Hiram Edson (1806–1882)

Ellen White writes of her husbandElder Joseph BatesFather Pierce, and Elder Edson and "MANY OTHERS" :

[Older brethren among the pioneers are here thus reminiscently referred to. "Father Pierce" was Stephen Pierce, who served in ministerial and administrative work in the early days.]

"My husband, Elder Joseph Bates, Father Pierce, Elder Edson, a man who was keen, noble, and true, and many others whose names I cannot now recall were among those who, after the passing of the time in 1844, searched for truth. At our important meetings, these men would meet together and search for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly; for we felt that we must learn God’s truth. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the word. As we fasted and prayed, great power come upon usMs 135, 1903 (November 4, 1903) par. 1.


"The history of the early experiences in the message will be a power to withstand the masterly ingenuity of Satan’s deceptions" Ellen White, Letter 99, 1905.

One of the Faithful Few Pioneers of the 3 Angel's Messages:
Elder Hiram Edson “. . .chosen instrument of God for the introduction of the sanctuary truth?” Origin and History of SDA, A. W. Spalding, R. & H. Pub., 1961, p. 216. 

Don't miss out on the truth because it isn't packaged the way that you expect. 

Little is known of Hiram Edson, his family, or life before he became a follower of the Millerite advent message. He descended from an English clergyman named Elijah Edson, who had immigrated to Boston in order to escape religious persecution.  Hiram was born December 30, 1806, in Jefferson County, New York.  We have been unable to discover the names of Edson’s parents and “…whether or not he had any brothers or sisters, or even the exact place of his birth.  Time has obscured all these facts.”[2]

Edson was a Methodist farmer when he married Miss Effa Chrisler on December 2, 1830. After five years, in 1835, they bought a 56-acre farm near Port Gibson, New York. Effa died in May of 1839, leaving Edson with three children—George, 8, Susan, 6, and Belinda, 4. He so greatly felt the need of a mother for his small children that he remarried in about six months. Youthful, 23-year-old Esther Persons became his second wife in October of 1839.

Edson and Esther’s first child, Viah Ophelia was born June 5, 1841; but she was only with them for about a year. Their second daughter was born June 2, 1843, and also named Viah Ophelia, taking the place of their first baby. Their third and last child, Lucy Jane, was born 13 years later on July 30, 1856. This completed Edson’s family.

By 1843, Millerism was spreading rapidly, but little had been done in central New York before the summer of 1843. A camp meeting using the “great tent” was scheduled to begin June 23, 1843, in Rochester, New York, about 30 miles from Port Gibson.  The camp meeting lasted for two weeks; then J. V. Himes moved on with the tent, leaving Charles Fitch and T. F. Barry to continue with the meetings in a rented hall.

His daughter, Viah Ophelia, told that she was born about the time her parents accepted the advent doctrine as preached by Miller. It is safe to conclude that they attended some of those meetings held in the great tent that summer of 1843 and that, during the latter part of November, when Miller spent ten days in Rochester, they heard him preach his convincing message.  These facts considered as a whole would place the Edsons’ conversions during 1843.

The Edson home was often a common meeting place for the little company of advent believers in the area.  Some accounts of the story say that the group met there on October 22, 1844, to wait for Christ to appear in glory.  Edson says that several believers met together in his granary on the dawn of October 23, 1844, and prayed that “God would not desert them…in this hour of trial….”[3]

    [See article, THE VOICE OF GOD.]


Hiram Edson articles:

...purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.”—The Great Controversy, 409.

This prophetic period came to its close on October 22, 1844. The disappointment to those who expected to meet their Lord on that day was great. Hiram Edson, a careful Bible student in mid-New York State, describes what took place among the company of believers of which he was a part:

“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 dawn....

“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, no heaven, no golden city, no Paradise? Is all this but a cunningly devised fable? Is there no reality to our fondest hopes and expectations?’...

“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.

“After breakfast I said to one of my brethren, ‘Let us go and see and encourage some of our brethren.’ We started, and while passing through a large field, I was stopped about midway of 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...read more here.



“Early on the morning following the October 22 disappointment—Edson said to a few friends who remained at his house, “Let us go out to the barn and pray.”They entered the barn, shut the door and waited in earnest prayer for light to dawn upon their minds. The answer came, too. Not while they were in the barn, though they did have the witness of the Spirit that their prayers were heard; but less than an hour later, as Edson and his friend were crossing the corn field to visit a neighbor. Arthur Spalding tells what happened: About midway of the field Hiram Edson wasstopped as with a hand upon his shoulder. He turned his face to the gray skies, and there seemed to open a view into the third heaven . . .. He saw Christ as the great high priest going from the Holy Place of the sanctuary into the Most Holy. ‘And I saw,’ writes Edson, ‘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 before coming to this earth.’

“His companion . . . had reached the other side of the field. At the fence he turned, and . . .he called, ‘Brother Edson, what are you stopping for?’ Edson replied, ‘The Lord was answering our morning prayer.’ Then, rejoining his friend, he told him of the vision. They went on their way, discussing the subject, recalling what little study they had made of the sanctuary, and shaping up the Bible evidence of the revelation.” Captains of the Host, 94.The Adventists could now understand that Jesus could not come till His work as our Priest was finished in heaven. When this important truth was shared, good news spread and the disappointment was seen for the first time in its true light.The following year more precious light dawned upon the Port Gibson Adventists. Joseph Bates—apostle of the Sabbath—journeyed there with his Sabbath message.“Edson . . . now hailed Bates’ message with joy, and kept the next Sabbath. Dr. Hahn joined him in this. But Crosier said, ‘Better go slowly, brethren, better go slowly. Don't step upon any plank before you know it will hold you up.’ “‘I have tried the plank already,’ replied Edson, ‘and I know it will hold.’” Ibid, 104. “It would appear,” wrote Arthur Spalding, “that the Port Gibson company was the primary Adventist group to step out on the first two planks of the platform being built into the Seventh-day Adventist faith—the sanctuary and the Sabbath.”

Otis Nichols was one of the first Millerites to accept Joseph Bates's teachings of the seventh-day Sabbath. This photograph (the only one known to exist) was taken when Nichols was in his seventies. A lithographer (engraver) by trade, in 1850 Nichols published the first illustrated prophetic chart to be brought out after the 1844 disappointment.

In 1842, feeling the need of an accurate chart, Charles Fitch and Apollos Hale prepared the famous chart illustrating the fulfillment of the last-time prophecies of Daniel. This was used extensively by the Millerites. Fitch himself used this chart and also other visual aids including a replica of the Daniel 2 statue that could be separated into its various parts:daniel-2-rh-05-29-1860



Apollos Hale and Charles Fitch worked together to create the 1843 chart.

  1. Apollos Hale here (Helped to create the famous 1843 chart).
  2. Charles Fitch (1805-1844) here (Helped to create the famous 1843 chart).

The 1843 chart

Without a doubt, the 1843 chart is the result of the will of God. EllenWhite expresses herself in this way:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as Hewanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.”

Early Writings

God wanted that chart to be produced in exactly that time of history. Which purpose didthe chart of 1843 have? This we may find in the writings of Ellen White:

1.) Prophecy should be illustrated:

“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” GC 392.

The Unique Pilar

While all the doctrines of the Bible are true, and certainly important. . ., yet all  doctrines are not of equal stature and standing.  Ellen [White] quickly came to differentiate among them by means of an interesting metaphor, the chief elements of which are:  (a) a “solid, immovable platform,”  (b) four principal “pillars” that support the platform, and (c) “three steps” that serve the dual functions of supporting the platform (as do the “pillars”) and providing entry to it.[1]

Interpreting her own symbols, Ellen [White] explained that the “platform” of “truth”—not merely truth as prepositional “theory,” nor yet truth as “controversial subject,” but rather the truth “as it is in Jesus”[2]—was the total doctrinal construct of the newly developing church.

The pillar doctrines were chiefly those that support the four corners of that platform—cardinal teachings such as the second coming of Christ, conditional immortality (“soul sleep”), the seventh-day Sabbath (in the greater framework of the immutable Law of God), and the high priesthood of Jesus Christ in His heavenly sanctuary.[3]

And the “three steps”?  The three angels’ messages of Revelation 14 not only support the total framework of “present truth,” but also provide the key to unlock contemporary meaning and open the door of understanding….[4]

Of all the pillar doctrines, the doctrine of Christ’s high priesthood in the sanctuary. . .was “especially” validated by the Holy Spirit “over and over again” and “in a marked manner,” more than any of the others.[5]  Also, it alone constitutes the unique contribution of Seventh-day Adventists to the theology of Protestant Christendom, “the very message that has made us a separate people, and has given character and power to our work.”[6]

[1]  Early Writings, E. G.White, pp.258, 259.
[2]  Review & Herald, June 3,1890.
[3]  Counsels to Writers & Editors, p. 30.
[4]  Early Writings, 258.
[5]  Evangelism, 224.
[6]  Counsels to Writers & Editors, 54.

The Voice of God

“Go, heal thy sick brother.” The impression was powerful, as though an audible voice had given the command.

Hiram Edson had been praying at home, when this command was clearly impressed upon his mind.  At first he doubted the voice was from God.  His mind plunged into a terrible experience of darkness.  The same command was repeated.  Edson yielded,  “Anything, Lord, to save me from this despair.”

He went to his neighbor’s very late that night with the message, “Brother, the Lord Jesus make you whole.”  Because Edson obeyed the command impressed upon his mind, the man was healed.  His family learned of and rejoiced in the advent message; and many among the congregation that attended the next night’s preaching service responded to the powerful testimony of how God had wrought the miraculous healing.

“Go talk the truth to your neighbors,” the voice spoke on another occasion regarding the new advent belief. Solemnly, Edson promised to obey, but being a simple farmer, he hesitated. Before this command, he had been rejoicing at the victory, liberty and freedom he had experienced since learning the advent message. He longed to continue in this experience, but felt as though he was being shut off from God.  As he prayed earnestly one day, he remembered his broken promise. It seemed the heaviest cross ever presented to him to lift.  But, realizing the cause of his despondency and darkness, he made the supreme effort.

What a blessed result!  At the third house he visited, “old and young, the grey-headed and youth, were melted to tears; expressing their desire for saving grace.”[1]

There was one house he refused to visit.  The father was dissipated and Edson felt it would be casting pearls before swine.  He described his experience, “I was stopped on the road opposite the house, by some unseen power, and could not make progress. . .a shadowy form in human shape…led toward the house…. Twice…. Thrice…. The Lords’ [sic] angel was accompanying me and leading me … I entered the house, was received kindly. . .and learned that they were backsliders and desirous to return to the Lord.”[2] This experience confirmed Edson’s belief that the new doctrine was from heaven.

“Go, encourage the brethren.” — Hiram Edson received another impression from God on October 23, 1844, the day after the disappointment.  Hiram described how they felt when Christ failed to appear:  “Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. . . .  We wept. . .till the day dawn.”[3]

“I said to some of my brethren, Let us go to the barn. We entered the granary, shut the doors…and bowed before the Lord…. We continued in earnest prayer until the witness of the Spirit was given that our prayer was accepted, and that light should be given, our disappointment be explained, and made clear and satisfactory.”[4]

With this assurance he and Brother Crosier left to encourage some of the brethren in the faith. They walked through the cornfield to avoid the mocking jeers of the neighbors who had refused to believe the advent message. Edson stopped in the field to pray once more. There, heaven was opened to his view.

Whether an impression or a vision, Edson says, “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…at the end of the 2,300 days, that 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 before coming to this earth…. While I was thus standing in the midst of the field, my comrade passed on almost beyond speaking distance before missing me. He inquired why I was stopping so long.  I replied, ‘The Lord was answering our morning prayer, by giving light with regard to our disappointment.’”[5]

The two men decided they must share with the world the glad message Jesus had sent clarifying the event that actually had taken place at the end of the 2300 days. Crosier says that, “Very early in the morning I was on horseback going from place to place to tell the good news and to cheer those whom I could reach.”[6]

Together with Doctor F.B. Hahn, they studied in depth the new light.  Scriptures they had read before, but not understood, now came to life with new meaning. As they began studying, “Edson’s Bible fell open to Hebrews 8 and 9. There they found confirmation of the concept that the sanctuary to be cleansed was neither the earth nor the church, but rather the heavenly temple, of which that on earth had been a type.”[7]

Crosier was selected to write up their sanctuary study, and they financed a printing of it that winter (likely March, 1845) in The Day Dawn, a Millerite paper published by Crosier.   A more in depth sanctuary article entitled, “The Law of Moses,” was printed in an extra edition of another advent paper, The Day-Star, February 7, 1846. This latter printing was the one Ellen and James White read and thrilled to see how the Lord was leading towards the understanding of this pivotal doctrine. “The Lord shew [sic] me in vision more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, etc.; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star,  Extra, February 7, 1846.”  She added, “I feel fully authorized by the Lord, to recommend that Extra, to every saint.”[8]

Several important concepts were advanced in the published February, 1846, article:  “(1)  A real, literal, sanctuary exists in heaven. (2) On October 22, 1844, Christ moved from the first apartment of the sanctuary to the second (the most holy place). (3) Before He returns to earth, Christ has a work to do in the most holy place… (4) The Hebrew sanctuary system was a complete visual representation of the plan of salvation, with every type having its antitype. (5) The real purpose of the Day of Atonement…is to prepare a cleansed people. (6) Christ’s cleansing of the heavenly sanctuary also involves cleansing the hearts of His people. (7) The typical ‘scapegoat’ represents not Christ, but Satan. (8) As the ‘author of sin,’ Satan will receive the ultimate guilt for the sins he has caused Israel (God’s People) to commit. (9)  Atonement for sin did not begin until Christ entered the heavenly sanctuary following His resurrection.”[9]

Go into the vineyard. Edson was shown that “we must prophesy again,” indicating a preaching commission.  Ellen White explained the importance of Edson’s sanctuary revelation and indicated the message to be preached, “They saw their great High Priest had entered upon another work of ministration, and following Him by faith, they were led to see also the closing work of the church.  They had a clearer understanding of the first and second angels’ messages, and were prepared to receive and give to the world the solemn warning of the third angel of Revelation 14.”[10] “Every one who has received the gospel has been given sacred truth to impart to the world.”[11]

“Hundreds, yea, thousands, who have heard the message of salvation, are still idlers in the marketplace, when they might be engaged in some line of active service.  To these Christ is saying, ‘Why stand ye here all the day idle?’ and He adds, ‘Go ye also into the vineyard’….  There is a large work to be done outside the pulpit, by thousands of consecrated lay members. ”[12]

“When the members of the church of God do their appointed work. . .the whole world will soon be warned, and the Lord Jesus will return to this earth with power and great glory.”[13] — MS

[1] & [2] The Life and Work of Hiram Edson by James Nix, Thesis, Andrews University, Berrien Springs, 1971, p.12. From Edson’s Manuscript.
[3][4][5] & [6] Ibid., pp. 18-20.
[7]  R.W.Schwarz, Light Bearers to the Remnant,  Pacific Press Publishing Assoc., Mt. View, CA., 1979, p.62.
[8]  Nix p. 27, & also, A Word to the Little Flock, p. 12.
[9]  Schwarz, p. 62, 63.
[10] Great Controversy, p. 432.
[11][12] & [13] Acts of the Apostles, pp. 109-11.

______________________________

Get Ready

Dear and well beloved companions in tribulation: I feel something of the importance of the present crisis; I feel that these are important moments, fraught with momentous and eternal consequences, which hang upon a few short days or weeks, and then the die is cast; then he that is unjust and unholy, will remain so still, and he that is unholy and filthy, must remain so still; and then, says Jesus, behold I come quickly, and my reward is with me, to give to every man according as his WORK shall be.  Let us WORK then bretheren [sic] with our might what our hands find to do, as we never worked before; for we have buta few lingering moments to work in, and remember our reward is to be according as our WORK shall be.  Feeling something of the sublimity of the present crisis, and the grand and momentous crisis which is just ready to burst upon us, I wish to offer a few thoughts for your candid reflection and deliberate consideration….

We have before shown that the 2300 days ended the 10th of the 7th month, 1844, and no where else.  Jesus became a minister of the sanctuary and of the true tabernacle which the Lord pitched, and not man, at the end of the seventy weeks.  In A.D. 33, then there was [sic] but 1810 years remaining to fill up the 2300 which brought us to 1843, to the tarrying of the vision.  In the pattern the figure of the true tabernacle, the typical sanctuary, there were two apartments, the holy and the most holy place, the first and second veil.  Into the second went the High Priest alone once every year on the tenth day of the seventh month, and he could enter it on no other day on pain of death.—Lev. xvi.2, xxiii. 27. everything upon his day,—verse 37.  Aaron, the typical priest, on the 10th day of the 7th month, was arrayed in the holy linen garments with the golden mitre, the holy crown upon his head with the breast plate of judgement, upon which were four rows of stones, in them engraved the names of the Twelve Tribes of Israel, that Aaron might bear their names on his heart when he goeth into the most holy place before the mercy seat to make an atonement for them.

A golden bell and a pomegranate, upon the hem of the robe round about, and it shall be upon Aaron to minister, and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not.—Ex.xxviii, 33-35. Now Paul tells us that this service was an example and shadow of heavenly things.—Heb. viii. 1-5, ix. 1-7. Type must have its antitype; there can be no shadow without a body and substance which casts the shadow. Said our high priest, I am the vine, ye are the branches.  Can a vine be removed and not affect the branches? certainly not. There is a company which follow the lamb whither-soever he goeth.—Rev. xii. 4. So also when Jesus our high Priest and minister of the true sanctuary and tabernacle was arrayed in the royal robe to go into the most holy place before the mercy seat, to blot out the sins of his people, make atonement, and cleanse the sanctuary at the end of the 2300 days.  We heard the sound of his going in 1844.  Behold the Bridegroom cometh, &c.

And now, with all the confidence and positiveness with which we proclaimed the midnight cry in 1844, yea, with tenfold more confidence and positiveness, we now declare that we are now beginning to hear the sound of our high priest coming out….

But before he stands up the servants of God must all be sealed and their sins be blotted out—the plan and work of redemption be completed. . . .

My brethren, the great day of the Lord is near.  It is near and hasteth greatly.  Get ready! get ready!! get ready, in the name of God, get ready!!!  Blow the trumpet in Zion! sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, assemble the elders.  Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, spare thy people, O Lord, and give not thine heritage to reproach that the heathen should rule over them:  wherefore should they say among the heathen, where is their God?   Then will the Lord be jealous for his land and pity his people, and drive far off from them the northern army, the destroyer of the Gentiles.•  —EDSON

Excerpts from: THE TIME OF THE END; ITS BEGINNING, PROGRESSIVE EVENTS, AND FINAL TERMINATION,
by Hiram Edson, printed  by Henry Oliphant, 1849, p. 1, 14, 27.

______________________________

Hiram Edson – 1806-1882
Chosen Instrument

Who was this  “. . .chosen instrument of God for the introduction of the sanctuary truth?”[1]

Little is known of Hiram Edson, his family, or life before he became a follower of the Millerite advent message. He descended from an English clergyman named Elijah Edson, who had immigrated to Boston in order to escape religious persecution.  Hiram was born December 30, 1806, in Jefferson County, New York.  We have been unable to discover the names of Edson’s parents and “…whether or not he had any brothers or sisters, or even the exact place of his birth.  Time has obscured all these facts.”[2]

Edson was a Methodist farmer when he married Miss Effa Chrisler on December 2, 1830. After five years, in 1835, they bought a 56-acre farm near Port Gibson, New York. Effa died in May of 1839, leaving Edson with three children—George, 8, Susan, 6, and Belinda, 4. He so greatly felt the need of a mother for his small children that he remarried in about six months. Youthful, 23-year-old Esther Persons became his second wife in October of 1839.

Edson and Esther’s first child, Viah Ophelia was born June 5, 1841; but she was only with them for about a year. Their second daughter was born June 2, 1843, and also named Viah Ophelia, taking the place of their first baby. Their third and last child, Lucy Jane, was born 13 years later on July 30, 1856. This completed Edson’s family.

By 1843, Millerism was spreading rapidly, but little had been done in central New York before the summer of 1843. A camp meeting using the “great tent” was scheduled to begin June 23, 1843, in Rochester, New York, about 30 miles from Port Gibson.  The camp meeting lasted for two weeks; then J. V. Himes moved on with the tent, leaving Charles Fitch and T. F. Barry to continue with the meetings in a rented hall.

His daughter, Viah Ophelia, told that she was born about the time her parents accepted the advent doctrine as preached by Miller. It is safe to conclude that they attended some of those meetings held in the great tent that summer of 1843 and that, during the latter part of November, when Miller spent ten days in Rochester, they heard him preach his convincing message.  These facts considered as a whole would place the Edsons’ conversions during 1843.

The Edson home was often a common meeting place for the little company of advent believers in the area.  Some accounts of the story say that the group met there on October 22, 1844, to wait for Christ to appear in glory.  Edson says that several believers met together in his granary on the dawn of October 23, 1844, and prayed that “God would not desert them…in this hour of trial….”[3]

    [See article, THE VOICE OF GOD.]

That same morning Edson received the revelation about Christ’s work in the heavenly sanctuary that explained the disappointment—Jesus had a work of cleansing to perform in the most holy place before He would return in power and glory. Edson was led to understand that the Millerites’ experience was a fulfillment of John’s prophecy in Revelation 10:9, “It will make your stomach bitter, but it will be as honey in your mouths.”

Edson held a conference on the sanctuary at Port Gibson, perhaps in the fall of 1846. Both James White and Joseph Bates planned to attend, but only Bates was able to be there. He was invited to preach at the conference and took advantage of the opportunity to share the news of the Sabbath. “Edson had already discussed the Sabbath with friends before Bates approached him on this subject…. Edson stated [in his manuscript] that from ‘my understanding of the opening of the tabernacle of the testimony in heaven, and the seeing of the ark of his testimony [Rev. 11:19] and the few lines I had seen from the pen of T. M. Preble, I had been looking at the subject of the seventh day Sabbath.’”[4] “As soon as the reading was finished, Brother Edson was on his feet and said, ‘Brother Bates, that is the light and truth! The seventh day is the Sabbath, and I am going to keep it with you!’”[5]  Bates likewise studied into and accepted the sanctuary doctrine during this conference.

The light on the sanctuary was “a revolutionary idea, the germ of a doctrine so radical as to bear a chief part in differentiating between the old and the new adventist bodies.”[6] The new party which arose from this idea, “…accepting the High-Priest-in-the-Sanctuary concept, and maintaining the reliability of the reckoning which came out at October 22, 1844, held that the last time prophecy had been therein fulfilled, and time should no longer be a tenet or test.”[7]

The Seventh-day Adventist Church was later organized upon a platform of basic cardinal teachings including the literal “…second coming of Christ, conditional mortality…, [the] seventh-day Sabbath. . ., and the high priesthood of Jesus Christ in His heavenly Sanctuary.”[8]

After this experience, Edson dedicated long periods of time, often in the winter, to evangelistic trips in New York and in Canada.  At different times he traveled with J. N. Andrews, G. W. Holt, and F. Wheeler, and was a pioneer in Canada, alone and with Joseph Bates.  Young John Loughborough was trained in the ministerial work by Edson, “…who at the request of James White took him on a horse-and-buggy campaign through western Pennsylvania, and later labored much with him.”[9]  Edson farmed to support his family, but lived to preach the Sanctuary and Sabbath doctrines.  In those days, there was no organization to issue licenses or pay salaries; but this did not deter spirit-filled men like Edson.

Over the years Edson generously supplied funds to support the work, often on a sacrificial basis. Some family silverware was sold to raise funds to publish Crosier’s exposition of the Sanctuary doctrine. The Port Gibson farm was sold in 1850 to help the cause of God.  His new farm, at Port Byron, was sold next and $700.00 was lent for the purchase of the first SDA press and type.  Another time Edson provided funds “…to hire a man to go and do Elder J. N. Andrews’ work, so that Andrews would be free to do evangelistic work with a tent.”[10]

In the mid-1850’s Edson began slowing down.  He spent more time at home, and wrote out a first-hand 30-page document of how God had worked in his life, adding to this a long series of theological speculations.  Ellen White commented regarding his manuscript, “…the matter which he brought together, was…not meat in due season for the flock of God. It…would bear fruit in dissension and discord.”[11]  The whole manuscript was never published.

There was despondency among the converts in the area and Edson worked to encourage them.  Elder White wrote that “A rash, hasty, fitful spirit has had a blighting influence in Central New York; but it has been removed under the judicious labors of Brn. Wheeler and Edson.”[12]
The Review of July 26, 1864 carried an appeal for funds to sustain Brother Edson at the Dansville, N.Y., Water Cure. Edson wrote afterwards, “I am thankful for the light on health reform received while at Dansville and from the publications, How to Live, etc.”[13]

There is enough evidence to uphold the belief that Edson was an ordained minister, at least some part of his life.  Official records report he was granted a ministerial credential during the years between September 28, 1866 and September 9, 1875.

In spite of the fact that Edson became somewhat cantankerous in his old age, and perhaps stayed away from church for a few years in the late 1870’s,  his daughter wrote that Edson and his family were “firm believers in the cause of truth to the close of their lives, and were true to the message.”[14]

The “chosen instrument” died on January 8, 1882.  “The text that Edson asked to be used at his funeral certainly expressed well the confidence of this man who had had such a remarkable experience in his Christian life.”[15]

“And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth:  Yes, saith the Spirit, that they may rest from their labours; and their works do follow them.”  Revelation 14:13.• —MS

[1] Origin and History of SDA,  A. W. Spalding, R. & H. Pub., 1961, p. 216.  
[2]
 The Life and Work of Hiram Edson by James Nix, Thesis, Andrews University, Berrien Springs, 1971, p. 3.
[3] Origin and History of SDA, p. 101.
[4] Foundations of the Seventh-day Adventist Message and Mission, P.G. Damsteegt, W. B. Eerdmans Publishing Co., Grand Rapids, MI, 1977, p.139,140.
[5] Quoted from Pioneer Days of the Advent Movement, by A. W. Spicer, page 62, quoted in Nix’s thesis, p. 30.
[6] Nix, p. 102.
[7] Ibid., p. 103.
[8] The Great Visions of Ellen G. White, Vol.1, R. W. Coon, R. & H. Pub. Assoc., Hagerstown, MD. 21740, 1992, p. 43.
[9] AOrigin and History of SD, p. 216.
[10] Nix, p. 73.
[11] E.G.White Letter, found in White Estate Doc.File, #588, inCWE, p. 155 and Nix, p. 89
[12] Review & Herald, Se. 15, 1859, p. 132.
[13] Review & Herald, Feb. 13, 1866, p. 158.  
[14]
 Review & Herald, Apr.1, 1920. p. 22.
[15] Nix, p. 94.

______________________________

Ellen White’s First Sanctuary Vision

I saw a throne, and on it sat the Father and the Son. I gazed on Jesus’ countenance and admired His lovely person. The Father’s person I could not behold, for a cloud of glorious light covered Him…. Before the throne I saw the Advent people—the church and the world. I saw two companies, one bowed down before the throne, deeply interested, while the other stood uninterested and careless.  Those who were bowed before the throne would offer up their prayer  and look to Jesus; then He would look to His Father, and appear to be pleading with Him. A light would come from the Father to the Son and from the Son to the praying company. Then I saw an exceeding bright light come form the Father to the Son, and from the Son it waved  over the people before the throne. But few would receive this great light.  Many came out from under it and immediately resisted it; others were careless and did not cherish the light, and it moved off from them.  Some cherished it and went and bowed down with the little praying company.  This company all received the light and rejoiced in it, and their countenances shone with its glory.

I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him.  I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, “Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.”  Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate.  Those who rose up with Jesus would send up their faith to Him in the holiest and pray, “My Father, give us Thy Spirit.”  Then Jesus would breathe upon them the Holy Ghost.  In that breath was light, power, and much love, joy, and peace.

I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God.  I saw them look up to the throne, and pray, “Father, give us Thy Spirit.”  Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace.  Satan’s object was to keep them deceived and to draw back and deceive God’s children. February, 1845, in Early Writings, pp. 54-56. —E. G. Harmon White

Sanctuary Visions – E. G. White

DatePlaceReference
February, 1845East MEEW, 54-56
October, 1845unknownEGW & Her Critics, 626-627
Feb.-Apr., 1846unknownA Word to the Little Flock, 12
March 6, 1846Fairhaven, MAA Word to the Little Flock, 21
April 3, 1847Topsham, MEEW, 32-35
1847-1848Referred to in Life Sketches, 162
January 5, 1849Rocky Hill, CNEW. 36-38 (Two visions)
March 24, 1849Topsham, MEEW, 42, 43, 86
September, 1850Sutton, VTEW, 52, 53
May 14, 1851unknownEW, 70, 71

 Rhode’s Rescue

S. W. Rhodes had labored diligently and effectively in the Advent Awakening in 1843 and 1844. He was a man of means, which he dedicated to spreading the message. When the time of the expected advent of Christ passed in 1844, Rhodes was humiliated.  He withdrew from public contact and secluded himself in a forest in the heart of New York State, sustaining himself by hunting and fishing and raising a small garden.  Hiram Edson knew where Rhodes was and twice journeyed by foot to the hideout and tried to persuade him to rejoin his brethren.  Both attempts failed.

On November 7, 1849, Edson started a third time in an attempt to rescue Rhodes. After walking fourteen miles, he felt impressed to turn back. With Rhodes uppermost in Edson’s mind, he attended the conference at Centerport, New York, on Sabbath and Sunday, November 17 and 18. There he met Brethren Ralph and Belden, who had come from Connecticut, and James and Ellen White, who had come from nearby Oswego. The meeting was a “refreshing season.”

At the close of the conference, Edson told Ralph about Rhodes. He discovered that both he and Ralph were impressed that they should visit Rhodes together. That evening a half dozen joined in a season of prayer over the Rhodes case. Hiram Edson reported:

“Brother Ralph asked the Lord, in secret, to pour out his Spirit upon us if it was His will that we should go after Brother Rhodes.

“The Spirit was poured out, and it settled upon us, so that the place was awful, and glorious. While I was inquiring of the Lord if He had sent His servant so far to go with me to hunt up Brother Rhodes, at that moment Brother Ralph broke out in a new tongue, unknown to us all. Then came the interpretation — ‘Yes, to go with thee.’— PT, December, 1849.

The group knew that neither James nor Ellen White had much faith in the interest that was felt for Rhodes, and she cautioned Ralph “to be sure to get a clear duty from the Lord.” She told him that she thought Edson’s feelings for Rhodes were mere sympathy. Edson continues the story:

“The next morning we had a season of prayer, and the Spirit was richly poured out, and the Lord gave Sister White the following vision, which was contrary to her former opinion and feeling relating to our going after Brother Rhodes, up to the time that the Spirit took her off in vision.”— Ibid.

From the account of the vision as recorded in Present Truth we quote the heart of the message:

“While in vision the angel pointed to the earth, where I saw Brother Rhodes in thick darkness; but he still bore the image of Jesus. I saw it was the will of God that Brethren Edson and Ralph should go.

“Then I was shown Brother Rhodes’s past labors in the Advent cause; that he had been mighty in word and in deed. I saw him standing before the people, with the Bible in his hand, and a stream of light coming from his mouth, which found its way to the hearts of the people…. I saw that he had proclaimed the Advent with great confidence, and had shown his faith by his works, and when the time passed, the disappointment was very great….

“I saw that Jesus was pleading His blood for Brother Rhodes, and that the angel was ready to enroll his name, as soon as he would come out of that dark place, and stand on all the present truth…. I saw that Brethren Edson and Ralph should make him believe there was hope and mercy for him, and tear him away, then he would come among the flock; and that angels would attend them on their journey.”—

Shortly after the vision, the two men started on their way to rescue Rhodes. They found him at work in a field by the Black River. They told him that they had come in the name of the Lord to get him to go with them to see the brethren and go with them into the kingdom. Again there was a speaking in an unknown tongue. Hiram Edson as eyewitness reported:

“God displayed His convincing power, and Brother Ralph spoke in a new tongue, and gave the interpretation in power, and in the demonstration of the Holy Ghost.”

Triumphantly, Hiram Edson reported:

“Brother Rhodes finally consented to come with us, and went about arranging his business in order to leave…. Friday, November 23, we returned as far as Brother Arnold’s of Volney…. They were all rejoiced to see Brother Rhodes.”

The account closes with these words:

“He stands firm in all the present truth; and we heartily bid him Godspeed as he goes to search out and feed the precious, scattered flock of Jesus.”

Records of the influence and work of Elder Rhodes following this experience attest to his effective ministry.• – A.W.(This story comes largely from an account by Hiram Edson published in Present Truth, November, 26, 1849.  It has been written up by Arthur L. White in his biographical series about Ellen G. White, Volume 1, THE EARLY YEARS, 1827-1862, Review and Herald Publishing Association, 1985, pages 196-198. The publishers recommend this biographical work to the readers.)

The STONE that strikes the image on the feet is the THREE ANGEL'S MESSAGES! To come out an away from the baptized heathen/pagan doctrines of the Roman Catholic church. Romanisn adopted Heathen doctrines and simply renamed the heathen doctrines and gods into Biblical "sounding" names today, to deceive IF POSSIBLE, the very elect! The second beast of Rev 13:11 are those FORMER PROTESTANTS who have become CATHOLIC by adopting doctrines in common with the FIRST BEAST, the Catholic doctrines that are simply renamed heathen doctrines into Biblical "sounding" names! Those of the second beast of Rev 13:11 are the 501c3 Protestant churches in America that have adopted counterfeit doctrines (the RENAMED into BIBLICAL "sounding names" doctrines or teachings of heathens aka Satan worshipers who rejected the law of God) in common with the Papacy. Such as Sunday worship in place of the true 7th day Sabbath Sanctuary of the 4th Commandment, worshiping a Chaldean idol called the Trinity, Sprinkling for baptism instead of immersion, Eucharist, teaching that you cannot be sin free like Jesus lived an example life for us to follow, and the main doctrine that causes mankind NOT to be able to understand truth for these last days is eating animals and any product made with any part of a animal. Mankind has been bought back at an extremely high cost to Heaven and the least we can do is to keep our temple free from defilement, come what may. We need to take care of our bodies because they ARE the body that the Spirit of Christ and His Father are to dwell in. We are to be HOLY unto Him alone. We cannot be undefiled if we are putting dead food into our body. We need to be eating live alkaline foods instead of dead acidic animal Babylonian foods. Daniel and his three friends refused to eat off the Babylonian kings table...and they were found to be TEN TIMES WISER than ALL the rest! Why not follow Daniel's example in eating a mucusless diet, a vegan diet? I am determined to do this by the grace of God.


Hiram Edson was a pioneer of the Three Angel's Messages, a member of the church in Christ's Ministry in the Heavenly Sanctuary Heb. 8:2, NEBHeaven, whose name is written in the Book of Life (Rev 14:5), known for introducing the sanctuary (7th day Sabbath) doctrine to the church. Hiram Edson was a Millerite who believed in the soon coming 2nd Advent or Coming of Christ, who lived and gave the Three Angel's Messages per Revelation 14:6-12. He is also one of the 144,000, a member of the Church Triumphant, the Philadelphia church in Heaven, the New Jerusalem, the Bride of Christ, whose names are written in Heaven's Book of Life for eternity.


The reason he is one of the 144,000 is because EVERYONE who lives and gives the 3 Angel's messages from 1844 until the Sunday law legislation are one of the 144,000. This is what all the pioneers of Adventism believed. This means those who have died under the Three Angel's messages timeframe will be raised in a special resurrection just prior to Christ's second coming to hear the covenant of peace that God makes with His faithful people and to hear the day and hour of His Son's Second Advent. Which will be approximately 7-15 days in the future. It will be the "hour" of temptation that the faithful few will be kept from harm in. This is also the time of the (NWO) New World Order. You can learn more here.

A member of the church in Heaven, the church triumphant, the Philadelphian church:"Those who think that the church militant (501c3 laodicean, foolish virgin, stony ground hearers SDA theological tare bundle) is the church triumphant (144,000 literal number) make a GREAT mistake." E.G. White, The Upward Look, 152.

"The members of the church triumphant--the church in heaven--will be permitted to draw near to the members of the church militant (501c3 Adventists), to aid them in their necessity" E. G. White, The Southern Watchman, Sep. 8, 1903.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant"
GCDB January 29, 1893, p. 24.5;—Letter 32, 1892.

Hiram Edson received a surprising and previously unknown fact, especially one was made known in a dramatic way on October 23, 1844, that gave hope to the disappointed Three Angel's Message believers. This revelation of Christ as High Priest in the heavenly sanctuary became one of the main doctrinal pillars of the early Seventh-day Adventist church. 


"In the balances of the sanctuary the Seventh-day Adventist Church is to be weighed. She will be judged by the privileges and advantages [great light setup at the beginning of Adventism = Old SDA pioneer doctrines, the platform of eternal truth] that she has had. If her spiritual experience does not correspond to the advantages that Christ, at infinite cost, has bestowed on her, if the blessings conferred have not qualified her to do the work entrusted to her, on her will be pronounced the sentence: "Found wanting." By the light bestowed, the opportunities given, will she be judged" —LDE 59.3.

"The correct understanding of the ministration in the heavenly sanctuary is the foundation of our faith" Lt 208, 1906 (June 29, 1906) par. 4.

Inline image 1Sanctuary (7th Day Sabbath) rejection by modern 501c3 GENERAL CONFERENCE OF SEVENTH DAY ADVENTISTS EIN # 52-0643036:


"God is glad for us to go to church BOTH days [Saturday and Sunday]. He wants us to worship Him BOTH days." (Signs of the Times, March 1990, p. 22-23).

"Then I was shown a company (501c3 Adventist members: "It is a solemn statement that I make to the church, that not one in twenty whose names are registered upon the church books are prepared to close their earthly history, and would be as verily without God and without hope in the world as the common sinner"--ChS 41 (1893).) who were howling in agony. On their garments was written in large characters, "Thou art weighed in the balance, and found wanting." I asked who this company were. The angel said, "These are they who have once kept the Sabbath and have given it up." I heard them cry with a loud voice, "We have believed in Thy coming, and taught it with energy." And while they were speaking, their eyes would fall upon their garments and see the writing, and then they would wail aloud. I saw they had drunk of the deep waters, and fouled the residue with their feet -- trodden the Sabbath underfoot -- and that was why they were weighed in the balance and found wanting" (Early Writings, p. 37).

"The church that holds to the word of God is irreconcilably separated from Rome." Signs of the Times, February 19, 1894

"In a representation which passed before me, I saw a certain work being done by medical missionary workers. Our ministering brethren were looking on, watching what was being done, but they did not seem to understand. The foundation of our faith, which was established by so much prayer, such earnest searching of the Scriptures, was being taken down, pillar by pillar. Our faith was to have nothing to rest upon--the sanctuary was gone, the atonement was gone." E.G. White, The Upward Look, 152.


The modern SDA 501c3 church has rejected this early pioneer doctrine. Learn more by clicking here, how this Sanctuary (7th day Sabbath, 4th Commandment) called the "Way" in Psalm 77:13 doctrine taught by only the very early SDA pioneers has been rejected by the modern SDA (See Isaiah 9:16) leaders here.


“I was shown that those who are trying to obey God and purifying their souls through obedience to the truth [the 3 angel's messages given to the SDA pioneers that we are to keep and give from 1840 until Jesus returns with a shout!] are God’s chosen people, His modern Israel” 2T-109.


"Thy Way, O God, is in the sanctuary: who is so great a God as our God?" Psalm 77:13

"They have seen Your procession (God's People who live and give the Three Angel's Messages found in Rev 14:6-12, the two charts, the 1843 and 1850 charts Hab 2:2-3; ), O God, The procession of my God, my King, into the sanctuary" Psalm 68:24.


"And in their (SDA pioneers) mouth was found no guile (no false doctrines aka "marks" of the beast or doctrines of the beast): for they are without fault (speak/live/do the truth) before the throne of God" Revelation 14:5 (KJV):

Those who help to live and give the Three Angel's Messages found in Rev 14:6-12 will become a part of the 144,000 from 1840 until the close of probation for the house of God at the legislation and implementation of the Sunday law. These early pioneers writings and teaching of the Three Angel's Messages, are the Loud Cry and Latter rain and are for God's People today who want to become a part of God's work:

“Let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also, by the reprinting of their articles in our periodicals”—Ellen White, Manuscript 62, 1905, cited in “The Integrity of the Sanctuary Message.”

Ellen White warns: “We are to REPEAT THE WORDS of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. The word given me is, Let that which these men have written in the past be reproduced”—Ellen White, Review and Herald, May 25, 1905.
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