OK, so just fulfill your responsibility and see if I've been misrepresenting the claims. And let's move on so I don't get too far behind before the Sabbath. I want to now deal with the father of covenant history. Abraham. I'm always... This is hard for me. It's hard for me to go this way from here. I used to go in that way to the board. What we want to show you... No, no, no, no. That Abram... Abram, like all the covenant prophecies, they have more than one line in them, OK? Remember Joseph? That's part of the reason I wanted to put Joseph in place. In Joseph, you can see two lines. We presented two lines. There may be more, but there's a line of a turning point that begins when he's carried into Egypt that ends with the Sunday Law with Potiphar and Potiphar's wife. Remember that line? But then there's another line when he's in prison and you've got the baker and the butler. And that line is illustrating Millerite history and it goes all the way to our history when he goes in before Pharaoh and explains the seven times, right? OK, so... Abram has several histories. We want to deal with one before we get out of here tonight. We're going to find that Abram has the same sequence of events that's always illustrated in the Reform lines. And Abram... Abram, brothers and sisters, if you will, I want you to think about it before tomorrow. I've already said it once. I've been saying it on purpose to try to prepare your minds to get it when we get there for real. Abraham and Sarah disbelieved the promise of the covenant. More than once, but I'm talking about one particular time. And yes, there are more components to the covenant that was offered to Abraham than one, OK? He's going to be the father of Christ, the seed's going to come through him. OK, that was one promise. He's going to inherit the earth made new. He's promised a land, OK? And the perfect fulfillment of that promise is the land. He's going to be the father of many nations, the Jews, the Christians, Islam. But in terms of the nations that he's going to be the father of, there's a promise there that through his lineage, the final ingathering in earth's history, the ingathering of the third angel's message, is going to come through Abraham, OK? So that part of the promise, I want you to think about. Because he'd been told by God, through your seed, you and Sarah's seed, the Gentiles, the 11th hour workers, are going to come to the truth in the Sunday Law crisis. But Sarah and Abraham, they disbelieved God and they took Hagar to try to accomplish the final loud cry message through Hagar, who becomes a symbol in the New Testament of man's works, OK? Which is what Moses did when he slayed the Egyptian. Which is what the rebels of the wilderness did when they went after Canaan. It's the same story over and over again. Contrasted with Isaac allowing his father, Abraham, to send the Holy Spirit into Babylon to bring that bride out, OK? This is the story of the covenant from the beginning to end. And Sister White's clear, because of their disbelief, Abraham was given the hardest test of all time. And that test was, take thy son. Thy only son. The reason God said thy only son is He was rebuking him for his disbelief with Hagar. Alright, it was about Hagar and Ishmael. Take thy only son and go murder him. You're a commandment keeper, Abraham, and you know I, God, have instructed you on my law and that thou shall not kill. I'm commanding you to go do something that's contrary to what I've taught you your whole life. And in that act of faith that he did, that is the classic act of human faith in God's Word. And it's repeated with us, brothers and sisters, that's our test. Are we willing to develop the patience and the experience that is required to be developed from 9-11 to the Sunday Law by participating in the internal work that has been identified for Adventism to accomplish during the judgment of the living? Or do we insist that for 160 some years, God has told us to go do public evangelism? It's the same test. It's the same test, brothers and sisters. The response to go do public evangelism is the same

The same reason the disciples left Christ when He says, you must eat my flesh and drink my blood. It's the same test. They wanted to go conquer the Romans. That's conquering Canaan. That's conquering Jericho. Brothers and sisters, I'm telling you, in that test in Galilee, it's plain. That's where He lost most of His disciples. Okay, so that's where we're heading, all right? That's where we're heading. You gotta hear it a couple times for it to sink in. And so how many times have I heard, oh, you guys are saying this is the latter rain message, but I know based upon Advent history that the latter rain message of Jones and Wagner is about righteousness by faith. How come you never talk about righteousness by faith? Brothers and sisters, this is righteousness by faith. It's taking God's word at His word, even when it appears it's contradicting His word. That's what Abraham did. That's what he did, brothers and sisters. And if you do it, you get the privilege that the Sanhedrin rejected. You get the privilege to be there when Jericho comes down. Wow, brothers and sisters. What we're throwing away, if we refuse to eat the little book, is not just eternal life. You're throwing away the privilege of participating in the most sacred movement of 6,000 years. All right, but anyway, page 175, time check. Five minutes. Okay, go forward to page 178. There's part of this presentation that I'm going to cut out till tomorrow, and I'll show you one part of Abraham's history that's worth taking note of. This would be a different line. I would have already showed you one line if I had kept on track and taught instead of sermonized. All right, so we'll go to 178, where it says tokens of the covenant. Brothers and sisters, these are tokens of the covenant that the Millerites entered into, okay, a token. You'll see in the middle of the page the definition. A sign, something intended to represent or indicate another thing or an event. Thus the rainbow is a token of God's covenant established with Noah. If the rainbow is a symbol of God's covenant with Noah, is it fair to say that these two tables are a covenant or symbol of the covenant that the Millerite Adventism entered into? Okay, that's what a token is. Reading on in the definition, the blood of the paschal lamb sprinkled on the doors of the Hebrews was a token to the destroying angel of God's will that he should pass by those houses. So a token is something that's tangible that you can see, right? It's blood on the door. It's a rainbow. It's two tables with God's law on it. It's two tables here. Something tangible. And in Abraham's history, he has a specifically marked token at the beginning of his history and a specifically marked token at the end of his history. And what I'm telling you is that in these tokens is representing the beginning of Adventism in the time of the Millerites and the end of Adventism. You'll see why it's pretty easy. Notice tokens of the covenant. I've already gave the definition. The first paragraph under there says, then he was led outside the tent. Everyone there with me? Abraham. Then he was led outside his tent and told to look up into the unnumbered stars glittering in the heavens. And as he did so, the words were spoken. So shall thy seed be. Abraham believed God and it was counted unto him for righteousness. Still the patriarch begged for some visible token as a confirmation of his faith and as an evidence to after generations that God's gracious purposes toward them would be accomplished. Now brothers and sisters, is this visible evidence of the Millerite faith? Give me a thus saith the Lord for it. That's not the one I'm looking for. There might be a thousand. I'm just looking for one. It's Habakkuk chapter two, verse four. The just shall live by faith. Verse four, after describing the history of these charts says the just shall live by faith. This is a visible token of the Millerite history. That's what, pardon me? Righteousness by faith. And righteousness by faith in the Millerite history. I stand corrected. That's what Abraham was looking for in his covenant relationship. It goes on. The Lord condescended to enter into a covenant with his servant, employing such forms as were customary among men for ratification of a solemn engagement. By divine direction, Abraham sacrificed a heifer, a she-goat, and a ram, each three years old, dividing the bodies and laying the pieces a little distance apart. Probably equated to, I won't go there. I was gonna say something that corresponded maybe to 46 years. To these, he added a turtle dove and a young pigeon, which, however, were not divided. This being done, he revidently passed between the parts of the sacrifice, making his solemn vow to God of perpetual obedience. When was the first chart printed? When was the second chart printed? From 1842 to 1850, the Millerites passed through that history, making a solemn vow to God that they would enter into covenant with him. See it? Did you follow it? Watch, well, they made the perpetual obedience, but they didn't follow through. Watchful and steadfast, he remained beside the carcasses till the going down of the sun to guard them from being defiled or devoured by birds of prey. About sunset, he sank into a deep sleep, and lo, a horror of great darkness fell upon him, and the voice of God was heard bidding him not to expect immediate possession of the promised land, and pointing forward to the sufferings of his posterity before the establishment in Canaan. The plan of redemption was here open to him in the death of Christ, the great sacrifice, and his coming in glory. Abraham saw also the earth restored in its Eden's beauty to be given him for an everlasting possession as the final and complete fulfillment of the promise, as a pledge of this covenant of God with man, a smoking furnace and a burning lamp. That's two things. Symbols of the divine presence. Are these symbols of the divine presence? Yes. Is the Ten Commandments symbol of the divine presence? Is the two wavelengths symbols of the divine presence? Okay, the smoking lamp and the burning furnace are the 1843 and the 1850 chart, right down here in the beginning of Adventism, if you believe that all the prophets are illustrating the end of the world. A burning lamp, symbols of the divine presence, passed between the severed victims, totally consuming them, and again a voice was heard by Abraham confirming the gift of the land of Canaan to his descendants from the river of Egypt unto the great river, the river Euphrates. Then in the history, Ishmael arrives. I only have it in there because I'm keeping you in the sequence of the history. Not going to deal with that. Then the end sign. There's another token of the covenant in the history of Abraham. It says, when Abraham had been nearly 25 years in Canaan, the Lord appeared unto him and said, I am the almighty God, walk before me and be thou perfect. I'm saying that's down here in this history, okay? And what's he telling him to do? How's he going to be perfect in this history? He's going to walk in the old paths. He's going to walk before him and find rest for his soul. Okay, in awe, the patriarch fell upon his face. Fear God and give him glory. And the message continued, behold, my covenant is with thee and thou shalt be the father of many nations. In token of the fulfillment of his covenant, his name heretofore called Abraham was changed, Abram was changed to Abraham. Right here. Okay. Where am I? Which signifies father of a great multitude. Sarah's name became, Sarai's name became Sarah. Princess, for said the divine voice, she shall be the mother of nations. Kings of people shall be of her. At this time, the right of circumcision was given to Abraham as what? The seal of God. Do you see it? It was to be observed, now, I have to ask it, okay, was circumcision a visible token? Yes, it is, all right. It was to be observed by the patriarchs and his descendants as a token that they were devoted to the service of God and thus separated from idolaters and that God accepted them as his peculiar treasure. By this right, they were pledged to fulfill on their part the conditions of the covenant made with Abraham. They were not to contract marriages with the heathen for by so doing, they would lose their reverence for God and his holy law. They would be tempted to engage in the sinful practices of other nations and we'd be seduced into idolatry. The seal of God is the token at this history. These two charts are the burning lamp, or the burning furnace and the lamp. And smoking furnace, burning lamp. Seven years and seven months between those two charts. Follow the logic. We have prepared a platform for the conclusion tomorrow, although I left a part out that I will have to catch up on. I hope that by the time the sun goes down this evening, we have all finished off the things that we need to do and I hope that the Holy Spirit will continue to speak to us of these solemn and important truths. Brothers and sisters, my experience, and it should be your experience too. My little brother, how old are you? He's 12 years old. I don't have to give you any instructions that if you're gonna drive my car down to the store tonight to make sure you put the parking brake when you get out of the store, do I? You don't know how to drive, do you? Okay. And my insurance company wouldn't want me letting a 12-year-old drive. So I don't have to tell you those kind of things until you have a driver's license, do I? And the Lord don't have to be telling us these things until it's time to know them. And brothers and sisters, he's opening these things up because the time is here. He's entering into covenant with the people and he's telling them what the last test is and he's telling them clearly that this is the test where almost everyone jumps ship and it's time to start exercising the faith of Abraham. My experience with the Lord is he doesn't open up truths till it's time to open them up for his purposes and he's opening these truths up. I hope that solemnity follows each of us through these sacred Sabbath hours that are about to start. Shall we pray? Father in heaven, we've stood before the tokens of your covenant relationship with the beginning of Adventism for this entire week. And now we see that we're just on the horizon. The token of the covenant of the 144,000, the seal of God is about to be lifted up. Something visible for the whole world to see. But we understand that you have a process of education for us, a preparation that we must make before this event that's illustrated by 40 years in the wilderness by Moses. And we know that in this preparation time, you have a testing process represented by Abraham's three days as he went to Mount Moriah to sacrifice Isaac. And we know that you want us to have the faith of Isaac to trust in you, trust in his father. That the helper, you liaiser, can go prepare that bride to bring to us for the final perfect marriage when the day of atonement is the perfect fulfillment. But as Laodiceans, we're so familiar, so comfortable with the habitual trusting our own strength. We're so full of Godal and self-exaltation that it's almost impossible to consider this type of truth. Lord, we need you to change us, to transform us, and we know that takes place only at the foot of the cross. We ask that your Holy Spirit would convict us to come there, to come there and surrender the idols, surrender the thoughts, the concepts, the preconceived ideas that are holding us back from a totally.

consecrated surrender into your hands. Heavenly Father, the brothers and sisters here, and myself, don't want this just to be a week of instruction. We want this to be a week that we have been blessed and changed by you. And we ask that if you would be willing, that this evening as we bring this week to a close in advance of the Sabbath, that you would allow us to make a commitment to you to begin the work of overcoming every sin in our experience and preparing to be among those that bring down Jericho in the near future. But we want to make that commitment to where you can see it. And I'm asking now that my brothers and sisters that want to make that commitment with the Lord, that you would just raise your hand, for he'll see it. Heavenly Father, you see those of us that are willing to take that step. We ask that you would do what it takes to lead us in this path of holiness that would begin right here and right now. And that the sacred Sabbath hours that are coming in the near future would be a time when you would not doubly bless us, but you would bless us in a way that we would leave this encampment changed. And we thank you for all these things. In Jesus' name. Amen. Copyright © 2020 Mooji Media Ltd. All Rights Reserved. No part of this recording may be reproduced without Mooji Media Ltd.'s express consent.