7 William Millers Associates Part I
7 William Millers Associates Part I
&
THEIR EXPERIENCE
How did they Contribute to the Message?
(Part 1)
The record of the experience through which the people of God passed in the early history of our work must be
republished. Many of those who have since come into the truth are ignorant of the way in which the Lord wrought. The
experience of William Miller and HIS ASSOCIATES of Captain Joseph Batesshould be kept before our people. Elder
Loughborough's book should receive attention. Our leading men should see what can be done for the circulation of
this book.{CW 145.2}
ALL ADVENTISTS WHO DO NOT ACKNOWLEDGE THE SPECIAL PROVIDENCE OF GOD IN THE WORK WILLIAM MILLER
and HIS ASSSOCIATES, in 1843 and 1844, HAVE NO USE FOR THE THREE ANGELS MESSAGES. THEY DO NOT
INTRODUCE THEM INTO THEIR SERMONS AND PRINTED EXPOSITIONS OF PROPHECY, UNLESS IT BE TO OPPOSETHEY
TREAT THEM WILL ALL THAT NEGLECT{1868 JW, LIFIN 306.3}
MILLER & HIS ASSOCIATES MENTIONED 24 TIMES IN THE SOP:
PM(1)(pg. 30.1),
CW(1)(pg. 145.2) and
17MR(1)(pg. 344.4)
MAR(1) (pg. 16.5)
+
GC88(10 times)
328.2 (1) 334.5(1) 351.1(2) 351.2(1) 352.3(2) 368.1(1) 375.1(1) 405.2(1)
GC1911(10 times)
328.3(1) 335.1(1) 351.1(2) 351.2(1) 352.3(1) 368.1(2)(his co-laborers also mentioned here) 375.1(1) 405.2(1)
To William Miller and his colaborers it was given to preach the warning in America. This country became the center
of the great advent movement. It was here that the prophecy of the first angel's message had its most direct
fulfillment. The writings of Miller and his associates were carried to distant landsFar and wide spread the message
of the everlasting gospel: "Fear God, and give glory to Him; for the hour of His judgment is come." {GC 368.1}
Men of learning and position united with Miller, both in preaching and publishing his views, and from 1840 to 1844
the work rapidly extended. {GC88 334.5}
In preaching the doctrine of the second advent, William Miller and his associates had labored with the sole purpose
of arousing men to a preparation for the Judgmentand they labored also to awaken the unconverted to the duty of
immediate repentance and conversion to God{GC88 375.1}
Those who proclaimed this warning gave the right message at the right time. But as the early disciples declared, The
time is fulfilled, and the kingdom of God is at hand, based on the prophecy of Daniel 9, while they failed to perceive
that the death of the Messiah was foretold in the same scripture, so Miller and his associates preached the message
based on Daniel 8:14 and Revelation 14:7, and failed to see that there were still other messages brought to view in
Revelation 14, which were also to be given before the advent of the Lord{GC88 352.3}
In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should
be given to the world{GC88 405.2}
Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the
message which they bore. Errors that had been long established in the church prevented them from arriving at a
correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which
God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered
disappointment {Mar 16.5}
The prophecy of the first angel's message, brought to view in Revelation 14, found its fulfillment in the Advent
movement of 1840-1844. In both Europe and America, men of faith and prayer were deeply moved as their attention
was called to the prophecies, and, tracing down the inspired record, they saw convincing evidence that the end of all
things was at hand. The Spirit of God urged his servants, to give the warning. Far and wide spread the message of the
everlasting gospel, "Fear God, and give glory to him; for the hour of his Judgment is come." [Revelation 14:7.] {4SP
222.1}
To Wm. Miller and his co-laborers it was given to preach the message in America, and the light kindled by their
labors shone out to distant lands{4SP 222.3 }
WE WILL BE COVERING THE FOLLOWING ASSOCIATES OVER THE NEXT COUPLE OF DAYS:
Joshua V. Himes
Charles Fitch
Josiah Litch
Geo Storrs
Elon Galusha
Apollos Hale
Others we will be covering in the future weeks are:
Samuel Snow
Sylvester Bliss
Hiram Edson
Elders Miller and Himes, stood, as it were, in the "fore front of the battle" in the second advent move-ment in
America, and were only two among scores who labored with them in proclaiming the doctrine of the advent of
Christ{1905 JNL, GSAM 124.1}
Joshua V. Himes
From Wikipedia:
Joshua Vaughan Himes (18051895) was a Christian leader and publisher. He became involved with the followers of
William Miller and later became a prominent leader in the Advent Christian Church.
Biography
Himes was born in Wickford, Rhode Island. His parents intended for him to become an Episcopal priest, but
when a business deal went sour he was unable to complete his education and was apprenticed to a cabinetmaker
in New Bedford, Massachusetts. At 18 he joined the Christian Connexion church in New Bedford where he was
licensed as an exhorter. In November 1825 he married Mary Thompson Handy, and the following year was
ordained to the ministry. Over the next few years he pastored several districts in Massachusetts, before
becoming pastor of the First Christian Church in Boston in 1830. There he rose to prominence, reviving a
church that was near death, and becoming active in the educational, temperance, peace, and abolitionist reform
movements of the day.
Himes met William Miller in 1839 at Exeter, New Hampshire. Impressed, he invited Miller to speak at the
Chardon Street Chapel.[1] From these lectures Himes became convinced of the imminent return of Christ, and
sought opportunities for Miller to preach. In 1840 he published and edited the first Millerite newspaper, the
Signs of the Times, in Boston.[2] He led in organizing general conferences and camp meetings, and published
hundreds of pamphlets as well as the second and third editions of Miller's lectures. He organized extensive
lecture tours for Miller and himself as far west as Cincinnati, brought about the manufacture of the "great tent,"
at that time the largest tent in the United States, for use on these tours, and established a network of agents,
book depots, and reading rooms from Boston to St. Louis. He also published the Thayer lithograph of the first
Millerite prophetic chart, designed by Charles Fitch and Apollos Hale. In 1842 he started a second newspaper,
the Midnight Cry,[3] in New York City. Himes' promotional work brought Millerism to the attention of the
world.
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Like Miller, Himes at first opposed the setting of October 22, 1844 as the exact date for the return of Christ, but
accepted it shortly before the date arrived. After the Great Disappointment when Jesus did not return on this
day, he played a leading role in trying to reorganize the disappointed Adventists around the original Advent
faith at the Albany Conference in April 1845.
From the Pioneer Section of the E G White CD ROM:
Re: J.V. Himes
Loughborough on Himes:
From 1840 to the autumn of 1844 the labors of Elders Miller and Himes were largely united as they went from city
to city, in the summer with their mammoth tent, in the winter in churches and public halls. The great physical force of
Elder Himes preserved him till he entered his ninety-second year. His faculties of mind were vigorous to the last. In
the year 1894, Sept. 28, he gave a most stirring discourse to a congregation of over three thousand Seventh-day
Adventists on the camp-ground in Lansing, Michigan. He seemed to speak with much of the earnestness and vigor of
olden days. This was truly marvelous for a man who was three months into his ninety-first year, and who was suffering
with an incurable malady from which he died the following year. {1905 JNL, GSAM 123.3}
Elders Miller and Himes, stood, as it were, in the "fore front of the battle" in the second advent move-ment in
America, and were only two among scores who labored with them in proclaiming the doctrine of the advent of Christ,
whose leading characteristics were firmness of purpose and sterling integrity. These men were largely of that class
called by the world "self-made men,"-men who had developed by contact with the stern realities of life, who had
learned to decide upon the merits of a cause from principle and not from policy. They were of the character of those
who Elder Miller said usually accepted the message from the churches, "the most pious, devoted, and living members."
This fact was confirmed by the ministers of the various churches, who said, after the final separation of the Adventists
from them, "It [the doctrine] has taken the cream of our flock." {1905 JNL, GSAM 124.1}
Published the Chart Charles Fitch put together:
an old logical chart of the visions of Daniel and John, published by Joshua V. Himes in BostonThis is the chart that
was regarded by the Adventists generally as published in fulfillment of the prophecy of Habakkuk, that the vision
should be written and made plain upon tables. (See "Spirit of Prophecy," Vol. IV, page 241.) {May 19, 1913 WASe, GCB
33.3}
He Wrote the following:
VIEWS OF THE PROPHECIES AND PROPHETIC CHRONOLOGY, SELECTED FROM MANUSCRIPTS OF WILLIAM MILLER; WITH
A MEMOIR OF HIS LIFE. EDITED BY JOSHUA V. HIMES. VOLUME I. JOSHUA V. HIMES 1842
***This is the book that has Millers 14 Rules of Interpretation that Sister White says all are to read and understand***
CHARLES FITCH:
Fitch, Charles
From Wikipedia:
Charles Fitch (18051844) was an American preacher in the early 19th century, who rose to prominence for
his work with the Millerite movement.
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Early years
During his early years, in the 1830s, he had associated with famous evangelist Charles G. Finney, and worked with him
on the causes of temperance and abolition. In 1838, he found some copies of William Miller's lectures, and accepted them
at once. However, when he went to share them with local colleagues, he was rebuffed, and so he backed off.
Three years later, after meeting with Josiah Litch, he openly accepted the Millerite movement, and became one of its
foremost preachers. While the core of the Millerite movement was in New England, Fitch focused his efforts on Ohio,
Michigan, and Western New York.
Come Out of Babylon
Fitch's most notable contribution to Millerism came in the summer of 1843. At the time the public sentiment had
begun to turn against the Millerites, and many preachers and believers were faced with expulsion from their
churches. But up to this point, William Miller had advised his followers not to separate from their churches.
Charles Fitch then preached a powerful sermon based on Revelation 18: "Babylon the great has fallen... Come out
of her, my people!" Up to this point, most Protestants had identified Babylon in the text as the papacy of the
Roman Catholic Church. In this sermon, Fitch labeled all the Protestant churches that had not accepted the
message of Jesus' Second Coming as Babylon. He then invited the Millerites to separate from their churches.
This cry was taken up by George Storrs.
Final year
After the first initial disappointment that occurred when Jesus did not come by the spring of 1844, Fitch then traveled east
to continue evangelizing.
Charles Fitch continued to preach and baptize, even into the colder autumn months, and in early October after baptizing
three groups of believers in a brisk wind, he contracted a high fever and died on October 14, 1844, just eight days before
he expected Jesus to come. He was 39 years old.
would simplify the subject, and make it much easier for him to present it to the people. Here new light seemed to
spring up. These brethren had fulfilled a prophecy given by Hab. 2468 years before, where it says, "And the Lord
answered me and said, write the vision and make it plain upon tables, that he may run that readeth it {1847 JB, BP2
52.3}
Elders Himes and Fitch held a Conference in Providence, R.I. Here, for the first time, I became acquainted with Bro.
Fitch. His clear exposition of the prophecies relative to the second coming of our Lord, were listened to with deep
interest. In connection with Elder Himes, their preaching deeply affected the hearts of the people, and a great many
professed strong faith in the near coming of the Lord. {1868 JB, AJB 260.1}
Loughborough on Fitch:
It may be of interest to mention by name some of the men who acted a prominent part with Elder Miller and Himes
in the movement of those early times. First to head the list is Charles Fitch, of Cleveland, Ohio, who in 1842 suggested
the idea of having charts to illustrate the visions of Daniel and the Revelation. The origin of the thought was based
upon Habakkuk 2:2, 3. The death of Charles Fitch occurred Oct. 10, 1844. {1905 JNL, GSAM 124.2}
Dr. Josiah Litch, of Philadelphia, who, as we shall see in the following chapter, was moved upon by the Lord to
proclaim a truth that in its fulfillment caused the sudden and rapid development of interest in the advent message.
{1905 JNL, GSAM 124.3}
Wikipedia:
Dr. Josiah Litch (18091886) was a Methodist Episcopal preacher in the New England region of the United States, who
was best known for his connections with the Millerite movement, and for using Bible prophecy to predict a loss of power
for the Ottoman Empire.
Around 1841, the Millerite movement requested Litch to become the first general agent. Litch was
granted release from his pastoral duties, and became the first paid Millerite worker. Litch was successful
as a promoter and secretary for the movement.
Another idea that Litch developed was the idea of a pre-advent judgment. According to Litch, "no human
tribunal would think of executing judgment on a prisoner until after his trial; much less God." He began to
develop the idea in 1840, but didn't publish until 1841. After the Great Disappointment, some Millerites applied
Litch's pre-advent judgment to October 22, 1844, the Millerites' predicted date of Jesus' return. The Seventh-day
Adventists later developed this into the "investigative judgment" doctrine.
Litch was among the last of the prominent Millerites to accept the date of October 22, 1844, proposed by
Samuel S. Snow, as the anticipated date of Jesus' return.
Loughborough re Litch:
Dr. Josiah Litch, of Philadelphia, who, as we shall see in the following chapter, was moved upon by the Lord to
proclaim a truth that in its fulfillment caused the sudden and rapid development of interest in the advent message.
{1905 JNL, GSAM 124.3}
Br. J. Litch gave the history of the Ottoman empire, which closed up the sounding of the sixth angel and second woe,
as he had stated would take place on the eleventh day of August, 1840, some two years previous, by calculating the
prophetical numbers in ix ch. Rev. The attention of most all classes had been turned to the proceedings in the East, to
see if this prediction would be fulfilled. Here then was where the flying messengers began to make their message tell!
and faith in the Advent was much strengthened, and the believer's ranks hourly increasing{1847 JB, BP2 52.2}
Wrote a paper:
Josiah Litch, in Signs of the Times, and Expositor of Prophecy, Aug. 1, 1840. {GC 334.4}
Understood the 7 Trumpets of Revelation 8 & 9
In the year 1840, another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah
Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting
the fall of the Ottoman empire, and specifying not only the year but the very day on which this would take place.
According to this expositionthe Turkish government would surrender its independence on the eleventh day of
August, 1840. The prediction was widely published, and thousands watched the course of events with eager
interest.{GC88 334.4}
At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of
Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction.
When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation
adopted by Miller and his associates, and a wonderful impetus was given to the Advent movement. Men of learning
and position united with Miller, both in preaching and publishing his views, and from 1840 to 1844 the work rapidly
extended.{GC88 334.5}
GEO STORRS:
Wikipedia
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George Storrs (December 13, 1796December 28, 1879) was a Christian teacher and writer in the United
States.
Biography
George Storrs was born in Lebanon, New Hampshire on December 13, 1796, son to Colonel Constant Storrs (a
wheelwright in the Revolutionary Army) and the former Lucinda Howe (his wife). A Congregationalist since
age 19, George Storrs was received into the Methodist Episcopal Church and commenced preaching at age 28;
by 1825 Storrs had joined their New Hampshire Conference. His biography notes, "Storrs, while a member of
the New Hampshire Conference, was a strong man, able and influential in its councils, and the beloved pastor of
several important churches.".[1]
In 1837 he found a copy of a pamphlet by Henry Grew on a train, concerning the doctrines of conditional
immortality (the non-immortality of the soul), and hell. For three years he studied the issues on his own, only
speaking about it to church ministers. However, in 1840 he finally resigned from the church, feeling he could
not remain faithful to God if he remained in it.
Storrs became one of the leaders of the Second Advent movement and affiliated with William Miller and Joshua
V. Himes. He began publication of his magazine The Bible Examiner in 1843 and continued it until 1879 with a
few breaks. After a considerable amount of study, Storrs preached to some Adventists on the condition and
prospects for the dead. His book Six Sermons explained his conditionalist beliefs.
Storrs' writings influenced Charles Taze Russell, who founded the Bible Student movement from which
Jehovah's Witnesses and numerous independent Bible Student groups emerged.
It may be of interest to mention by name some of the men who acted a prominent part with Elder Miller and
Himes in the movement of those early times. {1905 JNL, GSAM 124.2}
Elon Galusha, of Lockport, N.Y., a noted Baptist minister, whose writings and ministrations on the subject of the
Lord's near coming made a great stir in that denomination. {1905 JNL, GSAM 124.4}
ELON GALUSHA:
Wikipedia:
Elon Galusha (June 18, 1790 January 6, 1856) was a lawyer and Baptist preacher who was active in reform activities of
the early 19th century in New York. He was the son of Jonas Galusha, the 6th and 8th governor of Vermont. He also
adopted and promoted the teachings of William Miller.
Biography
Galusha was born June 18, 1790 in Shaftsbury, Vermont.[1] His father was Jonas Galusha, the governor of
Vermont. Galusha received an M. A. from the University of Vermont in 1816, and an M. A. from Brown
University in 1820, though he never took a college course.[1]
Galusha died January 6, 1856 in Lockport, New York.[2]
Abolitionist activities
Galusha is in the centre of the right front group third row back in this painting which shows him at the 1840
Anti-Slavery Convention.[3] Move your cursor to identify Galusha or click icon to enlarge ***continue***
Galusha took a firm stance against slavery. He served as the first president of the Baptist Anti-Slavery
Society.[4] He promoted the Liberty Party and preached about the evils of slavery.[5] Following His withdrawal
from the Baptist denomination, he hosted abolitionist meetings at his church in Lockport.[6]
Millerite connection
Galusha leaned toward a premillennial understanding of Bible prophecy. After personal deliberation, and
having read William Miller's Lectures, Galusha joined the Millerite movement wholeheartedly under the
influence of a fellow preacher, Nathaniel N. Whiting.[7]
Galusha served as president of the Albany Conference on April 29, 1845, following the Great
Disappointment.[8]
HIRAM EDSON
Wikipedia
Hiram Edson (18061882) was a pioneer of the Seventh-day Adventist Church, known for introducing the sanctuary
doctrine (investigative judgment) to the church.
Early life
Edson's first wife died in 1839, leaving him to care for three children. He soon remarried in Port Gibson, New York.[1]
Involvement with the Millerites
The Millerite message came to Rochester, New York, in 1843 and soon spread to Port Gibson. The message was based
on the preaching of William Miller and predicted that Christ would return about the year 1843, which was later refined
to October 22, 1844. This belief was based on the day-year principle and an interpretation of the 2300 days mentioned
in Daniel 8:14 which predicted that "the sanctuary would be cleansed". The Millerites understood this verse to point to
Christ's return to "cleanse" the earth.
Edson, a Methodist, heard and accepted the message at an evangelistic series. On the last day of the series, Edson
was impressed to visit a dying neighbor and ask for his healing in the name of the Lord. He followed through on this
thought, entering the neighbor's home late that night and laying his hands on him. It is said that the neighbor
immediately threw off the blankets, got out of bed, and began praising God. Soon the whole household was doing the
same.[2]
That same night Edson believed that the Lord told him to begin preaching the Advent message to his friends and
neighbors. He struggled with the thought for days, finding this more difficult to do even than healing the sick. He finally
acted on his belief and soon three or four hundred of his neighbors accepted the Advent message as well.[3]
vision, Edson came to understand that "the cleansing of the sanctuary" meant that Jesus was moving from the Holy
Place to the Most Holy Place in the heavenly sanctuary, and not to the Second Coming of Jesus to earth:
"We started, and while passing through a large field I was stopped about midway of the field. Heaven seemed opened
to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the Most Holy of the heavenly
sanctuary to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, He for the first time
entered on that day the second apartment of that sanctuary; and that He had a work to perform in the Most Holy Place
before coming to the earth."[6]
Edson shared what he believed he saw with many of the local Adventists who were greatly encouraged by his
account. As a result Edson began studying the Bible with two of the other believers in the area, O. R. L. Crosier and
Franklin B. Hahn, who published their findings in a paper called the Day-Dawn. This paper explored the biblical parable
of the Ten Virgins, which describes a group of women waiting at a wedding for the bridegroom to arrive. The
bridegroom, who was thought to symbolise Christ, was delayed, of which the men saw a parallel in their own situation.
They attempted to explain why the "bridegroom" had tarried. The article also explored the concept of the day of
atonement and what the authors called "our chronology of events".
The findings published by Crosier, Hahn and Edson led to a new understanding about the sanctuary in heaven. Their
paper explained how there was a sanctuary in heaven, that Christ, the heavenly High Priest, was to cleanse. The
believers understood this cleansing to be what the 2300 days in Daniel was referring to. This distinctive Seventh-day
Adventist belief is now known as the investigative judgment. Crosier's published account of Edson's vision came into the
possession of James White (husband of Ellen G. White) and Joseph Bates, the latter of whom visited Edson in New York
and converted him to the seventh-day Sabbath.
Later life
At the close of a revival in 1855, Edson was ordained as a local church elder.[7] For many years after the "Great
Disappointment" when Jesus did not come as expected, he continued as a lay preacher, working with Joseph Bates, J. N.
Andrews, and J. N. Loughborough. He continued to farm in the summer to pay his expenses. In 1850 Edson sold his Port
Gibson farm to help support the Sabbatarian movement, and sold a second farm two years later in Port Byron, NY so
that James White could purchase a printing press in Rochester. The Sabbatarian Adventist movement was formally
organized as the Seventh-day Adventist Church in 1863. Edson was credentialed as a minister in 1870.[8]
"After breakfast I said to one of my brethren, 'Let us go to see and encourage some of our brethren.' We started, and
while passing through a large field, I was stopped about midway in the field. Heaven seemed open to my view, and I saw
distinctly and clearly that instead of our High Priest coming out of the most holy place of the heavenly sanctuary to this
earth on the tenth day of the seventh month, at the end of the 2300 days, He, for the first time, entered on that day into
the second apartment of that sanctuary, and that he had a work to perform in the most holy place before coming to the
earth; that He came to the marriage, or in other words, to the Ancient of days, to receive a kingdom, dominion, and
glory; and that we must wait for His return from the wedding." - Review and Herald, June 23, 1921. {1984 JNL, HEVI
111.11}
Hiram Edson and Doctor Hahn asked O. R. L. Crosier to continue studying it from the Levitical type and to write it out.
They agreed to publish it. The matter was written up in 1845. Early the next year they arranged for it to be printed in a
Cincinnati second advent paper called the Day Star. An "Extra" was devoted to it, dated February 7, 1846. Apparently
Hiram Edson had to do the promoting and most of the financing. He told how he had to ask his wife for some of her
wedding-gift silver to pay for this "Extra." His daughter, Mrs. Cross, confirmed this. H. M. Kelly, of Florida, who
interviewed her and sent these extracts from Hiram Edson's manuscript, added: {1984 JNL, HEVI 112.2}
Ellen Harmon could have understood little of the meaning of it at the time, for the full light as to the sanctuary
question came to her the next year through the Crosier document, published in February, 1846, and sent out by Hiram
Edson. Then it was shown her that this sanctuary teaching was light for the remnant. The earth was not the sanctuary to
be cleansed, as they had believed, but the cleansing of the sanctuary in heaven had begun in 1844. {1984 JNL, HEVI
117.13}
MARVELOUS LEADINGS OF GOD
As the Sabbath light came to the Adventist believers in New Hampshire, in 1844, they were led to turn their thoughts
toward the heavenly sanctuary. {1984 JNL, HEVI 117.14}
As the light on the sanctuary and its cleansing came to believers in western New York in 1844, it turned the thoughts
of their leader, Hiram Edson, toward the Sabbath truth. {1984 JNL, HEVI 117.15}
And these pioneers in the Sabbath and the sanctuary truths accepted the Spirit of prophecy, as it was manifested
before them in those early days. Joseph Bates, after he had cautiously waited and watched and put the gift to the test,
accepted it as a guiding help for which to be thankful. Hiram Edson accepted it, as did most of that first company in
Washington, New Hampshire.
Hiram Edson, of Port Gibson, N.Y., told me that the day after the passing of the time in 1844, as he was praying
behind the shocks of corn in a field, the Spirit of God came upon him in such a powerful manner that he was almost
smitten to the earth, and with it came an impression, "The sanctuary to be cleansed is in heaven." He communicated
this thought to O. R. L. Crosier, and they together carefully investigated the subject. In the early part of 1846 an
elaborate exposition of the sanctuary question from a Bible standpoint, written by Mr. Crosier, was printed in the Day
Star, a paper then published in Canandaigua, N.Y. In that lengthy essay it was made to appear that the work of cleansing
the sanctuary was the concluding work of Christ as our high priest, beginning in 1844 and closing just before he actually
comes again in the clouds of heaven as King of kings and Lord of lords. {1905 JNL, GSAM 193.1}
Hiram Edson, farmer lay preacher, was the leader of the New York group, and he it was who first caught the light on
the sanctuary.{1984 JNL, HEVI 110.2}
Brother Edson told me that soon after he received the light on the sanctuary he himself was impressed that the
seventh day was the Sabbath, but without any conviction that it was important to keep it. {1984 JNL, HEVI 110.5}
"After the opening services Elder Bates stood, and drew from his pocket his Sabbath tract and began to read. Brother
Edson was so interested in it and delighted with it, that he could scarcely keep his seat till Elder Bates finished. As soon
as the reading was finished, Brother Edson was on his feet, and said. 'Brother Bates, that is light and truth! The seventh
day is the Sabbath, and I am with you to keep it!' {1984 JNL, HEVI 110.6}
"This forms the connection of the Sabbath truth and the judgment message. Those three men [Joseph Bates, James
White, and Hiram Edson] had all been giving the first and second angels' messages, and now they constitute the apostles
of the third angel's message. {1984 JNL, HEVI 110.7}
A devoted brother, of Port Byron, N. Y. (Hiram Edson), who had earnestly labored in the first and second messages,
began to receive light on the sanctuary question the day after the close of the prophetic time. While praying, it came to
him as distinctly as though spoken with an audible voice, "The sanctuary to be cleansed at the end of the twenty-three
hundred days is in heaven." He at once began the investigation of the subject by searching his Bible, opening at Hebrews
and reading chapters eight and nine. Although he had often read these scriptures before, he was now greatly astonished
at discovering how clearly they proved a sanctuary in heaven, of which the earthly tabernacle is a "figure," a "shadow," a
"pattern," and its service an example of Christ's mediatorial work in the heavens. {1904 JNL, LDT 180.2}
HE WROTE AN ARTICLE:
THE TIMES OF THE GENTILES
BY H. EDSON
http://www.prophecyhelps101.com/Hiram%20Edson.pdf
SYLVESTER BLISS
SAMUEL SNOW
JOSEPH BATES
***Look each one of these pioneers up on the EG White CD Rom in the Pioneer section.