IV. Significance of the Conference Report

According to the foreword, the addresses of the first conference were prepared by “men of devout habits, of independent and thinking minds, who do not fear to combat error because it is intrenched in high, and even in holy places: men who fear God.” And in speaking of Chairman Ward’s address on the millennium, it is said to contain “matter of high interest, drawn from original fountains; and seems completely to overset the commonly received doctrine on that subject.” It adds:PFF4 564.5

“For it must be confessed by intelligent divines, that the popular doctrine of the millennium is a modern one, totally unknown to the primitive and martyr church; so modern that it has never [had] a place in the formula of the faith of any church, Catholic, Greek, Roman, or Protestant; but all their creeds involve the contrary.” ^{13Ibid., p. 5.}PFF4 565.1

And, in closing, the hope is expressed that-PFF4 565.2

“learned and gifted minds will be faithful to examine, and bold to speak the truth on this world’s Millennium, with a view to dissipate the thick-darkness which shrouds from the sight of thousands ‘the blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ.’” ^14Ibid.PFF4 565.3

The very cover of this bound Report (listed as “Vol. 1, No. 1, of Second Advent Reports”) is deeply significant. At the top of the left-hand vertical column are the words, in bold type: ‘Wo Millennium Prior to the Resurrection of the Dead.” And at the top right is the paralleling declaration, ‘Wo Return of the Jews’ Prior to the Resurrection of the Dead.” First, the “Divine Testimony” is given—a group of Bible texts in proof of each statement. And then, occupying nearly the full length of the two matching outer columns, are the scholarly human “Witnesses” of the centuries. At the left are listed the supporting “Fathers”—including Justin Martyr, Tertullian, Cyprian, Methodius, Jerome, and others. Then the “Reformers”—Luther, Melanchthon, Latimer, Cranmer, and Ridley, followed by the Protestant creeds and catechisms, and then Mede, Newton, Knox, Gill, et cetera. A matching list, including medieval Jewish writers and modern Old and New World contemporaries, appears in the column at the right. This visualizes the emphasis and scope of the conference. (Reproduced on p. 566.)PFF4 565.4

The plan of social meetings, for the purpose of strengthening each other’s faith, was heartily adopted. But perhaps the most important action of all. was the one authorizing the calling of “another General Conference, as soon, and at such place, as they [the committee] may deem expedient.” The actions were all passed unanimously. ^{15Ibid., p. 18.} Thus these successive conferences, following one upon the other, formed the coordinating bond of the rather loosely knit intra-church movement. In this way they gave to the world an expression of the fundamental principles of their platform and program.PFF4 565.5

Picture 2: COVER PAGE OF FIRST GENERAL CONFERENCE REPORT
Summarizing statement of basic millerite beliefs. Here in vertical columns is the impressive Roster of the great expositors of the centuries. These men Were the continuators of the premillennial second advent position in the early church, reformation period, and nineteenth century churches, with Jewish Writers added. It constitutes a comprehensive summary
Page 567PFF4 567

Reports of progress were made from different sections. The Signs of the Times was accepted, by resolution, as the chosen organ of the movement, and the Literalist series of British reprints was also commended. Litch discussed the second advent and the chronology of prophecy—including the 2300 year-days from the seventh of Artaxerxes, in 457 B.C., beginning synchronously with the 490 years, and reaching to A.D. “1843”—citing Scaliger, Ferguson, and others, as well as quoting Lorenzo D. Fleming of Portland, Maine. The sanctuary to be cleansed was, at the time, understood to be the “church of God.” ^{16Ibid., pp. 41-58.} Henry Jones spoke on the restoration of spiritual Israel.PFF4 567.1

One of Miller’s prepared addresses was likewise on prophetic chronology, dealing not only with the 2300 years, but the 1260 years of papal domination (538-1798), and the “seven times,” or 2520 years (677 B.C.-A.D. 1843), the 1290 years (508-1798), and the 1335 years (508-1843). His chief stress, however, was on the relationship between the 490 years and the 2300-the latter extending from 457 B.C. to A.D. 1843. ^{17Ibid., pp. 83-94.} Miller’s second address was on the judgment—as destined to follow soon after the close of the 1260 years, as seen from the grand prophetic outline of Daniel 7. ^{18Ibid., pp. 95-102.}PFF4 567.2

The leading address of the conference was by the chairman, Henry Dana Ward, Episcopalian scholar with Harvard training, and occupied seventy-four of the printed pages. It was titled “History and Doctrine of the Millennium.” And it was just that. Comprehensive, scholarly, and thoroughly documented, it was a masterful presentation. Ward’s acquaintance with the millennial expositors of the centuries-ancient, medieval, and modern—is astonishing. And his mustering of the vital witnesses of the years discloses a master’s hand. Few men have made such a study of this theme. Century by century he summons the testimony of the greatest expositors—giving exact citations, and carefully building his case. And his grasp of the Scriptural basis is likewise most remarkable. He was an able Biblical scholar.PFF4 567.3

The same thoroughness marks his Part II—his second address—reaching from the Reformation to the Second Advent Conference in which they were assembled. The historical confessions of the church on the Continent and in Britain are marshaled. And Ward praises other modern champions of the advent most warmly. He then leads directly into the comparatively modern innovation of Whitbyan postmillennialism, and its first American proponents—Jonathan Edwards and Samuel Hopkins. ^{19On Edwards and Hopkins, see Prophetic Faith, Vol. Ill, pp. 181-185. 217-221.} After setting forth the revolutionary innovation of this new hypothesis, Ward cries:PFF4 568.1

“My heart is sick of the new gospel, which is not the gospel our Lord preached, or that his ministers preached, until within about a century and a half past; and already it has so fastened upon the public mind, that it is exceedingly dangerous to attempt to remove it, lest we pluck up the wheat with the tares.” ^{20First Report of the General Conference of Christians Expecting the Advent, 2nd pagination, p. 42.}PFF4 568.2

He closes Part II with the words:PFF4 568.3

“Joseph Mecle, of illustrious memory, revived the distinction of a thousand years’ reign, and has distinguished followers to this day. But Daniel Whitby, among men of renown, first denied the coming of Christ and the resurrection of the dead to that reign, and limited it wholly to the flesh and blood. The eminent Christians who promulgated it after him, were careful to hedge the carnal doctrine around with such thorns to the flesh as no man would desire to encounter. But the more perfect lights of this age, seeing clearer than Hopkins, Edwards, and others of their school, and turning their back to Luther and Cranmer, and setting at naught the faith of the church in the primitive ages, have removed the hedge, and opened a highway on every side, for all nations to enter, and have a feast of fat things of wines on the lees a thousand years or more, with none to molest, or to make them afraid.” ^{21Ibid., p. 46.}PFF4 568.4

Part III presents the Scriptural aspect, showing the post-millennialists as opposing the faith and contradicting the Word. Ward then gives the prophetic basis of the millennium from Daniel, Paul, and John. He presents the millennium of the Bible as coming at the close of Daniel’s grand line of empires, and Paul’s prophecy of the Lord’s second coming to overthrow the Man of Sin at the seventh trump, along with the last vials, the overthrow of Babylon, the resurrection, and the New Jerusalem. The conference closes with the final words from Dr. Ward ringing in their ears:PFF4 569.1

“This is our millennium. Our faith sees no other, our hope anchors in no other, our heart embraces no other, for ourselves, for faithful Abraham, or for any of his seed, or for any of the seed of Adam.” ^{22Ibid., p. 74.}PFF4 569.2

That was the dominant note, the spirit of the first General Conference-militantly premillenarian. It was feeling its way, establishing a firm foundation on which to stand. But let us tarry a moment with Chairman Ward, and then with Secretary Jones, and become acquainted with them.PFF4 569.3