Where we started, this is part four, and it's been touched on by several. Isaiah's prophecy, Isaiah sets forth the beginning of the 2520, Moses marks the duration of the 2520, Daniel marks the conclusion of the 2520, on a testimony of three it is established. In 742, Isaiah is given a vision that marks the beginning of both the 2520 against the northern kingdom and the 2520 against the southern kingdom. His prophecy is 65 years long. There's 46 years in between the carrying away of the northern kingdom and the carrying away of the southern kingdom. There's 19 years from the giving of the prophecy until the conclusion. Jesus illustrates the end from the beginning. When we see this time prophecy of 723 ending in 1798, we then see the 46 years that brings us to 1844. We see then the 19 years that bring us to 1863. This is a chiastic structure. Time is no longer after 1844. We took time to identify that the book of Daniel was sealed in Daniel 12. It was unsealed for John the Baptist in order for him to proclaim the message of Daniel chapter 9. And then according to Daniel 9.24, at the stoning of Stephen, the book of Daniel was sealed up again, waiting to be unsealed in 1798. At that point in time in AD 34, we also noted that that's where a church was raised up. We did this because in 1798, the book of Daniel is unsealed for the generation of the Millerites. 46 years to raise up the temple of the Millerites so that the Lord can enter into covenant with them. 19 years later, the foundational truths of Adventism begin to be sealed up at the very year that a church is started. When a church is started, the book of Daniel is sealed up. Of course, we also noted that this history begins with the Civil War and it ends in a civil war. Now, if you were listening closely to Brother Dewey this morning, and I know that seems like a long time ago, he was pointing out that in the very DNA of the story of Jacob is the 2520. He was pointing out that Joseph is the story of Joseph that he dealt with in the setting of seven years of plenty, followed by 2520 days of famine, correct? But we know in the very DNA of Jacob, there's also the seven years, the 2520 days that Jacob served for Rachel, followed by 2520 days that Jacob served for Leah. Right from the start, the 2520 is in the prophetic DNA of Jacob. And if you were watching closely, if you were watching closely, or maybe you already knew it, in the story that Duane was dealing with this morning, there had been seven years of plenty, followed by seven years of famine, and two years into the famine, who ends up in Egypt? Jacob. How many years later till he died? 17. So there we have the 19 years. The 19 years is where Jacob dies, right? Can you follow that prophetically? So we also dealt with in one of our presentations that when they come up with the 1863 chart, and of course, Pastor Manny, was it Pastor Manny? I think it was. Yes. He pointed out that even on the 1863 chart, we have the 2520 because we still have the line of the week that Christ confirmed the covenant with many. So what does that tell us? That in 1863, with this chart, the 2520 is still there, but it's been covered up by some garbage. And on January of 1864, we come out with the article by James White, identifying that we no longer accept the 2520, and this marks the beginning of the sealing up of the jewels that had been assembled by William Miller. And in his dream, how many times does he mark before he weeps? Seven times. So the seven times bring us down here. This is prophetically symbolizing the 2520 and William Miller's dream. Seven times scattering of Miller's dream. So down here, when it's time for the dirt brush man to come in and begin to sweep the garbage out the window and throw out the counterfeit coin that had come into Adventism from this point here until here, what's happening here? At the end of this 19 years, what happens? Lots of things, right? Form a church, civil war, end of the 2520 prophecy of Isaiah, but Jacob dies. But is Jacob going to ever go back to the promised land? Oh, yes. When does he go back to the promised land? In the fourth generation, right? And what's Jacob a symbol of? The twelve tribes of Israel. In the fourth generation, the twelve tribes are going to be raised up and taken into the promised land, right? This is the fourth generation that we're dealing with here. And the fourth generation, the first time Joel was fulfilled, because we also had the ball up in the air about the three fulfillments of Joel. The first time Joel was fulfilled, it was fulfilled in the history of Christ. The second time in the Millerite history, at the Midnight Cry. Pentecost, Midnight Cry, Latter Rain, triple application of prophecy with the book of Joel. And the first time Joel was fulfilled in the time of Christ, it was prophetically the fourth generation of ancient Israel, right? And what generation was that? The generation of vipers. Now, that sounds, is that how you spell vipers? V-I-P-E-R-S? Okay, bad penmanship, but I got the spelling right. Kind of critical to say that this generation is the generation of vipers, right? Not really, not really. Over the past year and a half, it's become a matter of public record. Some of you will be familiar with, and some of you won't. I can't take time to redo this study, but I can point you to it. It's an understanding of the everlasting gospel. Sister White tells us that the everlasting gospel of the first angel is the same gospel that was preached in Eden. That's her words. And then she quotes Genesis 3.15. And Genesis 3.15 is the everlasting gospel. And in the study that is now available, it's now out there, we identify correctly, it's not a hard study, it's an easy study, that the everlasting gospel is the work of Christ in producing two classes of worshippers through the introduction of a prophetic testing message. And you can start with Cain and Abel to show that the everlasting gospel is always the same. Because that's where the two classes begin, is with Cain and Abel. Sister White plainly says Cain and Abel represent these two classes from that time all the way to the end of the world. And what was the test for Cain and Abel? The sacrifice. Was it a prophetic test? How can you prove it's a prophetic test? What was the sacrifice? What was the offering? It pointed forward to the Lamb, right? It pointed forward to Christ. It's obvious, it's a prophetic test. And that prophetic test that tested Cain and Abel, what did it do? It produced two classes of worshippers. And it's based upon Genesis 3.15. And what's the promise of Genesis 3.15? I will put enmity between the seed of the woman and the seed of the serpent. See, the generation of the vipers is simply pointing forward to that this is the time when the everlasting gospel is accomplished in Adventism and there will be manifested the seed of Satan in Adventism and the seed of Christ. So, when the fourth generation is marked as the generation of vipers, it's absolutely consistent with the work of the everlasting gospel. Right? Okay, now I'm going to begin here. I have one disagreement with Brother Dewey and he may be right. We'll figure this out as we go through, as we get to it. I'm forewarned here. Okay, we'll begin on page 31. What I'm saying about these four generations is that in 1863, number one, before we get into the four generations, that we cease to be a movement in 1863 and we begin to be a church. Alright? So, we want to look at that a little bit. From Great Controversy 611, it says, The Advent movement of 1840-44 was a movement. It wasn't a church. Maybe we don't understand what the difference is. I don't even know that we have to define what the difference is to deal with this subject. But what took place in the Millerite history was a movement. Okay? And the references underneath that quote of Revelation 1, 8, and 11, and 21, 6, and 22, 13 are simply places in the book of Revelation where we're instructed that Jesus is the first and the last, the Alpha and Omega, the beginning and the ending. And we know already from our studies that Jesus illustrates the end from the beginning. And if the beginning of Adventism was a movement, I suggest to you that the end of Adventism will be a movement as well. Okay? And I'm suggesting also that in between the first movement and the last movement, we become a church in 1863. And when the church came into history in 1834, the book of Daniel was sealed up. And when we became a church in 1863, the foundational truths, the book of Daniel, were sealed up for seven times, William Miller's dream. Now, notice, Sister White speaks about a future movement, reviewing Herald November 17, 1910. I appeal to those who for many years have known the truth, it is time to wake up the watchman. I have expended my strength that... Now, I want to be clear. Some might say that if you're an Adventist and you're a watchman, that's it. Everyone that's a watchman in Adventism is a watchman in Adventism. And I disagree. There's two kinds of watchmen in Adventism. Of course, all the virgins sleep until they're all woke up. All the virgins wake up at the same time. I'm not saying that all the watchmen aren't going to be awakened in fulfillment of this prophecy at the same time, but some of the watchmen are dumb dogs that will not bark. And some of the watchmen will never cease to raise their voice until the Lord comes again. There's two types of watchmen. Everyone is a watchman that's going to receive the seal of God. Some of the watchmen in Adventism are going to receive the mark of the beast. Different subject, but I wanted to put that in a record. I have expended my strength in giving the message that the Lord has given me. The burden of our cities has rested so heavily upon me that it has sometimes seemed that I should die. The work in the cities is the essential work for this time and is now to be taken hold of in faith. When the cities are worked as God would have them, the result will be setting an operation of a wonderful church, a mighty movement. She's saying there's going to be a mighty movement in the future. And, of course, it's the mighty movement of the angel of Revelation 18. It's a movement such as we have not yet witnessed. May the Lord give wisdom to our brethren that we may know how to carry forward the work in harmony with his will. With mighty power, the cries to be sounded in our large centers of population. Behold, the bridegroom cometh. Go you out to meet him. The Great Controversy 343, a familiar quote to many of us. The work of God in the earth presents from age to age a striking similarity in every great reformation or religious movement. Their mighty movement at the end of the world has been prefigured by all of the other movements in sacred history. All the way marks are the same. Next quote, Great Controversy 186. But Satan was not idle. He now attempted

What he has attempted in every other reformatory movement to deceive and destroy the people by palming off upon them a counterfeit in place of the true work There's always a counterfeit Movement, there's going to be a movement God's movement at the end of the world that has been prefigured by the Millerite movement at the beginning of Adventism But when we get to the time for this real movement, you can rest assured there's going to be a counterfeit movement That's taking place in Adventism at the same time Testimonies volume 9 page 126 in visions of the night Representations passed before me of a great reformatory movement among God's people Many were praising God the sick were healed And other miracles were wrought a spirit of intercession was seen even if it was seen before the great day of Pentecost Hundreds and thousands were seen visiting families and opening before them the Word of God Hearts were convicted by the power of the Holy Spirit and a spirit of genuine conversion was manifested on Every side doors were thrown open to the proclamation of the truth The world seemed to be lightened with the heavenly influence great blessings were received by the true and humble people of God I heard voices of Thanksgiving and praise and there seemed to be a reformation such as we witnessed in 1844 there will be another movement There will be a counterfeit movement next quote in a vision of the night I was shown distinctly that these sentiments have been looked upon by some as the grand truths that are to be brought in and made Prominent at the present time. I was shown a platform braced by solid timbers the truths of God's Word the truths of the Word of God Someone high and responsibility in the medical work was directing this man and that man to loosen the timbers support Supporting this platform. Then I heard a voice saying where are the watchmen that ought to be standing on the walls of Zion? Are they asleep? This foundation was built by the master worker and when we'll stand storm and tempest Will they permit this man to present doctrines that deny the past experience of the people of God? What are those doctrines deny the past experiences of the people of God the time has come to take decided action The enemy of souls is sought to bring in as the supposition that a great reformation was to take place among Seventh-day Adventists and that this reformation would consist in giving up the doctrines which stand as the pillars to our faith and engaging in the process of reorganization Where this reformation to take place What would be the result the principles of truth that God and his wisdom has given to the remnant church would be discarded Our religion would be changed the fundamental principles that have sustained the work for the last 50 years would be accounted as error a New organization would be established books of a new order please under line new order books of a new order would be written a System of intellectual philosophy would be introduced the founders of this system Would go into the cities and do a wonderful work the Sabbath, of course would be lightly regarded as also the God who created it Nothing would be allowed to stand in the way of the new movement The leaders would teach that virtue is better than vice but God being removed They would place their dependence on human power which without God is worthless. Their foundation would be what? built on sand Their foundation would be built on sand and storm and tempest would sweep away the structure Who has authority to begin such a movement? We have our Bibles we have our experience attested to by the miraculous working of the Holy Spirit. We have a truth that admits of No compromise Shall we not repudiate everything that is not in harmony with this truth? So we know that at the end of the world Jesus is going to end Adventism the way he began it with a movement But at that time there will be a counterfeit movement going on Next quote great controversy 464 Satan she already read a quote where Satan works in these counterfeit movements the same way he works in every Reformation How he's always got a counterfeit. He's always trying to hinder these movements, but he does it the same way so look at this and notice a principle of how he works the enemy of souls desires to hinder this work and Before the time for such a movement the real movement before the time for such a movement shall come He will endeavor it to prevent and prevent it by introducing a counterfeit the counterfeit movement comes into Advent history before the true Movement that finishes the work the Satan Works the same to undermine all these movements throughout history That being said next point The first generation of Adventism and brothers and sisters I really have Publicly opposed Face to face two people and One other not publicly in the last 20 years For coming up with a really foolish idea about the fourth four generations of Adventism that was based upon time Okay Time is no longer. All right. It's time is no longer So I in in in agreement with that and not because of that When I'm going to set forth these four generations of Adventism as I see him if you've got better light on where to market fine I'm not I'm not making a line in the sand that this is where this one begins and this was where this one ends I'm going to talk about The general history that takes place for different histories through Adventism but I don't think that all the time periods are identical or that 40 years is a generation or 30 years is a generation or 70 years is a generation I'm going to talk about four periods of time but the first one does Like a neat biblical figure it's marked by 1844 to 1884 which is 40 years notice this next quote on One occasion this is from this is Loughborough General Conference Daily Bulletin, January 29th 1893 on one occasions elder white and Andrews and myself were awakened at midnight and called to the to come and pray for sister white She had fainted in all efforts to revive her were unavailing We had a season of prayer and she seemed to revive and was taken off in vision Some of our opponents say yes, that is always the way she's always six and faints away before she has one of her visions But this is not true The first one I saw her have was at the close of a meeting when she was well enough to take a long journey her last open vision was in 1884 on the campground of Portland, Oregon She has visions at the present time, but they are not open visions in a public assembly They're what the Bible calls night visions So, please know Her first open vision was in December of 1844 in Portland, Maine her last open vision Was in 1884 40 years later in Portland, Oregon But why would the open visions and I Submit to you. It's not really that difficult to see The spirit of prophecy was being rejected Okay in that time of history if you go back in that time of history in the early 1880s There was a famous book don't remember the title can dig it out if I need to there was a famous book in the Protestant world that started to address inspiration and Some of the Adventist leaders began to Their foray into defining inspiration in 1884 same year that she had her last open vision the general conference president George Butler had a series of ten articles in the Review and Herald and His articles were identifying that there were different levels of inspiration in the Bible When Jesus or Moses spoke this was the highest form of inspiration But by the time he gets to the end of his ten articles He's even teaching us which portions of God's Word are not inspired general conference president 1884 He suggested the books of Moses and the words of Christ's were the highest degree of inspiration The writings of the prophets and the Apostles with some of the Psalms Proverbs Ecclesiastes songs of Solomon and Job last Romans 15 24 1st Corinthians 1 6 4 19 7 7 through 40 16 5 through 9 2nd Corinthians 11 21 Philippians 2 19 23 and 2nd Timothy 4 9 he said could hardly be inspired Do you see that This of course was endorsed by the Battle Creek Church and the college in Battle Creek Now the reason it is speculated That he began this series of articles as he was coming to defense to of another leader in Adventism named Uriah Smith who had shortly before that time period been rebuked by Ellen White and thereafter Began to promote the concept that Ellen White was only inspired when she had a vision But when she was giving testimonies It was her own opinion This took place in 1883 and shortly thereafter Butler comes to his defense to show this type of analysis of not only the spirit of prophecy But the Bible how many of we're at Seventh-day Adventist, I know some of you've been Seventh-day Adventist longer than I I Wasn't raised to Seventh-day Adventist. I didn't become a Seventh-day Adventist till I was 25 years old So I'm assuming everyone in this room knows this history, right? Raise your hand if you know this history Please raise your hand. If you know this history, please look around and see how many hands are up there Okay, very few of us know this history. I Wonder why Okay, because this is the history brothers and sisters when we make this choice We got a reason from cause to effect we put that into our studies genuine Christians reason from cause to effect and The Bible says it's the leaders that cause people to go astray and Isaiah says the body is sick from head to toe So if we're not a leader when we're saying that we need to remember that even though we're the toe we're sick, too Nothing to do about self-righteousness it's about reasoning from cause to effect and when the leaders are Identified in God's Word as the ones that lead us astray and in 1883 in 1884 They determined that they have the human ability To decide what portion of the Bible and what portion of the spirit of prophecy is inspired Something's going to happen. There's the cause what will be the effect? The effect would be that four years later in Minneapolis at the 1888 meetings The spirit of prophecy in the Bible are rejected by the leadership of the Seventh-day Adventist Church now when sister white Sees these things going on with your eyes Smith and Butler. She wasn't silent. Okay, but you know something, you know something I'm not of the mindset, you know, I could be wrong in this but I truly am not of the mindset that the Ellen White estate Which is the general conference has actually changed her writings Or held out her writings. I know there's some people that believe that they teach that they can They can tell you which of Ellen White's books you can read and that if you get certain certain point or read him no more I'm not out of that mindset, but I'll tell you what it's absolutely wrong the way they've handled them If you wanted to follow what the spirit of prophecy had to say to God's people at the end of the world Then it should have been done in a chronological order with the names attached So you could see the flow of history and understand what went on in past history, but you can't do that You can't do it first off if you're gonna do it you're gonna have to spend time seeing who was being spoken to Spend time finding out when it happened and put it together with all these other things. It's just beyond It's really hard to do if you've tried to do it Okay, so I there's there's been some mistakes there and it's difficult to go gather Easily the information about this history from 1883 to 1888 I'll give you a sample of what sister white thought about these teachings that came in in that time period on the next page from 1888 materials page 238 she says this February 12th 1889 as You have asked in your letter if I had anything for you I think it best now to send you this letter hoping that it will have no bad effect on upon you You seem to be surprised that I look at matters in the light that I do you speak of the resolution you thought ought to Have passed at the general conference What did that resolution comprehend? It virtually virtually said that nothing should be taught in the college, but that which had been taught during the past year Now my dear brother, I would not wound your feelings I would not grieve your soul or discourage you but I must lay some things open before you I told the conference that I had been it that had been shown me in the past in reference to resolutions which covered the same ground I Told the conference that had been shown me in the past in reference to resolutions would covered in the same ground I stated that many things have been taught in the college That was as seed sown in minds and would yield a harvest which would not be pleasant to reap She's talking about what was being taught based upon Uriah Smith's Commentary on the spirit of prophecy and George Butler's is George Butler Serge Butler's Series of articles in the Review and Herald at that college. She was saying I I was shown I've stated that it's those seeds are going to bear fruit continuing on Yield the harvest which would not be pleasant to reap. I stated that I had light in reference

to this matter. Both in the Battle Creek Tabernacle and in the college the subject of inspiration has been taught, and finite men have taken it upon themselves to say some things in the scriptures were inspired and some were not. I was shown that the Lord did not inspire the articles on inspiration published in the Review. Neither did He approve their endorsement before our youth in the college. When men venture to criticize the Word of God, they venture on sacred holy ground and had better fear and tremble and hide their wisdom as foolishness. God sets no man to pronounce judgment on His Word, selecting some things as inspired and discrediting others as uninspired. The testimonies have been treated in the same way, but God is not in this. Infidel arguments have been brought into the college for the purpose of instructing our youth how to argue against infidelity. The seeds of infidelity may not at once be developed, yet they will manifest their existence when temptation arises. I have been shown that doubts will enter the heart. Arguments in favor of infidelity will fasten in the mind that will finally lead to skepticism and result of this course." So she was not being silent about what happened in 1883 and 1884, and neither was the Lord. Because in 1884, the Lord determined no more open visions. There's a change in what's going on with the spirit of prophecy. Now it's night visions. And four years later, in 1888, those seeds bore fruit. They bore fruit, brothers and sisters. We read a quote very quickly here, a night or two ago, where she was talking about some rebellion in Australia, Adelaide. And she said, this rebellion, over and over again, she says, this rebellion is recorded that we might learn from it. Do you remember that quote? It's in your notes if you don't remember it. If there's any rebellion that was recorded in Advent history that we were to benefit from, it was 1888. Even though we have books in Adventism today that would portray 1888 as a wonderful milestone in Advent history, as if there was some positive impact that was accomplished there, that kind of historical analysis doesn't stand with the testimony of God's Spirit that comes through the Bible and the spirit of prophecy. 1888, Christ was crucified by his people. Not my words. Sister White, in the 1888 Minneapolis session, determined, this rebellion, I'm leaving. I'm getting out of here. And an angel stopped her, said, no, you have to stay. Got the quotes here, read it in a moment. That's what she thought about 1888. Under spirit of prophecy rejected from manuscript releases, volume 12, page 205, as I saw that the hearts with which I longed to be in harmony were padlocked by prejudice and unbelief, I thought best for me to leave them. My purpose was to go from Minneapolis the first of the week. Brother Kilgore came with a request that I should speak the next day, but I said, no, my brother, I can say nothing that many of my ministering brethren consider to be of any value to them. I must not work and exhaust my strength needlessly. I must go and see what the Lord has for me to do elsewhere, for I know I have a message to bear to his people. She's leaving. She's out of there. That's what was going on in 1888. Don't let anyone else tell you any different. It was rebellion. She's going to tell us over and over what rebellion it was. It was the rebellion of Korah, Dathan, and of Byron. Under the next quote, she tells what the problem in 1888 was, an unwillingness to yield up preconceived opinions. And generally when we think about that, sometimes we're led to believe all was preconceived opinions about who the ten tribes are here. It caused some agitation leading up to it. Sometimes we think it was the preconceived opinions about righteousness by faith that were held in misconception. But really what the preconceived opinions were that they were unwilling to set aside had to do with Ellen White. They had came to understand that her work was being manipulated by her son and by Jones and by Wagner. Next quote on the bottom of the page says, My brother, how could I hope to labor in harmony with you when Minneapolis with its experience is so plainly set before is plainly before me? My ministering brethren came to that conference with the spirit that was not the spirit of God. What spirit is it? Do you hear that? My ministering brethren came to Minneapolis with the spirit of Satan. Now, I'm not trying to point fingers or anything like that, brothers and sisters. I'm trying to make sure that you understand what she's saying. So you can see the climate, the climate that was going on in 1888. They were under a deception in regard to righteousness by faith. They were in under a deception in regard to the ten toes and the ten tribes. They were under a deception in regard to me. So she says, if the spirit of God had impressed and controlled their hearts, they would have not taken a position so wide of the mark in judging me, my position and work. After plainly stating my position, I said that as long as my brethren thought that I was influenced in my judgment and work by Willie White, A.T. Jones or Dr. Wagner, they need not send for me to attend their camp meetings or conferences, for I could do them no good if I did come. There can be no harmony in our work when our brethren are so completely blinded that they cannot recognize the spirit of God as it worked through me at Minneapolis. But although I plainly stated that which the Lord had pleased to show me, which led me to oppose the resolution, your hand went up for its adoption. Did you think that Sister White would stand against you all in that conference if she did not have the most decided reason for doing so? She was standing there virtually alone and they were all voting against her with uplifted hands. You thought your own judgment was superior to the light that God had given me. Would it be consistent for me to unite with you while you are of the same mind as at Minneapolis? Have I any reason to believe that you would not manifest the same spirit under favorable circumstances that you did then? To my brother, I cannot sanction the spirit that prevailed at Minneapolis, neither can I have confidence that those who were actuated by that spirit are walking in the light. Never before have I seen among our people such a firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I've been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them, and to heal them of their black sightings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram, those men of Israel who were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them. Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were 250 princes famous in the congregation, men of renown. What was their testimony? What was their testimony? In Korah, Dathan, and Abiram, what was their testimony? Everybody's holy, everybody's holy. What was their testimony? All the congregation are holy, every one of them, and the Lord is among them. Wherefore then lift up yourselves above the congregation of the Lord. When Korah and his companion perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, you have killed the people of the Lord, and the plague was upon the congregation, and more than 14,000 perished. When I purposed to leave Minneapolis, the angel of the Lord stood by me and said, not so. God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge. They will not heed your testimony, but I will be with you. My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to my people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment, and unless every soul shall repent of their sin, of this their sin, this unsanctified independence that is doing insult to the spirit of God, they will walk in darkness. I will remove the candlestick out of his place, except they repent and be converted that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest his spirit and his power, for they have a spirit of mockery and disgust at my word. Lightness, trifling, jesting, and joking are daily practice. They have not set their hearts to seek me. They walk in the sparks of their own kindling, and unless they repent, they shall lay down in sorrow. Thus saith the Lord, stand at your post of duty, for I am with thee, and I will not leave thee nor forsake thee. These words from God I have not dared to disregard. Brothers and sisters, she was leaving, and the Lord said, you have to be there so that you can record this rebellion for those people that I'm going to raise up in the fourth generation that are going to truly receive the outpouring of the Holy Spirit, because those people need to understand this history. Light has been shining in Battle Creek and clear bright rays, but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the leader Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousy, and evil surmisings, their defiance of truth? Not one. And because of their long neglect to acknowledge the light, it has left them far behind. They have not been growing in grace, and in the knowledge of Christ Jesus our Lord, they failed to receive the needed grace which they might have had and which would have made them strong men in religious experience. Last paragraph of that quote, because of time. You've got to read it on your own, especially to see if I'm putting the wrong emphasis on these things. You can mislead people just by your body language and your tone of voice and your emphasis. Brothers and sisters, if there's any kind of warning in Matthew 24 about the end of the world that comes from Jesus upon several testimonies, it's that at this time here at the end of the world, watch out for false teachers, false prophets. We're at the end of the world. Watch out. You ought to be testing anything you're hearing here. Last paragraph. God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound that the people might all spring to their post of duty and act their part in the great work. Then the strong clear ray light of that other angel who comes down from heaven having great power would have filled the earth with his glory. Just wanted to make sure that you understand that Sister White is very specific. The Lord was trying to pour out the Holy Spirit in 1888. And those people, now I won't go there. Not only was the spirit of prophecy rejected, Christ was crucified and Christ is the word of God. 1883, 1884, we determined we could decide which portions of the spirit of prophecy, which portions of the Bible were inspired. Four years later in 1888, we reject the authority of the spirit of prophecy and we crucify the word of God in the presence of the Holy Spirit. Now, brothers and sisters, we got to a point in our studies earlier this week where we read from Steps to Christ where it says the confession must be specific. If we think that it's necessary to follow the example of someone like Daniel, when he's praying for himself and for his people in order to enter into the experience necessary to be among those that receive the seal of God, in order for our confession of Israel's sins to be in agreement with what confessions is all about, then we need to be specific. We need to understand what we of a people have done, not just today and yesterday, but in our history to understand where we're at here in this final generation. That is one of my premises for setting this forth, although I'm certain that what I'm saying here the past couple nights will certainly be misrepresented by some who have eyes to see but do not see and ears to hear but will not hear. Here's the part, this first sentence, I thought this was the first sentence on the last quote that I wanted you to, this first sentence really, really, maybe it means nothing to you but it means something to me. I shall never think, I shall never, I think, be called to stand under the direction of the Holy Spirit as I stood at Minneapolis. She's never been more filled with the Holy Spirit.

in my whole ministry as a prophet than I was at the Minneapolis General Conference Session. That's how I'm understanding it. She was anointed like she'd never been anointed before. The presence of Jesus was amazing. I've never had the privilege to have a dream or a vision. I've had a couple of dreams, but that wasn't my point. I've never had a vision. I've never had a dream or a vision where I've actually saw Jesus. And don't answer this, because I know there's some people that are unbalanced, that do think they see Jesus all the time in their dreams and visions, but still I want to ask this question. How many of you have had a dream or vision where you actually saw Jesus? Don't answer. You know by me asking that question that there's very few in this room, if any, that have truly had that experience, right? Right. Okay. What about Ellen White? She had been in the presence of Jesus and knew it was Him and looked upon Him, right? She recognized Him from experience. Right? So this next sentence when she says, the presence of Jesus was with me, she knew Him. She knew it was His presence. He was there with her. She's wanting us to understand here at the end of the world that in 1888, she was under the anointing of the Holy Spirit. To me it almost brings to mind when Moses comes down off the mountain and he has to put a veil over his face, only the difference was, it doesn't seem like anyone in 1888 recognized that glory. Okay. All assembled in that meeting had an opportunity to place themselves on the side of truth by receiving the Holy Spirit which was sent by God in such a rich current of love and mercy. But in the rooms occupied by some of our people were heard ridicule, criticism, jeering, laughter. The manifestations of the Holy Spirit were attributed to fanaticism. Who searched the Holy Scriptures, as did the noble Bereans, to see if these things they heard were so? Who prayed for divine guidance? The scenes which took place at this meeting made the God of heaven ashamed to call those who took part in them his brethren. All this the heavenly watcher noticed and it is written in the book of God's remembrance. The Lord will blot out the transgression of those who since that time have repented with a sincere repentance. But every time the same spirit wakens in the soul, the deeds done on that occasion are endorsed and the doers of them are made responsible to God and must answer for them at his judgment throne. The same spirit that actuated the rejecters of Christ rankles in their hearts and had they lived in the days of Christ, they would have acted toward him in a manner similar to that of the godless and unbelieving Jews. She's saying they crucified Christ in 1888. God's servants have no tame testimony to bear at this time, whether men will hear or whether they will forbear. He who rejects the light and evidence God has been liberally bestowing upon us rejects Christ for him. There is no other Savior. On many occasions, the Holy Spirit did work, but those who resisted the spirit of God at Minneapolis were waiting for a chance to travel over the same ground again because their spirit was the same. Afterward, when they had evidence heaped upon evidence, some were convicted, but those who were not softened and subdued by the Holy Spirit's working put their own interpretation upon every manifestation of the grace of God, and they've lost much. They declared in their heart and their souls and words that this manifestation of the Holy Spirit was fanaticism and delusion. They stood like a rock. The waves of mercy were flowing up on and around them, but were beaten back by their hard and wicked hearts, which resisted the Holy Spirit's working. Had this been received, it would have made them wise into salvation, holy or man, prepared to do the work of God with sanctified ability. All the universe of heaven witnessed the disgraceful treatment of Jesus Christ represented by his Holy Spirit. Had Christ been before them, they would have treated him in a manner similar to that in which the Jews treated Christ. The very same spirit has been manifested in Battle Creek. Those who opened the door of their hearts to temptation at Minneapolis and carried the same spirit home with them will realize, if not now, in the near future, that they resisted the Holy Spirit of God and did despite to the Spirit of Grace. Will they repent or will they harden their hearts and resist evidence? If you do not believe that they rejected the spirit of prophecy in 1888, one other just nice note to throw into your consideration. As far as I have found, and other people have commented the same way, the only time that Sister White says that she went somewhere that it wasn't God's will is when they exiled her down under to Australia, immediately after that time period. Here's her statement. When the work newly started in Australia was in need of help, our brethren in America desired me to visit this field. They urged that as one whom the Lord was especially teaching, I could help the work here as others could not. I felt no inclination to go and had no light that it was my duty. They exiled her, brothers and sisters. The journey was a dread to me. I desired to remain home and complete my work on the life of Christ and other writings. But as the matter was introduced and the responsible men of the conference expressed their conviction that I, in company with others, should visit this field, I decided to act in accordance with their light, not God's light. Okay, so what I'm saying here, here's what I'm saying here, is that up until 1863, I mean 1884, I'm thinking, that we have the period of open vision. And this is things that I'm just looking at. There may be a more effective way to put place labels on these histories. I'm almost at the point to where I have a little bit of disagreement with Brother Dewey, and we may have the group correct me and maybe not here, all right? But up until 1884, I'm going to say that this is the sinful generation. And I am not dogmatic about this, but I'm basing it on the scriptures that are in your notes right there. Marks 838, The Father therefore shall be ashamed of me and my words, and this adulterous and sinful generation of him shall the Son of Man be ashamed when he cometh in the glory of his Father with his holy angels. Whether that's a correct application, I'm not sure, but brothers and sisters, they were ashamed of the Bible and spirit of prophecy by the time they hit 1888, okay? So I'm marking the beginning of the next generation there, where the rebellion begins, okay? Now if you go to what Brother Dewey read, in Judges 2, verse 10, if you don't know me and you don't know Brother Dewayne, and maybe you don't know that we've been friends for many, many years, and I can talk to him openly in his presence without him getting offended, so you may think that I'm being critical, but he and I are on that kind of relationship. Okay, you may not have caught it this morning, and he wasn't making a big point about it. I would have made sure I talked to him about it. He passed over it rather quickly, and he made this same point in Oklahoma briefly. He evidently knows where the disagreements we have are, okay? I had four words about this. Okay, so what I'm saying, in Chapter 2 of Judges, I'm passing over Psalms 78, 1-8 because of time. Chapter 2 of Judges, it's talking about... Who's it talking about? What person? Joshua. Long day, right? Okay, so it's talking about Joshua. I see some people that usually are really in tune, that are kind of tired here. Okay, it's talking about Joshua. Now let's start in verse 6 of Judges 2. And when Joshua had let the people go, the children of Israel went every man into his inheritance to possess the land. And the people served the Lord all the days of Joshua and all the days of the elders that outlived Joshua. Who are the elders that outlived Joshua? Who is Joshua? He's the Joshua of Joshua and Caleb fame, right? He's the first generation. In the history of ancient Israel, Sinai is the first generation, and Joshua was there. And Joshua was of the age of accountability when they were told they had to wander in the wilderness for another 40 years. And in the wandering of the wilderness for another 40 years, there's some men that grew up in that history that weren't held accountable for the sins that made them stay there and die in the wilderness. They became elders during that history and they came into the promised land with Joshua. Okay, Joshua and the elders. Is that how you read that? And the people served the Lord all the days of Joshua and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord that he did for Israel. And Joshua, the son of Nun, the servant of the Lord, died being 110 years old and they buried him in the border of his inheritance in Timnath Therese in the Mount of Ephraim on the north side of the hill of Geash. And also all that generation were gathered. All of what generation? Joshua's. Okay, that's the first generation. All that generation gathered unto their fathers and there arose another generation after them. What's that generation? Second generation. Okay, I don't think that's the fourth generation. It's not a big point either way, but that's the little disagreement I have. And I only have that, the only reason I want to see that is I want to say that the principle I'm seeing here is you don't have to get to the fourth generation to finally forget the first generation. The Bible says the second generation forgets the first generation and the third generation forgets the second generation and the fourth generation. It don't know nothing about the first generation. The amnesia sets in immediately. Okay? That's what I wanted to make on that point. And I think it's the second generation that's being dealt with here. And there arose another generation after them which knew not the Lord. Right? This generation, brothers and sisters, this is the second generation, it doesn't know the Lord. If you can reject the spirit of prophecy and reject the Bible, you don't know the Lord. Right? Follow the logic? So from this point on, brothers and sisters, this history, this is a history of rebellion. And this is the history that's going to reap the fruits of crucifying Christ in 1888. And virtually all of us know a little bit about the rebellion that set in, right? 1901 General Conference session. Notice this next quote. Under kingly power. If you don't know the Lord, I mean there's so many contrasts in the scriptures, but one of the main contrasts in the spirit of prophecy about our history is if you don't have an experience with the Lord, how do you operate in your life? You operate upon policy. If you're a Christian, you operate upon principle. Okay? Principle accomplishes the will of the Lord if it's acted upon. Policy only accomplishes through human power. It's the use of force and manipulation policy. And when you reject the spirit of prophecy in the Bible in 1888, and unlike Korah, Dathan, and Abiram, what didn't the Lord do to the leadership in 1888? He let them live on. Then you're going to see kingly power and policy over principle come into history. And it's in this time period, 1901, 1901 General Conference session, 1903 General Conference session, that Sister White starts speaking about kingly power and policy over principle. She says here in manuscript releases, volume 20, page 313 from the year 1901, we may have to remain here in this world because of our insubordination many more years as did the children of Israel, but for Christ's sake, his people should not add sin to sin by charging God with the consequence of their own wrong action. Drop down to the last paragraph, but if all now would see and confess and repent of their own course of action in departing from the truth of God and following human devising, then the Lord would pardon. Warnings have been coming, but they have been unheeded. But a few who may now seek to bridge the gulfs that stand so offensively before God must make haste slowly, else the standard bearers will fall and who will take their place? Standard bearers are going to fall in this history. Okay? Baal will take their place. What? It says Baal, but you might have to type it. No, I have the same thing you do. I don't even know where I said it. Oh, okay. I thought you were saying Baal.

Alright, I said fall, I meant fell, but I thought you said bail. Okay, so I was looking for bail and didn't see it. Else the standard bearers will fail, and who will take their place? So, you just go back into history. Why do you go back into history? To take warning from mistakes, and in order to reason from cause to effect. 1905, Ballinger starts to reject the sanctuary. Okay. 1901, the new view of the daily is introduced by Conradi, a view that Sister White said came from angels that were expelled to heaven, the view that we teach in Adventism today. Kellogg, 1897, began his foray into pantheism. 1903, it's a published work in Adventism. Jones and Wagner are on their way out in this history. Long, many, many years ago, many years ago, I was at a camp meeting in Southern California. I don't remember what I said about Jones and Wagner, and I had a sister come up to me afterwards, an elderly sister. She was upset. She says, I want you to know that I'm Elder Wagner's niece, and that he died preparing a sermon for the next Sabbath. I go, I didn't know that. But, this here, this is called Confessions of Faith, of Dr. E.J. Wagner. You know where they found this? They found it on his desk. He wrote this and died when he wrote it. He wrote this, died on his desk, and they came in and found this. He totally rejects the sanctuary, the 2300 days. That's what went on in this history. Now, I'm using this to let you understand that it didn't just infect the rebels of 1888, it infected those that were involved with receiving and proclaiming the message of 1888. You can take a look at this later if you want to. I thought I was going to read some of it, and as I was glancing through, I said, I'm not going to read this. This is such satanic garbage that I don't think it's safe to put in the record. I mean, it probably is for those here that are spiritually mature, but it's that bad. What kind of darkness did he go into? The next quote on page 37, just going to review a little bit of this history, is just one of the principles that we've already put in the record once. It's a different quote. It says the same thing. I'm not going to read it. She talks about it's a very rare thing indeed. This is the principle, brothers and sisters, it's a very rare thing indeed when the spirituality of the congregation rises above that of the minister. That's a principle that Sister White identifies. So if the leadership of the church in 1888 is going off into darkness, what's that tell you about the lay people? Very rare thing indeed that they're going to rise above that spiritual level. I'm going to give you an example of that history, common example, one that people don't think that we should speak about because they have manipulated the historical record. It has to do with the daily. The false view of the daily was introduced by Louis Conradi in 1901. He taught it to Wagner, he taught it to Prescott, and they began to promote it. Daniels took it up from them. Brothers and sisters, we were doing a meeting in Germany. I won't get specific about the translator that they hired to translate me into German. He knew nothing about the message. It was basically an inquisition. It was by invitation only, and it was just the Adventist university professors from the seminary, the Adventist seminary, and some prominent pastors, the most prominent pastor on prophecy in Germany. They came in and I presented the message. They attacked it. They tried to take it apart every way which they could. They got this well-known Adventist in Germany that also lived in the United States to do the translation. He didn't know nothing about anything except he was a friend of a friend of mine and he was willing to translate. As this inquisition proceeds over a few days, this guy, he's getting upset. The translator. He's saying, I don't know why they can't see this. I see what you're saying. He's taking it in the brinks. What's wrong with these guys? He says, and this guy, this isn't something that is important to me, but I need to tell it so you can understand it. He says, I have three PhDs. He says, I understand these things. He really did. He's on the reading committee of Andrews University, this translator. His doctrinal thesis was on Louis Conradi. He just read a book. It's probably out now. When they write books at Andrews, this is what it means to be on the reading committee, before they're published, they have a certain group of men. They send the book out and let them read it and give any critiquing they want to do before it's published. He's on that committee. He happened to be frustrated at that point in time because someone had just written a book. This is probably a year ago, so the book's probably available at your local ABC now. He was frustrated about what the guy was saying about Conradi. Because in his doctrinal thesis on Conradi, the thing that he thought was the biggest abomination about Conradi is not only was he married, but he had two lovers on the side that he fathered children with. And everyone knew it. That's that history. This is the man that introduced the old Protestant view of the daily into Adventism and is responsible for basically leading the Europeans to have no confidence in the spirit of prophecy whatsoever. I mean, we have the spirit of prophecy books here in the United States on our bookshelves. We don't read them, but they don't even have them on their bookshelves. It's a different attitude towards the spirit of prophecy in Europe. And everyone that looks at it closely, it's Louis Conradi. And this is where we get this new light on the daily. But we're not supposed to reason from cause to effect. Now notice this quote here. If you know anything about the discussion about the daily. I've been waiting for the time, and I wished Pastor Manny was here, but he's not, because he likes defining words and he might know a definition for me here. I have been waiting for the time when there should be an investigation of the doctrines that Brother Daniels and others have been advocating. When is this to be? She's talking about the daily. If Elder Daniels thinks that some of the interpretations of scriptures that have been held in the past are not correct, our brethren should listen to his reasons and give candid consideration to his views. All should examine closely their own standing and by a thorough knowledge of the principles of our faith be prepared to what? What's vindicate mean? Defend the truth. She's telling the brethren sit down with Daniels and vindicate the truth. She isn't saying sit down with Daniels and let's decide what is the truth. She's saying sit down with him and show him he's wrong. We don't hear that much when we talk about the daily. Sister White had no light on the daily we're told. You know we're told. Read the commentary. We're told Sister White had no light on the daily. We get that from A.G. Daniels commentary on his interview with Sister White in 1910 that he wrote in 1931. 1931 he said I had an interview with Sister White on the subject of the daily in 1910 and brothers and sisters I've contacted the Elder White and state there is no record of her having an interview with Daniels on the daily in 1910. But that doesn't even matter. If we took it into a court of law the court of law would throw out his testimony. You read it. You can read it in her grandson's book. Arthur White's book. You can read it in Willie White's writings. He says I went in to Sister White and asked her things about the daily and she said she had no light. She says I put the old chart before her and he was talking about early writing 74. Early writing 74 says I've seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered. Said I went in to ask her some questions about the daily and she said she had no light on these subjects. She says I then pointed to the sanctuary on the chart and asked her and she had no light on the subject. Brothers and sisters, can you see a sanctuary on the 1843 chart? His testimony in a court of law gets thrown out. He's saying I'm interviewing her about the daily with this 1843 chart and when I point to the sanctuary. Brothers and sisters, there's no sanctuary on that chart. It can't be true. It can't be true. Notice what she says under Satan's wiles. And I was shown from the first. Now you hear people in Adventism saying Sister White had no light on the daily. And I was shown from the first that the Lord had given neither Elder Daniels nor Prescott the burden of this work. Should Satan's wiles be brought in? What does Satan's wiles mean? Temptations, tricks, should Satan's deceptions be brought in? Where's Brother Kurazgo when we need him? What's wiles mean? What? Crafts? Crafts? Alright, but we all know what it means, right? Should Satan's wiles be brought in? Should this daily be made such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not whatever may be. She has no light on the daily. Oh, maybe she doesn't have any light on the daily. But she certainly has light on Conradi's view of the daily. She says it comes from Satan. Alright? You see it? Now notice under a false witness. How many people in that history is it recorded? Now brothers and sisters, I submit to you that in the fourth generation of Adventism, when we come into the final generation of Adventism, we automatically learn things by inference that weren't taught to us directly. You know, the first, I don't know, eight or nine years that I was in an Adventist church, I never heard the health message presented one time. Did I remember? Just never heard it there. So I learned from inference, without even thinking about it, that even if Sister White did say anything about the health message, it must not be important, okay? We learn things by inference, right? Now, in the Word of God though, don't we believe in the Bible? I believe Spirit of Prophecy is the Word of God too, but don't we believe in the Bible that everything in the Bible is important? What would be wrong with having that attitude about the Spirit of Prophecy and determining that anything that's left there is purposely left there by the Holy Spirit, by Christ? Okay, now notice this next quote. Brethren at Fresno, there is with Elders Daniel and human influence combined with a mesmeric power. Mesmeric hypnotism. It is this that has led him to speak of congregations as bodies that he can manipulate. Why is it that the man cannot understand health reform? It is because his appetite and practices are condemned by it. He cannot harmonize his practices with the light as given on this subject in his word and through his testimonies. He cannot then, of course, have an intelligent practical knowledge of health reform. Notice the next paragraph though. This is where I want to go. Will Elder Daniels please make his statements telling wherein Sister White contradicts her own teachings. I know that he stated that I drank tea and invited him to drink it saying it was good for him. Not only myself, but the members of my family know this to be untruth. This guy's got on the record that he bears false witness. Okay. Brothers and sisters, you go look at the history of the daily. The key person that turned it in to being Christ's sanctuary ministry is someone that's been identified as someone that you can't trust their word by the spirit of prophecy. That's a hard thrust. Notice this next quote concerning that history. The great apostle had many visions, speaking of Paul. The Lord showed him many things that it was not lawful for a man to utter. The Lord showed Paul. The seven thunders. Why could he not tell the believers what he had seen? Because they would have made a misapplication of the great truths presented. They would not have been able to comprehend these truths. And yet all that was shown to Paul molded the messages that God gave him to bear to his churches. Just because Sister White is silent on some aspects of the daily does not mean that she endorses the wrong view. There are times when prophets are silent on purpose. Does Jesus sympathize with those that are hurting? Does Jesus sympathize with those that are in prison? Does Jesus sympathize with someone that's in prison on death row? What about if it's a Christian? Does Jesus sympathize with a Christian on death row? Amen? Okay, there's a guy on death row and he sends his friends to Jesus and says, ask him if he's really the Messiah. And what did Jesus do? He answered him not a word. Right? You know that story. John the Baptist. There's times when God doesn't speak on purpose. So these arguments about Sister White making no comment on the daily, brothers and sisters, be careful how you're letting the second and third and fourth generation of Adventism manipulate this history. The manipulation of history is a characteristic of Rome and we know it as Seventh-day Adventists, don't we? We know that Rome goes back into the history books and changes them around or destroys them, correct? That's a characteristic of Rome.

One of those characteristics is often exercised by this man. This is a fourth-generation man. This guy's name is George Knight. He's an author in Adventism, a well-known author, and I guarantee, brothers and sisters, I've printed two books over the past 20 years, and I guarantee that this guy sells 100 or 1,000 or 10,000 times more books than I do to Adventists. I'm not denying that there's a lot more people in Adventism that really appreciate this man's literary work than appreciate any literary work that I've ever done. So on that evaluation, good man. But what's he say about this book? This is his most recent book. He says, George Knight considers this book to be the most important of his career. You may wonder why I'm going to this book, but I want you to understand this book. This is the most important book of his career. From this book, here's what he teaches. According to Knight's—I'm on third generation— According to Knight's study on the apocalyptic visions, the little book in Revelation 10 refers to the 1260-day prophecy, and it was the 1260-year prophecy that was sealed up in Daniel 12. Knight concludes that the 1260-year day prophecy was the little book which was opened in Revelation 10. Revelation 10, then, is identifying 1798, not 1840. This is what this book teaches. Where does he get that from? Notice the next quote about what he teaches in here. Knight sees no textual support for the investigative judgment in 1844, only for the date. He says, oh, you can use the 2300 years to prove 1844, but there's absolutely no biblical evidence about an investigative judgment beginning on October 22, 1844. Read the book if you think I'm making that up. This is his most important book, according to him. He further claims that Daniel 7 identifies the little horn and the saints are judged at the same time. This is a direct denial of the spirit of prophecy. He rejects the book of Hebrew relates to Adventism. The book of Hebrews has nothing to do with Adventism, brothers and sisters, according to George Knight in this book. He states on page 75, let me repeat again my main points as I sum up. First, we create problems in sanctuary theology by placing undue emphasis on sanctuary geography. Second, we are heading in the wrong direction when we read Hebrews as if it were either propounding Adventist theology or arguing against it. Hebrews has its own agenda. Third, it is wrongheaded to project chronology into Hebrews 9. Most of Adventism's difficulty with its sanctuary theology centers on those three areas. Brothers and sisters, there's a darkness. It's darkness. It's called the apocalyptic vision and the neutering of Adventism. He says we've been neutered by our understanding of 1844 and the investigative judgment. You know what it means to be neutered, right? But he has another book. He has lots of books. His other book called Reading Ellen White, How to Understand and Apply Her Writings on page 110, Knight states, in summary, it appears that Mrs. White's use of the term infallibility has to do with the Bible being completely trustworthy as a guide to salvation. She does not mix that the idea with the concept that the Bible or her writings are free from all possible errors of a factual nature. There's errors in the Bible and spirit of prophecy, brothers and sisters. On page 11, he states the writing of God's prophets are infallible as to a guide to salvation, but they are not inerrant or without error. Bible and spirit of prophecy have errors, brothers and sisters, according to Knight. On page 116, he says not only do we need to avoid using Ellen White to prove the details of history, but the same caution must be expressed in the realm of the details of science. Now, we have a resolution at a general conference session that we're not supposed to use Ellen White in faith and practice, but now we're learning that we can't trust her in history or science either. Now, why am I doing this? Well, some will say that I'm just trying to attack some of the personalities in Adventism, but brothers and sisters, this book is what I want to get to. I want you to understand this book. We got it from an ABC Down Under, I think. This is by Gilbert Valentine, okay? It's called The Struggle for the Prophetic Heritage, and what this means, what the title means, is that the Ellen White estate is our prophetic heritage, and there was a struggle between the general conference and Willie White to maintain control of the Ellen White estate, and the general conference wins this struggle. Okay? That's what this book is about. Now, but, what you need to understand, if you're going to understand the approach to this book, is that the praise that this guy gives in his introduction is to George Knight, his university professor. Now, see, George Knight, if you know George Knight, he's an expert in going back into Advent history and turning it upside down. And this guy is going to tell us the history of how the general conference, against the will of Ellen White, I don't mean her legal will, against her wishes, they take control of the Ellen White estate and bring it into the general conference, even though Sister White didn't want it that way. And he thinks it was right for the general conference to do so. Valentine, when he talks about those faithful people in this struggle that were fighting against this work, he uses these little, sly, derogatory ways to describe them. And when he talks about the general conference men that were doing this work, it's always with great sympathy. So, I want you to take note of some of the things out of this book. It's a must-read book. Really hard to find in the United States. Okay, I'm on the top of page 39. In the preface to his book, The Struggle for the Prophetic Heritage, Valentine states on page 14 of George Knight, I need to also express my sincere appreciation to George Knight, friend and esteemed mentor, who first introduced me to the delights of the study of Adventist theological development and who still enjoys the excitement of discovery of his former students. George's suggestions for improving the manuscript have been very helpful. Of course, the mistakes and shortcomings and possible misreadings are entirely the responsibility of the author. On page 25, he tells us what this book's about. What occurred, in fact, during the important decade of the 1930s, and that's where I'm saying this history here, this generation, is in the 1930s. What occurred, in fact, during the important decade of the 1930s over the issue of Mrs. White's spiritual legacy in organizational behavior terms, that's how he approaches this book, he's a psychologist-type historian, was a quiet but protracted power struggle at the upper echelons of the organization. This power struggle between two sources of influence, formal and informal. Formal is the General Conference, informal is the Ellen White Estate. There's a power struggle between the Ellen White Estate and the General Conference. Was finally resolved by the General Conference through the adoption of formal agreements and operating guidelines which extended its authority and exercise of control to include the operation of the Ellen White Estate. Legal independence, yes, now they admit it. So far down in history that nobody even pays attention to it. Which legal independence was provided for so as to ensure consistency as far as possible with the deed of trust created by Ellen White. Nevertheless, the conflict was resolved by embracing the resources within the structures of the church organization rather than it being permitted to perpetuate itself as an independent power base external to the organization as a kind of parachurch entity as originally envisioned by the text of Ellen White's will. They don't deny it. They took it from the family of the Whites. Legally. Page 42. I'm running out of time, Brother Duane. We're all running out of time. In organizational behavior terms, it meant that General Conference leadership would not be able to control a vitally important source of information and influence which would thus make it difficult to main control of the system of theology. If the management of the resource were ever to become opposed to the General Conference leadership as might at least be possible, their leadership role would be undermined. They knew full well if they didn't take control of the Ellen White Estate, it might be used against them if they ever stepped out of God's will. Resolution of the problem was too difficult for either Daniels and Spicer. And what he's talking about here is Daniel and Spicer were some of their key players, but they couldn't be the men that really went after W.C. White because there was just too much testimony about Daniels and Spicer that could be used against them. And on the last sentence of that it says, but the greater problem was the need for historical distance. They needed to get the deed done and then put some years behind it so that we wouldn't know what was going on here in the fourth generation. I'm in the middle of page 39 and I'm just about ready to read from Columbian Union Rebels and if you're wondering, I have 1 minute and 50 seconds, so we got to move forward. Now I got to tell you about the Columbian Union Rebels. Brothers and sisters, I have an article in here by W. Washburn or Elder Washburn and he's going to tell you something that was going on in the 1930s. He's protesting, you can read his article, he's protesting that particularly W.W. Prescott is introducing the Catholic teaching of the Trinity and introducing the false view of the daily and he says very clearly the way that Prescott is accomplishing it, Prescott and his cohorts, is by using the Catholic versions of the Bible. And he's standing, and he was a friend of Ellen White while she was alive, he's standing against this activity as was Benjamin Wilkerson who wrote the book about Truth Triumphant, about the two lines of the Bible. And these guys are on the choppy block, so when this guy in this book is talking about these people that are protesting what's going on in that history, he calls them the Columbian Union Rebels and Washburn is the number one rebel. So I have in here as added reading material this article from Washburn so you can analyze for yourself whether he was a man of God or a rebel. Now notice this quote, closest to home however was the problem posed by the strained relationship between the local and Columbian Union conference. Now, there's a typo in here, go to the second paragraph. My typo. The second paragraph says, as the full weight of economic slump was felt in 1930, the Autumn Council of 1931 which met at Obaha, Nebraska, recommended that twelve union conferences would be reduced to eight. Cross that out, it's reduced to eight, from twelve to eight. And then I left out a whole sentence almost. And that fifty-eight local conferences would be reduced to forty-eight. That's not in there at all for you. It's talking about unions going from twelve to eight and taking down ten conferences. The premise for doing this, brothers and sisters, was the Great Depression. We have to shrink down our expenses. But what it's called in political terms is gerrymandering. Do you know what gerrymandering is? Gerrymandering is when it's time to redistribute the population so you determine where a representative from each state is going to be voted from. Each state has representatives in the Congress based upon their population and it has to be redetermined from time to time. And then, who's ever in control of the state government when it's time to redo it? If it's a bunch of Democrats in control of the state government, then they design the different districts so that there's going to be more Democrats elected and if it's Republicans, they do the same thing. That's called gerrymandering. What they did with the Colombian Union rebels during the Great Depression is they gerrymandered them into retirement and got them out of their hair. I'm passing over reading it. That's what was going on during that time period. Now, what I'm saying about this generation here is we crucify Christ, we reject the spirit of prophecy and all the famous apostasies that we know, the Alpha Apostasy, Ballinger, Conrady, they come in here. And this sinful generation, now we have the people, Cora Dason and Abiram, they're not laid low. They're still running things. And their first work is they need to take control of Ellen White Estate after she dies. And the only thing in their way is Willie White. And he's got the Ellen White Estate out in Elmshaven in California and two weeks after he dies, it's in Tacoma Park, Maryland. There's a power struggle. He said so.

On the top of page 40, time is no more. This is Testimonies Volume 1, page 576. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross and another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times, This house is prescribed. The goods must be confiscated. They have spoken against our holy order. In this history, a holy order is set up. They have spoken against our holy order. Terror seized me and I ran through the house out of the north door and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager inquisitive eyes wherever I turned. I repeated frequently if I only could understand this, if they will tell me what I've said or what I've done. I wept and prayed. What did she, what did she done? What did she done? Yeah, she did. She spoke against their holy order. There shall be no kingly power among you. Type in kingly power. See in this history, in this history, when they're describing the struggle between the general conference and Willie White, there comes a time where he pulls together a compilation about kingly power and policy over principle, and he sends it out to every person in the general conference so they can review it. They went through the roof. They demanded him to get every one of those back, sent men out to Elmshaven and say, you either do it or you don't get a paycheck. Did you know that that went on in that history? Another thing he did is he supported the first self-supporting evangelist named Julius Gilbert White. No relation. He explains why the general conference has no sympathy for self-supporting work. They're not under your control and they're taking your money. And Willie White was chastised for that as well. That's documented in the book as well. The reason they proscribe her works is because her works speak against their holy order. That's her words. That's her words. Now, brothers and sisters, we're at the close here. I want you to see. If this is when, if this history is when they take control of the Ellen White estate for speaking against her holy order, then in this history here, from the 1930s until 1989, when the Dirt Brush Man arrives to sweep the garbage out the book, out the window. This is where the books of the new order are written. The new order is set up here. The books that begin to teach this generation what the new order is begin teaching that generation just prior to our generation, which is the generation where the Dirt Brush Man comes in and cleans house. Shall we pray? Heavenly Father, we ask forgiveness for the many times that we have opposed the counsel in the Bible and spirit of prophecy in our own lives. And we look back to our brethren in this church so long ago that made the very same choices with implications that would be just the same for us if we don't repent and turn away from these in our own lives. And we see that it's brought fruits into your church that are not glorifying to you and have created a dilemma for your people here at the end on how to shake off this lethargy that's been handed down to us from generation to generation. And we ask for forgiveness for our own rejection of the Bible and spirit of prophecy, but we ask that you would forgive them too, that you would forgive this rebellion that has been repeated over and over in your people from the beginning of time to this present day, that you would allow us to be those that finally reason from cause to effect and see our great need and come to the foot of the cross and allow you to change us fully into your image, that you might prepare us to glorify your character to a dying world in the very near Sunday Law crisis. I understand that this presentation of four generations, it's new to me, I'm probably not understanding even a small part of it correctly and that it's dangerous ground for those who wish to stumble over my motivations and the direction that I would push people with this kind of study. But I ask forgiveness if I've overstepped my bounds in emphasizing certain things, but you've told us that we have to reason from cause to effect and it's certainly clear to see that the effect that's taken place here in Adventism at the end of the world has come from some terrible cause. We want to know what that cause is that we might be fortified in our mind and do the work of preparing ourselves with a message to give this last warning message to Adventism before the door closes in the very near future. So allow us to receive this information as you see fit and bring our lives into agreement with it we ask in Jesus' name, amen.