This particular presentation that I've been doing here is a beginning of a series that we hope to do. We recorded this very information plus a little bit more last week in a prophecy school in Tennessee. And we're going to add to that some further information and reach the point in the series where, Lord willing, we take these charts and deal with the different truths on the chart one at a time. And there's a lot of people hither and yon that have been asking for that to be done. So what we're dealing with here today, among everything else on last night and tomorrow, is a foundational platform that we can deal with a further study of these charts. And we're going to move out of the history of William Miller now for a minute and start dealing with what these charts represent. I'm on page 33 of your notes. I'm also, I had the privilege of listening to the material that you're listening to that Dario's sharing last week. And if I get opportunity, I'm going to move through some of this really quickly. So we're trying to figure out, he and I, how to have one more presentation this weekend where we're certain that he gets to his conclusion. Right now his conclusion is not scheduled into everything and you need to hear the conclusion. Top of page 33, foundational truths. Let the truths, and underline that, let the truths that are the foundation of our faith be kept before the people. The foundation of our faith is Jesus Christ. The foundation of our faith is the prophetic word. But another expression of what the foundation of our faith is, it is truths, certain specific truths. Then she also says, we are to understand what the pillars of our faith are. The truths that have made us as a people what we are, leading us on step by step. You okay with the audio? We'll try to show this, but I'll point it out in advance for some of you that may not have been confronted with this idea before. These truths on this chart, the 1843 chart, they came into existence before 1844. These are the foundations. Many times in Adventism, we think the foundations and the pillars are the same thing. After 1844, the Lord identified to Sister White that they needed to produce a second chart, which they did in 1850. This is the second chart, the 1850 chart. After the disappointment on October 22, 1844 is when the pillars, the truths that are specifically the pillars of Adventism were understood. The sanctuary, the Sabbath, the third angel's message. On this chart, from here and here, you have a repetition of these truths. These truths are the foundational truths. On this chart, these truths are the foundational truths. But in this lower left-hand corner, where you have the sanctuary represented, the three angels' message represented, the Sabbath represented, you have the pillars. So this chart is a further development of this chart. This chart technically represents the foundational truths of Adventism. This chart has the foundations and the pillars both on it. We were going to deal with that, but I thought I'd run it by you one time. Early writings, page 259. I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. Now, the established faith of our body are these truths that Sister White mentioned in the previous quote. The truths that are the foundation of our faith. The established faith of our body, Sister White sees a prophecy about what's going to happen to these truths. God looked upon them with approbation. I was shown three steps, the first, second, and third angels' message. Said my accompanying angel, woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them on a long step by step until he placed them upon a solid and movable platform. Sister White has a statement, and you can look it up under key. The key to understanding the Bible is the Bible. Just something like that. Just about the key. The key to unlock the Bible is the Bible itself. And it's the same thing with the spirit of prophecy. The key to unlock the spirit of prophecy is the spirit of prophecy. You want to understand what Sister White means when she says platform. Then you just look at where Sister White says platform, and she will define that in her own writings. And in this particular paragraph, she's going to identify that the foundation and platform are pretty much interchangeable thoughts. You'll see what I mean as we move on. God had led them on a long step by step until he placed them upon a solid and movable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. What's the foundation? In this paragraph, she's already said it's the established faith of the body. Her words, she's describing a foundation and platform. But what she's teaching through her words is she sees people begin to examine these foundational truths. And they have problems with them. They find fault with the foundation. They wish improvements made and then the platform would be more perfect and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. There's only two places to be standing. You're either on the rock or you're on the sand. And you're going to see that the platform is the rock. So when she says some stepped off the platform, where are they standing? On sinking sand. There's only two places to be standing prophetically. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints. For God was the master builder and they were fighting against him. If you're going to fight against this platform, if you're going to fight against these foundational truths, you're fighting against Christ. They recounted the wonderful work of God which had led them to the firm platform. What was the wonderful work of God that led them to the firm platform? She was shown three steps. The first, second, and third angel's message. First angel's message arrives 1798, it's empowered in 1840. The second angel's message arrives in 1842, it's empowered in the summer of 1844. And the third angel's message arrives in 1844. She saw three steps. This history is what led them to the platform. Right? And in union raised their eyes to heaven and with a loud voice glorified God. This affected some who had complained and left the platform. And they with humble look again stepped on it. During the loud cry, there will be people in Adventism that return to the old paths. And the loud cry begins right here. Sister White defines the loud cry. We're not dealing with Revelation 18 now. She very clearly identifies the loud cry as representing an escalating power. The loud cry represents a power that comes into the movement on September 11, 2001. And it continues to swell. So the loud cry specifically down here when the Sunday law purifies the church. That's specifically the loud cry. But it begins back here. In fact, Sister White has a statement where she says, speaking of Jones and Wagner's message in 1888, this is the beginning of the loud cry of the third angel. So she even puts the beginning of the loud cry back here, meaning the light continues to develop. Really, if you want to be technical, the third angel's message arrived on October 22, 1844 as the beginning of the loud cry of the third angel. The light connected to it has just continued to develop. All right? In this history here, in this last phrase, the phase of the loud cry, it says in that last sentence, last two sentences, they recounted the wonderful work of God. They recounted the Millerite history. There's a group that recounted the Millerite history. They're defending the foundational truth of Adventism, which had led them to the firm platform. It was by the Lord leading his people here in the recent decade back to the Millerite history that the charts and the implications of the charts are discovered. They recounted the wonderful work of God, Millerite history, that led them to these truths, and in union, they came into unity as this was going on. They raised their eyes to heaven, and with a loud voice, this takes place. Jeremiah 6.16 says, Stand ye in the ways and see, and ask for the old path, where is the good way, and walk therein, and ye shall find rest for your souls. Sister White says the rest is the latter rain. The time period when the Lord leads his people back to the old path, to these foundational truths, it's the time period of the latter rain. It's the time period of the loud cry. In this time period, those that come back on the platform, they're giving the loud cry message that only escalates as history proceeds. Some of us that are standing in the sand, we're not on the platform, are affected by this. Some of those that have been complaining, who had left the platform, and with humility, they get back on the platform. There are men right now, and women, in Adventism, that are fighting against the understanding of these truths, and the Lord is going to reach out and bring them back on the platform. The dilemma for me is, I don't know how he can do that, unless someone confronts him with the fact that, you're off the platform. You have to say something. Jeremiah 6, 16, is on your paper. You see it on the bottom of page 33, the old path? That's Jeremiah 6, verses 16 through 23. Now notice this. Thus saith the Lord, standing in the ways of the sea, and asked for the old paths. I'm going to show you, in fact, jump to the next quote from Sister White. Let's make sure we understand. From Testimonies, Volume 8, page 296. The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing the people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate, as of little value, the light that Christ came from heaven to give to John for his people. They teach that the scenes just before us are of not sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead of false science. Thus saith the Lord, standing in the ways, and see, and ask for the old paths, where is the good way, and walk therein. Now notice what she says. She's going to define the old paths for us. The old paths of Jeremiah 6, verse 16. She says, Let none seek to tear away the foundations of our faith, the foundations that were laid at the beginning of our work, by prayerful study of the word and by revelation. Upon these foundations we've been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid, but this is a great deception. Other foundations can no man lay than that is laid. In the past, many have undertaken to build a new faith, establish new principles, but how long did their building stand? It soon fell, for it was not founded upon the rock. Who's the rock? Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then having done all to stand firm, saying other foundations can no man lay than that is laid? So we are to hold the beginning of our confidence steadfast unto the end. The old paths are the foundational truths of Adventism. So when you go back to the previous page, or to your Bible in Jeremiah 6.16, it says, Thus saith the Lord to seventh-day Adventists at the end of the world, Stand ye in the way. Stand ye in the culture of Adventism, where there are many winds of doctrines and many teachings blowing right now, and see, look around, and look at the different messages that are in Adventism, but ask for the old paths. Just define that. That's the foundational truths that were laid at the beginning of our work, and those foundational truths are Jesus Christ. That's what she said in that last quote. Where is the good way? And walk therein, and ye shall find the latter rain. Ye shall find rest for your souls. This experience of returning to the old paths takes place in the time period of the latter rain. Sister White, Great Controversy 6.11, identifies the rest and the refreshing as the latter rain. But they said, we will not walk therein. When the time comes to return to the old paths, there's going to be a shaking in Adventism. This is the shaking that all the other shakings in sacred history pointed forward to. It takes place during the time period of the latter rain, and we should know this. The Lord tried to bring the latter rain in 1888, and it caused a shaking. It was prefiguring when the latter rain finally arrives. The greatest majority of the men in the 1888 time period rejected the latter rain. So, therefore, when this history is fulfilled at the end of the world, the greatest majority of Seventh-day Adventists are going to reject the work of returning to the foundational truths. They're going to reject the latter rain. It's clear, not only that the foundational truths are the truths represented on this chart, but it's clear that one of the works that is accomplished by the Lord at the end of the world is that he leads his people back to these truths, and it's also clear that this work takes place during the time period of the latter rain. The next verse says,

So I set watchmen over you, saying, hearken unto the sound of the trumpet. But they said, we will not hearken. Brothers and sisters, the sound of the trumpet in the latter rain time period is the seventh trumpet. It's the final trumpet. And there will be watchmen at the end of the world that are giving the final warning message, which is represented here by Jeremiah as the seventh trumpet. And the seventh trumpet is the third woe. And the third woe, the first woe is Islam. The second woe is Islam. The third woe is Islam. OK. But when these watchmen identify September 11, 2001 as the beginning of the third world, the beginning of the judgment of the living, the beginning of the sprinkling of the latter rain, the beginning of the testing of Adventism, the beginning of the sealing of the 144,000, when these watchmen identify this truth from the word of God, there's going to be a group of people in Adventism that says, we will not hearken. What's it mean to hearken? Means to listen. It's a message. It's a message they're giving. It's the message of the trumpet, the message of the final trumpet, the final trumpet, the seventh trumpet. The seventh trumpet is the third woe. And if the first and second woe were Islam, this third woe is Islam. But it isn't done there. All right? It says, therefore, hear ye, O nations, and know, O congregation, what is among them. Hear, O earth. Behold, I will bring evil upon this people. What people? Adventism, that the Lord's attempting to lead back to the old path. Hear ye, O congregation. Doesn't say, hear ye, O Gentiles. Now, I'm sorry, but I have a rule. And the rule is almost fulfilled. The rule is, if I see that more than two people sleep, and then I have to stop what we're talking about and make sure that all your eyes get opened. And if it gets bad, then maybe we'll even have to stand up. OK? Therefore, hear ye, nations, and know, O congregation, what is among them. What's the congregation at the end of the world that's among the nations? Seventh-day Adventist church. Hear, O earth. Behold, I will bring evil upon the Seventh-day Adventist church. I will bring evil upon this people. This is the closed-door message. It's not simply the close of probation for Adventism. It's about what happens to Adventism because they've rejected the greatest light of sacred history. They have a special punishment that's going to be carried out upon them. 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 to me incense from Sheba? They're still pretending to worship me. They're still sending up this false incense, even though they're about to be spewed out of the mouth of the Lord. And sweet cane from a far country, your burnt offerings are not acceptable. Your sacrifices, know your sacrifices sweet unto me. Now notice what it says. Therefore, thus saith the Lord, behold, I will lay stumbling blocks before this people, and the fathers and the sons together shall fall upon them. So here's what they're going to fall on. What's this generation's going to trip over this stumbling block? He's going to tell us. Now, they've already refused. They've been identified as the group that refuses to return to the old foundational truths. Therefore, they're fighting against the latter rain. They won't listen to the message of Islam in the third row. So he's going to bring the fruit of their own doings upon them. And he's going to describe what it is. He says, I will lay stumbling blocks before this people, and their fathers and sons together shall fall upon them. The neighbor and his friend shall perish. Thus saith the Lord, behold, a people cometh from the north country, and a great nation shall raise from the sides of the earth. They shall lay hold on bow and spear. They are cruel. Who's the cruel nation in Bible prophecy? It's Rome. This is the king of the north at the end of the world during the time period of the latter rain. It's the king of the north that's described in the last six verses of Daniel 11. And the last six verses of Daniel 11 is the shut-door message that this people does not want to hear. It's the controversy that rages in this time period, paralleling the shut-door controversy in the Millerite history. The shut-door controversy in the Millerite history, Miller progressively closes his probation, first by depending on men, then by rejecting the midnight cry, then by rejecting the third angel's message and the Sabbath. Our shut-door controversy is this nation from the north. And they ride upon horses, set an array as men for war against they, O daughter of Jerusalem. Now, the king of the north in Daniel 11, verse 45, where does he come to his end? Between the seas and the glorious holy mountain. And the glorious holy mountain is Jerusalem. And all the prophets agree with one another. First Corinthians 14, 32, the spiritists of the prophets are subject unto the prophets, for God is not the author of confusion. They're all telling the same story. Jeremiah is saying the stumbling block. What causes Adventism to stumble at the end of the world? What causes Adventism to stumble at the end of the world is the shut-door message of the last six verses of Daniel 11. And it prepares Adventism to be unable to receive the message of the trumpet, the third woe. And it prevents them from having the faith and confidence in God's word to return to the foundational truths of Adventism. I'm on page 34. The warning has come. Now, I'm skipping over that one quote, because we've already read it from Testimonies, Volume A. But please underline it. She's saying these foundational truths that were laid at the beginning of our work, the foundation of our faith, she's saying it's Jesus Christ. No other foundation can be laid than that which is laid, which is Jesus Christ. Notice this next quote. The warning has come. Nothing is to be allowed that will disturb the foundation of the faith upon which we've been building ever since the message came in 1842, 43, and 44. I was in this message, and ever since I've been standing before the world through the light that God has given us. We do not propose to take our feet off the platform on which they were placed, as day by day we sought the Lord with earnest prayer, seeking for light. Do you think I could give up the light that God has given me? It is to be as the what? Rock of ages. Who's the rock of ages? And so here she's saying the rock of ages are the messages that came in 1842, 1843, and 1844. The message that came to the Millerites in that time period is represented on this chart. When they printed this chart, they printed 300 of them. And during that time period, there were 300 Millerite preachers. And they all used that chart exclusively. They taught nothing else but what's on that chart. Sister White here is saying that that is the foundation of the faith. But she's also saying that this chart is the rock of ages. Next quote, the truths that we received in 1841, 42, 43, and 44 are now to be studied and proclaimed. The messages of the first, second, and third angels' message in the future will be proclaimed with a loud voice. They will be given with earnest determination and in the power of the spirit. Here she's saying this isn't the only place she says it. That the truths that are represented on this chart are the third angel's message that swells to a loud cry. You can't give the third angel's message to a loud cry. You can't give the third angel's message to a loud cry. You can't give the third angel's message if it's not built upon these truths. Can't do it. But there are many in Adventism that are proclaiming the third angel's message that do not understand what the third angel's message is. Sister White says that in a variety of ways. That's just paralleling the history of the Jews. But I don't want to go there. In Great Controversy 391, speaking of this chart, she says, as early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables that he may run, that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation. The publication of this chart was regarded as the fulfillment of the command given by Habakkuk. Now, I'm going to drop down to the next paragraph. And we want to put this in the record. We're going to deal with Habakkuk. So we'll touch on that later. But this chart is a fulfillment of two prophecies in the Bible, Habakkuk, but also Ezekiel. And sure enough, Lord willing, that's what Dario's dealing with, is this very passage. He's going to get there. All right? Notice what she says. She's going to quote from Ezekiel 12. A portion of Ezekiel's prophecy also was a source of strength and comfort to believers. The word of the Lord came unto me, saying, son of man, what is the proverb that you have in the land of Israel, saying the days are prolonged and every vision felleth? Tell them, therefore, thus saith the Lord God, the days are at hand, and the effect of every vision. I will speak, and the word that I shall speak shall come to pass. It shall be no more prolonged. They of the house of Israel say, the vision that he seeth is for many days to come. And he prophesied times that are far off. Therefore, say to them, thus saith the Lord God, there shall none of my words be prolonged any more, but the word which I have spoken shall be done. Now, brothers and sisters, when you're dealing with these charts, if you're going to be accurate to what they are represented by and their prophetic heritage, their prophetic connection, then you have to connect these charts with Habakkuk chapter 2, the vision to make it play upon tables, in the plural. But you have to connect it also with Ezekiel 12. Now, there's a voice in Adventism, and he's a longtime friend of mine. And right now, I'm concerned about the direction that he's going, and I'm not going to name his name. I'm just not very on him. But I went and heard him speak about less than a year. And he was presenting something that, and he wasn't presenting it to oppose this message. It was part of what he presents at this time in his ministry. He was presenting the concept that we're governed by conditional prophecy, and we, Sister White says, the Millerites could have went right into heaven if they all had followed on by faith in the 1844 time period. And then we know the Lord attempted to pour out the latter rain in 1888. But what I'm saying to you here is that what brought the closing of the door in the Millerite history, what produced it, the catalyst, was the introduction of this chart. When the Millerite history is repeated at the end of the world, when these two charts once again become a subject of present truth, then you have to, if you're going to be accurate to what they represent, you have to bring in connection with these two charts. Number one, they will be the catalyst that closed the door. But you bring Ezekiel 12 along with it, and there's a promise that you're no longer on conditional prophecy. You've reached the point where every vision that has been proclaimed is going to be fulfilled. The Lord isn't waiting any longer. We are the last generation. And you can show this from Luke 21. The idea out there in Adventism that, well, you know, the brethren, they put out the latter rain in 1888. Even if this message is the latter rain message, it might get prolonged again. Sorry. There wasn't a reintroduction of the charts and the understanding of the charts and the returning to the old paths in 1888. They never even got past square one. We got past square one here at the end of the world. And once the charts get there, it brings with it Ezekiel 12, which is God's promise that every vision comes to pass now. He's finishing the work now. Probation's about to close. All right? Different story based upon the word of God. Sister White here is tying this together for us in great controversy. There's more to say about that, but Habakkuk chapter 2. I will stand upon my watch and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. One of the pioneers, I forget now if it was Andrews or Loughborough, comments on this. Bates talks about reproved? About the back and forth. No, no, I'm talking about one of them. Either Andrews or Loughborough deals with the word reproved. And the word reproved here means argued with. And the watchmen in Millerite history stood in their position of history, and they stand there and listen to what they're going to be given to say in the controversy of their history. I will stand upon my watch as a watchman. I will stand upon my watch and set me upon the tower, and will watch to see. I'll watch to see what he, the Lord, will say to me as a watchman, and what I, as the watchman, will answer when I'm argued with. That's what the word reproved mean, and the pioneers emphasized that. There would be an argument in the Millerite history, a controversy. And the controversy was all along, they were opposing William Miller. But the serious controversy never hit the Millerites till they published this chart in May of 1842. So that was the controversy. The controversy was these truths. The symbol of these truths was this chart. So in Habakkuk 2, when it says, I will stand upon my watch, and I'll listen to see what the Lord tells me my argument is in this controversy that's going to take place, then it says, and the Lord answered me and said, write the vision and make it plain upon tables that he may run that readeth it. The answer for the Millerites were these truths, this chart. In their controversy with the Protestant world, their answer was the truths on these charts. These are valid, and you're wrong. But when a prophet becomes part of the prophecy, he's representing God's people at the end of the world. He's representing the Millerites and the 144,000. There's going to be a controversy at the end of the world for the 144,000, the history of them. When these charts arrive, the watchmen are going to stand up on the watch, and they're going to wait to see what the Lord tells them their message is in the controversy of that shaking time, and their message is, write the vision and make it plain upon tables in the plural. This, this is the argument. This is the controversy, and these truths are the right side of the argument. It's the side to be on. It's the platform. It's not the sinking sand. For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry.

Now brothers and sisters, we're going to get to a point where we're going to show you that these two charts were prefigured by the two tables of the Ten Commandments during the time period of Moses, and they were prefigured by the two loaves of the Pentecost, the Feast of Pentecost. And we're going to show you that in each of these three histories, there is a tearing time. The tearing time for the Millerites, the tearing time for the Severny Elders that went up on the Mount with Moses when he received the two tables, and the disciples tearing in Jerusalem when they waited for the outpouring of the Holy Spirit during the time period of Pentecost. So this tearing time here was fulfilled in the history of Moses, in the history of Christ, in the history of the Millerites. There will be some type of tearing time here at the end. And it's interesting that the two tables of the Ten Commandments reflect the character of Christ, do they not? And those two loaf offerings, only offering in the sanctuary that had leaven in it, no other offering had leaven. What does leaven represent? Sin. But those two loaves, they had to be thoroughly baked so that the leaven was destroyed. And those two loaves represent Christ too. He's the bread of heaven. But those two loaves represent the 144,000 that have sin totally removed from them. Perhaps they represent both categories of the redeemed, those that die, that have sin removed from them. That's probably a better thought. And the 144,000 who live until they return, but the leaven is removed from them. And they are a reflection of Christ. This is the two tables that are a reflection of Christ. And brothers and sisters, we just read where Sister White is comparing these truths with the only foundation that can be laid, Jesus Christ. And she calls it the Rock of Ages. So these also represent Christ. There's more to that. But this truth here, what we're dealing with, is worth saying before we get there. Because this, this is powerful stuff. Wait for it, because it will surely come. It will not tarry. Behold, his soul which is lifted up is not upright in him, but the just shall live by his faith. Now, the 1843 chart, this one here, I've seen that the 1843 chart was directed by the hand of the Lord. And that it should not be altered. That the figures were as he wanted them. And his hand was over and hid a mistake in the singular in some of the figures, plural, so that none can see it until his hand was removed. Now, when he removes his hand, on this chart, was during the tarrying time, right? After the first disappointment, he removed his hand from their prediction of 1843 so that they can understand 1844, right? And when he removed his hand, then they got the light of the seventh month movement, right? Which allowed them to say October 22nd, 1844. And when the Lord removes his hand, light is given to his people, right? So when Moses goes up on the mount to receive the two tables of the Ten Commandments, he couldn't remove, the Lord couldn't remove his hand from the Bible for Moses because the Bible hadn't been written, right? But Moses could ask to see the glory of God and the Lord could put him in the cleft of the rock and put his hand over him while he passed by. When he removes his hand, suddenly Moses has an understanding of Christ that he had not had before. And in the time period of Pentecost, when the disciples were told to tarry in Jerusalem, tarry in Jerusalem until the Holy Spirit comes, there's a removing of the hand. Because Christ has just been walking with two disciples on the road to Emmaus. And suddenly, they realize who he was and he's gone. Alright? In each of these histories, when the Lord removes his hand, light is given to his people, alright? And now these three histories are pointing forward to our history. The great antitype of all these histories. Notice James White on the top of page 36. It was the united testimony of second Adventist lectures and papers when standing on the original faith, that the publication of the chart was a fulfillment of Habakkuk 2 verses 2 and 3. If the chart was a subject of prophecy and those that deny it leave the original faith. Sometimes because that's in parentheses, people have thought when they read that note, that I put that in and put it in parentheses to put emphasis on it. That's James White. He's the one putting the emphasis on it. If you don't believe this chart was a fulfillment of Habakkuk 2 according to James White, you just stepped off the platform of Adventism. That was the pioneer mentality, not just James White. They all believed that. Now we went over this last night. How many of you weren't here last night? Okay, this next point is important to see. In early writings page 74, she says that there was a mistake in some of the figures. She says there was a mistake singular. It doesn't say mistakes plural. In some of the figures plural. Notice the next quote in the same book. She's going to explain what the mistake singular in the plural was. You have to understand this one. The first time that I, other people may have recognized it, but the first time that I understood that the 46 years of John chapter 2 verse 20 was the history of 1798 to 1844, was when I was in the middle of a presentation dealing with that subject and this brother back here with the blue sweater on was in the audience and he interrupts, as he sometimes does, which is okay. He and I have been friends. We both came into Adventism at the identical time. They built a brand new church. He was the very first person baptized in that brand new church and my wife and I were the second and third people baptized. That's how long we've been friends together. So he gets away with interrupting more than some. But he interrupted in the middle of the sermon. He says, do you realize that the Jews tell Jesus that it took 46 years to build the temple? Bam! What a nice piece of information. But immediately, and I tried to weave it into that presentation, that was in Blythe. If you've ever looked at the Blythe presentation, I never have. Perhaps you can hear him in the background throw that in. But I immediately realized that when you're dealing with the 2520, which is where you're dealing with these 46 years, the first 2520 ends in 1798, the second ends in 1844, giving you 46 years that Jesus raises up the temple of the Millerites so they can enter into the most holy place with the messenger of the covenant on October 22, 1844. What I realized from John 2 was that when the Jews asked Jesus for a sign and he says, destroy this temple and in three days I'll raise it up, and then they say, well, this temple took 46 years to build, I realized that was the statement the Jews used to crucify Christ, and therefore what I was confronted with is that the subject of the 2520 here at the end of the world, this is the one the real shaking is caused over. You're going to go back to the old paths, but the battle's going to be at the 2520. It's going to be there. This is where it gets intense. So you need to understand the 2520. This here, this is one of the most clear places that Sister White puts her seal of approval upon the 2520 on this chart. So follow this. She says there was a singular mistake in some of the figures. In the same book, Early Writings, page 235, she's going to explain what the singular mistake in the figures was. I saw the people of God joyful in expectation looking for their Lord. By the way, I don't know if the 2520 is going to be the most important. That's just what I was convicted of, the battleground. But I will tell you this. If you have time to look at the story of Nebuchadnezzar and Belshazzar in connection with the 2520, you can demonstrate that when probation closes, there's a 2520 written on the wall. You can demonstrate there's 2520s there in the judgment of Nebuchadnezzar also. So, anyway. I saw that the people of God joyful in expectation looking for their Lord, but God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods plural. There is a singular mistake on some of these prophetic periods that are represented on this chart. That's what she's talking about is this chart. Singular mistake that impacts some of the prophetic periods. She's going to define what the prophetic periods are. Those who were looking for their Lord did not discover this mistake. And the most learned men who opposed the time also failed to see it. Those faithful disappointed ones who could not understand why their Lord did not come were not left in darkness. Again, they were led to their Bibles to search the prophetic periods. Now she's going to talk about these prophetic periods. The hand of the Lord was removed from the figures and the singular mistake was explained. Right? They saw that the prophetic periods reached to 1844. Now we know which prophetic periods it has to be. It's not this one or this one. It's the ones that reached to 1844. Notice. They saw the prophetic periods reached to 1844 and that the same evidence which they had presented to show that those very same prophetic periods closed in 1843 proved that they would terminate in 1844. So there was a mistake that impacted the figures of the prophetic periods that they had believed ended in 1843. And there's only three prophetic periods on this chart that end in 1843. Just three. The 2520, the 2300, and the 1335. Here ends in 1843. They discovered that their mistake had been 1843, 1843, and 1843 and the singular mistake, when the Lord's hand was removed, they realized that the same evidence that had led them to predict 1843 now proved 1844. But brothers and sisters, there's no mistake here. The 1335, it begins in AD. There's no mistake. It begins in 508. You add 508 with 1335, you come to 1843 every time. So the mistake had to do with the transition from BC to AC. AD. BC to AD. There's where the mistake was. And it impacted the prophetic periods they thought had ended in 1843 and then they discovered that the same evidence that had led them to believe that these two prophetic periods ended in 1843 actually proved that they ended in 1844. Sister White, here, is placing the seal of approval on the 2520. Absolute airtight. Don't let these guys tell you that Sister White does not endorse the 2520. She does. Early on in 74, I saw that the 1843 chart was directed by the hand of the Lord and that it should not be altered. But she spoke to this previously. In Spalding McGann, page 1, it says, I saw that the truth should be made plain upon tables. What does this phrase mean, made plain upon tables? Where does that come from? Habakkuk, right? Okay. I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord's, and that necessary means should not be spared to make it plain. I saw that the old chart, she doesn't say the 1843 chart here in Spalding McGann, but it's the same statement as early writing 74. Here she calls it the old chart. I saw that the old chart was directed by the Lord, she doesn't say the hand of the Lord here, she says directed by the Lord, that not a figure of it should be altered except by inspiration. Here she qualifies it. Early writing, page 74, she says, should not be altered. But in Spalding McGann, she says, should not be altered except by inspiration. Alright, you see that? So, this chart, 1843, it comes to October 22nd, 1844. Actually, it comes to the Midnight Cry, alright? They set it aside during the Midnight Cry. The Midnight Cry, they had the light on October 22nd, 1844, and you're not going to be teaching October 22nd, 1844 using this chart, right? So, this chart comes into the history here, and it goes to here. October 22nd, 1844 is what Sister White calls the passing of time. The time passed. The Lord didn't come. He moved into the most holy place. He didn't return to the earth. The passing of time. Everyone remember hearing or reading about the experience in the history of the pioneers when they were searching out truth, and Sister White was involved with their studies, and she didn't know anything about what they were studying, and as they were searching out these truths, they'd reach points where they couldn't come to an understanding of what something was, and then and only then, she'd be taken off in vision and given the light on that particular subject. Do you remember that experience? That experience took place from 1844 to 1846. These three years is when they were coming together, and what were they doing there? What truths were they trying to come to understand during 1844 to 1846? Ah, yes, yes, yes, yes, but what truths? The pillars. This is where the pillars are established. Back here, they weren't understanding the sanctuary, the third angel's message, the Sabbath. It's in this history, these three years, the pillars are identified. Notice this next quote. Manuscript Releases, Volume 1, page 15.

53. I do not wish to ignore or drop one link in the chain of evidence that was formed as, after the passing of time in 1844, little companies of seekers after truth met together to study the Bible and to ask God for light and guidance. The truth, point by point, was fastened in our minds so firmly that we could not doubt. The evidence given in our early experience has the same force that it had then. The truth is the same as it has ever been, and not a pin or a pillar can be moved from the structure of truth. That which was sought for out of the world in 1844, 1845, and 1846 remains truth in every particular. This experience of establishing the pillars takes place in these years. And the 1843 chart should not be altered except by inspiration. So after the pillars, these truths down here, are understood from 1844 to 1846, now it's time for the Lord to produce a new chart. Because Habakkuk says, write the vision and make it plain up on tables. Not table, not a table, but tables in the plural. So these are the quotes I was referring to last night, Sam. And I have portions of these deleted out. If you go to the CD-ROM and pull these up, even some of the broader arguments you were looking for may be in them. Manuscript releases volume five, page 201 and onward. The Lord showed me that he, James, must take the testimonies that the leading Adventists published in 44 and republish them and make them ashamed. I can't pass by this. The Lord tells Sister White to tell James to start making a publication. And what the publication's supposed to be is not necessarily him writing a bunch of new articles. This is in this history here, the 1850s. She wants him to go back in this history before 1844 to the Millerite publications that were printed in this time period, predicting the end of the world in 1844, and go back into those publications and take articles of those pioneers and put them in this new publication that he's going to print here. Oh, the Advent Review? Yeah. He robbed the thunder there. And it's called the Advent Review because he was going to review this history. Why was he going to review this history? To make them ashamed because they had been on the platform. But on October 22, 1844, they got back. So now they're going to print a magazine called The Review in order to shame the brethren that have stepped off the platform. The Lord showed me that he, James, must take the testimonies that the leading Adventists published in 1844. By the way, I don't mind that you say that. I hear him speaking. And I know he doesn't want me throwing in my two cents because I heard his material last week. But sometimes I'm throwing in my two cents because it's just touching my heart. So I understand. Publish in 1844 and republish them and make them ashamed. That's why it's called The Review. There's a reason why it was called The Review and Herald. Is there a reason why we call it Adventist world today? Yes, there is. He is now doing that work. God showed me the necessity of getting out a chart. Now, this is 1850. Now, the Lord is also showing her the necessity of printing a new chart. This is 1850. This is here. All right? I saw that it was needed, and the truth made plain upon tables. What is she using as her point of reference for producing this new chart? Back at Jacober 2. I have a little point of interest in the context. Go fast. Her comment on that chart was made in November of 1850. I'm going to repeat it. Her comment on this chart was made in November of 1850. And her comment on that chart was made in October of 1850. And her comment on this chart, to make a new chart, was made in October. To make a new chart is made in October. And the comment she makes on this chart is made in November. She defends this chart after she has been shown the need to make a new chart. OK, so she's still seeing both of them as a fulfillment of prophecy. OK. Do you follow what he's saying? OK. And we got it recorded. Yes, we did. Her statement defending this chart was? Made in November. November of 1850. Her statement defending or identifying the production and endorsement of this chart was made in October of 1850. This one was the earlier comment. It was made in October. October. No, no, no, no, no, I'm sorry. The 1850 chart was made in October. No, that's it. Let's go. God showed me the necessity of getting out a chart. I saw it was needed and that the truth made, putting it up on tables, would affect much and would cause souls to come to the knowledge of the truth. I can tell you what he's saying, even though I'm not, I haven't read it. He's saying that even after she put her endorsement up on the 1850 chart, a month after, she still placed her endorsement up on this chart. She wasn't saying, let's make this chart and let's take this one and crumple it up and throw it away. She saw both of these charts as a fulfillment of Habakkuk 2. She saw them as the tables. All right, and that's what I'm pointing out here in this quote. She's referencing Habakkuk in the production of this chart the same way she's referenced Habakkuk in the production of this chart. I saw that it was needed and that the truth made plain up on tables would affect much and would cause souls to come to the knowledge of the truth. On our return to Brother Nichols, who is right here, Otis Nichols, O. Nichols, the one that published this chart. On our return to Brother Nichols, the Lord gave me a vision and showed me that the truth must be made plain up on tables. And it would cause many to decide for the truth by the third angel's message with the two former being made plain up on tables. She's saying on this chart, you have to have the pillars. You have to have the third angel's message. This chart doesn't have it. This one does down here. It has the pillars. Now in Manuscript Releases Volume 15, page 213, the 1850 chart is being executed in Boston. God is in it. God is in the production of this chart. Manuscript Releases, Volume 13, page 359, I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart, the 1850 chart in the Bible. What prophecy is that? Habakkuk, Ezekiel. And if this chart is designed for God's people, if it's sufficient for one, it is for another. And if one needed a new chart painted on a larger scale, all need it just as much. I saw that the charts ordered by God, plural. The charts ordered by God. What are the charts ordered by God? These two charts were ordered by God. There's something light, lovely, and heavenly in the representation of the angels on the chart. The mind is almost imperceptibly led to God and to heaven. But other charts that have been gotten up discuss the mind and cause the mind to dwell more on earth than heaven. God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches. There's only one message that was being proclaimed in that history. It's the message represented on this chart. And what was that message summarized? Second angel's message, what is it? Babylon's fallen, come out of the other churches. And what's the message of Revelation 18? Verse 2, Babylon is fallen. Verse 4, come out over my people. The message at the end, Babylon is fallen and they're calling the people out of the churches, is a repeat of the message in 1843 and 1844. And the message of 1843 and 1844 is the message represented on this chart here. There's no way that you're going to call people out of the fallen churches at the end of the world if it's not based upon the truth upon these charts. It's the same message. And that first message was based upon these messages. God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches. God bids us to give our time and strength to the work of preaching to the people. The message had served the men and women in 1843 and 1844. This is Joseph Bates. Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. In this history, they were unified on this message. They're all teaching the same thing. That's the historical record. This next quote is another quote where she ties this message in with the third angel's message, a loud cry. All the messages, and it doesn't say some, all the messages given from 1840 to 44 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches. Christ said, blessed are your eyes for they see and your ears for they hear. For verily I say unto you that many prophets and righteous men have desired to see those things which you see and have not seen them, and to hear those things which you have not heard them. Blessed are the eyes which saw the things that were seen in 1843 and 1844. Let me show you something. Last night, and it's in your notes, Sister Wright says that William Miller was given the commencement of the chain of truth, and then William Miller identifies the commencements of the three prophecies that he was given. He says he was given 457, the commencement of the 2,300 days. He says he was given 677 as the commencement of the 2,520. And he says he was given 508 as the commencement of the 1,335. So the angel Gabriel gave William Miller three dates, 508, 677, and 457. And in order to give him the year 508, he had to give him the understanding of the daily. You have to have the correct understanding of the daily in order to ascertain 508. 508, the resistance of paganism, is taken away at the Battle of Visigoth, and two time prophecies begin, the 1290, which ends in 1798, and the 1335, which ends in 1843. Now, in 1843, they have their first disappointment. And what does Habakkuk 2 say? What does Habakkuk 2 say? Go back. Go with Terry. Go with Terry. Wait for it. OK, go to Daniel 12, verse 11. William Miller was given an understanding of these verses. Sister White says so, he says so. And from the time that the daily sacrifice shall be taken away, 508, from the time that paganism, the resistance that was being given by paganism resisting the rise of the papacy, when that pagan resistance to the rise of the papacy was removed in 508, and the abomination of naked desolate set up over the next 30 years, the papacy, the abomination of desolation, from 508 to 538, it's going to get set up, because it's going to take captive the world in 538. There should be 1,290 days. This first time prophecy is talking about the history of the papacy. It took 30 years, 30 years, to set up the papacy that brings you to 538. Papacy is the abomination that makes it desolate. Papacy is the antichrist. It's got to follow the story of Christ. Jesus was 30 years before he was baptized. And when he was baptized, he was empowered to give his testimony for 3 and 1 half years. There was 30 years for the rise of the papacy to be set up. And then 538, the papacy was empowered to give its testimony for 3 and 1 half prophetic years. It's an airtight parallel, and there's more to it. First time, Prophets 12 and 9 is dealing with the papacy. The second is the blessed is he who waits and cometh to the 1,335 days. Blessed is he who comes to the tearing time of Habakkuk 2 and the parable of the 10 virgins. That's the blessing. So when Sister White says, blessed are the eyes that saw the things that we saw in 1843 and 1844, she's specifically referencing the 1,335 time prophecy. Now, if you don't think she is, look at verse 12 of Daniel 12. Blessed is he who waiteth and cometh to the 1,335 and 30 days, but go thy way till the end be, for thou shalt rest and stand in thy lot at the end of the days. After the blessing of the 1,335 is marked, then Daniel stands in his lot. So go back to Sister White's quote. She says, blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given, and there should be no delay in repeating the message, for the signs of the times are fulfilling. The closing work must be done. A work will be done in a short time. A message will be soon given by God's appointment that will swell into a loud crowd. Then what? Daniel shall stand in his lot. She's saying the blessing of 1843 to 1844 is this is when they gave the message, all right? They waited. They waited. They came to a tearing time. They waited. They were purified. They were tested. Then they gave the message. And Sister White's making sure that we understand the blessing of 1843 is the fulfillment of the 1,335 time prophecy in 1843, right? Those who stand as teachers and leaders, and by the way, she's connecting these messages with the loud cry of the third angel here. Those who stand as teachers and leaders in our institutions are to be sound in the faith and principles of the third angel's message. God wants his people to know that we have the message as he gave it to us in 1843.

in 1844. Shall we pray? Heavenly Father, we thank you that by faith we can look back into that sacred history of the Millerites and see the blessing of that history in the 1843-1844 time period, the tearing time, the proclamation of the message, and learn from that that you are now repeating that history and raising up those that will proclaim the final midnight cry, the loud cry. We can see these events taking place in the world that are identifying that your return is near. We can see the circumstances in our church and we can see from your prophetic word that all these things are coming together and identifying that the door is about to shut, that even now you're at the door. We wish that you would convict us of what this means to us individually, that we might be changed into your image, that we might receive your mind, and that we might be about doing your business. We thank you for being with us throughout this Sabbath so far. We ask for your continued presence, your continued blessing. We thank you for all these things in Jesus' name. Amen.