WILLIAM MILLERS ASSOCIATES

&
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}

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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

Joshua V. Himes, Publisher

The Signs of the Times." edited by Joshua V. HimesPublished very first edition
Joshua V. Himes and Josiah Litch, Compilers
Contributed money to Sister White and the cause of the SDA Church
Again I thank you for your generous contribution.--Letter 31a, 1895, pp. 1,2. (To Elder Joshua V. Himes, Jan. 17,
1895.) {3MR 256.3}

Joseph Bates on Himes:

With my limited views of the subject of the second advent, I saw that if Mr. Miller was correct respecting
the soon coming of the Saviour, then the most important point in his theory was to learn WHERE to
commence Daniel's prophetic periods, and trace them to their termination. The first issue in pamphlet form by
Mr. Miller is dated 1832. Some say his first lecture on the second coming of Christ was delivered in August,
1833. His first lectures in Boston, Mass., in the Chardon-street and Marlborough chapels, were in the winter of
1840. This opened the way for Eld. Joshua V. Himes, of Boston, to issue, as editor, the first periodical, or
newspaper, published on the second advent of our Lord and Saviour Jesus Christ, called the "Signs of the
Times," in Boston, Mass., March, 1840. {1868 JB, AJB 244.2}
As Eld. J.V. Himes was as destitute of means as any other minister who at that time boldly preached and
advocated the necessity of moral reform, and was expressing an anxious desire to get up a paper on the
subject of the second advent, an aged sea captain from the State of Maine, being present, handed him a silver
dollar. "With this one dollar," said Eld. Himes, "we commenced to publish the 'Signs of the Times.'" {1868 JB,
AJB 244.3}
Eld. Joshua V. Himes entered into this work apparently with all the zeal of Joshua of old, in his preaching
and editorial departments, in circulating all the light which could be elicited from every quarter on the
subject of the second advent of the Saviour. Not because he believed that Christ was coming in 1843, for in
conversation with him some time after he commenced the editorial department of the "Signs of the Times,"
he told me in confidence that he could not see it satisfactory to his mind, and therefore did not believe it.
"Why," said I, "if this is your position," or words to that import, "why do you advocate it in this public
manner?" His answer was that he voluntarily took this position to bring out all the light that could be obtained
on the subject, and that it was possible he should see it clear, and yet believe it - as he afterwards did, and
admitted it. {1868 JB, AJB 250.1}
I had known Eld. Himes from his youth, and for many years had been intimately acquainted and associated
with him in the reforms of the day, and often cheered, strengthened and edified under his preaching. I knew
him to be zealously affected in the cause of God, but not fanatical. And the instance here narrated was
evidence of the strongest character to my mind, even to this time, that he was not moved out to take such a
peculiar stand before the world altogether by human instrumentalities. {1868 JB, AJB 250.2}
You remember how elder Himes used to insist on my going with him from city to city, and from state to
state, because of the people's anxiety to hear me preach about the coming of Christ in 1843 and '44.' {1848
JB, SC3 182.1}
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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***

Sister White on Himes:

He brought the Health Message in Publications around the time Sister White received the Message of Health from the
Lord:
I did not know that such a paper existed as The Laws of Life, published at Dansville, N.Y. I had not heard of the several
works upon health, written by Dr. J. C. Jackson, and other publications at Dansville, at the time I had the view named
above. I did not know that such works existed until September, 1863, when in Boston, Mass., my husband saw them
advertised in a periodical called the Voice of the Prophets, published by Eld. J. V. Himes. My husband ordered the
works from Dansville and received them at Topsham, Maine. His business gave him no time to peruse them, and as I
determined not to read them until I had written out my views, the books remained in their wrappers. {3SM 276.4}

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WILLIAM MILLERS ASSOCIATES

&
THEIR EXPERIENCE
How did they Contribute to the Message?
(Part 2)
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 Bates should 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 ASSOCIATES, 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
WITH ALL THAT NEGLECT{1868 JW, LIFIN 306.3}

OTHER PROMINENT ASSOCIATES OF MILLERS:

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}

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.

From the pioneer section of the EG White CD ROM:

Bio:
Fitch, Charles (1805-1844). Congregational and Millerite preacher. In 1838 he accepted the message of a soon advent
upon repeated reading of Evidence from Scripture by William Miller. Throughout the Christian churches at large he was
well known, and counted many prominent leaders as friends, such as William Lloyd Garrison, Phoebe Palmer, and
Charles Finney. After giving up preaching the message due to intense pressure from his fellow ministers, he again
surrendered to his convictions in 1841 and became a leading preacher of the advent. To assist in conveying the
prophetic message he produced what is called the "1843 chart." [SEE PICTURE]
By January 1844 he accepted the view of conditional immortality.
If William Miller can be credited with the beginning of proclaiming the first angel's message, Fitch easily was responsible
for starting the preaching of the second, as churches began to close their doors to the advent message after the spring
of 1844, and the message was given that "Babylon is fallen," calling advent believers to leave their churches. He fell ill
after baptizing new converts in the cold waters of Lake Erie in the early fall, and died but a few days before the passing
of the time, October 22, 1844. Ellen White later saw him in vision with the saved.

Joseph Bates on Fitch:

In May, 1842, a general conference was again convened in Boston, Mass. At the opening of this meeting Br. Chs.
Fitch and A. Hale of Haverhill, presented us the Visions of Daniel and John which they had painted on cloth, with the
prophetic numbers and ending of the vision, which they called a chart. Br. F., in explaining the subject said in
substance as follows: he had been turning it over in his mind, and felt that if something of this kind could be done, it

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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}

SOP on Charles Fitch:

As early as 1842, the direction given in this prophecy, to write the vision, and make it plain upon tables, that he may
run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of
Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by
Habakkuk{GC88 392.1}
As early as 1842, the Spirit of God had moved upon Charles Fitch to devise the prophetic chart, which was generally
regarded by Adventists as a fulfillment of the command given by the prophet Habakkuk, "to write the vision and
make it plain upon tablesThus speaks the prophet: "Write the vision, and make it plain upon tables, that he may run
that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait
for it; because it will surely come, it will not tarry." [Habakkuk 2:2, 3.] {4SP 241.2}
Brethren Fitch and Stockman, who had preached the gospel of the kingdom, and whom God had laid in the grave to
save them, came up to us, and asked us what we had passed through while they were sleeping{1T 61.2}

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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}

Litch, Josiah (1809-1886)

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.

Early life and ministry

Josiah Litch was born April 4, 1809 in Lunenburg, Massachusetts.[1] His parents' names were John and
Jerusha (Lincoln) Litch,[2] and on his mother's side, he was a descendant of Samuel Lincoln. He attended
Wesleyan Academy at Wilbraham and joined the Methodist Episcopal ministry as an itinerant minister in
1833.[3]
Litch spent his itinerant ministry traveling through Cape Cod and Rhode Island. He left the Methodist
Episcopal ministry in 1841 to join the Millerites.[4]
Millerism
In 1838, a friend asked Josiah Litch to read the writings of William Miller. Litch at first was hostile to
Miller's prediction of the second coming of Jesus, but after reading he was converted into the Millerite
movement.
Litch then wrote his own book, The Probability of the Second Coming of Christ About A.D. 1843. In a
comment on Revelation 9, Litch predicted that the Ottoman Empire would lose power in August 1840. When on
August 11, 1840, the Ottoman Empire accepted guarantees from the Great Powers, it was interpreted as a
fulfillment of Bible prophecy and Litch's interpretation thereof.
Litch was responsible for inviting Charles Fitch to reconsider his rejection of Miller's teachings.[6] Fitch later
became one of the foremost preachers in the Millerite movement.
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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.

Pioneer section of EG White CD ROM:

Bio:
Josiah Litch (1809-1886). Miller preacher. A Methodist minister, Litch read William Miller's Evidence from Scripture and
History of the Second Coming of Christ in 1838 and accepted that Christ would return about the year 1843. Soon
afterward he wrote a synopsis of Miller's views entitled The Midnight Cry. Later in 1838 Litch wrote The Probability of
the Second Coming of Christ About A.D. 1843 in which he not only accepted the 1843 date but also predicted that the
Ottoman Empire would collapse in August 1840. Turkey's response to an ultimatum from European powers on August
11, 1840, was subsequently regarded by Millerites as a fulfillment of the prophecy and evidence of the truth of their
interpretative system.
In 1841 Litch took a leave of absence from the Methodist ministry to preach the second coming of Christ full time. It
was about this time that he influenced Charles Fitch to accept the Millerite message. He also argued in Address to the
Clergy (1841) that a judgment would take place before the second advent, a view that Sabbatarian Adventists would
develop into their understanding of the investigative judgment. The following year Litch organized the first Millerite
camp meeting at Stanstead in eastern Canada in June 1842. In 1842 and 1843 he worked in Philadelphia and the
surrounding area establishing a paper entitled The Philadelphia Alarm. While there Litch opposed the conditionalist
views of George Storrs, publishing The Anti-Annihilationist briefly in 1844. Litch also strongly objected to the seventhmonth movement that emphasized the return of Christ on Oct. 22, 1844. By October he had changed his mind and
was the last major Millerite leader to accept the date.
After the Great Disappointment Litch participated in the Mutual Conference of Adventists that occurred in Albany, New
York, in 1845. Although Litch rejected the "shut door" that probation had been closed on Oct. 22, 1844, he continued
to remain interested in Bible prophecy

Joseph Bates re: Litch:

"The undersigned, believers in the second coming and kingdom of the Messiah at hand, cordially unite in the call for a
General Conference of our brethren of the United States, and elsewhere, who are also looking for the advent near, to
meet at Boston, Mass., Wednesday, October 14, 1840, at ten o'clock, A.M., to continue two days, or as long as may then
be found best. The object of the Conference will not be to form a new organization in the faith of Christ, nor to assail
others of our brethren who differ with us in regard to the period and manner of the advent, but to discuss the whole
subject faithfully and fairly, in the exercise of that spirit of Christ, in which it will be safe to meet him immediately at the
Judgement seat. WILLIAM MILLER, DAVID MILLARD, HENRY DANA WARD, L.D. FLEMING, HENRY JONES, JOSEPH BATES,
HENRY PLUMER, CHAS. F. STEVENS, JOHN TRUAR, P.R. RUSSELL, JOSIAH LITCH, ISAIAH SEAVY, JOSHUA P. ATWOOD,
TIMOTHY COLE, DANIEL MERRILL, J.V. HIMES. {1868 JB, AJB 249.1}

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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}

Miller re: Litch:

Mr. Miller says of his visit: "At Lowell I also became acquainted with my Bro. J. Litch, who had previously embraced
my views, and who has since so aided their extension by his faithful lectures and writings, and energetic and
consistent course." {1853 SB, MWM 136.5}

SOP Re: Litch:

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}

WILLIAM MILLERS ASSOCIATES

&
THEIR EXPERIENCE
How did they Contribute to the Message?
(Part 3)
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 ASSOCIATESshould 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 ASSOCIATES, 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}

OTHER PROMINENT ASSOCIATES OF MILLERS:

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}

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.

Loughborough re: Geo. Storrs:

Geo. Storrs, of New York City, who previous to his conversion to the advent doctrine was a prominent revivalist. His
writings exerted a mighty influence in moving the people to a greater consecration of self and substance to the work;
especially was this the case in the closing weeks of the twenty-three hundred days. It was he, who, after the
disappointment, brought to the consideration of the Adventist the state of the dead, and future punishment. {1905
JNL, GSAM 125.2}
ANOTHER PIONEER WRITER SAYS:
The subject was first brought to the attention of Adventists, by Mr. Geo. Storrs, a Methodist preacher. His mind was
called to the subject in 1837, by a pamphlet written by Henry Grew, of Philadelphia. In 1842, Mr. Storrs brought out his
"Six Sermons," which had a large circulation, and in 1843 he started the Bible Examiner, in New York, mainly to
advocate this doctrine. In 1844 the Adventists, almost as a body, adopted the view of conditional immortality. {1884
UrS, MND 320.2}
HE WAS AGAINST THE LITERAL RETURN OF THE JEWS:
http://books.google.com/books/about/Review_of_Rev_Geo_Storrs_Against_the_Lit.html?id=sXWkGwAACAAJ

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]

Son of Governor Galusha

Same Governor Galusha that commissioned Miller to be captain in the War during 1812-1814

Pioneer Section of the EG White CD Rom:

The year 1843 witnessed a large increase in the number of ministers and workers. N. N. Whiting, a well-known
Hebrew and Greek scholar, joined the ranks, and in the autumn ELON GALUSHA, son of Governor Galusha of Vermont,
a man highly esteemed in Baptist circles, fully accepted the message as a result of the personal work of Mr. Miller.
Mr. Galusha at the time of his uniting with Miller was president of the American Baptist Anti Slavery Society and
president of the New York Baptist Association, which office corresponds to the presidency of a local conference in the
Seventh-day Adventist Church. {1938 END, FOME 42.1}

Loughborough on Elon Galusha:

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}
In some of the churches the ministers who had from the heart accepted the doctrine, brought out with them almost
the entire membership of their churchesOf such we gladly, mention of the Baptists, Elon Galusha of Lockport, N.Y.,
Charles Fitch of Cleveland, Ohio, E. R. Pinney, of Geneva, N.Y. {1905 JNL, GSAM 522.1}
OTHERS WE WILL BE COVERING IN THE NEAR FUTURE ARE:
Hiram Edson
Samuel Snow
Sylvester Bliss

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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]

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The Great Disappointment
Edson spent October 22, 1844 with friends waiting for the event, and was heart-broken when Jesus did not return as
expected. He later wrote, "Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us
as I never experienced before. It seemed that the loss of all earthly friends could have been no comparison. We wept,
and wept, till the day dawn."[4]
As the hours passed, Edson reflected on the events of the previous year. He believed he had been given the power to
heal the sick, and he had seen many hundreds of friends turn to Jesus as a result of his preaching. His confidence soon
returned, and he suggested that he and some friends visit some nearby Adventists (or Millerites) to encourage them. On
the morning of October 23, 1844 they walked through Edson's cornfield to avoid the mocking jeers of the neighbors who
had refused to believe the Advent message.[5] It was in this cornfield that Edson claimed to have seen a vision. In this

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]

Loughborough re: Hiram Edson:

Hiram Edson, the man whom God had led as pioneer of the light on the sanctuary truth, another key point in the
message. {1984 JNL, HEVI 110.3}
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}
With the light on the heavenly sanctuary, the explanation came. Hiram Edson, farmer preacher, leader of a group of
early Adventists in western {1984 JNL, HEVI 111.7}
"Our expectations were raised high, and thus we looked for our coming Lord until the clock tolled twelve at midnight.
The day had then passed, and our disappointment had become a certainty. Our fondest hopes and expectations were
blasted, and such a spirit of weeping came over us as I never experienced before. It seemed that the loss of all earthly
friends could have been no comparison. We wept and wept, till the day dawned. . . . {1984 JNL, HEVI 111.8}
"I mused in my heart, saying: 'My advent experience has been the brightest of all my Christian experience. Has the
Bible proved a failure? Is there no God in heaven, no golden city, no Paradise? Is all this but a cunningly devised fable? Is
there no reality to our fondest hopes and expectations?'. . . {1984 JNL, HEVI 111.9}
"I began to feel there might be light and help for us in our distress. I said to some of the brethren: 'Let us go to the
barn.' We entered the granary, shut the doors about us, and bowed before the Lord. We prayed earnestly, for we felt
our necessity. We continued in earnest prayer until the witness of the Spirit was given that our prayers were accepted,
and that light should be given - our disappointment explained, made clear and satisfactory. {1984 JNL, HEVI 111.10}

"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}

SOP re: Hiram Edson:

My husband, with Elders Joseph Bates, Stephen Pierce, Hiram Edson, and others who were keen, noble, and true,
was among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. {CET 192.3}
We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that
Christ is not divided. One point at a time was made the subject of investigation. The Scriptures were opened with a
sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point
was not understood, it was discussed and each one expressed his opinion freely; then we would again bow in prayer,
and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ
and the Father are one. Many tears were shed. {CET 192.4}
We spent many hours in this way. Sometimes the entire night was spent in solemn investigation of the Scriptures,
that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and
difficult portions were made clear through God's appointed way, and then there was perfect harmony. We were all of
one mind and one spirit. {CET 193.1}
the healing of Clarissa Bonfoey when Hiram Edson "laid hands upon her in the name of the Lord."-- Letter 14, 1850, p.
1.

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.