Shall we pray? Heavenly Father, as we begin to attempt to pull these reformatory lines together and draw some conclusions, we once again ask for your presence. We want to understand the work of the Holy Spirit, not only in these reformatory movements, but it's been on our own lives, so we ask that you would bring us that conviction. Let us understand that all these testimonies from history are pointing forward to the days in which we're living, and that it is you that is bringing these things to light as you unseal the prophetic message for us, as you unseal the prophetic message for the Millerites and others throughout history, and we thank you for the privilege of hearing these things. We ask for your help to respond accordingly to these things. Grant us your Holy Spirit in the presence of your angels at this time. We ask in Jesus' name.  There was a sister up here in the break asking if, this isn't her words, but she was asking if we're going to bring these reformatory movements down to the present day. And my response to her, and some of you may have the same question, is that this weekend is basically an attempt to set forth these reformatory movements in a fairly simple fashion and get it recorded on DVDs, as we're doing, so that we can do some follow-up presentations on these subjects. Because once you see these reformatory movements, then you realize that there are truths connected to them that take a few presentations all on their own. I've been pointing us towards some of them as we went along. Every one of these reformatory movements have signs that are going to be a test for God's people. The 2520, when you understand the 2520 in its fullest sense, you see that it was the 46 years from 1798 to 1844 that the Lord raised up his spiritual temple. Let me show you something that you're familiar with, but you may not have thought of it in these terms before. I know that you've read this before in Great Controversy, page 426. It says, Christ is our High Priest to the Most Holy Place for the Cleansing of the Sanctuary, brought to view in Daniel 8.14. The coming of the Son of Man to the Ancient of Days is presented in Daniel 7.13. And the coming of the Lord to his temple foretold by Malachi are descriptions of the same event. And this is also represented by the coming of the Bridegroom to the Marriage described by Christ in the Parable of the Ten Virgins. So, Sister White is taking four lines of prophecy and say they're all identifying the same event. Daniel 8.14, Daniel 7.13, the coming of the Lord to the temple in Malachi, and the marriage. But the thing about Malachi, in Malachi 3, verses 1 through 3, which Sister White says is fulfilled on October 22, 1844, right when all these other prophetic lines are fulfilled. And Sister White, as she says it in Great Controversy that we just read, she says, and the coming of the Lord to his temple on October 21, 1844, the day before Christ moved in the Most Holy Place, wasn't the Lord already in his temple? I mean, he was in the Holy Place, so he was already in the temple. And she's making it sound like he suddenly comes to the temple as if he's been outside of it. I mean, you can read that into it. I don't think she's wrong, and I'm not criticizing how she said it. I'm trying to make a point. I believe that the coming of the Lord to the temple in Malachi is emphasizing a different aspect of this truth. And in Malachi 3, verses 1 through 3, it says, Behold, I will send my messenger, and he shall prepare the way before me. And the Lord whom you seek shall suddenly come to his temple, even the messenger of the covenant whom you delight in. Behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming, and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap. And he shall set as a refiner and purifier of silver. And he shall purify the sons of Levi, and purge them as gold and silver, that he may offer unto the Lord an offering in righteousness. And for me, I do not think we can correctly understand what is being taught here unless we understand the 2520, because the curse of the 2520 year time prophecy against ancient Israel is that because they broke the covenant, the Lord was going to scatter ancient Israel for 2520 years, but at the end of that 2520 year time period, the Lord would stretch forth his hand a second time to gather the remnant of his people. And he would enter into covenant with modern Israel at that point in time. He's the messenger of the covenant. But in Malachi, it's emphasizing a purification process. When this takes place, he's going to purify the sons of Levi. And there was a purification process that preceded and led up to October 22nd, 1844. And it's only, I believe, when we take this work of the Lord suddenly coming to his temple in Malachi and bring it down to October 22nd, 1844, that we start to see the significance of the fact that there were two time prophecies, two scattering prophecies, one that concluded in 1798 and one that concluded in 1844, which are identifying a 46 year time period that the Lord didn't raise up the literal temple, but he raised up the spiritual temple that he entered into at that time in the midst of a purification process. So what I'm saying here is in these reformatory movements and in returning to the foundations of Adventism, there are some very profound truths that are built upon the foundational understandings that the pioneers did not recognize themselves. We're saying some things here that I believe are consistent with pioneer understanding, but they weren't understanding them. And they're worth us knowing because this history is to be repeated. Once you see these lines of these reformatory movements, that they parallel one another, you will have a blueprint or a pattern for the reformatory movement of the 144,000. And that's what we're suggesting. So this is by way of review, 1798 was the time of the end for the Millerites. There was a prophecy fulfilled that opened up prophetic light about the next epoch of sacred history. Then the Lord formalized the message using William Miller to do so in 1833. William Miller, the messenger of the first angel, his message goes through history until August 11th, 1840 when it's empowered and a mighty angel, the angel of Revelation 10 comes down. And at the same time, John takes the little book of Daniel from this mighty angel, marking a testing process that begins within the Millerite movement at this time. In June of 1842, the denominations begin to close their doors against the Millerites and the second angel's message arrives in history. This is the activities of the enemies. This is worldwide. History says that from 1840 to 1844, the first angel's message was carried to every mission station in the world. It's in this history here that the foundations of Adventism are being laid. In the summer of 1844, you have the Midnight Cry, a mighty manifestation of the Holy Spirit. And it reaches its climax when the third angel's message arrives on October 22nd, 1844, only to be followed by a disappointment. A work is given. And if you were going to summarize the basic work of Adventism that was given to them at that time, I have some text, but I'll tell you what it is. It was Sabbath. They needed to come to understand the Sabbath, not only for their own personal experience, but the Sabbath was the issue of the third angel, the mark of the beast. They had to come to grips with the Sabbath. The reason that I'm making that point is many times in association with this disappointment, you will see the number seven illustrated. I'll show you more of that as we proceed. We were given a work to do. The work that Adventism was given to do, the health message, true education, agriculture, dress reform, which is probably part of the health message, country living, this was our work. And in my understanding, this is where some of us fall. Because when we start considering this information at the end of the world, we are not willing to make a distinction between the work and the message. There is a message that comes, that is formalized, that becomes a test to God's people in all these reformatory movements. And the message is different than the work. Apostasy comes in. Many people track the apostasy of Adventism. To keep it simple, I believe an easy line in the sand is 1888. The Lord offered to finish the work in 1888, and we said no just as the ten spies said no when Joshua and Caleb said yes. And after 1888, you can document how we went wandering in the wilderness. But there comes a time when the Lord is going to bring about the fourth angel's message. What I want to suggest here, and I haven't made a point of this before, the second angel's message is Babylon is fallen. To summarize it down to a lowest common denominator, the fourth angel's message is Babylon is fallen. You find in these histories that the second and fourth angel's message are the same. The same message, Babylon is fallen is fallen, and Sister White makes a direct connection between the second angel's message and the fourth. The fourth angel's message is only a continuation of this message which has only increased as the fall of Babylon becomes more and more pronounced. Why am I saying that? I'm saying it for this reason, and this is where I sometimes lose people. I might lose you here, so please watch. If the fourth angel's message is a repeat of the second angel's message, then before the fourth angel's message, there has to be a first, and after there has to be a third. What I mean by that is the first message, William Miller was a reform, the first way mark in these histories, you have a reform message where the Holy Spirit convicts of sin. In the second movement in these histories, the Holy Spirit convinces us of righteousness, and it's in the second message during the outpouring of the Spirit where righteousness is manifested, and then in the third way mark, you have a judgment illustrated, and this is the work of the Holy Spirit to convict the world of sin, righteousness, and judgment to come. When the second message is repeated in the fourth message, Babylon is fallen, it's fallen, it will be preceded once again by a message of reform, and this is easy for Seventh-day Adventists to understand. Before Adventism is empowered to the extent to where we're really fulfilling the fourth angel's message, we will have to accept and respond correctly to the Laodicean message. There's many ways to identify this, but we're all familiar that the condemnation where we're at right now is that here at the end of the world, Seventh-day Adventists have quit doing the work. We've quit doing the work, and anyone that wants to argue that is just blind. We've quit doing the work, and in order to be awakened to our responsibilities here at the end, we're going to have to accept the Laodicean message, which is a message of reform, a message of sin, and then will be manifested the righteousness of the Laodicean message, the latter rain, and it will conclude in judgment. There will be a judgment that takes place at the end. So I'm adding that to it, I'm not going to spend a lot of time on it. At the beginning of the 2300-year prophecy, we're saying that the prediction of 70 years of captivity in Babylon, when that was fulfilled, that that was the prophecy that marked the time of the end for that reformatory movement, and that Daniel himself and Daniel 9 represents those people that were running to and fro in God's Word at the time of the end and understood that increase of knowledge. I'm suggesting that Cyrus is the one that recognized the message, but over a period of time, Cyrus backslid in his conviction of what he was supposed to do until Michael came down and empowered the message. In this history, those Jews that stayed in Babylon were lost forever, so they were in a testing time period. Their test was in relation to the message of the hour, and the message was, come out of Babylon and rebuild Jerusalem. If they didn't respond to that message, that message of prophecy, the prophetic message of that time was, it's time to go to Jerusalem and build. If they stayed in Babylon, they walked no more with God's people forever. They flunked the test, whereas at the conclusion of this testing process in the Millerites, those people that flunked that testing process, Sister White tells us that they continued to direct their prayers to the holy place, and Satan answered their prayers. It's a genuine life-or-death testing process, and in the three decrees we pointed out from Scripture and Sister White comments on it, that there was a decree to stop the work. Sister White calls this king false Smeridus. In chapter 4, he's called Artaxerxes, but in chapter 4 of Ezra, when he's called Artaxerxes, this is a different man than the Artaxerxes of the third decree. Every biblical authority will tell you that, and Sister White in Prophets and Kings calls him false Smeridus, but he's illustrating the activities of the enemies that mark the second waymark in these histories. And then we see that the third decree includes the return of national sovereignty to the Jews, where they could judge their own criminals. Ezra was disappointed. They were given a work to do to rebuild the streets and walls. They quit doing that work. Nehemiah is raised up, but Nehemiah, when he comes back, he's going to do a work of reform, and he's going to pass judgment. If you read the last chapter of Nehemiah, he passes judgment on those people that continue to sell on the Sabbath, that continue to keep their heathen wives, and there's a couple other ones. But I mean, all of this history is repeated here. Cyrus' command was worldwide. First Angel's message was worldwide. Okay, third line we've looked at, Isaiah 714, prediction that Christ would be born, and at the birth of Christ, there's prophetic light opened up on the next epic of sacred history, which is Emmanuel, as Isaiah 714 says, Christ with us, he comes to confirm the covenant with many for one week. The shepherds on the hill, Anna, the wise men from the east, demonstrate the increase of knowledge. Jesus in the temple when he's 12 years old, there's an increase of knowledge. It's illustrated from this point onward. John the Baptist, who Sister White often parallels with William Miller, is raised up to formalize the message. He begins to present his message. It's empowered at the baptism when a dove, a divine symbol, comes down out of heaven. The Sanhedrin illustrates the activities of the enemy when they choose it's expedient for Christ to die rather than the whole nation perish. The triumphal entry, Jesus said, these children don't cry out, the very rocks will cry out, and Jesus wasn't lying. This was a manifestation of the Holy Spirit. Had no people been there at the triumphal entry, the very rocks would have cried out to fulfill that prophecy. It was a manifestation of the power of the Holy Spirit. I see a couple of you starting to nod off. I don't know if you really want to do that. Maybe you do, but I hope not. And then the triumphal entry leads to the cross where we see judgment illustrated, followed by disappointment, a work, a backslidden condition when the disciples go fishing. And of course, the fourth way mark here in this history is Pentecost, but before Pentecost the disciples had to come together in a reformed message. They had to put away their differences, and after Pentecost we see a judgment illustrated. When you look closely at these judgments, I'm not taking every little characteristic of this pattern and waxing eloquent on all the characteristics, but I will throw something out your way for you to consider. When this first way mark, the 1, 2, 3, when it's first fulfilled in a reformatory movement, the third way mark is always judgment. But the judgment the first time around, so you'll follow me, the 3A here, and this is 3B, the judgment that takes place on 3A, the first judgment, is a judgment in general. It's a general judgment. Judgment began for all mankind on October 22, 1844. But the judgment that's illustrated here on 3B is the judgment against the Church. The judgment that's illustrated down here is identifying when Adventism is either receiving the mark of the beast or the seal of God. The same with here. The disciples, they put away their differences, received the outpouring of the Holy Spirit, and then you see a judgment illustrated shortly thereafter in connection with this history, and it had to do with the Church. It wasn't a general judgment. The general judgment was back here at the cross. This was judgment for all mankind. But this judgment here, the 3B in the history of Christ, is Ananias and Sapphira, who are lying to the Holy Spirit, and this is the initiation of the dispensation of the Holy Spirit, and they're judged at this point. We went very quickly through the reformatory movement of Moses, marked his birth. There was a time of the end. There was increase of knowledge on the message of that hour. The message of that hour is that the Lord was about to deliver his people from Egypt. The message of that hour was not that judgment was going to begin or that it was time to rebuild Jerusalem. It was that the Lord was going to deliver his people out of bondage. Moses is the messenger, the reformer, that brings the message of reform to Israel. His message is empowered when Christ, the Lord, comes down with the issue of circumcision. Once that is carried out, he's in Egypt promoting the message of Sabbath reform, which cause and effect, it brings the response of the enemies of God's people when Pharaoh increases the amount of bricks and tells them to make their own straw. Then we see the plagues of Egypt illustrating the manifestation of the power of God. We see the judgment of the firstborn, the disappointment of the Jews as they stand between the Red Sea and Pharaoh's army. They're given a work to do to sanctify themselves because Moses is going up on the mount to receive the law, but they end up dancing around the golden calf. But Moses receives the law. We'll look at a couple more lines. This is pretty easy to see now, right? You can spend a lot of time on each of these characteristics. One of the things that I closed with last time, I made the point, but I want to make it here again. Some of you weren't here last night. Let's go ahead and make this point for those of you that weren't here and refresh our minds for those of us that were here. If you turn to Revelation 10, verse 4. Verse 4 of Revelation 10 says, And when the seven thunders had uttered their voices, I was about to write, and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered and write them not. If you have an Ellen White study Bible, you have the comment on Revelation 10 that she has that's in Seventh-day Adventist Bible Commentary, volume 7, page 971, and in Selected Messages, book 2, page 104. And one of the things she says about Revelation 10 concerning the seven thunders is that she has two different statements. One of them is, the special light given to John, which was expressed in the seven thunders, was a delineation of events that would transpire under the first and second angels' messages. So she's saying the seven thunders represent a delineation of events that take place from here to here. She doesn't say under the third angels' message. She says under the first and second angels' messages. So she's saying the seven thunders represent the events of 1840 to 1844. But then in another paragraph, she says this, After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book. Please take note of that. She's saying that the sealing up of the seven thunders is a parallel to the sealing up of the book of Daniel. She's the one that's saying that, not I. And the reason to take note of that is that the unsealing of the book of Daniel is what began the reformatory movement of the Millerites, and Sister White is saying that the sealing up of the seven thunders is a parallel to the sealing up of the book of Daniel. Therefore, the unsealing of the seven thunders should mark that we're in the beginning of this reformatory movement of the 144,000 at minimum. She says, After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book. Seal up those things which the seven thunders uttered. These relate to future events which will be disclosed in their order. Sister White is saying the seven thunders represent the events of 1840 to 1844, but she also says that they represent future events that will be disclosed in their order, and what we're suggesting is that one of the truths of the seven thunders that is unsealed is that the Millerite history is repeated to the very letter in the history when the 144,000 are raised up. If you go to Revelation 22, verse 11, a very familiar verse, it says, He that is unjust, let him be unjust still, and as Seventh-day Adventists, we correctly understand that this is the close of human probation. The books of Daniel and Revelation go together, and in Daniel 12.1, Michael stands up and that's the close of human probation. Daniel 12.1 goes with Revelation 22.11. Daniel 12.1 tells us what happens when Michael stands up, and Revelation 22.11 tells us what he says when he stands up. Stands up and says, He that is unjust, let him be unjust still, and probation closes. But just before probation closes, in verse 10, it says, And he saith unto me, Seal not the sayings of the prophecy of this book, for the time is at hand. Just before probation closes, there comes a time when there is pronouncement to unseal the prophecy in Revelation that is sealed up and the only prophecy in the book of Revelation that is sealed up at this time period is the seven thunders. So just before probation closes, the Lion of the tribe of Judah, Christ, unseals the truth, the prophetic principle, that the Millerite history is repeated in the history of the 144,000. Or if you were going to express it a different way, you would say that the beginning of Adventism perfectly illustrates the end of Adventism, and where we closed in our last presentation was that the beginning of ancient Israel in the story of Moses, when he was used to bring the children of Israel out of Egypt and then have ancient Israel enter into a covenant with the Lord, receive the law, receive his name, be married to him, the beginning of ancient Israel is identical to the end of ancient Israel because in this history, ancient Israel is divorced of the Lord. The point is this, the beginning of ancient Israel is identical to the end of ancient Israel. In fact, the Passover, and I know we know this, but just to emphasize it, the Passover here, which marks the judgment of the firstborn, takes place on the very same day of the cross. And Pentecost takes place on the very same day as Pentecost. Not only are they parallel histories, the beginning of ancient Israel is lining up with the end of ancient Israel to the very day. So the point is, the idea that we're suggesting that the Millerite movement is going to be repeated in the history of the 144,000, when we understand that we're modern Israel and that the most significant symbol of modern Israel is ancient Israel, when we understand that truth, and it is, brothers and sisters, then it isn't a stretch of Scripture to suggest that the beginning of Adventism is going to be a perfect parallel to the end of Adventism. We started with the quote in Great Controversy 343, where Sister White says, all the great reformatory movements parallel one another. Just so we can put a couple more lines, ah, I forgot one thing, the foundations of Adventism are laid here in the time period of William Miller, the first message. The foundation of the temple was laid in the history of the first decree. John the Baptist set forth the foundational message of that time period, and the foundational message of this time period, the message that Moses receives at the burning bush is to go back to Egypt and take my people out into the desert that they might worship me. It was about worship, and the foundation of worship is the message that Moses brought back right at the beginning, it was the Sabbath, because the Sabbath is the foundation of true worship. It's the foundation here in this part, this part, this part, this part, and remember, one of the things that we've identified from Isaiah 58-12 is that the 144,000, one of the works that they accomplish is they raise up the foundation of many generations, and we're doing that at this time in order to be clear about what the foundational message is for us here at the end of the world. So in the story of Noah, I do not know a time, I do not know a prophecy that is fulfilled to mark the time of the end in the story of Noah. I take some sanctified guesses, but they have some weaknesses to them, so I know some of you may be familiar with those and have your own, but upon the testimony of two or three of things established, every reformatory movement parallels the other ones, there is a time of the end. What is it that you want to suggest? Methuselah, yes. Methuselah means, when he dies, it shall come, and the year, if you mark the genealogies, the year that Methuselah died was the year that the flood came, and it was a prophecy, so if you want to use that as the time of the end, the only challenge you're going to have there is if he died the very year of the flood, and he died on January 1st, you have until December 31st for the flood to come, in order to illustrate my point here, and you've got to put these way marks in there, and it's a little bit of a squeeze, and this truth is too important to leave open for people to criticize on something like that, so I just kind of say, I know there's a time of the end, I just don't know what it is, it's been established by these other lines, and that is not a cop-out, that is prophecy, that's why we started this morning, upon the testimony of two or three things established. So the message, we know the message, it could be Methuselah, that there was an increase of knowledge about the flood coming, we know that the messenger was who? Noah, and he's bringing a message of reform, right, and his message goes through history for how long, 120 years, I do not know of a divine symbol that comes down and empowers his message, I do know that there was enemies, the scoffers that resisted Noah's work, and that there was a manifestation of the Holy Spirit when the animals got on the ark, and then the door shut, and I haven't, I forgot to emphasize it, that one of the characteristics of the third waymark is the closing of the door, October 22nd, 1844, the door closed in the holy place, and the door closed in the parable of the ten virgins, because the Millerite history was a fulfillment of the parable of the ten virgins, and it was here where the door closed, so you have two doors closing on October 22nd, 1844, don't know about a door closing here, but in the history of Christ, although the probation of the Jews is a progressive close of probation at the cross, you can, if you've got to pick a point, you can pick the cross, if this is where their probation is closing, Moses, door closing on Egypt, so one of the characteristics of the third is the closing of the door, and of course it's easy to see that one in the story of Noah, and when Noah got in the ark, he was disappointed. How was Noah disappointed? It didn't rain for how long? For seven days. Along with the disappointment, many times you will see the number seven. Adventism, the work that we had to take up was to understand the Sabbath in relationship to the Mark of the Beast. Christ rested in the tomb on the seventh day. Moses, don't see it, but with Noah there's disappointment illustrated by, it was seven days before the rain began. Don't see the work in the apostasy illustrated? I don't see that, but I do see, go ahead. No, it wouldn't be that, because the rain represents the latter rain, represents the outpouring of the Spirit, and his son's activities take place after the rain, so you don't have to have every way mark in these lines. I'm not weakening everything. That's a testimony of prophecy, line upon line. The Lord establishes this prophetic scenario by bringing here a little, there a little, precept upon precept. All you need to do is see the characteristics identified two or three times, and then they are established. Another reform movement is Elijah. The time of the end in the story of Elijah, this is based upon, I hope, sanctified logic, but what concludes in the story of Elijah that marks the time of the end, the time of this reformatory movement, is the three and a half years of drought. When that's over, the time of the end has arrived, and the reason that I'm making that case, Sister White compares William Miller with Elijah more than once, and Miller is raised up after the three and a half years of drought, of papal rule. So you have this parallel history here, and the time of the end was the end of papal rule for the Millerites, therefore I'm suggesting the time of the end is the end of the drought, and Elijah tells, sometimes I remember his name, to go and tell Ahab to come to Carmel. There's an increase of knowledge about what's going to take place, and he brings a message of reform to God's people, and the message, the foundation of that message is who is God? Is it Baal, or is it God? The foundation is laid right at the outset, when he tells the people to choose, whether you're going to serve Baal or God, the foundation is laid right here. By the way, I left one thing out. Noah's work was to build the ark. Have you ever seen, the other day I seen someone over here in Eatonville that at some point in time started building a boat, and they gave up because it's all rotting, and I've never built a boat. But what do you have to do when you build a boat? You first have to build the foundation that you're going to build that boat on. So Noah, when he's building the boat, he first builds this, whatever you call it, a template that you're going to structure your boat on. Noah lays the foundation right at the start. Elijah sets forth the foundation of that particular epic of history, which is choose between the true God or Baal. He brings the message of reform, just as Noah brought a message of reform, just as Moses brought a message of reform, just as John the Baptist brought a message of reform, just as Miller brought a message of reform. The activities of the enemies is the prophets of Baal. They went first, they danced around the offering all day long, and then Elijah sets forth his offering and fire comes down out of heaven and consumes the offering and the altar, and the manifestation of God's power is illustrated. And then Elijah slays the prophets of Baal as judgment is brought against them. And then we see the disappointment of Elijah. Where do we see the disappointment of Elijah? By now you're getting ahead of yourself, I think. Immediately thereafter, he prays for rain. Does the rain come? Did he want it to come on the first prayer? You'd think so. I mean, this wasn't a Catholic prayer that he was doing repetitions over and over. He wanted the rain to come the first time. But how many times did he have to pray before the rain came? You see the seven illustrated marking his disappointment. But the rain does come. Now, there is—one, two, three—Nehemiah—I think that's—am I leaving one off? I'm leaving off the end of the world. So, do you see that every reformatory movement parallels every other reformatory movement? Well, there are other reformatory movements that I haven't worked out. What I was asking, is there any that I typically share that those that have heard this presentation are recognizing that I forgive, that I've left out, because I want to bring this to a conclusion. But I'll read you one just to—no, I didn't. I don't know Daniel, so you're remembering something that I'm not remembering. But I'll give you just a quote to show you that there's more work to be done on this. I'm not suggesting that I put together, that I recognize all the reformatory movements. In Life Sketches on page 204, the subject of Nineveh, her length in probation, and the consequent grief of Jonah was presented to me as a parallel case with our disappointment in 1844. When I find a quote like that, that means that by faith you can go into the story of Jonah, and you'll see this illustrated. I haven't taken the time to do that, but what I'm saying is, every reformatory movement is governed by the work of the Holy Spirit, and the work of the Holy Spirit is to convict of sin, of righteousness, of judgment to come. And that in Isaiah 28, if you turn there with me, in the midst of a woe pronouncement against Adventism in chapter 28 and 29, it says in verse 9, whom shall he teach knowledge and whom shall he make to understand doctrine? It is Isaiah that is raising the question, who's going to teach, who's going to understand the message during the latter rain time period? And the reason that I say the latter rain time period is because verse 12 says, to whom he said, this is the rest wherewith you may cause the weary to rest, and this is the refreshing, and the refreshing is the latter rain time period. So Isaiah is raising the question about who and how is the message, and there's always a message, brothers and sisters. It's at this point in these reformatory movements, every time there is a message for that particular history that is formalized. Miller formalized the message of the judgment hour. Cyrus formalizes the message, it's time to build Jerusalem. John the Baptist, it's time to usher in the dispensation of the Holy Spirit and anoint the Messiah. Moses formalizes the message, it's time for the deliverance of Egypt. There's always a message formalized, and Isaiah is raising the question that in the latter rain time period, the message that is going to be fought against, because verse 13, the last part says concerning this message, that they might go and fall backward and be broken and snared and taken. This controversial message that comes in the latter rain time period, the way that it is going to be taught in verse 10, it says precept must be upon precept, precept upon precept, line upon line, line upon line, here a little, there a little, and that is repeated in verse 13, and whether you thought about it or not, that's what we've been doing all day long, is we've been taking precept from the prophetic word, putting these prophetic lines together, and bringing them together, and we're suggesting we're doing this to illustrate the final reformatory movement of the 144,000. And without even going into the details of that reformatory movement, we'll talk about some of the things that we know. Here's one of the things that we know. You may not have ever took note of this, but you already know it, you may not be familiar with Testimonies, Volume 1, page 21. And I've referred to that more than once. Let me read it to you so you're not just hearing it and being unsure that what I'm saying is true. Testimonies, Volume 1, page 21, says this, in June 1842, Mr. Miller gave his second course of lectures at the Casco Street Church in Portland, Maine. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. So in June of 1842, the Protestant churches began to close their probation on the message of the hour, which was the first angel's message as brought by William Miller. The Millerites did not understand that at that time. The Millerites did not understand that that was the fulfillment of the second angel's message, and they did not begin to proclaim the second angel's message until the summer of 1844. But nevertheless, it had arrived in history in June of 1842. And here's what I want you to see, if you will. The first angel's message, Miller begins to preach the message 1831 through 1833, and in 1840, the message is empowered. The second angel's message comes into history in June of 1842, but it's not until the Exeter camp meeting, which took place from August 12th through 18th, 1844, that the second angel's message is empowered. The third angel's message arrived in history in 1844, but we know that it's not empowered until the fourth angel of Revelation 18 joins it. So every one of these messages arrives in history, then goes through history for a period of time, and then is empowered. Do you see that? So without dealing with any of the characteristics of the 144,000, their reformatory movement, because we don't want to get too far down the road yet on that, there would be a time at the end, right? I mean, do we believe God's Word here at the end of the world? Do we believe God's Word? God's Word says, upon the testimony of two or three things established, and Sister White plainly says that every reformatory movement parallels all the others, and you've seen that every reformatory movement begins with a time of the end. Now, I say these don't, but it's established by these two or three. You have a prophecy that's fulfilled that marks the time of the end. So we know there will be a time of the end here at the end of the world. What's the time of the end? It will be a fulfillment of a prophecy that sheds light upon the upcoming epoch of sacred history. For the Millerites, this sacred history was the judgment. Let's put it this way. They were announcing that judgment was beginning, but for us, the messengers of the third angel's message, we're to announce that judgment is closing. So we have a parallel, but it's different, all right? So there will be a time, there will be a prophecy fulfilled that identifies that this time period of the 144,000 is to begin, and there will be an increase of knowledge on this subject. At some point in time, the message should be formalized, and it will go through history for a while, right? Then what will happen? This is the part we all know. It will be empowered because this is the third angel's message. The third angel's message begins back here in October 22nd, 1844, and it goes till the end of the world. This is the third angel's message going through history, and we know it's empowered when? When the fourth angel of Revelation 18 comes down and joins it. One of the characteristics of this first waymark is worldwide. Turn with me, if you would, to Revelation 18. There's something that is not widely recognized, but in Revelation 18 verse 1, it says, and after these things I saw another angel come down from heaven, having great power, and the earth was lightened with his glory, and he cried mightily with a strong voice, saying, Babylon, the greatest fallen, has fallen, and has become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. What I want you to see, if you will, is that when this mighty angel of Revelation 18 comes down, it says the United States is lightened with the glory of this angel. Is that what it says? The whole earth, it's worldwide. Once again, it's saying an event that is worldwide in agreement with all these other reformatory movements. Let me, I have more to say about Revelation 18, but I do want to turn to a couple quotes to make sure that we understand something. Whether it's Revelation 14 or Revelation 18, Sister White's clear, and there are several quotes in the Spirit of Prophecy to pull this out. Run it in the Ellen White CD-ROM. I just have a few because there's so many. The angels of Revelation 14 and the angels of Revelation 18 are symbols of the work that the people of God do. They're not angels. They're a symbol of the work the people of God do. Let me give you a couple quotes so you'll see what I'm saying. In Selected Messages, book 3, page 412, it says, another angel is to come down from heaven. This angel represents the giving of the loud cry. That's the work that Adventism does, is they give, they proclaim the loud cry, right? Okay, so these angels symbolize the work that God's people are to do. In the 1888 materials, page 926, it says, John saw another angel come down from heaven, having great power, and the whole earth was lightened with his glory. That work is the voice of the people of God proclaiming a message of warning to the world. The angels, please understand this, test this. If I'm wrong, you accept it, but if I'm right, you need to understand this point. This is an important point. The angels of Revelation 14 represent the work that the people of God do, all right? Let me, I have quotes here where she says the same thing about Revelation 14. If I can't turn directly to it, you just have to trust me on that. I do not want to spend forever on this, but I do want you to see something about these angels. Okay, I'm not turning to it, so let me return to Revelation 18. Understanding that the angels of Revelation 14 and Revelation 18 are simply symbols of the work that the people of God do at that particular time, how many angels are involved with Revelation 18? There are two. I read verses 1 through 3 where an angel comes down and the earth is lightened with his glory, but in verse 4 it says, and I heard another voice from heaven saying, come out of her, my people. The brothers and sisters at Seventh-day Adventists, many of us don't know, but we should know. We should know when the call of come out of her takes place in end-time Bible prophecy. When is it that we've the time in prophecy when the call come out of Babylon goes forth? At the Sunday Law in the United States. At the Sunday Law in the United States, the United States has filled the cup of its iniquity. The Protestant churches of the United States have filled up the measure of their apostasy to the fullest, and the call is come out of her, my people. In Revelation 18, you see a two-fold work. Verses 1 through 3 of Revelation 13 are identifying a work that takes place prior to the Sunday Law in the United States. When the mighty angel comes down and the whole earth is lightened with its glory, the first step in these way marks, this is the first way mark in this history of the 144,000. It's going to be followed by the second way mark, and brothers and sisters, there are two characteristics that we've been pointing out today about the second way mark. What are the two characteristics that we've been identifying about the second way mark in these reformatory movements? You see the activities of the enemies illustrated, and you see, and you see, yeah, local, I've been saying that too, local. So there was three, and you'll see a manifestation of the power of God. In the second way mark in the Millerite times, the Protestant churches of the United States closed their doors against the Millerites, and that history led to the Midnight Cry, where the second angel's message was empowered, and you see the manifestation of the Holy Spirit, and Sister White says that this was fulfilled in the United States. So the first way mark is worldwide, Great Controversy 611, first angel's message carried to every mission station in the world. Second way mark, local, fulfilled in the United States. Second way mark, activities of the enemies of the time, with the manifestation of the power of God, and what we're saying is this, when this history is repeated, when the mighty angel of Revelation 18 comes down and empowers the message here at the end, which is the third angel's message, that it will be a worldwide event, somehow, someway, but that the next way mark will illustrate the activities of the enemies of that time period, and we're saying that this is the Sunday Law in the USA, and at the Sunday Law in the USA, God's people will be purified. The majority of God's people are going to receive the Mark of the Beast. A minority are going to receive the seal of God, and according to Testimonies, Volume 5, and usually I know this one. In Testimonies, Volume 5, I'm forgetting the page number, Sister White teaches that once we are sealed, she says, no one that has one spot or stain upon their character will receive the seal of God. It has left us to remedy the defects of our character, and at the bottom of the paragraph, she says, when the decree goes forth, they will, and she's speaking about those with the seal, their characters will remain pure and spotless for eternity, but if you read that passage in Testimonies, Volume 5, I have it here, I'll have to refer to it. First, we receive the seal of God, then the latter rain is poured out without measure upon us. At the Sunday Law in the United States, then the loud cry of the fourth angel goes forth because the wheat and tares of Adventism have been separated. So, when you understand that every Reformatory movement is the same, it's what we're saying is that the loud cry here that begins at the Sunday Law in the United States, it's paralleling the midnight cry in the Millerite time period that was associated with the resistance of the Protestants of the United States, and therefore, before the Sunday Law of Verse 4 of Revelation 18, where the call goes out, come out of her, my people, before the Sunday Law, there will be some event that takes place on planet Earth that is worldwide in nature that marks that the angel has come down, that the message of the hour is now empowered, and that a testing process for Seventh-day Adventists has begun based upon these other Reformatory movements. And when you line this history up with the history of the Millerites, the history of the Seventh Unders, remember, she says the Seventh Unders represented delineation of events would transpire under the first and second angels' messages. She did not say the third. But she also says the Seventh Unders represent future events that will be disclosed in their order. So, when you line up this history that we're saying is the history of the 144,000 with the history of the Millerites, you find that the message of that time period is empowered when the angel of Revelation 10 comes down with a worldwide connection, that the foundations are set during that time period, and that it's paralleling when the angel of Revelation 18 comes down and the whole earth is lightened with his glory, at which point there will be a return to the foundations of Adventism, and that this marks the beginning of a testing process just as a testing process began in the Millerite history that leads to a point where the Protestants of the United States resist the work, which parallels the Protestants of the United States resisting the work of the Sunday Law, and which leads to the owl pouring of the Holy Spirit without measure. And I'm saying without measure because the Holy Spirit comes in two parts. It comes in a sprinkling, and then it's poured out without measure when God's Church is purified. And this pouring out of the Spirit is what we call the loud cry of the fourth angel, specifically, and it's paralleling the midnight cry of the Millerite history. And the midnight cry of the Millerite history concluded when judgment began, and the loud cry of the 144,000 concludes when judgment ends. And then we always see a disappointment illustrated and associated with the number seven, and we know that when Michael stands up and judgment ends, that the seven last pegs begin, which is going to be a very disappointing time to live in, and that Christ comes at the conclusion of that. Now that's just a basic overview of where we're at, and I think I ran out of time, did I not? How long ago? Okay, let's pray. Heavenly Father, we need to understand the times in which we're living. We need your Holy Spirit to bring conviction to our hearts on whether or not what we're understanding is heresy, or truth, or perhaps misstated truth. We want to be clear on these subjects. We need to know what your prophetic Word is teaching us at this time, because we understand from these past histories that there is always a message that comes to God's people that tests them. We want to understand what that message is and participate in that message, and we ask that you would accomplish that in our hearts and our minds. We once again thank you for the time we've had together here on the Sabbath with one another, and in your presence. I ask for your continued presence throughout the finishing up of these meetings. In Jesus' name, Amen. What? Yeah, I didn't want to jump off that cliff right, yeah.