On the 23rd of April, Mr. Miller, in company with Mr. Himes, visited Albany, and commenced a course of lectures on the prophecies. Mr. M. spoke with his usual clearness and ability, was in good spirits, and was listened to by a large and respectful audience.
On the 29th, the Conference assembled at 9 A. M., at the "House of Prayer," in Grand street. After singing, and a prayer by Mr. Miller, it was temporarily organized by the choice of Mr. Miller, Chairman, and Mr. Himes, Secretary, who stated the objects for which the Conference had been called, namely, "to consult together respecting the condition and wants of brethren in the several sections of the country; that we may be better enabled to act in concert, and with more efficiency, in the promulgation of Gospel truths."
After the names and residence of members were ascertained, the Conference was fully organized by the choice of Rev. Elon Galusha, of Lockport, N. Y., President, and S. Bliss and O. R. Fassett, Secretaries.
A committee of twelve, consisting of William Miller, Josiah Litch, N. N. Whiting, J. V. Himes, Sylvester Bliss, L. D. Fleming, Erastus Parker, H. Caswell, I. R. Gates, I. H. Shipman, Prosper Powell, and Elon Galusha, were appointed to arrange business for the action of the Conference. While they were thus engaged, the others were profitably occupied in listening to statements of the condition of things in different sections of the country. The committee reported, in part, on the second day, and in full on the third and last day of the session, as follows:
Report Of The Committee To The Conference
"Your committee, appointed for the purpose of taking into consideration the great principles upon which we can unite and act in advancing the cause of truth, for the edification of the body of Christ, the salvation of souls, and the preparation of man for the near Advent of the Saviour, submit the following report:
"In view of the many conflicting opinions, unscriptural views, leading to unseemly practices, and the sad divisions which have been thereby caused by some professing to be Adventists, we deem it incumbent on us to declare to the world our belief that the Scriptures teach, among others, the following
"Important Truths
"1st. That the heavens and earth which are now, by the word of God, are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. That the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up. That the Lord will create new heavens and a new earth, wherein righteousness -- that is, the righteous -- will forever dwell. (2 Peter 3:7, 10, 13) And that the kingdom and the dominion under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27)
"2nd. That there are but two advents or appearings of the Saviour to this earth. (Hebrews 9:28) That both are personal and visible. (Acts 1: 9, 11) That the first took place in the days of Herod, (Matthew 2:1) when He was conceived of the Holy Ghost, (Matthew 1:18) born of the Virgin Mary, (Matthew 1:25) went about doing good, (Matthew 11:5) suffered on the cross, the just for the unjust, (1 Peter 3:18) died, (Luke 23:46) was buried, (Luke 23:56) arose again the third day, the firstfruits of them that slept, (1 Corinthians 15:4) and ascended into the heavens, (Luke 24:51) which must receive him until the times of the restitution of all things, spoken of by the mouth of all the holy prophets. (Acts 3:21) That the second coming or appearing will take place when he shall descend from heaven, at the sounding of the last trump, to give his people rest, (1 Thessalonians 4:16, 17; 1 Corinthians 15:52) being revealed from heaven in flaming fire, taking vengeance on them that know not God, and obey not the Gospel. (2 Thessalonians 1:7, 8) And that he will judge the quick and the dead at his appearing and kingdom. (2 Timothy 4:1)
"3rd. That the second coming or appearing is indicated to be now emphatically nigh, even at the doors, (Matthew 24:33) by the chronology of the prophetic periods, (Daniel 7:25; 8:14; 9:24; 12:7, 11, 12; Revelation 9:10, 15; 11:2, 3; 12:6, 14; 13:5) the fulfillment of prophecy, (Daniel 2d, 7th, 8th, 9th, 11th, and 12th chaps.; Revelation 9th, 11th, 12th, 13th, 14th, and 17th chaps) and the signs of the times. (Matthew 24:29; Luke 21:25, 26) And that this truth should be preached both to saints and sinners, that the first may rejoice, knowing their redemption draweth nigh, (Luke 21:28; 1 Thessalonians 4:18) and the last be warned to flee from the wrath to come, (2 Corinthians 5:11) before the Master of the house shall rise up and shut to the door. (Luke 13:24, 25)
"4th. That the condition of salvation is repentance toward God, and faith in our Lord Jesus Christ. (Acts 20:21; Mark 1:15) And that those who have repentance and faith will live soberly, and righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. (Titus 2:11-13)
"5th. That there will be a resurrection of the bodies of all the dead, (John 5:28, 29) both of the just and the unjust. (Acts 24:15) That those who are Christ's will be raised at his coming. (1 Corinthians 15:23) That the rest of the dead will not live again until after a thousand years. (Revelation 20:5) And that the saints shall not all sleep, but shall be changed in the twinkling of an eye at the last trump. (1 Corinthians 15:51, 52)
"6th. That the only millennium taught in the Word of God is the thousand years which are to intervene between the first resurrection and that of the rest of the dead, as inculcated in the 20th of Revelation. (Revelation 20:2-7) And that the various portions of Scripture which refer to the millennial state are to have their fulfillment after the resurrection of all the saints who sleep in Jesus. (Isaiah 11; 35:1, 2, 5-10; 65:17-25)
"7th. That the promise, that Abraham should be the heir of the world, was not to him, or to his seed, through the law, but through the righteousness of faith. (Romans 4:13) That they are not all Israel which are of Israel. (Romans 9:6) That there is no difference, under the Gospel dispensation, between Jew and Gentile. (Romans 10:12) That the middle wall of partition that was between them is broken down, no more to be rebuilt. (Ephesians 2:14, 15) That God will render to every man according to his deeds. (Romans 2:6) That if we are Christ's, then are we Abraham's seed, and heirs according to the promise. (Galatians 3:29) And that the only restoration of Israel, yet future, is the restoration of the saints to the earth, created anew, when God shall open the graves of those descendants of Abraham who died in faith, without receiving the promise, with the believing Gentiles who have been grafted in with them into the same olive tree; and shall cause them to come up out of their graves, and bring them, with the living, who are changed, into the land of Israel. (Ezekiel 37:12; Hebrews 11:12, 13; Romans 11:17; John 5:28, 29)
"8th. That there is no promise of this world's conversion. (Matthew 24:14) That the Horn of Papacy will war with the saints, and prevail against them, until the Ancient of Days shall come, and judgment be given to the saints of the Most High, and the time come that the saints possess the kingdom. (Daniel 7:21, 22) That the children of the kingdom, and the children of the wicked one, will continue together until the end of the world, when all things that offend shall be gathered out of the kingdom, and the righteous shall shine forth as the sun in the kingdom of their Father. (Matthew 13:37-43) That the Man of Sin will only be destroyed by the brightness of Christ's coming. (2 Thessalonians 2:8) And that the nations of those which are saved and redeemed to God by the blood of Christ, out of every kindred, and tongue, and people, and nation, will be made kings and priests unto God, to reign forever on the earth. (Revelation 5:9, 10; 21:24)
"9th. That it is the duty of the ministers of the Word to continue in the work of preaching the Gospel to every creature, even unto the end, (Matthew 28:19, 20) calling upon them to repent, in view of the fact that the kingdom of heaven is at hand; (Revelation 14:7) that their sins may be blotted out when the times of refreshing shall come from the presence of the Lord. (Acts 3:19, 20)
"And, 10th. That the departed saints do not enter their inheritance, or receive their crowns, at death. (Daniel 12:13; Revelation 6:9-11; Romans 8:22, 23) That they without us cannot be made perfect. (Hebrews 11:40) That their inheritance, incorruptible and undefiled, and that fadeth not away, is reserved in heaven, ready to be revealed in the last time. (1 Peter 1:4, 5) That there are laid up for them and us crowns of righteousness, which the Lord, the righteous Judge, shall give at the day of Christ to all that love his appearing. (2 Timothy 4:3) That they will only be satisfied when they awake in Christ's likeness. (Psalm 17:15) And that, when the Son of Man shall come in his glory, and all the holy angels with him, the King will say to those on his right hand, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.' (Matthew 25:34) Then they will be equal to the angels, being the children of God and of the resurrection. (Luke 20:36)
"Associated Action
"We are induced, from present circumstances affecting our spiritual interests, to present, for your consideration, a few ideas touching associated action.
"Order is Heaven's first law. All things emanating from God are constituted on principles of perfect order. The New Testament rules for the government of the Church we regard as binding on the whole brotherhood of Christ. No circumstances can justify us in departing from the usages established by Christ and his Apostles. "We regard any congregation of believers, who habitually assemble for the worship of God and the due observance of the Gospel ordinances, as a Church of Christ. As such, it is an independent body, accountable only to the great Head of the Church. To all such we recommend a careful examination of the Scriptures, and the adoption of such principles of association and order as are in accordance therewith, that they may enjoy the advantages of that church relation which Christ has instituted.
"Plan of Operations
"In the midst of our disappointed hopes of seeing the King of Glory, and being made like him, and still finding ourselves in a world of sin, snares, and death, the question forces itself upon us,
"What now is our work?
"To us it seems clear that our first work is to make straight paths for our feet, lest that which is lame be turned out of the way. We are in duty bound to give the household meat in due season, and to build ourselves up in our most holy faith. While doing this, we are to continue, in obedience to the great commission, to preach the Gospel to every creature: so long as the love of Christ dwells in us, it will constrain us. We shall not be released, while in our present state, from our obligations to be 'workers, together with God,' in saving those for whom the Redeemer died. It is evident that the duty, which of right devolves on every minister of the Gospel, of proclaiming the hour of God's judgment, is, if performed at all, to be done by those who are convinced of its truth. Shall we continue to do it, or shall it be left undone? And if we continue to work in this peculiar department of the Lord's vineyard, what system of operations shall we adopt for carrying forward our work? On this point we feel that we have need of great wisdom and prudence.
"In sounding the alarm through the length and breadth of the land, and awakening a general interest on the subject of the Lord's speedy coming, and its kindred doctrines, our camp-meetings have been of incalculable importance, and, in many instances, have accomplished much good. But that peculiar work seems to have been performed, and a new aspect presents itself. What we now do must be done more by dint of persevering and determined effort than by moving the masses of community.
"We would, therefore, advise that our mode of operation, in this respect, be varied so as to meet the exigencies of the times, and are of the opinion that our camp-meetings, except in particular cases, where the brethren deem it will advance the cause, should be dispensed with for the present, and our energies expended by visiting the towns and villages, and in some convenient place giving courses of lectures, and holding series of conferences. By this we think our means could be better husbanded, and fewer laborers could carry on the meetings, and thus a wider field be occupied.
"We would also take the liberty of urging the importance of a wider circulation of our books and periodicals. These have been, and may still be, the means of great good to the community; and many may thus yet be reached who have not listened to the public lectures. Especially is it important at the present time to spread widely those which relate particularly to the personal appearing of Christ, the resurrection of the body, the return of the Jews, etc. ...
"Nor can we think ourselves justified in neglecting Sabbath-schools and Bible-class instruction. We would suggest to each congregation the necessity of opening a Sabbath-school for the benefit of at least their own children, and as many more as can be induced to attend. If the beginning is small, perseverance will accomplish the object. ...
"In all our labors we cannot be too deeply impressed with the sentiments of Paul, addressed to Timothy, his son in the gospel. 'The servant of the Lord must not strive, but be gentle toward all men, -- apt to teach, patient; in meekness instructing those who oppose themselves, if God peradventure may give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil, who are taken captive by him at his will.'
"In conclusion, permit us to add the following resolutions:
"Resolved, That this Conference, while it sympathizes with every Scripture effort to save men from sin, and prepare them, by grace, for the Kingdom of God, -- and while it bids god-speed to the publication of the gospel to every creature in the world, -- yet it feels bound, by the most solemn considerations possible, to oppose, to the utmost of its power, that fatal and delusive doctrine of modern days, namely, that the Scripture warrants the belief, or even the hope, that, before the second glorious and personal appearing of Christ, to glorify his saints and renew the earth, the world, or even a majority of it, will be converted to Christ. And, 1st. We deem it anti-Scriptural, -- opposed to all that class of scriptures which represents the church as in a state of warfare and suffering until her deliverer -- Christ -- comes, -- all those scriptures which declare the coexistence and the mingling of the righteous and wicked, even to the end of the world, -- all those passages which represent the continuance of the Man of Sin, the little horn of the fourth beast in Daniel's vision, the great dragon power, etc., as existing till the personal advent of the Saviour, to destroy them that destroy the earth, and to reward his saints. 2nd. We deem it dangerous to the eternal interests of men. It holds out to them the hope that a period more conducive to piety than the present is before them; thus inducing, however unintentionally, the sinner to defer immediate repentance, and encouraging professors to wait for a more favorable opportunity to expend their energies for saving sinners, both at home and abroad. And, finally, its direct influence is to put far off the second advent of the Saviour, and thus lull the world into a state of carelessness with respect to an immediate preparation for the event. There can be no millennium until the first resurrection, the resurrection of the just.
"Resolved, That we consider the doctrine of the restoration of the natural Jews, as a nation, either before or after the second advent of Christ, as heirs and inheritors of the land of Canaan, as subversive of the whole gospel system, by raising up what Christ has broken down -- namely, the middle wall of partition between the Jew and Gentile. It contradicts those declarations of the New Testament which assert 'there is no difference between the Jew and the Greek;' that 'the promise that he shall be heir of the world was not to Abraham and his seed through the law, but through the righteousness of faith;' and that 'there is neither Jew nor Gentile, bond nor free, male nor female,' but that, 'if we are Christ's, then are we Abraham's seed, and heirs according to the promise.' For this Judaizing doctrine claims there is a difference between the Jew and the Greek; that the children of the flesh are accounted for the seed; that there still is the distinction of Jew and Gentile; that we do henceforth know men after the flesh, etc. We feel bound, therefore, as we value the fundamental principles of the gospel, to enter our most solemn protest against all such teachings; and in our public services we will endeavor to meet, in the spirit of love and meekness, this error, and expose its gross absurdity; while, at the same time, we will proclaim to all, both Jew and Gentile, the message found in the commission given by the Great Head of the Church -- 'He that believeth and is baptized shall be saved, and he that believeth not shall be damned.' And 'Whosoever calleth upon the name of the Lord shall be saved.'
"Whereas, in every great religious movement, there have been, among the wise and sober-minded advocates of the truth, others who have risen up, striving about words to no profit, but to the subverting of the hearers; making great pretensions to special illumination; indulging in many evil practices; creeping into houses, and leading captive silly women; laden with sins, led away with divers lusts, ever learning and never able to come to the knowledge of the truth; men of corrupt minds and reprobate concerning the faith, who will not endure sound doctrine, but after their own lusts heap to themselves teachers having itching ears; turning their ears away from the truth, and turning unto fables; and who walk disorderly, working not at all, but are busybodies, for the cause of whom the way of truth is evil spoken of; and, whereas, in connection with the doctrine of Christ's near appearing, as in all previous religious movements, some of this class have risen up, calling themselves Adventists, teaching for doctrines that with which we can have no sympathy or fellowship, with many unseemly practices, whereby the word of God has been dishonored, and the doctrine of Christ's appearing brought into contempt; therefore --
"Resolved, That we can have no sympathy or fellowship with those things which have only a show of wisdom in will-worship and neglecting of the body, after the commandments and doctrines of men. That we have no fellowship with any of the new tests as conditions of salvation, in addition to repentance toward God and faith in our Lord Jesus Christ, and a looking for and loving his appearing. That we have no fellowship for Jewish fables and commandments of men, that turn from the truth, or for any of the distinctive characteristics of modern Judaism. And that the act of promiscuous feet-washing and the salutation kiss, as practiced by some professing Adventists as religious ceremonies, sitting on the floor as an act of voluntary humility, shaving the head to humble one's self, and acting like children in understanding, are not only unscriptural, but subversive, if persevered in, of purity and morality.
"And whereas our congregations have suffered greatly from persons who have called themselves to the ministry and taught errors, and by smooth words and fair speeches have deceived the hearts of the simple and led them astray; therefore --
"Resolved, That we recommend to our brethren to encourage those men only who give evidence that they are called of God to the work; who are of good behavior; who abstain from all appearance of evil; who are vigilant, sober, apt to teach, not greedy of filthy lucre, no brawlers, not covetous; men who will teach the unadulterated word of God, and, by manifestation of the truth, commend themselves to every man's conscience in the sight of God.
"(Signed in behalf of the Committee,)
"William Miller, Chairman."
The above, after a full discussion and careful examination, was unanimously adopted; as was also, from the pen of Mr. Miller, the following
Address To The Brethren
"The present state of our faith and hope, with the severe trials which many of us experience, call for much brotherly love, forbearance, patience, and prayer. No cause, be it ever so holy, can exist in this present world, without its attendant evils. Therefore, it becomes necessary for all who are connected with this cause to exercise great charity; for charity covers a multitude of sins.
"The cause we advocate calls upon all men to read the Word of God, and to reason, judge, compare, and digest for themselves. This is certainly right, and is the privilege of all rational members of the community. Yet this very liberty may become a stumbling-block to many, and, without charity, be the means of scattering, dividing, and causing contention among brethren. Human nature is such, that those who are governed by a desire to rule over others will seize the reins, and think all must bow to their decision; while others will think such unfit for the station they assume. James foresaw the evils under which we labor, and gives us a caution in his third chapter, to which we shall do well to take heed. Our present difficulties arise more from the multiplicity of masters and leaders among us (some of whom are governed by carnal motives), than from any want of light. The word of God affords light enough to guide us in all cases, 'that the man of God may be perfect, thoroughly furnished unto every good work.' But among the thousand-and-one expositions of Scripture, which are every day being palmed upon us, some of them, at least, must be wrong. Many of them are so weak and silly that they bring a stigma on the blessed Book, confuse the mind of the inquirer after truth, and divide the children of God.
"To remedy this evil, we must learn to judge men and principles by their fruits, and not be too hasty in receiving the expositions which may be presented by every pretender to wisdom and sanctity. Any exposition of Scripture which conflicts with other texts must be spurious. Any man whose object is to obtain followers must be avoided. Whatever produces envy and strife, brethren, is of the devil; and we must resist his temptations in their beginning. If God has been with us from the commencement of our illumination respecting the hope of His glorious appearing, shall we abandon the truth wherein our souls have been comforted, and our brotherly love established, for fables? We ought to be careful lest we grieve the Holy Spirit. How did we receive this doctrine at first? Was it not by searching the word of God, and a careful comparison of Scripture with Scripture? Yes; our faith did not rest on the word of man. We then required chapter and verse, or we would not believe. Why should we leave our former rule of faith, to follow the vain and changing opinions of men? Some are neglecting the lamp, and seeking to walk by sparks of their own kindling. There is a propensity in many to make all prophecy apply to our time and country. Others have split on this rock. Some of the best writers and commentators have thus erred. They have, in many instances, considered themselves, their sect, or their nation, as the peculiar favorites of Heaven; and have therefore often failed to apply prophecy aright. An Englishman, writing on prophecy, will make the English territory the principal place of action -- the Frenchman, France -- the German, Germany -- and an American, the United States. So is it with all sectarians. When minds are contracted by selfishness and bigotry, they lose sight of the glory of God, and his word, and seek only their own glory. On the other hand, they neglect, if they do not actually reject, such parts of the oracles of God as militate against their views, and rush headlong into error. If we are thus liable to be deceived by the cunning craftiness of men, we ought to be cautious how we are led by every fanciful interpretation of Scripture. Let us then be more wary, and, like the noble Bereans, search the Scriptures daily, to see whether these things are so. Then, if we err, we shall have the consolation that we have made a careful examination of the subject, and that the error was one of the head, and not of the heart. Christians should receive no evidence but the testimony of God as a ground of faith.
"We are commanded to be sober, and hope to the end for that grace which is to be brought unto us at the revelation of Jesus Christ. Our disappointment, as to the time, should have no effect on our hope. We know that Christ has not yet been revealed, and the object of our hope is yet in the future. Therefore, if we believe in God's word, as we profess, we ought to be thankful for the trial of our faith.
"We shall not have to wait long for the glorious appearing of Christ. Therefore, let us lift up our heads and rejoice, knowing that our redemption draweth nigh. We regret to see any impatience manifested among the friends of Jesus. God is now trying our graces. How solemn the thought, that any should lose the crown when near the goal! Let us arise, shake off our dullness, redouble our diligence, let all the world know there is such a grace as Christian perseverance, and let all see that we are truly seeking a better country. Can it be possible, after we have run well for a season, loved the appearing of Jesus, come to a time when we must expect him, and should be ready to cast ourselves into his arms, that we shall go back, or again strike hands with a thoughtless world? May God forbid! Let us then go forward. It is death to go back; to go forward can be no more.
"We are pained to see a disposition to murmur against those who have been pioneers in the war, -- who have sacrificed all earthly considerations to support a truth so unpopular as the second advent and personal reign of Jesus Christ.
"Brethren, shun such as cause divisions among very friends. Remember the admonition of James: 'Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth at the door.' We see, by this rule, that when a brother loses his fellowship for the saints, he is certainly in darkness. We must be careful not to follow what he may term 'light.' Love for brethren is a test of our interest in Christ, without which all gifts, and works, are like sounding brass, and a tinkling cymbal. Let us cultivate, with peculiar care, this loveliest of all Christian graces, and frown on the man who attempts to cause division. 'Offences must needs come, but woe to that man by whom the offence cometh!' What can we say more, to stir up your pure minds by way of remembrance?
"We would, therefore, recommend more study of the Scriptures, and less writing, and that we be careful not to submit to public inspection mere speculations until they are closely scrutinized by some judicious friend. Thus we shall avoid many errors. We should always be more jealous of ourselves than of others. Self-love is the strongest, most dangerous and deceitful foe that we meet in our Christian warfare. We have arrived at a period of deep interest and peril. It is interesting, because the evidence of the Saviour being at the door is plain, so that no sincere student of prophecy can be at a loss to know that that day, for which all other days were made, is near. How interesting to live in expectation of the day which patriarchs, prophets and apostles, desired to see, but died without the sight! Persecution and death lose their sting, in prospect of the coming Conqueror, who hath all power, and who hath engaged to put all enemies under his feet. We need not murmur; for, in this our day, God will bring to pass this act, this (to the worldly man) strange act, for which all the weary saints, for six thousand years, have lived and prayed. We entreat you to hold fast the confidence, which you have had in the word of God, unto the end. 'Yet a little while, and he that shall come will come, and will not tarry.' 'Here is the patience and the faith of the saints.' 'Be ye also patient; stablish your hearts, for the coming of the Lord draweth nigh.'
"Wm. Miller, Chairman of Committee."
Thus harmoniously terminated a Conference, very fully attended, and congregated under circumstances of peculiar interest, in view of many conflicting opinions, with great forebodings as to the result. The best of feeling prevailed, and great calmness and patience characterized their deliberations. Everything adopted by the Conference was carefully examined in full meeting, and each separate item unanimously received, and then the whole without a dissenting voice.
Mr. Miller, in relating the story of his inability to convince the old lady who "we" were, remarked that he went to the Albany Conference with a heavy heart, fearing disunion and conflicting views; but was there cheered and strengthened anew by the unanimity and harmony that prevailed. And he was "rejoiced that so goodly a number had thus united in making known to the world who and what we were." He returned to Low Hampton, and the old lady referred to soon had an opportunity to read the doings at Albany. The first time she again saw Mr. Miller, she grasped his hand, and exclaimed:
"I have found out who we is; and I shall still be an Adventist, and stand by the old ship."
"And I am glad," said he, in narrating it, "that you have told the world who you are. And if anybody wishes to know where I am, I wish to let them know that I am with you who approve of the doings of that Conference, and have told the world what you are."
The doings of that Conference gave great satisfaction to all of the consistent Adventists, but mortally offended those who had taken new positions, and sought to lead away disciples after them. It was so much misrepresented and opposed that Mr. Miller, a few weeks subsequently, came out, over his own name, in its defense, as follows:
"Objections To Its Doings Considered
"Dear Brother Himes:- I wish to make a few remarks respecting the doings of the Albany Conference.
"While nine-tenths that I have conversed with highly approve of the doings of that Conference, some do not discern clearly the motives which actuated those who there assembled, or understand fully the import of the conclusions arrived at. That some would seek to find fault with the deliberations of those who there represented our brethren in the different sections of the land, we had reason to expect; but all who are sincere inquirers after truth will desire to advance the cause of God by inducing 'brethren to dwell together in unity,' 'endeavoring to keep the unity of the Spirit in the bond of peace,' 'till we come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that we be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things which is the head, even Christ.' Those, therefore, who desire to be set right, if they err at first, on seeing the subject in its true light, will be prompt to plant themselves on the side of truth and righteousness. All others will be expected, of course, to walk in their own ways, and, if possible, draw away followers after them. It is, therefore, my present purpose to answer the objections of all honest minds against those proceedings, so that all such may be free from any embarrassment respecting it.
"And, 1st. What was the cause of the assembling of that Conference? It need not be replied that it was convened to deliberate respecting, and, if possible, to extricate ourselves from the anarchy and confusion of the 'Babylon' in which we had so unexpectedly found ourselves. Notice of the proposed convention had been extensively given; all had been invited to be represented there who had the good of the cause at heart; and the brethren came together there from all parts of our land.
"2nd. The doings of the Conference. Everything which could not meet the unanimous approval of all present was promptly stricken out; and had there been a dissenting voice on the passage of any act, such act would have been promptly reconsidered. The determination was to do nothing but what all, in view of all the circumstances, could fully approve. And it was taken for granted that all who did not meet with that body, or were not represented there, either stood aloof from them from a want of sympathy, or else were willing to acquiesce in the conclusions of those who should there assemble; for if any wished to be identified with those brethren, and feared their deliberations might be actuated by wrong counsels, duty -- imperious duty -- required that all such should be present to counsel, to advise, and to instruct those who should be in danger of erring in any way from the teachings of the gospel.
"But the Conference assembled; and witness the harmony, the unanimity, the freedom from all contention and strife, -- the full discussion and examination to which every act was subjected. In view of all this, will any say that those dear brethren had not the cause of God at heart; that they did not weight well the evils they would remedy, or the means of their removal, or did not desire to act in view of the common good of the children of God? And when those who were absent fancy they see difficulties in the results arrived at, as they were not present to hear the reasons advanced, ought they not to be very careful, and cautiously to inquire if they have a full understanding of the exact state of the case, before they throw in a fire-brand to divide and distract the brethren, and thus to defeat the very end for which that Conference assembled?
"3rd. Objections to the doings of the Conference. The name 'Adventists' is objected to as a sectarian name; and it is claimed that, instead of being called an Advent Church, we should be called 'The Church of God.' This is, in my opinion, a misconception of terms. I should oppose our being called, in an associated capacity, a church with any name. The Conference at Albany made no provision for calling churches by any distinctive appellation. They merely expressed themselves as regarding 'any congregation of believers who habitually assemble for the worship of God, and the due observance of the gospel ordinances, as a church of Christ.' They designed to prefix or affix to it no appellative whatever. To call any denomination the Advent Church, the Church of God, or any other name, I regard as contrary to the usage of the apostles.
"All true churches are 'churches of God,' (1 Thessalonians 2:14); 'churches of Christ,' (1 Corinthians 11:16); 'churches of the saints,' (1 Corinthians 14:33). They are thus called in the Scriptures; but they are not thus called as distinctive appellations; neither have we the right to choose either of those as a specific term. And if we wished to select either of those terms, by which to be designated, which should we select? The Winebrennarians of Pennsylvania call themselves 'The Church of God,' as a denominational term. If we were also to be known as such, we should be confounded with them. But we have no right to take a name that belongs generally to the whole family, and apply it exclusively to a branch of the family. If a branch of the family wish for a distinctive appellation, they must apply to themselves a term significant of what they are. But I contend that no name should be applied to the churches as such.
"A church, according to the Scriptures, is a religious assembly, selected and called out of the world, by the doctrine of the gospel, to worship the true God according to his word. The church must include all the elect of God, of what nation soever, from the beginning to the end of the world, who make but one body, whereof Jesus Christ is the Head. (Colossians 1:18) 'The church' in any certain place must include all the faithful who are wont to assemble in such place for solemn worship. (Romans 16:5) We thus have in the Scriptures not only 'churches of God,' 'churches of Christ,' and 'churches of the saints,' but we have 'the church at Jerusalem,' (Acts 8:1); 'the church which is at Nymphas' house,' (Colossians 4:15); 'the church at Babylon,' (1 Peter 5:13); 'the church in the wilderness,' (Acts 7:38); 'the church at Antioch,' (Acts 13:1); 'the church of Laodicea,' (Colossians 4:16); 'the church of Ephesus,' (Revelation 2:1); 'the church that is in their house,' (Romans 16:5); 'churches of Galatia,' 'of Asia,' (1 Corinthians 16:1, 19); 'churches of Judea,' (Galatians 1:22); 'churches of Gentiles,' (Romans 16:4); etc. etc. The above are sufficient, to my mind, to establish the position that a church should be simply called a 'church,' so described that its characteristics may be understood. You, therefore, in Boston, have considered yourselves as 'the church at the Tabernacle.'
"Is it asked, Do you repudiate the name of 'Adventists?' I reply, I do, when it is applied to the church, but not when it is applied to those who compose the church. Words are the symbols of ideas. All bodies of men have their peculiarities and characteristics. It is, therefore, necessary to distinguish them as such. Thus God has divided mankind into peoples, kindred, tribes, nations and tongues. Those of the same peculiarities have an affinity for each other, and naturally associate together. All these branches of the race are known by their distinctive names, and all acknowledge the convenience of their being thus known; it enables us to designate those we wish by an intelligible term. Thus the Israelites of old were known as belonging to the tribes of Judah, of Joseph, of Dan, etc., as the case might be. To call men sons of Jacob was sufficient to show that they belonged to the nation; but even then it was found necessary to know their tribe, their family, and their household; and even the different members of the same household must have different names to distinguish one from the other.
"While all Christians in the days of the apostles were known as Christians, yet if they had had no other distinctive appellations, there would have been as much confusion as there would be in a city, if all its inhabitants were known by the name of John and Mary; or as there would be in a family, if there should be twelve children with no individual names, -- call one, and all would run; or as it is at the present time, none would regard the call. They would not know which was meant. Therefore, we find the apostles writing, now to the Hebrews, then to the Romans, and again to the Ephesians, and Galatians, etc. etc. If, therefore, it was right for Paul to speak of the 'churches of the Gentiles,' Romans 16:4, it may not be so very wrong for us to speak of the churches of the Adventists, or the churches of the Congregationalists, etc.; while, at the same time, it would be unscriptural to call an association of churches the Advent church, the Methodist church, etc. etc.
"It is again said that we have no right to be called Adventists, because there are others who believe in the pre-millennial advent; and that to apply it to ourselves is arrogancy. To this I reply, that it cannot be arrogancy if no others claim it but ourselves. We do not claim it belongs to us exclusively. All have a right to it who wish thus to be designated. But those who repudiate the name have surely no right to find fault with our use of it: such can have no claim to it. Neither do we, when we call ourselves Adventists, say that we are the only Adventists, any more than we say, when we call ourselves Americans, that we are the only Americans. It should, however, be understood, that words are entirely arbitrary, and that custom alone establishes their use. Was the term Adventist in use ten years ago? No; it is not in the dictionary; it is a newly-coined word, made by appending an affix to the word Advent. In the use of the word it has been only applied to those of like precious faith with ourselves; and by its use the community understand who, and who alone, are intended. The coiners of the word are entitled to it, and those who associate with them. But let it be distinctly understood, that, at the Albany Conference, the question did not arise whether we should adopt that name. It was already upon us; and the only question that arose respecting it, was whether, when speaking of some fanatics who call themselves Adventists, the word should be permitted to remain in that connection. But, says one, why is that Conference called a 'Conference of Adventists'? It is not so called by vote or direction of the Conference; but as an Adventist is, in accordance with the use of the term, one who believes in the immediate coming of Christ, and as all those who thus assembled professed thus to believe, it was in truth a conference of Adventists. What's in a name?
'The rose would smell the same,"2. Another objection to that body is, that they told the world some things which they believed the Scriptures teach, and some things which they believed they do not teach. Let us look at this objection. Has not a man a right to tell the world what he does or does not believe? O, yes, certainly. Then have not five, or ten, or fifty men the same privilege? Most certainly. Then, wherein, pray, is the objection? O, says one, it looks too much like a creed; and I object to all creeds, either oral or written. But what do you mean by a creed? If you mean by it a test of Christian character, I agree with you; and the Conference expressly voted that they had 'no fellowship with any of the new tests, as conditions of salvation, in addition to repentance towards God, and faith in our Lord Jesus Christ, and a looking for and loving his appearing.' But if you mean that a man or body of men have no right to speak or write what they believe, I must dissent from you. The objector replies, We want nothing short of the entire Scriptures for our creed; that alone is sufficient. And that alone is sufficient for me. But while I receive the entire word of God according to my understanding of its teachings, and while different men draw different and opposite conclusions respecting its teachings, have I no right to inform the world what I conceive to be the truth it inculcates?
If called by any name.'