Class . J3XtE4>3 
 Book . l^/ p VV ' 6 
 
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 COFVRrGHT DEPOSre 
 
Eld. R. H. Miller. 
 
The Life of 
 Elder R. H. Miller 
 
 BY 
 
 Otho Winger, A. M. 
 
 Professor of History and Philosophy 
 in Manchester College 
 
 elgin, illinois 
 
 Brethren Publishing House. 
 
 1910 
 

 Copyright 1910 
 
 Brethren Publishing Hause 
 
 Elgin, Illinois 
 
 €ni A261210 
 
To the 
 
 Church of the Brethren, 
 
 for whose welfare the subject of this 
 
 biographical sketch gave a life 
 
 of faithful service. 
 
 This Work is Dedicated 
 
BIBLIOGRAPHY 
 
 Church Periodicals, on file at Brethren's Publishing 
 House, Elgin, 111. 
 
 Full Reports of Annual Meeting since 1876. 
 
 Classified Minutes of Annual Meeting, compiled by S. S. 
 Mohler. 
 
 Brethren's Family Almanac. 
 
 Record of the Faithful, by Howard Miller. 
 
 The Brethren's Reasons. 
 
 History of the Tunkers and the Brethren Church, by 
 H. R. Holsinger. 
 
 Two Centuries of the Church of the Brethren. 
 
 Life of John Kline, by Benjamin Funk. 
 
 Life and Sermons of Elder James Quinter, by Mary N. 
 Quinter. 
 
 Life of Uncle John Metzger, by M. M. Eshelman. 
 
Chapter 
 
 I. 
 
 Chapter 
 
 II. 
 
 Chapter 
 
 III. 
 
 Chapter 
 
 IV. 
 
 Chapter 
 
 V. 
 
 Chapter 
 
 VI. 
 
 Chapter 
 
 VII. 
 
 Chapter ' 
 
 VIII. 
 
 Chapter 
 
 IX. 
 
 Chapter 
 
 X. 
 
 Chapter 
 
 XL 
 
 CONTENTS 
 
 Page 
 
 Early Life and Ministry 16 
 
 Debates 27 
 
 Editorial Work 41 
 
 Selections from Editorials 51 
 
 Educational Work 83 
 
 Division 94 
 
 Annual Meeting 123 
 
 A Preacher of the Gospel 140 
 
 Selected Sermons 150 
 
 Later Life and Death 219 
 
 Contemporaries 237 
 
INTRODUCTION. 
 
 The biographies of great and good men who have 
 lived for principle and have been as true as steel to 
 their convictions of right, regardless of consequences, 
 are the rich heritage of the present and the future. 
 The very best legacy a man can leave to posterity is 
 the heritage of a pure life, a good name and duty well 
 and faithfully done, and it is our duty to see that such 
 names and such men are not forgotten. To forget 
 our leaders in thought and action is to lose one of the 
 strongest assets of Church or State. A great man of 
 the State has said : " When people cast aside senti- 
 ments of patriotism and ideals of loyalty they become 
 sordid, and sordidness marches hand in hand with 
 vice." So when the Church casts aside sentiments of 
 love and reverence, forgetting her good men of the 
 past, she grows indifferent and indifference begets dis- 
 integration and loss of unity. We need to be taught to 
 revere the memories of those who have faithfully 
 fought the fight of faith and have stood unflinchingly 
 for the right as God gave them to see the right. 
 
 Our land is dotted with monuments in recognition 
 of the services of the heroes of war and peace, who 
 have unselfishly given their lives to the services of 
 their country, and our libraries are teeming with biog- 
 raphies, volume crowding volume, setting forth hero- 
 ic deeds and virtues. If it is needful that the State, in 
 this way, has occasion to teach patience and loyalty, 
 
12 LIFE OF ELDER R. H. MILLER 
 
 why should not the Church also teach sentiments of 
 loyalty to Christ in the same way? The memories of 
 our faithful leaders, their self-sacrifice, their devotion 
 to principle and their example of faithfulness, will be 
 a great help to us who are left to fight the battles in 
 our own days. We have not hasted to give recognition 
 to the good qualities of the fathers, for only in recent 
 years has biography become a recognized fact in our 
 church literature. 
 
 And so we gladly welcome the biography of one of 
 our great leaders of the Church, a man who left a deep 
 impress upon her work during the last half of the 
 nineteenth century, a man who had the courage of his 
 convictions, a man faithful to Christ and the Church. 
 i -rnan of strong mentality, a leader among men, a wise 
 counsellor, the logician and debater, a mighty man of 
 God who fell in harness doing valiant battle for the 
 truth. Elder Robert H. Miller. 
 
 The author has done his work well and those who 
 read his book will appreciate the labor of love that 
 has preserved to us, in endurable form, the life and 
 labor of one of our great men. In every home in our 
 Brotherhood this book should find a hearty welcome. 
 It will be read with deep and abiding interest and the 
 reading will be helpful. Added value is given to the 
 book because the author has wisely included short bio- 
 graphical sketches of a number of Brother Miller's 
 colaborers. He has also rescued from oblivion a num- 
 ber of the best sermons, editorials and speeches coming 
 from the active brain of Brother Robert, as he was 
 called by his colaborers and by those who knew him 
 best and loved him most. 
 
INTRODUCTION 13 
 
 No word of the writer of this introduction can add 
 value to the biography of our beloved brother. The 
 author has done his part with conscientious fidelity and 
 with a high motive. He has written and written well. 
 May God bless the work thus performed and make it a 
 blessing to the Church and to humanity. 
 
 D. L. Miller. 
 
PREFACE. 
 
 It was Carlyle who said that the history of the 
 world is the biographies of grea4: men. In one respect, 
 this is true of the Church. This institution today is 
 largely what influential men have made it. To know 
 the history of these men is to know much of the his- 
 tory of the Church. The Church of the Brethren has 
 produced great men; not great in the eyes of the 
 world, but in depth of soul, largeness of heart, breadth 
 of intellect and sincere devotion to a noble cause, they 
 are the peers of many whose names are prominent in 
 the pages of history. The author believes that to know 
 more of these men and their labors will create a great- 
 er love for the church, and fire the heart with zeal for 
 better service. It was this conviction that prompted 
 the undertaking of this work, which records the life 
 and services of one of the most valiant of God's chil- 
 dren. 
 
 Our church fathers showed in many ways their in- 
 tense love for the church. No sacrifice was too great 
 for them to make, if only they could be of use to the 
 Master. They did not go as foreign missionaries, but 
 their work at home proved that they had the true mis- 
 sionary spirit. Not only did they give their means, 
 but they gave themselves. Though the churches failed 
 to do their duty in supporting them in a financial way, 
 yet they did not falter. Their interest in perishing 
 souls was too great to permit them to wait until they 
 
PREFACE 15 
 
 were paid for their services. They cared little for 
 worldly honor. They thought only of preserving the 
 church in its purity and truth, keeping it free from 
 the vanities and evils of the world. To the careless 
 observer, their work may seem insignificant; but a 
 more careful study of their lives forces the conviction 
 that the present generation must bestir itself or it will 
 not accomplish as much of real value for the church 
 as did our fathers. They have handed down to us a 
 precious heritage, which we should improve and pass 
 on to succeeding generations. 
 
 No claim is made to original knowledge concerning 
 the facts in this volume. The work has been written 
 from data gleaned in many fields. On another page 
 is found a bibliography of books used. Many persons 
 have kindly furnished important information. Ac- 
 knowledgment of help is made where convenient to do 
 so; but I owe thanks to many whose names cannot 
 be mentioned, because the list of those that I have 
 consulted is too long. Special mention, however, should 
 be made of help received from Elders S. S. Ulrey and 
 L. W. Teeter and D. L. Miller. The latter two have 
 read the manuscript and ofifered corrections and ap- 
 propriate suggestions. Sister R. H. Miller has gladly 
 furnished me with manuscripts and papers that Broth- 
 er Robert left in his own handwriting. The work is 
 now sent forth with the hope that it will prove a useful 
 addition to our church literature. 
 
 Otho Winger. 
 North Manchester, Ind., Sept, ipop. 
 
CHAPTER I. 
 Early Life and Ministry. 
 
 Many citizens of Indiana and Illinois trace the west- 
 ward movement of their ancestors from Virginia or 
 the Carolinas to Kentucky, and in turn from this pio- 
 neer transallegheny State to more promising lands ly- 
 ing beyond the Ohio River. Tihis movement began 
 in the last quarter of the eighteenth century and con- 
 tinued for more than fifty years. These early settlers 
 generally came in bands, but often single families 
 would lead the way to unknown regions. They gener- 
 ally stopped in Kentucky for a few years before mov- 
 ing on. They became small landholders but, as a rule, 
 they were neither ambitious nor thrifty. They were 
 not seeking for riches but for homes. They were men 
 and women of strong will, adventurous spirit, and 
 virile character. They were often rude in manners 
 and manifested little interest in education. They 
 showed a marked individuality and a great love of 
 freedom. They possessed unquestioned patriotism and 
 frequently intense religious zeal, though they were gen- 
 erally narrow in their views of religious toleration. 
 From these pioneers have descended a class of citizens 
 whom the nation now honors among her noblest chil- 
 dren; and among these is included the name of the 
 subject of this biography. 
 
 Robert Henry Miller was born in Shelby County, 
 Ky., June 7, 1825. His father, Robert Miller, was a 
 
EARLY LIFE AND MINISTRY 17 
 
 native of Rockbridge County, Va. When a young man 
 he emigrated to Shelby County, Ky., where he mar- 
 ried Miss Mary Blaydes. To them eight children 
 were born, of whom Robert H. was the second. The 
 parents were poor and when Robert was seven years 
 old they moved to Montgomery County, Ind,, and set- 
 tled near Ladoga. The country was then new and the 
 educational advantages were few. In the old log 
 schoolhouses, for which Indiana has become famous in 
 literature, Robert enjoyed for a few months each year 
 the meagre educational advantages in those days. He 
 was quiet and studious, and during vacation he would 
 rather take his books and spend a day in the woods 
 in deep meditation than to play with other boys. 
 
 From a boy he took great delight in debating and 
 was always noted for the force of the arguments he 
 brought to bear upon the proposition he undertook to 
 prove. Though naturally timid, his opponent in de- 
 bate could never intimidate him and drive him from 
 his position. One of his early debates was with Oliver 
 Wilson on the question of capital punishment, which 
 Robert opposed. One who was present tells of the in- 
 terest aroused in the neighborhoood over this debate 
 and says, " No difference how strong the arguments 
 Ol Wilson would bring forward, Bob Miller was ready 
 to uproot them." 
 
 These early debates, held in the country school- 
 houses when Robert was yet in his teens, were uncon- 
 sciously preparing him for the discussion of greater 
 questions in after years. He also took an active part 
 in a mock legislature that continued for a long time. 
 Here he showed ability that would likely have mani- 
 
18 LIFE OF ELDER R. H. MILLER 
 
 fested itself at a later date in the State or National 
 Congress, had not the Master called him to the higher 
 and nobler work of the ministry. 
 
 In his early years his voice was not good, but he 
 made successful efforts to control it. He was awk- 
 ward in gait, and also in manner when before an audi- 
 ence. He was a ready wit and often put his antago- 
 nist to a decided disadvantage in repartee. Among his 
 young men associates he had no enemies, and was 
 frequently the leader in many of their sports. 
 
 After careful study at home, he attended the Wave- 
 land (Indiana) Academy, a Presbyterian school for 
 the preparation of teachers. How long he attended 
 this school is not definitely known, but he probably 
 completed the course that was then offered. He after- 
 wards studied law, but never regularly practiced at the 
 bar; though he was engaged in minor cases and was 
 called in the language of those days, " a pettifogger.'* 
 He early came in demand as a temperance speaker and 
 as such was well known in his own and surrounding 
 neighborhoods. He also took some part in political 
 campaigns. 
 
 He taught two terms of school. This was in a typi- 
 cal Indiana schoolhouse of that day : A log structure 
 with stick chimney, slab benches, poor light, few books 
 and very little of the comfort of the schoolhouse of 
 later years. The students took their exercise by going 
 to the forest and cutting their own firewood. Elder 
 W. R. Harshbarger, who still lives at Ladoga, Ind., 
 and a brother-in-law to Robert, was one of the small 
 boys in that school. 
 
 The strong and unbending character, that was so 
 
EARLY LIFE AND MINISTRY 19 
 
 well known in later life, 'persistently manifested itself 
 from youth. His brother says, " I never knew him to 
 swear an oath nor use any vulgar language in his boy- 
 hood days. The wicked, wild, young men were no 
 company for him." At the age of nineteen be became 
 intensely interested in a Methodist camp meeting held 
 near Waveland. There seems to be some uncertainty 
 as to whether he was really converted at this time, but 
 whatever change of heart there was it was kept from 
 his father; for since the latter was a strong Baptist, 
 and much opposed to the Methodists, Robert did not 
 want to wound his father's feelings. 
 
 At any rate he did not join the Methodists nor any 
 other denomination until he was thirty-three years old. 
 He was married to Sarah C. Harshbarger, November 
 19, 1846. She was two years his junior and was the 
 daughter of Samuel Harshbarger, a deacon in the 
 German Baptist Brethren church. It was largely her 
 influence that caused him to become interested in the 
 church for which he was to give the best years of his 
 life. This, however, did not occur until twelve years 
 later. During most of this time he was engaged in 
 farming. He occasionally invested in stock, but in this 
 he seems to have been unsuccessful. A growing 
 family, sickness and the deaths of two of his children 
 increased his financial difficulties. 
 
 The real history of Robert H. Miller began when he 
 united with the church in 1858. It is evident that ever 
 since his marriage he had been more or less inclined 
 toward the Church of the Brethren. He had been read- 
 ing his Bible and had frequent discussions with Will- 
 iam Byrd, a Universalist. Elder Elias Caylor, of 
 
20 LIFE OF ELDER R. H. MILLER 
 
 Hamilton County, had been invited by the Ladoga 
 brethren to come and hold a few meetings in that con- 
 gregation. Some of them believed that the time was at 
 hand for an ingathering. Elder Caylor came and Rob- 
 ert and his wife made application for membership and 
 were baptized. 
 
 The old brethren were not slow to put such promis- 
 ing talent to work. Six months later an election was 
 held in the Raccoon congregation for two ministers. 
 The old church papers show that the election was held 
 August 16, 1858. They read as follows : " Election 
 held in the Raccoon church for two ministers; R. H. 
 Miller and Daniel Stoner were made the choice of the 
 church.'* This was signed by Hiel Hamilton, Mat- 
 thias Frantz, Daniel Himes and Wesley Burkett. The 
 vote further shows that Brother Robert received the 
 vote of every member of the church. 
 
 Brother Robert accepted the office with the deter- 
 mination to prove himself a workman that needeth not 
 be ashamed. Whatever of law practice or political 
 speaking he had been engaged in was now given up 
 that he might devote himself to his nobler calling. He 
 preached well from the first and very soon became the 
 leading preacher of the Brethren in that part of the 
 State. His advancement to the second degree, and or- 
 dination to the eldership followed in rapid succession. 
 The exact dates of his advancement are not known, 
 inasmuch as these papers, with many others of value, 
 were burned with his house in 1863. By this time, how- 
 ever, he was elder in charge of his home congregation 
 and remained its faithful shepherd for twenty years. 
 
 During all this time he was becoming better and 
 
EARLY LIFE AND MINISTRY 21 
 
 better known, first in Southern Indiana, and then 
 throughout the Brotherhood, until his name was famil- 
 iar to nearly every member of the church. The first 
 man that he baptized was Wilson Spaulding, of Little 
 Walnut, Putnam County, Ind. At dinner, after the 
 baptism. Brother Robert said that he felt that he was 
 doing some good by converting one man. Thereupon 
 Brother Spaulding at once corrected him by saying 
 that it was not Robert Miller but Daniel Miller, an old 
 minister who had long had great influence over him. 
 
 He attended his first Annual Meeting at Hagers- 
 town, Ind., in 1864. This was the last meeting for 
 Elder John Kline, who was moderator that year, and 
 who was cruelly murdered shortly after his return to 
 Virginia. How fitting is the arrangement of the Mas- 
 ter, that as one veteran lays down the cross, another is 
 raised up to bear it forward. Brother Robert, on re- 
 turning home, said that he did not make a speech be- 
 cause there were so many brethren there more able 
 than he was. 
 
 Then, too, the old brethren looked with distrust 
 upon a young man who dared to be too forward. In 
 later years Brother Robert related the following inci- 
 dent taken from his early experience : " I remember 
 once when young in the ministry, In company with an- 
 other young preacher at Annual Meeting, we under- 
 stood it was announced for us to preach in a town near 
 by. When we had taken our seats a number of old 
 ministers came into the crowded house. As we were 
 young and strangers to nearly all, our embarrassment 
 was like a load; still we hoped it would wear away. 
 But just at the time for opening services, an old 
 
22 LIFE OF ELDER R. H. MILLER 
 
 brother came to us and said we were out of our place 
 and that we must give the stand to the old brethren. We 
 told him that it had been announced for us, but he said, 
 * This belongs to Annual Meeting and you must give 
 up to the old brethren/ I then said to the young 
 brother with me that it was probable we would live to 
 preach when these old brethren were gone, and we 
 went down but not out. We resolved that if we would 
 live and God would help, the time would come when 
 they would not want us to go down.** 
 
 Shortly before the Hagerstown meeting. Brother 
 Robert had preached in that congregation at a regular 
 service. Here he attracted much notice by his power- 
 ful preaching, which seemed all the more strange in 
 those days that a young man of forty could have such 
 power. One of brother Robert's attentive and admiring 
 hearers was a young man, not yet a member of the 
 church, but who was afterwards to become so well 
 known as Elder Lewis W. Teeter, of Hagerstown, Ind. 
 He says he was simply carried away by Brother Rob- 
 ert's pleasing style of speaking, and by the resistless 
 force of his logical arguments. 
 
 From now on the years were busy ones. He was en- 
 gaged in farming to earn a livelihood for his family ; 
 but he never neglected his church work. Whenever he 
 had any time to spare he was with his books and hard 
 at study. He began to uphold the doctrine of the 
 Brethren in public debates, and continued to do so 
 until he became one of the greatest religious debaters 
 in the United States. His work in the Brotherhood 
 at large began in 1869, when he first appeared on the 
 Standing Committee at Annual Meeting. His influ* 
 
EARLY LIFE AND MINISTRY 23 
 
 ence on this body was soon felt and for twenty years 
 no man was more effective in shaping the policies of 
 the church. Another busy field was opened up in com- 
 mittee work. In this he was especially strong and was 
 sent by Annual Meeting to all parts of the Brother- 
 hood. Nor was this the extent of his labors, but real- 
 izing the need of a written work defending the doc- 
 trine of the church, he undertook and successfully 
 completed, in 1876, his one great book, " The Doctrine 
 of the Brethren Defended." For more than thirty 
 years it has remained the standard work among the 
 brethren in defense of their beloved principles.. 
 
 For the church periodicals, at times, he was very 
 active with the pen. The discussion of troublesome 
 questions was often referred to him by the editors. He 
 also had a large correspondence with brethren who 
 sought his advice privately. His work in his home 
 congregation and adjoining congregations did not 
 slacken. Frequently he was called quite a distance by 
 a local church that desired his help. On these trips he 
 would sometimes spend many days, visiting several 
 places, preaching strong, stirring sermons and building 
 up the membership in the faith of the Gospel. 
 
 During these years he looked upon sorrow, sickness 
 and death. His own health was often such that he was 
 confined to his home for long periods, unable to attend 
 to his pressing duties. Of the eight children born to 
 his first union, the two oldest, a son and a daughter, 
 died when quite small. His second son, John H., died 
 Sept. 4, 1877, at the age of 22, after an illness of near- 
 ly two years. He had been Brother Robert's main help 
 in running the farm, and his loss added new difficulties 
 
24 LIFE OF ELDER R. H. MILLER 
 
 as well as great sorrow. Elder James Quinter officiated 
 at his funeral. His third daughter, Sarah Jane, died of 
 consumption, Feb. 1, 1880. At this time he wrote 
 Elder Quinter : " To give up such children is full of 
 hope for the spirit world, but oh, how sad and gloomy- 
 it leaves the dying objects of this, until nothing seems 
 dear unless it has death or God or heaven ringing in it. 
 Under these sorrows our pathway must be lonely and 
 we can only look beyond the cold river made dearer 
 because Jesus and Janie have passed through its 
 waters." 
 
 But his cup of sorrow was not yet full. So much 
 sickness brought him great expense. Being absent 
 from home a great deal, his farm work was entrusted 
 to others. For these reasons he failed financially a'nd 
 was forced to make an assignment. Nearly all of his 
 creditors realized the cause of his misfortune and free- 
 ly forgave him all the debt that he could not pay. The 
 loss of their home, however, greatly weighed upon his 
 wife. This, together with the late loss of their children, 
 was greater than she could bear. Her health began to 
 fail and in March, 1880, while Brother Robert was 
 absent, she was stricken with pneumonia. He was 
 hastily summoned to her bedside where he realized 
 that the greatest sorrow of his life had come. His own 
 account in the Primitive Christian, two weeks later, 
 tells the sad story : 
 
 "Sarah C. Miller, wife of Elder R. H. Miller, died 
 of pneumonia, March 26, 1880, aged 53 years, 1 month 
 and 10 days. She was the daughter of Samuel Harsh- 
 barger, born in Botetout County, Va., and came to 
 Indiana in her eleventh year. She leaves four children. 
 
EARLY LIFE AND MINISTRY 25 
 
 two grandchildren, two sisters, five brothers and many 
 friends to mourn a loss which all things of earth cannot 
 supply. She was a faithful member of the church for 
 over twenty years, a faithful wife and mother, though 
 for most of her life she was in feeble health. She 
 never ceased to overtax her strength until her work 
 on earth was done. Long watching in weariness over 
 her two children, who died of consumption, had so 
 worn out her strength that she was unable to bear the 
 severe attack of the disease by which she is called to 
 lay down the cross and take up the crown. 
 
 " This is another deeper sorrow still added to our 
 load of troubles. Wave after wave comes rolling over 
 us, leaving a desolate home without a mother, while 
 we weep in sorrow which no tongue or pen have lan- 
 guage to tell. Every silent object around us brings 
 back in sadness the fond memories of a wife and moth- 
 er, a grown son and daughter, all taken in a little over 
 two years. So soon have come these troubles, deep 
 and lasting, that life and death seem mingled together, 
 all earthly objects seem changed, and cares multiplied 
 till with aching heart we turn to God and sympathiz- 
 ing friends for strength and help to bear the clouds 
 and storms. We turn to him who is the Immanuel to 
 lead us through the deep waters, sustained and better 
 prepared to meet those that have gone before to the 
 spirit land. All the interest of parental care turns us 
 to the welfare of the children left with us that God 
 may lead them up in faith and hope to follow the ex- 
 ample of a Christian mother whose love and life has 
 all been given for their good, that this weeping, dying 
 
26 LIFE OF ELDER R. H. MILLER 
 
 family of earth may be a loving, rejoicing family in 
 heaven." 
 
 The many letters of condolence which Brother 
 Robert received at this time showed the high esteem in 
 which he was held by the Brotherhood at large. The 
 heavy hand of affliction seems only to have stirred him 
 up to greater diligence in the Master's cause. The 
 Annual Meeting of this year placed upon him more 
 committee work than was ever placed upon any other 
 brother in one year in the history of the church. The 
 whole summer was given to these duties. In July of 
 this year he accepted the presidency of Ashland Col- 
 lege and in September he left the scenes of his life for 
 nearly fifty years to enter larger fields of influence and 
 service. 
 
CHAPTER II. 
 Debates. 
 
 A debate between two men representing different 
 denominations, on questions that pertain to their re- 
 spective principles, was no uncommon thing during the 
 nineteenth century. It has been claimed by some that 
 these debates grew out of a narrow-minded, bigoted 
 and intolerant religious zeal that cared more for humil- 
 iating an opponent than to find the exact truth of 
 God's Word. But this view is evidently far from the 
 truth, in a great many cases at least. Men of different 
 denominations had strong convictions as to the teach- 
 ing of the Bible on doctrinal subjects. Once convinced 
 of the truth, they uncompromisingly advocated those 
 principles and felt it to be their duty to bring others to 
 the true light. Nothing that God's Word contains 
 seemed small or trivial to them. In striking contrast 
 to them is the preacher of the twentieth century, who 
 advocates a liberal theology and who has no time nor 
 inclination to stand up and defend many things which 
 he considers trivial. 
 
 The Church of the Brethren has produced many able 
 defenders of her principles. Because of the fact that 
 she professes to accept the whole Bible and reject 
 none, she has had many zealous opponents who have 
 attempted to tear down her strongholds. Such a task 
 is no easy undertaiking in the face of a " Thus saith 
 the Lord." 
 
28 LIFE OF ELDER R. H. MILLER 
 
 One of the earliest debaters in the Qiurch of the 
 Brethren was Elder George Wolfe, of Illinois. One 
 of his debates was with a Catholic priest in the town 
 of Kaskaskia, 111. It was attended by the Governor of 
 the State, who afterwards said that the arguments of 
 Elder Wolfe against Catholicism were crushing. Elder 
 D. B. Sturgis, of Illinois, also held a number of debates, 
 one of which was with a Mormon elder. The next de- 
 bater of much experience was Elder James Quinter. 
 About 1853 he engaged in a debate on the subject of 
 baptism with a Lutheran minister. Other debates fol- 
 lowed from time to time. From September 1866 to 
 September 1869 he engaged in six public discussions. 
 Two of these debates were with ministers of the Luth- 
 eran church in Indiana on the subject of baptism. 
 Three of them were held with ministers of the Disciple 
 church, on the subjects of trine immersion, feet-wash- 
 ing, the Lord's supper and the salutation of the holy 
 kiss. Of these, the one held with Elder McConnell, 
 in Linn County, Iowa, was published in book form and 
 had a large circulation in the Brotherhood. Elder 
 Quinter did not greatly enjoy a debate and only en- 
 gaged in them because he was urged repeatedly to do 
 so. Then, too, he had such conviction of the truth of 
 the position of the Church of the Brethren, and had 
 such ability to defend those principles, that his breth- 
 ren felt they had no one else to whom they could look. 
 That his active work so suddenly stopped can largely 
 be explained by the fact that another giant had ap- 
 peared to whom the work of a debate was more pleas- 
 ant ; and to him Elder Quinter gladly gave the polem- 
 ical defense of our principles. This man was Elder 
 
DEBATES 29 
 
 R. H. Miller, the greatest debater that the Church of 
 the Brethren has ever produced. 
 
 It has already been shown that Brother Robert was 
 a debater from his boyhood days; and it was no un- 
 natural thing that he should fall into this kind of work 
 as soon as he began to uphold the principles of the 
 church. His first religious debate was held near Green- 
 castle, Indiana, in the spring of 1861, with Nathan 
 Wright, a minister of the Disciple church. This early 
 debate left its impression on the minds of the people, 
 who still remember Brother Robert with the kindest 
 of feelings. 
 
 His second debate was a greater task. It was held 
 in February, 1869, in Howard County, Ind., with 
 Elder B. M. Blount, a Disciple minister. Forty years 
 afterward Elder Blount gives the following account 
 of the origin of the debate : " The way the discussion 
 came about, was that while I was preaching in that 
 community I had preached a discourse on the subject 
 of feet-washing. This created some comment in the 
 neighborhood. Afterward Brother Miller preached 
 several discourses in the same community and our 
 brethren thought he did not properly represent our 
 views. Hence he was asked if he would debate these 
 differences ; on replying in the affirmative, the matter 
 was submitted to me. A correspondence followed ulti- 
 mating in the wordy battle." 
 
 The debate lasted five days, and the following prop- 
 ositions were discussed, of which the first three were 
 affirmed by Brother Robert and the last one by Elder 
 Blount ; 
 
 1. Scriptures teach that to dip a penitent believer 
 
30 LIFE OF ELDER R. H. MILLER 
 
 in water three times, face forward, is scriptural and 
 valid baptism. 
 
 2. The Scriptures teach that feet-washing is an or- 
 dinance to be observed in the church. 
 
 3. The Scriptures teach the salutation of the holy 
 kiss is to be observed as it is done by the Brethren, 
 commonly called Dunkards. 
 
 4. The Scriptures teach that the bread and wine, 
 taken in communion, at any hour of the day, on the 
 first day of the week only, is the Lord's Supper. 
 
 Elder Blount further characterizes Brother Robert 
 as a debater : " Robert Miller was a pleasant man to 
 debate with. Sometimes he would indulge in person- 
 alities, but it may be he had reasons for it. I have no 
 doubt that he was a sincere and honest man although, 
 as I think, very much mistaken on the propositions dis- 
 cussed." 
 
 In March, 1872, Brother Robert held a debate with 
 Elder Jewell, of the Disciple church, in Hamilton 
 County, Ind. It lasted five days, and all the questions 
 pertaining to the differences between the Brethren and 
 the Disciples were discussed. A little incident occurred 
 during this debate that showed Brother Robert's good 
 memory. Elder Jewell read a passage from a history 
 of baptism. Brother Robert claimed he did not read 
 it all, and desired Elder Jewell to give him the book. 
 The former refused, whereupon Brother Robert 
 quoted at length from memory from the same work, 
 not only what Elder Jewell had read but what he had 
 not read. The next day after this debate closed there 
 were four accessions to the Stony Branch church, and 
 a number shortly after. 
 
DEBATES 31 
 
 The next year he went to Southern Illinois to en- 
 gage in a debate. What his experience was there is told 
 by Elder J. H. Moore, to whom Brother Robert re- 
 lated the whole affair : 
 
 "As a debater, he had some unique experiences. 
 About 1873 the Brethren secured his services for a dis- 
 cussion in a town some distance from the railroad. 
 His reputation as an able preacher and a fine debater 
 had gone before him, so on the day for his arrival at 
 the railroad station, where one of the brethren was to 
 meet him and convey him to the place of discussion, a 
 number of boys from the town made it a point to be at 
 the depot in time to get a first glimpse of the famous 
 preacher. Brother Miller was naturally a fine looking 
 man. When he alighted from the train and was 
 greeted by the brother who came to meet him the 
 boys scrutinized him with intense interest. In all their 
 experiences they had never seen such a fine and intelli- 
 gent looking man. 
 
 " A large trunk was unloaded from the train and 
 taken possession of by Bro. Miller and the brother 
 who had come to meet him. The trunk put the boys 
 to surmising, and they soon decided that it was full of 
 books. So, without waiting for further developments, 
 they mounted their horses and returned to their town 
 in all possible haste, and told everybody they met that 
 they had seen the great debater, that he was a fine 
 looking man, that he had a big trunk full of books, and 
 was reading Greek, Hebrew and Latin all the time. 
 Before Brother Miller reached the town, everybody 
 knew of his coming, the boys had spread the news 
 everywhere and the excitement was simply intense. 
 
32 LIFE OF ELDER R. H. MILLER 
 
 " The stir made by the boys so affected public senti- 
 ment and the man Brother Miller was to have met in 
 debate, that the discussion actually fell through with 
 and never came off. His opponent could not be induced 
 to accept clearly-defined propositions, and so there was 
 no debate. Brother Miller used to tell in an amusing 
 way, how the boys in Southern Illinois spoiled a de- 
 bate for him." 
 
 His next debate was near North Manchester, Ind., 
 with William S. Manville, a minister of the Christian 
 (Newlite) church. It began February 17, 1875, and 
 lasted for nine days. In all, ten propositions were dis- 
 cussed, the most important of which was the following 
 which Brother Robert affirmed : " Do the Scriptures 
 teach the doctrine of the trinity, three persons or di- 
 divine powers?" Intense interest was manifested in 
 the long discussion. All reports show that the experi- 
 ence was pleasant. During the debate three persons 
 were baptized by the Brethren. 
 
 In June of the same year he was called to Goggins- 
 ville, Va., to discuss the question of baptism by immer- 
 sion with Daniel Hodges, a Methodist minister. The 
 debate had its origin in a written discussion on this 
 subject through the county paper, between Rev. 
 Hodges and Elder John Lemon of the Church of the 
 Brethren. The discussion became so warm that a 
 public debate was sought, and Brother Robert was se- 
 cured to defend our principles. The debate lasted 
 three days and it is said to have been attended by a 
 thousand people. In the afternoon of the last day a 
 large crowd convened at the water to witness Brother 
 Robert baptize a man known throughout the country 
 
DEBATES 33 
 
 as Jack Peters, who had been converted during the 
 debate. 
 
 A local paper, the Virginia Monitor^ characterized 
 Brother Robert as follows : " The Rev. Mr. Miller is 
 about 49 years old, of medium size and has a pleasant 
 and intelligent appearance. He is a clear reasoner and 
 evidently a practical debater." The late Dr. C. H. 
 Balsbaugh gives his impression as follows : " In read- 
 ing the speeches of these disputants I was frequently 
 reminded of the famous debate between Lincoln and 
 Douglas. On the one side, sobriety and con-fidence of 
 truth; on the other, adroitness, evasions, circumlo- 
 cutions and the ipse dixit of a sinking cause. The dis- 
 cussion cannot fail to bring into contempt with many in- 
 genuous inquirers, the practice of sprinkling and pour- 
 ing. Brother Miller's arguments are direct, consistent, 
 conclusive." 
 
 In a private letter to Brother Robert, Dr. Balsbaugh 
 reproved him somewhat for an expression that savored 
 of boasting. The former replied to the charge in the 
 following letter : " I admit your criticism to be cor- 
 rect, that without doing violence to the language re- 
 ferred to it may be construed into self laudation, 
 though that was not the object, for I think there is 
 nothing of that in my nature. It was the offshoot of 
 my combative nature, the outcropping of that retalia- 
 tive spirit of which I have a little too much to keep al- 
 ways in subjection when the provocation is so often 
 repeated as was done by Mr. Hodges. During the dis- 
 cussion he frequently alluded to trine immersion in a 
 sarcastic manner while it had no connection with the 
 proposition; so I loosed the lion of combativeness to 
 
34 LIFE OF ELDER R. H. MILLER 
 
 retaliate and it roared a little too loud. I should have 
 used the spirit of the immaculate Lamb, for God's own 
 Word is a sword more powerful for good than com- 
 bative darts. But when Mr. Hodges made the State 
 of Indiana, trine immersion, and myself a kind of race- 
 track on which to play when he was out of argument, 
 my nature was not quite smooth enough to meet him 
 without an effort to give him a spicy retort, and it was 
 my feeling at the time to let it be known that I did 
 not fear to meet the greatest man he could bring in 
 a discussion on trine immersion. I admit it savors a 
 little of boasting more than justifiable even under the 
 circumstance; but it was not my greatness but the 
 strength of the cause that dispelled my fears." 
 
 In February of the next year, he held a debate in 
 Miami County, Ind., with Elder Aaron Walker of the 
 Disciple church. Brother Robert believed that this 
 was one of the strongest efforts ever put up against 
 him; but he felt satisfied with the outcome. Elder 
 Walker was an experienced debater, and had been 
 present when Brother Robert held the debate with 
 Elder Jewell. Brother Robert, knowing that Elder 
 Walker would have able help, desired the presence of 
 Elders James Quinter and J. H. Moore. In this he 
 was disappointed, but when he arrived he found pres- 
 ent Brother J. G. Royer, who then lived at Monticello, 
 Ind. The latter served as Btother Robert's moderator 
 and rendered him valuable assistance. This was the 
 first they had ever met. Between the two there sprang 
 up a fast friendship, which was terminated only when 
 Brother Robert closed his eyes in death at the home of 
 Bro. Royer, at Mt. Morris, 111., sixteen years later. 
 
DEBATES 35 
 
 Brother Royer's review of the debate was as follows : 
 " When the discussion opened. Elder Walker, with 
 his able assistants, was early at the place, ready to 
 enter upon the work with all confidence. Brother Mil- 
 ler, detained by missing connection, and being obliged 
 to walk a half dozen miles over rough roads, came 
 late ; and when he did arrive was much fatigued. Both, 
 however, entered upon their work with very good feel- 
 ings and a zeal that was praiseworthy. They seemed 
 to realize that they had a work to perform and threw 
 their energies into it. And while they were engaged 
 doing their best, they gave every student of human 
 nature a favorable opportunity to contrast their wide- 
 ly different temperaments and compare the degree of 
 Christian refinement in character as was exhibited dur- 
 ing the discussion. Elder Walker, a man of ordinary 
 height, and from what I saw and heard, of ordinary 
 attainment, called into use his spacious lungs, his skill 
 to press home arguments by explosive, vociferous and 
 repeated gesticulation. Brother Miller, in his calm, 
 earnest, inviting, yet pointed mode of delivery, framed 
 and set up to full view his own arguments, and held 
 up for criticism those of his opponent in such a way 
 that forced the conviction home to the heart of every 
 thinker that he was honestly seeking to defend the 
 truth. This straightforward, unassuming, truth- 
 crowned manner of meeting the issue and his unwill- 
 ingness to compromise with error, won him many 
 friends and we trust many more for the truth. When 
 the final negative was closed, a very solemn feeling pre- 
 vailed throughout the assembly and not a few tears 
 stole their way over the cheeks of many present." 
 
36 LIFE OF ELDER R. H. MILLER 
 
 In all eight propositions, were discussed based upon 
 baptism, feet-washing, the Lord's supper and the holy- 
 kiss. Large crowds were in attendance and following 
 the debate many were received into the church. 
 
 Eleven years later, October, 1887, these same debat- 
 ers met in a five days' discussion in the Kilbuck church, 
 Delaware County, Ind. Both the Brethren and the 
 Disciples wanted the *' Setting up of the kingdom " dis- 
 cussed. Elder Walker refused to accept the proposition, 
 frankly admitting that he did not believe the doctrine 
 of his own church on this question. He also told 
 Brother Robert that he would never debate the subject 
 of the holy kiss with him again. On the subjects of 
 baptism, feet-washing and the Lord's supper, both 
 earnestly contended for the truth as they saw it. It 
 was during this discussion that Elder L. T. Holsing- 
 er, then a young man, received from Brother Robert 
 that spirit and training for polemical discourse that 
 later made him a worthy successor to the old veteran 
 when the latter laid his armor by. Speaking of the de- 
 bate, Bro. Holsinger says : " I recall very distinctly 
 his calm discussion with Aaron Walker, and the Chris- 
 tian courtesy shown his opponent, and the clear, clean, 
 though keenly-pointed arguments given. In addition 
 to these qualities there was a very sacred and sancti- 
 fied dignity in all his discussion, free from ridicule, 
 which could not be said of his opponent." 
 
 In August, 1882, Brother Robert held a debate in 
 Newton County, Mo., with Elder Morgan of the Dis- 
 ciple church. The latter positively refused to discuss 
 the holy kiss and seems to have been considerably frus- 
 trated at various times during the week. However, 
 
DEBATES 37 
 
 in a report to his own church paper, he spoke of the 
 debate as a pleasant experience and had only words of 
 highest praise for his able opponent. 
 
 His last debate was held with Elder Daniel Sommer 
 of the Disciple church, near Rockingham, Ray County, 
 Mo., beginning March 20, 1889, and continuing eight 
 days. Five propositions were discussed ; 
 
 1. The Scriptures teach that the kingdom, or 
 Church of Christ, was set up on the day of Pentecost, 
 spoken of in the second ^chapter of the Acts of the 
 Apostles. Daniel Sommer affirmed, R. H. Miller 
 denied. 
 
 2. The Scriptures teach trine immersion as it is 
 observed in the German Baptist or Brethren church. 
 
 3. The Scriptures teach feet- washing as an ancient 
 custom or act of hospitality, or good works, to be ob- 
 served as it is done in the church represented by Dan- 
 iel Sommer. 
 
 4. The Scriptures teach that the salutation of the 
 holy kiss is an ordinance to be observed as it is done 
 by the German Baptist or Brethren church. 
 
 5. The Scriptures teach the bread and cup of the 
 communion is the Lord's supper to be taken on the 
 Lord's Day only, as it is observed in the church rep- 
 resented by Daniel Sommer. 
 
 This debate was published in book form which has 
 had a wide circulation and is therefore more familiar 
 to the public than his other debates, though several 
 were published in the current periodicals at the time 
 they were held. Elder Sommer was a man of bold 
 appearance, rapid in speech, cutting in language. He 
 evidently was not a man who depended upon strength 
 
38 LIFE OF ELDER R. H. MILLER 
 
 and number of arguments to carry his point, but rather 
 upon a great elaboration of some minor details. How 
 the people passed their verdict on the debate can best 
 be told by the fact that within two years there were 
 nearly fifty accessions to the Church of the Brethren, 
 while the church represented by Daniel Sommer had 
 barely held its own. 
 
 In addition to these debates. Brother Robert had 
 under consideration from time to time many other 
 proposed debates that never came off. The Brethren 
 in Missouri tried to get a debate between him and 
 Elder D. B. Ray, a Baptist minister who later held a 
 debate with J. W. Stein. It did not take place because 
 Elder Ray would not accept clearly-defined proposi- 
 tions. At the time of his death Brother Robert had a 
 debate under consideration as soon as his health would 
 permit. His logical turn of mind caused him to de- 
 mand propositions about which there could be no 
 doubt as to the meaning. He always stayed to the 
 proposition and demanded that his opponent do the 
 same. He numbered his arguments and clearly de- 
 fined them before bringing in the evidence. This gave 
 his respondent a fair chance to answer every point. 
 When a debate was proposed he always demanded that 
 the denomination send forth its best man, and if pos- 
 sible a man of about his own age, so that there could 
 be no plea, after the debate, that the other side did not 
 have a fair chance. His other characteristics as a de- 
 bater can be gleaned from accounts given above by 
 those who were present to hear him. 
 
 Brother Robert's only written work, " The Doctrine 
 of the Brethren Defended," gives in substance his main 
 
DEBATES 39 
 
 arguments in defense of the faith and practice of the 
 church. The book was published in 1876, at a 
 time when he was most active in his debates. In a 
 letter addressed to the brethren through the Primitive 
 Christian February 3, 1876, he states his purpose of 
 the book: 
 
 " By permission I will say to the Brethren that I 
 have a book which, as many of you know, has been in 
 contemplation for some time. It contains the defense 
 of our faith and practice, which I have tried to make 
 in the discussions I have had. Having been frequently 
 called upon by our brethren to engage in public discus- 
 sions, some brethren may think I sought such contro- 
 versy; but that is not the case. I have never got into 
 it on my own account, as the brethren know, where 
 such discussions have been held. I always advise to 
 engage in discussion only when the church believes the 
 cause will suffer without it, and then only as a matter 
 of defense. 
 
 " The book we now offer to the Brethren is on the 
 following topics : The Divinity of Christ and the Holy 
 Spirit, Immersion and Affusion, Feet-washing, the 
 Lord's Supper, the Holy Kiss, Nonconformity or 
 Plainness of Dress and Secret Societies. These sub- 
 jects are so investigated as to give the arguments on 
 both sides, and show, when they are fairly examined, 
 that the doctrine and practice of the Brethren are 
 founded on Divine Truth." 
 
 This book was a silent worker wherever it went. It 
 was a thorough, logical and masterly defense of all the 
 peculiar doctrines of the Church of the Brethren. 
 Many who were not yet in the church read the book 
 
40 LIFE OF ELDER R. H. MILLER 
 
 and were fully convinced of its truth. It has done 
 much to establish the doctrine of the church. It is an 
 indispensable volume to the library of every minister 
 of the Fraternity. It is and for years to come will 
 likely be the standard work of defense for the church. 
 
CHAPTER III. 
 Editorial Work. 
 
 The younger generation of the Church of the Breth- 
 ren cannot remember a time when there was any 
 recognized church paper other than the Gospel Mes- 
 senger. But within the memory of our older brethren 
 there have existed more than a dozen periodicals, at 
 least eight of which were being published at one time. 
 Throughout the first half of the nineteenth century no 
 church paper was published. Of the definite history 
 of the church during this period we know but little. 
 
 On April 1, 1851, the first number of a new paper 
 called the Monthli Gospel Visitor was sent out from 
 a press at Poland, Ohio. The editor and proprietor 
 was Elder Henry Kurtz. For many years he had felt 
 the need of such a publication; but as many of the 
 brethren were suspicious of all innovations, the work 
 was never brought forth until the above date. The 
 Annual Meeting recognized the movement as a private 
 undertaking and advised forbearance on the part of 
 those who could not see the need of the paper. 
 
 The Gospel Visitor steadily grew in circulation and 
 influence. Elder James Quinter became associate 
 editor in 1856, and eight years later, when Elder 
 Kurtz retired from active duties. Elder Quinter be- 
 came acting editor. The paper continued its monthly 
 visits until Jan. 1, 1874, when it was consolidated with 
 another paper that had grown up in the meantime. 
 
42 LIFE OF ELDER R. H. MILLER 
 
 During the early years of the Gospel Visitor H. R. 
 Holsinger was an assistant in the office. His observa- 
 tions caused him to feel the need of a weekly religious 
 paper among the brethren. The proprietors, however, 
 did not see fit to make the change and young Holsing- 
 er returned to Pennsylvania. He taught school in 
 winter and worked on the farm in summer till 1863. 
 Then after editing a secular newspaper for one year, 
 he sent forth specimen copies of the Christian Family 
 Companion. The policy of the paper was a broad one 
 and much trouble arose because of the freedom with 
 which discontented members were allowed to express 
 themselves through its columns. This paper later be- 
 came a regular weekly visitor and continued under the 
 above name until June 1, 1874, when it was consoli- 
 dated with the Gospel Visitor, the new publication re- 
 taining both of the names of the old papers. 
 
 The editors of the Christian Family Companion and 
 Gospel Visitor were James Quinter and J. W. Beer, 
 who stated on the title page that the paper was pub- 
 lished by permission of "The Church of the Breth- 
 ren." The paper was published at Dale City, later 
 known as Myersdale, Pa. The name of the consoli- 
 dated paper was soon found to be too long to be con- 
 venient and on Jan. 1, 1876, the name Primitive Chris- 
 Han was given to it. 
 
 In the meantime another paper had been making 
 weekly visits since 1870. This was the Pilgrim, pub- 
 lished by Brumbaugh Bros., at James Creek, Pa. 
 On Oct. 24, 1876, this paper was merged into the 
 Primitive Christian, which was now published at Hun- 
 tingdon, Pa., by Quinter and Brumbaugh Bros. It 
 
EDITORIAL WORK 43 
 
 continued under this management until June, 1883, 
 when it was consolidated with the Brethren at Work, 
 the new periodical being given the now familiar name 
 of Gospel Messenger. 
 
 The Brethren at Work had its beginning in January, 
 1876, at Germantown, Pa., with J. T. Myers and L. A. 
 Plate as editors of a small paper known as the Breth- 
 ren's Messenger, In August of the same year it was 
 moved to Lanark, 111., and the name was changed to 
 Brethren at Work, with J. H. Moore, J. T. Myers and 
 M. M. Eshelman editors. Many changes were made 
 in the editorial staff before the consolidation. Its 
 course was conservative and it held much the same 
 position in the West that the Primitive Christian held 
 in the East. 
 
 Meanwhile other publications were begun with var- 
 ious purposes in view: the Pious Youth, the Golden 
 Dawn, the Young Disciple, Children at Work, the 
 Youth's Advance and Our Sunday School were papers 
 published in the interest of the young people and the 
 Sunday school. These periodicals either ceased to 
 exist or were gradually consolidated until only the 
 Young Disciple was left in 1883. The Vindicator was 
 first published in March, 1870, for the purpose of bat- 
 tling against worldliness and all innovations. It has 
 continued ever since, being at present the organ of the 
 Old Order Brethren. The Bruderbote was a paper for 
 the German brethren and sisters, and was at first is- 
 sued in connection with the Brethren's Messenger and 
 the Brethren at Work. Later it was moved to Grundy 
 Center, Iowa, where it was published for fourteen 
 years. The Deacon was a monthly published for two 
 
44 LIFE OF ELDER R. H. MILLER 
 
 years at Lewisburg, Pa., with the purpose of working 
 against the usurpation of authority on the part of as- 
 piring elders. The Brethren's Advocate was a week- 
 ly of general church news, published for several years 
 at Waynesboro, Pa., by D. H. Fahrney. 
 
 After the Christian Family Companion passed into 
 the hands of Elder James Quinter, the " Progressive '* 
 element of the church had no organ through which 
 they could express their views. To provide such a 
 paper, Elders J. W. Beer and H. R. Holsinger began 
 the Progressive Christian at Berlin, Pa., in 1878. 
 Financial difficulties beset the proprietors and several 
 changes were made in the management. In 1880 
 Elder Holsinger became sole editor and proprietor, and 
 when the division of the church came, the Progressive 
 Christian was moved to Ashland, Ohio, its name was 
 changed to the Brethren's Evangelist, which is still the 
 church paper of the Progressive Brethren. 
 
 The Brethren's Evangelist was the result of con- 
 solidating the Progressive Christian and the Gospel 
 Preacher. The latter had been started in 1879, at 
 Ashland, Ohio, and its proprietors were the trustees of 
 Ashland College. There were many changes of editors 
 who made the policy of the paper progressive or con- 
 servative as their own belief directed. When the divi- 
 sion became evident and the majority of the trustees 
 were in sympathy with the Progressives, both school 
 and paper were won for that movement. 
 
 Considering the ability and prominence of Elder R. 
 H. Miller, we should hardly expect him to be a silent 
 reader during this period of change and prolific output 
 of church papers. Neither was he inactive, though he 
 
EDITORIAL WORK 45 
 
 IS not remembered so much for his work in connection 
 with the press as in other fields. Of the various publi- 
 cations already described, he was actively associated 
 with three. In January, 1877, he became associate 
 editor of the Brethren at Work. His writings were 
 many during this year. The gist of several of his best 
 sermons appeared in this paper. This was also the 
 period of his active debating. His book, " The Doc- 
 trine of the Brethren Defended," had just appeared. 
 Many attacks were being made on various regulations 
 by members within the church. Consequently there 
 was much demand for a strong defense of the princi- 
 ples of the church and the decisions of Annual Meet- 
 ing. To make this defense, no brother was called upon 
 as much as Elder R. H. Miller. 
 
 In the latter part of 1877 his work was changed 
 from associate editor of the Brethren at Work to that 
 of special contributor, which he continued to be for 
 nearly two years. During a part of this time he was 
 little heard from because of much sickness and death 
 in his family. For the year 1880 he was editor of the 
 western department of the Primitive Christian. These 
 pages were rich in important church news, earnest de- 
 fense of the principles of the church and much of his 
 extensive correspondence. 
 
 January, 1881, found Brother Robert as one of the 
 editors of the Gospel Preacher at Ashland, Ohio, the 
 two senior editors being S. H. Bashor and J. H. 
 Worst. The former ceased being a member of the 
 editorial staff May 3, and on July 26 J. H. Worst bade 
 adieu with the following explanation : 
 
 " It will be observed with this issue a change is 
 
46 LIFE OF ELDER R. H. MILLER 
 
 made in the editorial management of the Preacher, 
 which may require an explanation. The trustees have 
 decided to manage the college in harmony with the 
 established usages of the church, so called conserva- 
 tive, and desire the paper to work in harmony with 
 their decision. Since we do not feel willing to contend 
 for all the established usages of the church, our policy 
 being to say nothing either way upon some of the 
 troublesome issues, it was thought best to unite the 
 paper and school more closely. So the proposition 
 was made to Us to buy or sell. We sold, and Brother 
 Miller will hereafter control the Preacher.'* 
 
 In the same issue Brother Robert outlined his plan 
 for conducting his editorial work as follows : " In 
 assuming the management of the Preacher as editor, 
 we feel the responsibility to be so great that we need 
 the councils and help of all who are working for the 
 peace and prosperity of our church. It is hardly nec- 
 essary for us to give our views upon the leading ques- 
 tions affecting its interest's, as we have been working 
 with the general Brotherhood for nearly a quarter of a 
 century. In our annual councils, and in our papers 
 we have freely given our views on all the leading 
 questions. We have used whatever influence we have 
 had to maintain the established order of the church, 
 and the doctrines of the Gospel as understood by it. 
 Our object will be in the future, as it has been in the 
 past, to make our paper a means of maintaining our 
 principles in that spirit and with that fraternal feeling 
 which the highest interest of our church demands.'* 
 
 Faithfully did the editor attempt to carry out this 
 policy. It was a period that tried an editor's soul. 
 
EDITORIAL WORK 47 
 
 Many correspondents desired to air to the general 
 Brotherhood their own personal troubles and church 
 difficulties. Over-enthusiastic brethren desired to 
 rush into print articles that attacked the decisions of 
 Annual Meeting. Many unkind words were said. 
 Brother Robert was little disturbed by such as these. 
 He endeavored to pour the oil of kindness upon the 
 troubled sea, but nevertheless stood square at the helm 
 and spoke with no uncertain sound in defense of the 
 church. He was, however, much annoyed by the office 
 clerk, who was Progressive in sympathy, and who fre- 
 quently changed or omitted parts of the editor's work. 
 On Nov. 29, 1881, David Baily and Edward Mason 
 were announced as editors of the Gospel Preacher and 
 the following explanation appeared from the former 
 editor : 
 
 "We now retire from the business relation and editor- 
 ship we have held in the Gospel Preacher. It is just 
 to all that we give our reasons for so doing. When we 
 went into the paper it was agreed by the owners and 
 editors and made a part of the platform that it should 
 be run in harmony with the councils and general 
 usages of the church. In that way, as our people know, 
 we have labored for the success of the paper and the 
 cause of the Brotherhood. But the owners of the 
 paper have lately concluded to run it more in the inter- 
 est of the party calling themselves ' Progressives.' 
 We cannot, neither are we under any obligations to 
 work as editor, or give support to the paper when it 
 changes from the platform which held it in harmony 
 with the general Brotherhood. For nearly a quarter 
 of a century we have worked in Annual Conference 
 
48 LIFE OF ELDER R. H. MILLER 
 
 with our leading brethren such as Quinter, Eby, Say- 
 lor, Wise and many more like them, who have spent 
 their lives working for the union and harmony of the 
 church in the general councils. We cannot leave these 
 faithful brethren and the principles they have so long 
 labored with us to maintain. 
 
 " We came here to try to help our brethren direct 
 the paper and the college in the interest of the church, 
 and in harmony with its established usages ; we have 
 always avowed these sentiments and labored for them. 
 None can say that we have changed or withheld our 
 views^ but we have ever openly and honestly con- 
 tended for the union and harmony of our Brotherhood 
 on the basis of the Gospel, to be applied and carried 
 out by the general councils of the church. Though we 
 lose our position as editor, we cannot in this day of 
 their trial turn away in the least from Annual Confer- 
 ence, our leading brethren and the established usages 
 they endorse. We believe the only true and gospel 
 progression ever made in our church has been made 
 by our leading brethren working with Annual Confer- 
 ence and the general Brotherhood. The Danish Mis- 
 sion, the Home Mission work, Sabbath-school work, 
 and education have all been encouraged and supported 
 by brethren who are loyal to the church and its estab- 
 lished usages. 
 
 " We do not make personal warfare with those 
 brethren owning the Preacher, but tell them we can- 
 not give our support to any paper that does not work 
 in harmony with the principles of the general Brother- 
 hood. We shall continue to advocate the consolidation 
 of all our papers that are loyal to Annual Conference 
 
EDITORIAL WORK 49 
 
 and the order of the church. In the meantime, I shall 
 write occasionally in defense of our church and the 
 principles it has held sacred since our connection with 
 it. And if God will be our helper, we shall continue to 
 work with these brethren and for the principles, and in 
 harmony with the councils of our Brotherhood." 
 
 Soon after this Brother Robert resigned the presi- 
 dency of Ashland College and made arrangements to 
 move to North Manchester, Ind. In the meantime he 
 accepted a position on the editorial staff of the Breth- 
 ren at Work for 1882. His coeditors were M. M. 
 Eshelman and Joseph Amick, with J. H. Moore, office 
 editor. For a part of this year his pen was quite active 
 but he did not care to renew the contract for 1883. 
 Jan. 2, the following tribute to his work appeared : 
 
 " Brother R. H. Miller's time, for which he was em- 
 ployed as an editor, expired with the last issue. We 
 part with regrets. We have always admired his ability 
 as a writer and speaker, believing him to be among the 
 ablest defenders of the Scriptures in the Brotherhood. 
 He has our best wishes for the future and we hope to 
 hear from him frequently, knowing that his writings 
 on doctrinal questions and scriptural expositions are 
 greatly appreciated in the Brotherhood." 
 
 After this he almost ceased to contribute for any of 
 the papers, so much so that frequent queries were 
 made as to why so able a man was silent. It was not 
 that he was idle, for correspondent notes show that 
 these were busy days for him among the churches. In 
 July, 1885, he, together with S. S. Mohler and Daniel 
 Hays, appeared on the advisory committee for the 
 
50 LIFE OF ELDER R. H. MILLER 
 
 Gospel Messenger, a position he continued to hold un- 
 til his death. 
 
 Brother Robert always preferred talking to writing. 
 Had it not been for this we would likely have much 
 more important literature from his pen. His edito- 
 rials did not cover a wide range of subjects. They were 
 largely confined to questions that were prominent be- 
 fore the Brotherhood at that time. They were always 
 on the side of the decisions of the church and no doubt 
 wielded a great influence in those days of upheaval 
 and change. Many of them possess as much value to- 
 day as they did then. Some representative ones are 
 included in this volume, with the hope that the reader 
 will be edified with some of the best things said by him 
 who once was eagerly listened to by thousands. 
 
CHAPTER IV. 
 
 Selections from Editorials. 
 
 defend the truth with kindness. 
 
 A sour, crusty look, a harsh, unkind word may de- 
 stroy the greatest power fcr good we possess and leave 
 the truth to suffer. To defend the truth with kind, 
 pleasant words, with a meek, affable spirit, is of as 
 much importance as to use argument. The truth 
 always needs argument to sustain it, but no less does 
 it need your kindness and affection manifested in all 
 your words and actions. 
 
 SEEK FOR THE TRUTH. 
 
 The object for which men seek is of great impor- 
 tance, because they generally find or think they find 
 the object for which they seek. If they seek for the 
 simple, plain truth of the Gospel, for its commands 
 and duties, they can easily find them. If they seek for 
 some excuse or reason for not obeying it, they are like- 
 ly to find the' excuse. If they seek for some plan of 
 salvation without obedience, they will likely find that 
 plan. If they seek for non-essentials, they will soon 
 find them. The infidel seeks for objections to the 
 Bible, and he finds them. It is apparently strange how 
 men find, or think they find, in the Bible almost any 
 
52 LIFE OF ELDER R. H. MILLER 
 
 notion they seek for. They try to prove from it a hun- 
 dred conflicting views, and seem to find the evidence 
 they seek for. The only safe way to study the Book 
 of God is in search for its truth, not to search it for 
 evidence to prove a certain opinion, but with a deter- 
 mination that every opinion must bend to its truth. 
 
 SYMPATHY. 
 
 Jesus is the example of sympathy as well as every 
 other grace. His divine compassion filled his tender, 
 feeling heart with sympathy for a suffering, dying world. 
 This sacred compassion should tune our hearts with 
 sympathy for those who slowly tread the path of sor- 
 row or linger on its borders of suffering, or fall be- 
 neath its imperfections. Sympathy is a God-given and 
 blessed power to help. When no earthly balm or gift 
 can afford relief, sympathies can come with angel 
 wings, and go beyond the reach of temporal help to 
 comfort and sustain when all other power knows no 
 relief. 
 
 How cold and icy and foreign from God is the 
 heart devoid of sympathy. What a chilling breath it 
 blows, sinking deeper those already in trouble. How 
 poorly fitted is such a heart to reform the erring, with 
 no sympathy for them in their imperfections and temp- 
 tations. Sympathy costs but little, yet its worth can- 
 not be measured in helping to lift the load of suffering, 
 to lighten the burden and care that presses many a 
 heart. Then let sympathy be cultivated and en- 
 couraged in its great mission of good, because its work 
 is directed most where it is needed most. 
 
SELECTIONS FROM EDITORIALS 53 
 
 FORGIVENESS. 
 
 The duty to forgive, when it is asked and when it is 
 due, is one of the most important duties in our ex- 
 perience. Jesus tells us if we will not forgive one an- 
 other our Father in heaven will not forgive us. The 
 heart that will not forgive others has no promise of 
 forgiveness. One who fully realizes the joy in God's 
 pardon of sin, and feels that all his own sins are 
 atoned for by the blood of the Lamb, and pardoned in 
 his mercy, feels that it is a blessing to forgive as well 
 as to be forgiven. The noble. Christlike disposition to 
 forgive with gladness of heart is the charity that suf- 
 fereth long and is kind. Kindness that forgives after 
 long suffering is richer because of the suffering, better 
 because it has been tried and brings us nearer to 
 Christ; because it is but another step in his example. 
 The little partial forgiveness that we sometimes hear, 
 " I'll forgive but I'll never forget," is not Christlike ; 
 it is a token of something smothered, to burst forth 
 again and burn out all the forgiveness. It has none of 
 the traits of pure forgiveness; neither the effects of 
 forgiveness known and realized. Sin and forgiveness 
 bring the sinner and the forgiver near together; and 
 when it is pure, binds them closer together. 
 
 SELF IMPROVEMENT. 
 
 Here is a large field and a subject of importance. 
 That we all need improvement is as certain as that we 
 are all imperfect. The first thing in the work of im- 
 proving ourselves is to see our imperfections. To see 
 our own faults is a blessing, because it is the first step 
 
54 LIFE OF ELDER R. H. MILLER 
 
 toward getting rid of them. Many persons have 
 faults they cannot see ; in fact it is generally our mis- 
 fortune that we are blind to our own imperfections. 
 But this is true, mainly because our efforts in that di- 
 rection are not very strong. We are too apt to see 
 others' faults and neglect our own. 
 
 But self improvement does not consist alone in see- 
 ing our faults and condemning them; it must go far- 
 ther to be a sure success. We must see and realize 
 fully the opposite to our faults, the virtue and grace 
 in that better quality which announces our faults. 
 There is an opposite to every fault. That opposite is 
 the right which we must learn to love and esteem so 
 highly that its power becomes ever present to help 
 give us the victory over our faults. Hence we need 
 not think too much or dwell too long on our faults, but 
 rather on their opposite. Let your mind dwell on all 
 those noble qualities which overcome our faults. 
 
 This victory must be gained not merely by our own 
 but by divine aid. To gain that, we need the throne 
 of grace ; and more, we need to have Christ with all 
 the perfection of his life and love before us to lead us 
 higher, till we rise above our own imperfections and 
 live in a pure region of love ourselves. 
 
 Some people are very censorious, always finding 
 faults in others and never looking after their own. 
 They never do much except to try to pull down what 
 others do. They see faults in all the work others are 
 engaged in, but they never see their own faults or try 
 to make themselves better by looking for some good 
 they may do. These persons are likely to have one 
 great fault at home, that of wanting to lead, and if 
 
SELECTIONS FROM EDITORIALS 55 
 
 they are not leading they will not work at all, except 
 to pull down. They need humility of spirit to save 
 them. Self improvement in this would help many a 
 faultfinder to do much more good in the world. 
 
 WHOSOEVER CALLETH ON THE NAME OF THE LORD. 
 
 The importance of this text is often overlooked and 
 misapplied. In it, calling on the name of the Lord is 
 an expression which means calling upon the Lord. It 
 teaches us to call upon the Lord in all that we do. 
 Call upon the Lord to teach us what to do and how to 
 do his will. Some people apply this text to the sinner, 
 and have him converted, simply by calling upon the 
 Lord. The application falls far short of the apostle's 
 meaning. It is not only calling that God requires of 
 us, but to hear and obey as well. This will lead us to 
 the true meaning, that there is a right way to call upon 
 the Lord, which we should apply to everything we do. 
 Call upon the Lord to know if it is right to do this or 
 that. Let the Lord decide for us. 
 
 This will insure our work to be right. Make it ac- 
 cording to God's will and we shall be saved. Call upon 
 him in all our doubts, in all our troubles, in all our ob- 
 jects and purposes. If a man should ask me to join a 
 secret society I should call upon the Lord about it. If 
 he says go into it, I would. If he did not make a se- 
 cret society, I would not join one. If he did not go 
 into one, I would not. I would call upon the Lord 
 about it, hear him and do as he has done. Some one 
 may tell me that I may be saved without baptism. I 
 shall not dispute with him about it. I will call upon the 
 Lord to see if he was baptized, and if he commanded 
 others to be baptized. I would call upon him about it, 
 
56 LIFE OF ELDER R. H. MILLER 
 
 not to give me a revelation, but to lead me to his Word 
 and help me obey it. 
 
 THE DANGERS PAST AND FUTURE. 
 
 In all the ages past, history shows that one great 
 danger has ever beset and often destroyed the purity 
 and holiness of God's people. That danger has been, 
 and is in the one thing of running away from God's 
 Word, and going over to the ways of the world. In 
 this way Israel was led to worship idols. The world 
 around the habitations of Israel walked in citadels, 
 which often induced Israel to fall into the popular 
 current and turn away from God. 
 
 After the gospel kingdom was set up it spread over 
 a large portion of Europe and Asia Minor. But soon 
 in the early ages of the church the signs of the early 
 turning away from God to idolatry we're seen repeat- 
 ing themselves when the church was merged into the 
 world. In the days of Constantine the pure religion 
 of Jesus was run into the political government, until 
 the customs and civil governments of the world so 
 overrun the church that its beauty and purity was left 
 and its light gave out during the dark ages, because 
 the church had gone over to the world in all its cus- 
 toms and purposes. 
 
 Our remedy to redeem the church and restore it 
 back to its primitive purity and to God is reformation. 
 Luther, one of the great reformers of modern times, 
 found the church carried over into the world in its 
 policies, its pride and fashion. He raised his voice 
 against those departing from the Gospel, and organ- 
 ized a plain church which remained so for a long time. 
 
SELECTIONS FROM EDITORIALS 57 
 
 John Wesley was a reformer in his day ; he found that 
 the Episcopal church had gone over to the world in all 
 its ways and customs until it really made the popular 
 current of politics and pride its own highway. Wes- 
 ley pleaded for reform and organized a plain body of 
 devoted men ; and the Methodist church was for many 
 years as plain a people as any to be found, even down 
 to a period within the memory of many now living. 
 
 William Penn, another reformer, found the popular 
 church conformed to the world in its spirit of war and 
 pride and everything where custom would lead. He 
 organized one of the plainest of churches. Alexander 
 Mack, another reformer, found the popular church in 
 war, in politics, in pride and in vanity. He organized a 
 church, plain in all its principles of non-conformity. 
 These modern reformers like those of ancient times, 
 found the one great danger that had brought ruin into 
 the church from the beginning was in men seeking 
 popularity with the world, and the world carrying the 
 church over into all its customs. Thus instead of con- 
 verting the world to the church, the church was con- 
 verted to the world. The one great danger from which 
 the church has suffered most, and now is suffering, is 
 that of conforming to the world. For this reason the 
 apostle tells us not to be conformed to the world, 
 which means not to let the world control us. If the 
 world controls us it will soon have us conformed to the 
 world. If it controls our affections and desires, we 
 will soon practice its evils in the name of religion. The 
 only way to stand firm against the dangers of sin is 
 not to let the world control us in anything that will 
 conform us to it. 
 
5S LIFE OF ELDER R. H. MILLER 
 
 PRINCIPLES OF MISSIONARY WORK. 
 
 The gospel means of carrying on the work of sal- 
 vation is God's plan of redemption put into the hands 
 of the church. To use all these means in the spirit 
 and zeal of the primitive church is the only way to in-_ 
 sure prosperity. But to neglect these means, or to 
 ignore any part of them, is the parent of weakness and 
 failure. In the apostolic age they used all the means 
 that would avail anything in the great purpose of sal- 
 vation. We should note carefully all the means they 
 used, because it is wrong to neglect or oppose any part 
 of God's plan in his work. There are a great many 
 ways and means in God's plan ; preaching, singing, ex- 
 hortation, prayer. These were sustained by other 
 means — time, study, food, raiment, money; all were 
 means needed, given, used. Just what the great cause 
 needed is what the primitive saints gave to keep the 
 God-given work moving onward and upward. Any 
 kind of help that was wanted and any way it could be 
 given to help on the work of Jesus and save sinners 
 was embraced by them, because the principles deep in 
 the heart made a fountain of love overflowing to run 
 out in every channel opened for the waters of life to 
 flow. They were not so over particular about just the 
 kind of help, neither about just the way it should be 
 given, but the principle creates a fount of love that 
 must run out. Some ways may be better, some may 
 be easier, some may be individual, some may be united 
 in councils, but all the ways that carry the Gospel to 
 dying sinners are good enough in their proper place, 
 for all are in the Gospel. We can easily find a church 
 
SELECTIONS FROM EDITORIALS 59 
 
 in council sending Paul and Barnabas. In the primi- 
 tive days they were not over particular about plans, 
 about some favorite mode, or still more intent on find- 
 ing some fault in all plans. They were not continually 
 halting and caviling about plans, condemning all, and 
 doing nothing, while at their very door could be heard 
 the knell of dying sinners all around. 
 
 This faintly illustrates the principle God has given 
 to help on the work of saving souls: The vessel is 
 wrecked, its load of passengers cast into the ocean 
 helpless; some dying, some freezing with cold, some 
 suffering with hunger and affliction, and some wound- 
 ed. The noble spirit of love and sympathy would set 
 you to work with all the power and means you have, 
 to help and save them. You would give your time, 
 food, raiment, money or anything you can to save 
 them. You would not stand there with suffering and 
 death all around you and give nothing, do nothing, be- 
 cause some of the plans are not just as you prefer; 
 you would not stand there making excuses for your- 
 self, and finding fault with those who are doing all 
 they can by the best means they know how. You 
 would not stand there with your arms folded, faulting 
 the kind of help, or the way it was given, whether by 
 individuals or by a council, while your fellow-men are 
 dying for want of the very means you can give. Much 
 more important still is the fact that Christ sanctified 
 and exemplified the principle of divine love, and its 
 condition and relation and work to save dying sinners, 
 and to reach the spiritual wants of thousands who are 
 bound down by the shackles of sin, and led down to 
 death by the power of Satan. If you would use all the 
 
60 LIFE OF ELDER R. H. MILLER 
 
 means, power, work, and help to relieve the temporal 
 suffering because of your sympathy, how much more 
 reasonable and Godlike that deep down in your soul 
 shouM burn the flames of gospel love, to save the suf- 
 fering sinner from a second death. 
 
 God did not call and convert you alone that you 
 might be saved, but that you might, in union with the 
 church, do something to save others. He did not con- 
 vert Paul alone for his own salvation, but that he 
 might work for the salvation of others. God did not 
 create you alone for your own enjoyment to breathe, 
 to eat, to sleep, to live only for yourself ; but to work 
 for his glory and the good of others. He did not make 
 the bee just to live and fly, but to make honey. No 
 selfish purpose is in the mind of God. Man was to do 
 something for the benefit of his race. He works and 
 gives time and money for the social and political good 
 of others ; but how much more important, lasting and 
 grand that heaven-born, God-given principle of the 
 soul, to work for the spiritual good and salvation of 
 others. This is the surperlative mission of Wants, with 
 a plan or without it ; they are only questions of policy, 
 to be adopted as the principle demands them. This 
 great principle in the heart does not halt at every plan 
 unless / is at the head of it or can rule it ; it does not 
 halt at every mite to be spent, or meeting to be held, 
 or dollar to be given unless it knows the plan is the 
 best and success is sure and all is perfect work; but 
 " cast your bread upon the waters,'* leaving God to 
 bless and gather it. " In the morning sow thy seed, in 
 the evening withhold not thy hand," for you cannot tell 
 which will prosper, whether this or that ; but work on 
 
SELECTIONS FROM EDITORIALS 61 
 
 according to the principle within. God can use your 
 feeble efforts, as he could use a raven to feed a saint, 
 or a brazen serpent to save a sinner. 
 
 SPHERE OF YOUNG WOMEN. 
 
 There are many young ladies who think they are 
 filling the highest circles in society when they fill the 
 ballroom, and display all the gewgaws of fashion. 
 Adorning themselves in jewels and style, they make 
 a fine display of etiquette abroad. A large circle in 
 society they try to fill, and most of it away from home. 
 They make more display in the party, the theater, and 
 places of pleasure than they do of happiness and help 
 at home. When such young ladies leave the burdens 
 of home, with all its cares to rest on their mother, and 
 they only fill the parlor, to play music and chat for 
 company, or seek for similar pleasures in a wider 
 circle, they never make home happy nor help bear its 
 burdens. But at great cost their life goes on without 
 usefulness or profit. When they marry, if they ever 
 should, servants must wait on them still, and the 
 parties go on or their happiness is done. If they never 
 marry, by and by that fine circle will not want them, 
 and they cannot come back to usefulness, and life be- 
 comes a burden because it is without any good or 
 pleasure ; all because she did not fill the true sphere of 
 a young woman. 
 
 The proper sphere of the young woman is in the 
 home circle and home work in life, in the family, the 
 church and the school ; her refining influence over her 
 brothers, her help to supply their wants, care for their 
 
62 LIFE OF ELDER R. H. MILLER 
 
 morals, refine their natures, and direct their lives, is a 
 blessing to the family no other can supply. 
 
 Her work in the church is no less important. The 
 young lady who is devoted to the cause of Christianity, 
 regular to attend all the church services, its prayer 
 meetings and Sabbath schools, wields an influence that 
 no other can, and by her active labor does a work for 
 society that spreads blessings all around her. The work 
 of such a young woman, visiting the sick, showing 
 kindness to the old and feeble, helping the poor, show- 
 ing sympathy and giving comfort to the sorrowing, a 
 servant in the kitchen or at the bedside of affliction, or 
 wherever her kind hand can help or her kind words 
 can comfort — such a young woman is worth a thou- 
 sand butterflies of fashion, because she fills the proper 
 sphere of a young woman. If she should marry, she 
 is a blessing to her husband and in reality God's best 
 gift to man. She is happy because the duties of life 
 and usefulness in the world is the source of her happi- 
 ness. She lives not for pleasure and show, but for the 
 happiness derived from duty. 
 
 In the schoolroom is another circle the young lady 
 may fill and adorn with all her graces, to bless those 
 around her; and if she never marry this is probably 
 the most useful field of her labors. She may continue 
 all her good work in the church, and in the world 
 around her home, living a life of happiness in the path- 
 way of duty and usefulness. 
 
 CHURCH DEDICATION. 
 
 I have Just returned from Cerro Goro, 111., where 
 I went on Dec. 1 [1878] to dedicate the new church. 
 
SELECTIONS FROM EDITORIALS 63 
 
 Brother John Metzger built it with his own means ex- 
 cept a part of the basement and a Httle work. This is 
 a noble example of liberality and love for the church. 
 Some of you readers will wonder how a church is 
 dedicated. Well, I cannot tell what others say or do, 
 but I can tell them how we did it. One of the breth- 
 ren opened the meeting as is common with us and then 
 I tried to preach on the following: 
 
 1. God has built a church on earth embracing all 
 the truth and righteousness there is for man's sancti- 
 fication and happiness. To that church the Christian 
 should look in all his work for the good o-f man. In 
 the cause of temperance the Christian should carry 
 his work into the church; in his charities, go to the 
 church; in his life's work, take all into the church; 
 turn it over to God, and by his authority govern all 
 your life. You need no other organization or secret 
 society to divide your time, strength, talent, means, 
 thus robbing God of his rightful service. 
 
 2. How should the Christian conduct himself in the 
 Lord's house ? It is a place for worship, not to meet 
 for conversation on worldly matters, to talk oi farm- 
 ing, etc., but a solemn, sacred place for singing praise 
 and worshipping in spirit and in truth. You should 
 feel the house of God so sacred that as soon as you 
 enter the door, you take off your hat In honor to 
 Christ, your Head, for thus you should pray or proph- 
 esy, says the apostle. 
 
 3. The house should not be desecrated by worldly 
 amusements. Never allow church festivals, Christ- 
 mas trees, and like amusements to be held there to 
 gratify the vanities of fashion. Let everything that is 
 
64 LIFE OF ELDER R. H. MILLER 
 
 said or done in this house be to the glory of God. 
 This church was built for the brethren where the plain 
 teaching of God's Word is to be carried out in its 
 primitive purity. 
 
 4. This is a plain church ; and in it we hope a plain 
 people will always meet to worship. Plainness of 
 dress, as taught in God's Word, will make this church 
 a suitable place for rich and poor to meet in one com- 
 mon brotherhood, where pride, fashion, or wealth do 
 not destroy the peace and prosperity of God's people. 
 
 5. Let this church be the home of your affections, 
 around this altar with God's children come and bow 
 in prayer ; come and sing ; come and hear the Word of 
 Life. Come with your influence and counsel to help 
 build up the cause and save souls. 
 
 About in this way we preached, then closed by pray- 
 er, thanking God for the pleasant place we had to wor- 
 ship, and asking him to help the brethren keep the 
 church pure and holy; that the primitive faith and 
 practice of the Gospel may ever be the established 
 order of the church, that the Holy Ghost may reign 
 in their hearts, rule over their lives, and be their Com- 
 forter when the powers of earth have failed. 
 
 So this meeting ended, and they call it dedicating a 
 church. I do not know that there will be any fault 
 found unless it will be in the word dedication and be- 
 fore this is done we hope the subject will be looked at 
 from a scriptural standpoint. 
 
 THE PLAN OF SALVATION. 
 
 Some articles written by Brethren Mohler, Myers 
 and Moomaw, on doctrinal questions, have attracted 
 
SELECTIONS FROM EDITORIALS 65 
 
 special attention. And when there are different posi- 
 tions taken on the same question in a pubHc journal, 
 they cannot all be correct, and may be misleading in 
 reference to the doctrine of the church; hence prop- 
 ositions should be carefully taken and clearly stated. 
 
 The special subject under investigation is the obedi- 
 ence of Christ to the will of God, the Father ; whether 
 there is any merit in his obedience to his Father's will 
 in his observing and setting up the ordinances and du- 
 ties of the church. No doubt is expressed by any re- 
 garding the merit of his suffering and death. The only 
 difference seems to be in regard to the merit of his 
 righteous and perfect obedience to his Father's will, 
 during his life on earth. John 6 : 38. " I came down 
 from heaven, not to do mine own will, but the will of 
 him that sent me.'' His mission to our world was to 
 do the will of the Father, and that will embraced all 
 his life's work and his death. 
 
 The merit of Christ's righteous obedience, the ques- 
 tion at issue, is an important one because of its bear- 
 ing upon our own obedience to God's will. As this 
 word merit does not occur in the Scriptures, we should 
 be the more careful in its use and clear in the meaning 
 we attach to it. I conceive it to be like this : A king 
 offers to give a title to an estate if a man will build a 
 house upon it according to the will of the king, who 
 has specified every part of the building minutely as to 
 its material and parts. Now if the man builds the 
 house perfectly, according to the will of the king as 
 specified, he has merited and has a right to the title 
 promised by the king. Who could say there was not 
 merit in every part of the work? The grade is 100 per 
 
66 LIFE OF ELDER R. H. MILLER 
 
 cent. But suppose the man had failed in every speci- 
 fication of the master's will; the grade would not be 
 50 per cent. Now this man would have no right to 
 claim the inheritance or any part of it. This is man's 
 failure to render perfect obedience to the expressed 
 will of God in every particular. There is no merit in 
 poor man. 
 
 But Christ builded the spiritual house perfect in 
 every part and this has merited that eternal inheri- 
 tance for us. " But Christ as a son over his own 
 house ; whose house are we, if we hold fast the confi- 
 dence and the rejoicing of the hope firm unto the end." 
 Hebrews 3:6. Thus Christ rendered perfect obedi- 
 ence to the Father's will, and in his righteousness as 
 well as his death he merited the eternal inheritance, 
 the spiritual house, and now offers to make us heirs 
 with him on conditions, not on one condition. The 
 perfect happiness of the redeemed is not merited by 
 their own imperfect obedience, but by the perfect 
 obedience of Christ. We believe this is the doctrine of 
 the Scriptures and of the church. 
 
 There is a doctrine which we wish to notice. It 
 puts all the merit in the death of Christ, applies that 
 merit by faith, making the death of Christ and its ap- 
 plication on condition of faith, the two essentials of 
 salvation. This doctrine does not reject obedience, but 
 holds obedience as non-essential on the human side, 
 and of no merit on the divine side. We hold that all 
 things done by the Father, Son and the Holy Spirit in 
 giving the plan of salvation to man, have merit, power^ 
 blessing, and salvation in them because of their perfec- 
 tion. Hence we can in truth say with Paul, " The 
 
SELECTIONS FROM EDITORIALS 67 
 
 law of the spirit of life in Christ Jesus hath made me 
 free from the law of sin and death/' The law of the 
 Spirit must have power and merit in it when it can 
 make man free from the law of sin. 
 
 If then the merit of Christ consists in his obeying 
 the will of the Father perfectly, that will becomes the 
 higher law for Christ and for man. Paul gives the 
 will of God a high position in Ephesians 1:11: "In 
 whom also we have obtained an inheritance, being 
 predestinated according to the purpose of him who 
 worketh all things after the counsel of his own will." 
 The precept and example of Christ in setting up the 
 ordinances of the church is a part of the all things that 
 are worked after the counsel of God's will. That will 
 is absolute. It is by that will we are sanctified, 
 though it is through the blood of Christ, through the 
 work of the Holy Spirit, and through other means 
 and conditions, yet it is all after the counsel of his 
 own will. 
 
 The will of God as revealed by the Son and by the 
 Holy Spirit is contained in his Word, giving the teach- 
 ing and example of Christ and the inspired apostles. 
 If the will of God were a matter of so much indiffer- 
 ence till there was no merit in Christ obeying it, or if 
 the will of God is not to be obeyed by us as conditions 
 of our salvation, then the death of Christ might be 
 sufficient or it might be applied by faith alone. But 
 if it was necessary for Christ to obey the will of God 
 to merit the salvation, and necessary that man come 
 to the will of God and obey it as means of grace and 
 condition of salvation, then must righteousness and 
 obedience be set forth and manifested in the life of 
 
68 LIFE OF ELDER R. H. MILLER 
 
 the Christian as it was manifested in the righteous 
 and holy life of Jesus Christ. 
 
 ANOINTING THE SICK. 
 
 This subject has been before the Brotherhood so 
 much lately that we feel confident some are tired of it. 
 And there has been no definite conclusion arrived at 
 among the brethren to indicate a satisfactory settle- 
 ment of the disputed question ; so there is danger that 
 some things will be advocated so strongly that they will 
 not be edifying to the church or beneficial to the cause 
 of truth. We ought to settle all the questions arising in 
 reference to this subject on plain gospel principles, and 
 we wish to look at the plain gospel teaching. 
 
 In all the commands of the Gospel there is a pur- 
 pose of blessing. It is the duty of God's people to obey 
 the command as it is taught in the Gospel; it is the 
 work of God to give the blessing. The Bible is made 
 up largely of duties and blessings, commands and 
 promises, obedience and happiness. The work of man 
 is on the side of the duties and commands ; the work 
 of God is on the other. To illustrate this truth, God 
 will not believe for man ; he must believe for himself 
 and God gives the blessing. Man must repent and be 
 baptized ; God pardons his sin. So it is with all other 
 commands and duties necessary to man's salvation. 
 
 Anointing the sick is like all other commands given 
 with a design or object which God grants by his divine 
 power. All these commands are means and conditions 
 which God has appointed to accomplish certain ends. 
 God has appointed faith, repentance, and baptism for 
 the pardon of sin and the adoption into his kingdom. 
 
SELECTIONS FROM EDITORIALS 69 
 
 The pardon of sin requires as much divine power as 
 any miracle in the Gospel. But where there is a law 
 of pardon, in which means and conditions are given 
 to secure that end, shall we call that pardon a miracle ? 
 Or in any case where God gives a law and appoints 
 the means and conditions upon which the divine bless- 
 ing is promised, should we call the divine blessing a 
 miracle ? We say not, because it is given under a gen- 
 eral law and applies to all who obey and the divine 
 blessing is obtained through the means of grace ap- 
 pointed in the Gospel. 
 
 To illustrate: God has appointed the means by 
 which we obtain his temporal blessing; to plant and 
 sow and reap are but the use of means God has ap- 
 appointed by and through which he will bless man in 
 temporal things. Every good and perfect gift comes 
 from God; and shall we call them all miracles, both 
 temporal and spiritual? We say No. Where there is 
 a command and a promise belonging to general law, 
 it is a means of grace and not of miracles. All the 
 commands and duties of the Gospel are means of 
 grace. The apostle says, " Let us have grace." We ob- 
 tain it by using the means given. 
 
 Although God gives his grace by divine power, we 
 do not want the gift of grace called a miracle. We ap- 
 ply this faith and these principles when we anoint the 
 sick. We use the means God has appointed, the anoint- 
 ing and the prayer, trusting God to bless by divine 
 power the means he has appointed for the pardon of 
 sin and the restoration of the body, I no more think of 
 a miracle when I anoint a brother than when I bap- 
 tize him. " The prayer of faith shall save the sick." 
 
70 LIFE OF ELDER R. H. MILLER 
 
 What is a prayer of faith ? It is not that prayer that 
 dictates to God what he shall do and how he shall do 
 it, but that prayer that comes in obedience to the 
 means, just as God has given them, and asks him to 
 save and raise up the sick in his own way. Paul prayed 
 three times for the thorn in the flesh to be removed; 
 but God answered his prayer by giving him grace to 
 bear it, which was much better. The prayer of faith 
 gives God the whole case, to bless and save and raise 
 up in the time and way his infinite wisdom appoints. 
 The working of miracles is a special gift direct 
 from God. " To one the gift of miracles, to another 
 the gift of healing, to another the gift of tongues." 
 These are special gifts from God; but he has not ap- 
 pointed any means or commands in the Gospel on 
 which he promises to give us these. If God had ap- 
 pointed the means to obtain these gifts like he has to 
 obtain the pardon of sin, then we could all use the 
 means and procure these gifts. But God has not given 
 any means in the Gospel to procure these gifts, hence 
 no man has them in our day. Take the gift of tongues ; 
 by no means can a man speak in a language he has 
 never learned. It is just as plain but a little more 
 difficult to see into the work of healing. If an elder 
 should come to anoint the sick and say that the gift of 
 healing was in himself or in his own faith and power, 
 I should think of him about like I would if he should 
 come to baptize, saying that the gift of pardon was in 
 his own faith or prayer. We must look to the other 
 side to see if the one who receives the ordinance is right 
 in the sight of God. He receives all the blessing in 
 baptism because they are gifts from God to him. 
 
SELECTIONS FROM EDITORIALS 71 
 
 Though the administrator be an adulterer or a hypo- 
 crite, the man who receives it is blessed because he is 
 right in faith. So it is in the anointing. The blessing 
 does not depend on any virtue in the elders. They 
 might be unholy men or void of common honesty with- 
 out any shadow of the healing gift, but when the sick 
 is right in the sight of God, his blessing is sure because 
 he receives it through the means God has commanded. 
 
 The gift of miracles is a special power conferred 
 upon one who officiates or administers in the power 
 he possesses. All the effects of healing or any other 
 supernatural work depends upon the power vested in 
 the administrator. Not so in the ordinances of the 
 Gospel. The pardon of sin and the healing of the body 
 are in the anointing and do not depend upon the gift of 
 healing in the elders. The healing is not the result of 
 any power in the elders any more than the pardon of 
 sin is the result of power in them. All the blessing 
 comes from God through the means of grace he has ap- 
 pointed and there is no miracle about it though it is 
 all of divine power. The sick saint calls for the elders 
 and from them receives the ordinance as James com- 
 manded it. His sins are pardoned and he is restored 
 to health. 
 
 The question might arise, Which was done first? 
 Was he first pardoned and then healed or was he 
 healed first, or did he receive both at once? Many 
 other questions of similar import might be asked, but 
 a discussion of them cannot be profitable. The great 
 truth lies in a full obedience to the commands of God 
 just as he has given them without any change by ad- 
 dition or subtraction. A full trust in God for his bless- 
 
n LIFE OF ELDER R. H. MILLER 
 
 ings is the strongest and surest foundation on which 
 he can rest for time and eternity. 
 
 THE PRAYER COVERING. 
 
 We here propose to examine what the apostle says 
 in reference to the covering. He says, " But I would 
 have you know that the head of every man is Christ ; 
 and the head of the woman is the man ; and the head 
 of Christ is God," Here are sacred relations which 
 the apostle would have us know and observe so they 
 may be manifest in our worship. Out of these sacred 
 relations grow many important duties. The apostle 
 speaks first of the relation between the man and the 
 woman and continues that subject to the close of the 
 sixteenth verse. He then takes up the relation ex- 
 pressed in the truth that the " head of every man is 
 Christ," which he continues to the end of the chapter, 
 all the time speaking of the ordinances as duties grow- 
 ing out of these relations. And the ordinances stand 
 in the church to manifest the doctrine in these sacred 
 relations ; and when we obey from the heart the form 
 of doctrine, we observe ordinances which represent the 
 doctrine out of which the form grows. Hence the 
 design of the ordinance is to represent or manifest a 
 doctrine or truth which dwells in the heart. 
 
 One doctrine or truth the apostle " would have you 
 know " is that " the head of the woman is the man." 
 To manifest this relation the apostle teaches a cover- 
 ing to be worn by the woman in time of worship. The 
 doctrine is that the man is the head of the woman and 
 the relation or headship is shown by the covering. To 
 avoid an error into which some have fallen, we ob- 
 
SELECTIONS FROM EDITORIALS 73 
 
 serve that it is a relation between man and woman, 
 and not the relation of a husband and wife that the 
 apostle is speaking of. He does not mention " hus- 
 band and wife" once in the chapter; but in the 
 eleventh verse he refers to the man and woman " in 
 the Lord," making no difference whether married or 
 not married. 
 
 In the fourth verse Paul says, " Every man praying 
 or prophesying with his head covered, dishonoreth his 
 head." That is, he dishonors Christ by coming before 
 him in worship with his head covered. This doctrine 
 may be illustrated by the social custom of our own 
 times. See those who come in the presence of the 
 Governor, or President, take off their hats to honor 
 him. See the man who comes into court or any as- 
 sembly he thinks honorable take off his hat to show his 
 regard. So the Christian man should feel that in the 
 assembly of God's people, even more than earthly or 
 social honors are due from him to Christ, his Head in 
 the church, and uncover his head to manifest the doc- 
 trine in the heart. But we sometimes see this doctrine 
 and its manifestations set aside by the custom of Chris- 
 tian men at funerals covering their heads, thus making 
 void the commandment of God by the traditions of 
 men. 
 
 In the fifth verse the apostle tells us how the cover- 
 ing shall manifest the doctrine that the man is the head 
 of the woman in the Lord. " But every woman that 
 prayeth or prophesieth with her head uncovered, dis- 
 honoreth her head." That is she dishonoreth the man 
 because he is the head of the woman. To enforce the 
 importance of this covering the apostle in the seventh 
 
74 LIFE OF ELDER R. H. MILLER 
 
 verse brings up these relations in a different form: 
 " For a man indeed ought not to cover his head for- 
 asmuch as he is the image and glory of God ; but the 
 woman is the glory of the man." This scripture al- 
 ludes to the relations in the third verse, but instead of 
 pointing to the head as chief object in the relation, it 
 refers to the second object and points to the man who 
 was created for "the glory of God," and to the woman 
 who is created a new creature, as " the glory of the 
 man." Man, then, is to manifest the glory of God 
 by uncovering his head ; and woman is to manifest the 
 glory of God in the church by the covering on her 
 head. 
 
 This covering to be worn by the woman In worship 
 is on account of and grows out of her relation to man 
 in the church. This relation is further brought to view 
 in the ninth verse when he says, " Neither was the man 
 created for the woman ; but the woman for the man." 
 Here we learn that the woman was created for the 
 man and out of this relation there come many duties 
 both in providence and redemption. For this relation 
 spiritually we wish to look into God's Word. Woman 
 was made a "helpmeet " for man. This means that 
 man is the principal and that woman is his help. The 
 term " meet '* means equal and even. Though man is 
 the head of the woman, she is the glory of the man 
 when she is his help and his equal with the exception 
 of the difference and limits made in divine law. 
 
 Under the Jewish dispensation all the blessings, 
 spiritual and temporal, were given to the woman as 
 well as to the man ; but these blessings were given to 
 the woman through a law whose ceremonies were ad- 
 
SELECTIONS FROM EDITORIALS 75 
 
 ministered by the hands of the man for the blessings 
 and benefits of the woman as well as the man. The 
 man was made priest to kill and offer the sacrifices. 
 The ordinances of the Jewish law were administered by 
 the man, not the woman; but the woman was made 
 equal in the blessings and his help in the service. Still 
 more is this sacred relation manifest in the gospel dis- 
 pensation. The messiahship, the apostleship, the offi- 
 cial work in the Christian church were all given to 
 man, though all the blessings both spiritual and tem- 
 poral reach the woman as well as the man. To ad- 
 minister baptism, to officiate at the communion, to or- 
 dain elders by laying on of hands, each is an official 
 work given to man; yet he needs the help of woman, 
 heart and hand, in all of his work. 
 
 The woman, man's helpmeet, should administer, ob- 
 serve and obey all the commands and duties which do 
 not require a chosen official of the church to administer 
 them. The Gospel also enjoins a number of duties and 
 commands upon the woman that she may be a help- 
 meet to man. In the government of the church, the 
 woman has a vote equal with the man, though to ad- 
 minister this government the man is made the head as 
 well as in the administration of the ordinances. Our 
 text shows that it is her duty to pray and to prophesy. 
 In fact she is man's helpmeet in every gospel work 
 limited only by that which explicitly requires an official 
 of the church. 
 
 We want to illustrate the meaning of the headship 
 of our text by civil government where every citizen 
 is a voter and in a sense a sovereign ; yet the officers 
 who administer the government are the heads of their 
 
76 LIFE OF ELDER R. H. MILLER 
 
 departments. One is at the head of the war depart- 
 ment, another of the state department and so on. The 
 government is administered by the heads of these de- 
 partments. When our text says that the man is the 
 head of the woman ** in the Lord," it is the same idea 
 applied to spiritual government. 
 
 There is another duty growing out of this relation 
 when Paul says that the woman " was created for the 
 man." It shows that the man is to provide for and 
 take care of the woman. " He that provides not for 
 those of his own house has denied the faith " ; thus 
 showing that the man must take care of the woman, 
 not the- woman take care of the man. And Paul tells 
 Timothy that the widows must be taken into the high- 
 est favors of the church. These duties, resting on 
 those who administer the government of the church, 
 in taking care of the women, are taught in the Gospel 
 the same as the husband's duty to take care of his 
 wife. On this ground we may say that the husband 
 is the head of the wife in the family ; and so the man 
 is the head of the woman in the Lord. 
 
 In the tenth verse Paul says, " For this cause ought 
 the woman to have power on her head because of the 
 angels." " For this cause " evidently refers to what he 
 has said in the preceding verse, that the woman was 
 created for the man. This word power is a translation 
 of " exousian," which Greenfield says signifies an em- 
 blem of power, honor and dignity in this place. The 
 expression occurs about one hundred times in the New 
 Testament; about sixty times it is rendered power; 
 about thirty times it is rendered authority; and in the 
 other cases by jurisdiction, liberty, right and strength. 
 
SELECTIONS FROM EDITORIALS 17 
 
 This shows clearly that it refers to that kind of power 
 that refers to authority or jurisdiction. Benson, Mac- 
 knight and Sharp as well as Greenfield understand it 
 to mean an emblem, a token, or a mark to represent 
 power, authority or dignity and shown by a veil, dia- 
 dem or turban. This covering, on the head of the 
 woman, is the sign of the power and authority over 
 her in the church. It is the power to which she looks 
 for the administration of its government, for her pro- 
 tection and blessing. This is the token of the power 
 over her in God's spiritual kingdom ; it is a sign and 
 token of power in the man to administer the ordi- 
 nances and government of the church. It is a sign of 
 her submission and her faith and trust in God's plan of 
 salvation for her. 
 
 This covering is made important because it is con- 
 nected with the worship of God and is to be worn 
 "because of the angels." These two reasons are 
 enough to establish it as an order in the church and 
 place it among the ordinances spoken of by the apostle 
 in the beginning of the chapter. The nature and ob- 
 ject of the covering is such that we cannot treat it 
 with indifference and set it aside without showing dis- 
 regard and disobedience to the Word of God. 
 
 We will now look carefully for a covering that will 
 be a sign or emblem of the spiritual, divine and sacred 
 power associated with the worship of the woman. 
 Some persons talk and act as though anything would 
 do for a covering; but this shows that they have not 
 investigated the subject carefully. Would we dare 
 say that anything would do as a sign or token of the 
 power reipresented by the flag of the United States? 
 
78 LIFE OF ELDER R. H. MILLER 
 
 Certainly we would not, for nothing will dt) but the 
 flag of freedom that waves by the authority of the 
 power it represents. We dare not say that anything 
 will do for the uniform of the soldier; because that 
 uniform is a sign or token of the power that is over 
 him when he is in the service. If the soldier throws 
 away the uniform when he is in the service, he dis- 
 honors the power over him, or in the language of our 
 text, he " dishonors his head." 
 
 Again, we cannot have a sign or token or emblem 
 of anything without having an established order. If 
 every Mason would wear just such sign as his taste 
 would choose, you would have no sign of Masonry 
 that anyone could recognize. If every soldier and 
 officer in the army should choose according to his own 
 preference something as a uniform or emblem of his 
 office, you would have no uniform or emblem or sign 
 that anyone would recognize. When you destroy an 
 established order you cannot have a sign or emblem 
 of anything. 
 
 Now why not admit the Word of God on the same 
 principle of reasoning and acknowledge the law of 
 God just as important and binding in reference to a 
 sign or emblem as we do with reference to a worldly 
 institution? The law of God on all subjects teaches by 
 the letter and by the Spirit as well as by the example of 
 inspired men. All these are to be combined and con- 
 sulted in the investigation of every subject. Some 
 seem willing to take the letter only as making law for 
 their government. Others take the Spirit as they con- 
 ceive it teaches and think the letter a matter of form 
 that is of minor importance and may be changed or 
 
SELECTIONS FROM EDITORIALS 79 
 
 set aside without doing any wrong. These two ex- 
 tremes are likely to accept the example of inspired 
 men only so far as it agrees with their views. But 
 the whole truth requires that we take all the light Gk)d 
 has given us by the letter, the Spirit and the example 
 of inspired men. 
 
 The truth is certainly clear that the Spirit is the 
 power from which the letter or word has come; and 
 also the power which has given us the example of in- 
 spired men. All the commandments and duties taught 
 in the Gospel are manifestations of the Spirit. The 
 lives and example of inspired men are the manifesta- 
 tion of the Spirit that is in them. Just so the life and 
 mission of Christ is the manifestation of the Spirit that 
 was in him. And when we come to this sign or em- 
 blem in the covering for the woman, it is to manifest 
 or show the Spirit, its doctrine and truth in the obe- 
 dience. of the woman. 
 
 The question now is, What shall the covering be? 
 What will most perfectly and surely be a sign or token 
 of the power to which the woman is subject in the 
 Lord? It must be something that will represent the 
 word and spirit of the Gospel. We have said before 
 and we repeat it that a plain white covering is the 
 only kind that surely and fully manifests the letter 
 and spirit of revelation. That is must be plain, few 
 devoted Christians will deny if they have carefully 
 thought on the subject. The Gospel condemns all 
 superfluity of gold, pearls and costly array.. It must 
 be a plain covering. But that it must be a white cover- 
 ing is doubted by some. 
 
 The most perfect condition of righteousness is rep- 
 
80 LIFE OF ELDER R. H. MILLER 
 
 resented by a similitude that is perfectly white. Isa. 
 1 : 13. " Though your sins be as scarlet, they shall be 
 white as snow ; though they be red like crimson, they 
 shall be as wool." Here is scarlet and red representing 
 sin, while the whiteness of snow and wool represents 
 them as washed in the blood of the Lamb. In the 51st 
 Psalm, David says, " Wash me and I shall be whiter 
 than snow.'* Similar ideas are expressed in Dan. 
 12: 10, Matt. 17:2, and in Rev. 7: 14, 19: 14, 18, etc. 
 All these scriptures not only show that the saved con- 
 dition of the Christian is represented by comparison to 
 the purest white, but also the appearance of the Son 
 of God, of angels and saints, manifests the righteous- 
 ness within them by white raiment. It may also be ob- 
 served that the appearance of Christ when he takes 
 vengeance upon the wicked is as if clothed in a ves- 
 ture dipped in blood. The blood manifests his judg- 
 ment upon the wicked ; while his white raiment mani- 
 fests his salvation of the righteous. 
 
 Again in Rev. 17:4: " And the woman was arrayed 
 in purple and scarlet color, and decked with gold and 
 precious stones and pearls, having a golden cup in her 
 hands full of abominations and filthiness of her forni- 
 cations," Here is a woman which is a full manifesta- 
 tion of the wicked spirit in her. It is in direct contrast 
 to the white emblems that represent the righteousness 
 of the saints. We cannot conclude, therefore, that it 
 would be consistent with the spirit of the Gospel to 
 take the very ornament of this woman: the purple 
 and scarlet, the gold and the pearls, or any part of it 
 to be a suitable covering for the Christian woman 
 when she comes before God in worship. 
 
SELECTIONS FROM EDITORIALS 81 
 
 CHURCH GOVERNMENT. 
 
 In the Primitive Christian, 1880, Brother Robert 
 wrote a series of articles on church government. The 
 articles are too long to insert in this work, but the heads 
 of the different divisions of the subject are here given 
 in his own words : 
 
 First. According to the Scriptures the church is an 
 association of districts or congregations in one body. 
 Hence it is an associate government and not congrega- 
 tional. 
 
 Second. The church in its government is republican 
 in form and spirit. All its members, male and female, 
 have a voice and vote in its councils and decisions. The 
 smallest districts have a representation in its general 
 councils, while they have entire control of all matters 
 that are simply local. 
 
 Third. The church government is judicial and execu- 
 tive, not legislative. It decides upon matters brought 
 before councils, according to the Gospel. 
 
 Fourth. In the government of the church there are 
 five tribunals or councils in which a case or person may 
 be tried; 1, in the local church; 2, in the local church 
 with the adjoining elders ; 3, the district meeting may 
 appoint a committee ; 4, the Annual Meeting may ap- 
 point a committee: 5, where a local church rejects a 
 decision made by Annual Meeting committee, the case 
 is appealed direct to the Annual Meeting. A case in 
 which the humblest individual is involved may be 
 appealed to the highest tribunal just the same as the 
 highest officer in the church. 
 
 Fifth. The local church elects its own officers, min- 
 
82 LIFE OF ELDER R. H. MILLER 
 
 isters and deacons, who are installed into their office by 
 the bishops. The local church also elects its delegates 
 to the district and the Annual Conference. At all these 
 elections both the brethren and the sisters vote. Those 
 who are sent as delegates may be lay members of the 
 church as well as officers. These officers of the church 
 are the servants of the church, not the rulers. 
 
 Sixth. All the members have the right to express 
 their mind, to give their views on all subjects brought 
 before the councils of the church, either local or gen- 
 eral. These rights granted to all the members of the 
 church bring each of them under obligation to obey 
 the decisions and councils of the church both local and 
 general. 
 
 Seventh. This republican form of church govern- 
 ment, making each member a councilor in all the 
 business of the church, also makes it the duty of every 
 member to work with and for the church in all its 
 efforts for the conversion of sinners, the spread of 
 the Gk)spel and for the maintenance of the decisions, 
 rules and order that have been established in its coun- 
 cils, both local and general. 
 
 Eighth. This form or system of church government 
 will bring to the people of God the greatest happiness 
 possible for them in this life. They have one law 
 given, one law and the council of one church to help 
 them to follow that law with one mind and one judg- 
 ment, and all speaking the same thing, making the 
 church a power in the hands of God for good in the 
 world, making each member a living epistle to be read 
 and known by all men and a help to increase the happi- 
 ness and peace and prosperity of the church. 
 
CHAPTER V. 
 Educational Work. 
 
 It IS a matter of history that secondary and higher 
 education did not meet with favor in the Church of 
 the Brethren during the first half of the nineteenth 
 century. The brethren, during the eighteenth century, 
 were the equals of any of their neighbors in education- 
 al interests. The misfortunes of the church leaders 
 during the Revolution and the liberal religious spirit of 
 the times are the probable reasons for the brethren be- 
 coming antagonistic toward educational work. The 
 question as to the propriety of brethren educating 
 their children in a college was before the Annual Meet- 
 ing in 1831 and was discouraged. In 1832, 1853 and 
 1857, similar queries pertaining to attending, estab- 
 lishing or teaching in high schools were answered also 
 by disapprovals. 
 
 The sentiment for a higher education than that of 
 the common school became too great to be resisted. 
 A number of the leading brethren had had long ex- 
 perience in teaching school and saw the advantages of 
 more advanced training. Among these brethren were 
 Elder Henry Kurtz and James Quinter, editor and as- 
 sistant of the Gospel Visitor. In 1857 these brethren 
 moved the Gospel Visitor from Portland, Ohio, to 
 Columbiana, in the same State. At the latter place 
 they contemplated starting a school. At the Annual 
 Meeting in 1858 the following query with its answer 
 was passed : 
 
84 LIFE OF ELDER R. H. MILLER 
 
 " We desire to know whether the Lord has com- 
 manded us to have a school besides our common 
 schools, such as the one contemplated in the Gospel 
 Visitor f If we are, ought we not to have it soon? 
 And if it is not commanded of the Lord, ought we to 
 have one? And is it right to contend for or against 
 such an institution publicly through the press, since 
 our different views may become a stumbling block be- 
 fore the world? And if it is once decided ought we 
 not to keep forever silent about it? Ans. — 'Concerning 
 the school proposed in the Gospel Visitor, we think 
 we have no right to interfere with an individual enter- 
 prise so long as there is no departure from gospel 
 principles." 
 
 Brethren Kurtz and Quinter later decided that Co- 
 lumbiana was not a desirable location for a school and 
 looked about for a better location. This was thought 
 to be found at New Vienna, Ohio, where a brick build- 
 ing, that had been erected for an academy, was pur- 
 chased by the brethren. Here Brother Quinter with 
 several assistants opened a school Oct. 14, 186L The 
 school continued for nearly three years when it was 
 closed on account of conditions resulting from the 
 Civil War. 
 
 In the spring of 1861 Brother S. Z. Sharp had 
 opened a school twelve miles southeast of Hunting- 
 don, Pa., known as the Kishaquillas Seminary, which 
 had been erected by the Presbyterians. At the end of 
 seven years. Brother Sharp sold the seminary and 
 went to Tennessee, where he remained ten years en- 
 gaged in pastoral work and as a teacher in Maryville 
 College. In 1870 Bro. O. W. Miller, who had been 
 
EDUCATIONAL WORK 85 
 
 Bro. Quinter's chief assistant at New Vienna, opened 
 a school at Bourbon, Ind., known as Salem College. 
 This school was the occasion of two queries coming 
 before the Annual Meeting of 1871. The answers to 
 the queries show the attitude of the church toward the 
 colleges at that time. 
 
 " In 1871 Art. 3.— Does the Annual Meeting of 1871 
 claim Salem College of Bourbon, Ind., to be under the 
 auspices of our Brotherhood? Ans. — It does not re- 
 gard it as a church school, or conducted by the general 
 Brotherhood, though it is under the auspices of mem- 
 bers of the church and is supported by those who pat- 
 ronize it, and not by donations of the church." 
 
 " In 1871, Art. 27.— Is it advisable for a brother to 
 serve as manager or teacher of a high school, as the 
 tending thereof is to lead many of the brethren from 
 the simplicity that is in Christ and also to divide the 
 Brotherhood? Ans. — Inasmuch as the Annual Meet- 
 ing has admitted the propriety of a high school, as a 
 private enterprise, we cannot prohibit a brother from 
 teaching in such an institution; and as regards the 
 fears that many entertain of the tendency of such an 
 institution to lead brethren from the simplicity of the 
 church, this will depend upon the character of the in- 
 stitution. And to guard the Salem College against any 
 such tendency, this Annual Meeting advises the elders 
 of the church district in which the college is located to 
 take into its charge all the teachers and scholars of 
 said college who are members of the church, and re- 
 quire of them to conform to the general order of the 
 Brotherhood." 
 
 Salem College continued for some time, and then 
 
86 LIFE OF ELDER R. H. MILLER 
 
 from a lack of funds, the property relapsed to its for- 
 mer owners. The next successful effort to establish 
 a secondary school was made by Brethren Lewis Kim- 
 mel and Howard Miller at Plum Creek, Pa., in 1874. 
 It continued four years and was then abandoned. In 
 1876 Brother J. M. Zook began a private school at 
 Huntingdon, Pa. This was the humble beginning of 
 what was to develop into the far-famed Juniata Col- 
 lege. On the death of Brother Zook, in 1879, Elder 
 James Quinter became president of the college. 
 
 When Plum Creek school came into financial heed, 
 Bro. Asa Packer of Northeastern Ohio, became inter- 
 ested in working for an endowment for the school. He 
 visited Pennsylvania, but after some time returned to 
 Ohio and began to interest brethren in the project of 
 starting a school at Louisville, Ohio. Later Ashland, 
 Ohio, a beautiful city of four thousand inhabitants, and 
 surrounded by strong congregations of brethren, was 
 selected as the best place for the new college. In the 
 Brethren at Work, September 3, 1877, the following is 
 a part of an announcment that was given : "Feeling the 
 need of an institution of learning, affording sound, prac- 
 tical education, and at the same time free from the van- 
 ities and extravagance of boarding schools, many 
 friends of education in the German Baptist Church in- 
 tend to establish such a school at Ashland, Ohio." 
 
 The school opened in 1878 with Brother S. Z. Sharp 
 president. After two years of successful work. 
 Brother Sharp ceased to be president because of some 
 differences between him and the trustees. The ques- 
 tion of electing his successor was a difficult one. It was 
 at the time when the progressive element was becom- 
 
EDUCATIONAL WORK 87 
 
 ing active and brethren were suspicious of nearly all 
 who were interested in higher education. Could a 
 suitable man be selected for the head of the college, 
 who at the same time could inspire confidence in the 
 Brotherhood at large? The field was canvassed and 
 the man whom the trustees finally selected was Elder 
 Robert H. Miller. 
 
 The question for Brother Robert to decide now was 
 whether he should accept. If he did, he would lose 
 his influence with hundreds of the Old Order Breth- 
 ren who were opposed to all higher learning. On the 
 other hand he would likely jcome into conflict with those 
 of the more progressive type, for which Ashland and 
 Northeastern Ohio seemed to be the headquarters. Be- 
 sides this the college was in serious financial trouble and 
 the outcome was uncertain. Many of his friends advised 
 him not to accept, and when he finally decided to do 
 so it came as a surprise to many. His own explana- 
 tion in the Primitive Christian, July 20, 1880, gives us 
 his reasons for his decision : 
 
 " We have accepted a position in Ashland College 
 as its president because we feel it our duty to do so 
 under the circumstances. We have some institutions 
 among us that will be a power for good if their influ- 
 ence is directed for the interest of the church. To 
 oppose education in this age or to oppose these higher 
 institutions of learning, is a vain effort that will injure 
 the church by drawing many of her sons and daughters 
 to other schools, where the principles of other denom- 
 inations and the vanities of the world lead them away 
 from the simple doctrines of the Gospel. We accept 
 this position to help turn all the influence of education 
 
88 LIFE OF ELDER R. H. MILLER 
 
 among us in favor of the simple and plain truths of 
 the Gospel as taught by our Savior and as maintained 
 by our church. 
 
 " We feel that all the means in our reach should be 
 used to advance the cause of Christ. And there is 
 nothing so great in importance as the proper training 
 of the young; if that is lost all is lost. And we feel 
 that our brethren whose heart is in the work fully, 
 should help us in turning these institutions of learning 
 to the mental, moral and spiritual welfare of the 
 young, and to the advancement of the church. To 
 oppose education in this age and this country is to die ; 
 though it may be slow it will be sure, because the rage 
 of learning is all around us now; a free school for 
 eight months in the year in reach of all, and higher 
 schools all over the land. We must turn this training 
 of the young to the truths and principles of Christian- 
 ity. It must be done by us or be left undone till we 
 see many of our brightest sons and daughters carried 
 away with the world through the channels of educa- 
 tion where the truths of the Gospel are not regarded. 
 We want every science and art, and business and call- 
 ing, all turned to help in the great work of saving men. 
 We cannot do this by opposing them; we must take 
 hold of them ourselves, rid out the evil, turn all the 
 good to service for God. To this end we can do more 
 in the proper training of the young than in any other." 
 
 A more simple, concise or a more thorough state- 
 ment of what should be the attitude of the church to- 
 ward the schools was never uttered. And today, after 
 thirty years have passed, this position is more and 
 more being realized. Elder I. D. Parker, who was one 
 
EDUCATIONAL WORK 89 
 
 of the trustees of Ashland College while Brother Rob- 
 ert was president, characterizes his work for the col- 
 lege as follows : 
 
 " Having assumed the obligations, he calmly went 
 forward and was a strong defender of the college in- 
 terests when the trials came. Of these there were 
 many and such as fully test men's souls. When others 
 were excited and warmed up beyond control, he was 
 always calm and cool. Others might use harsh and 
 rough words, but he always met these with kind words 
 and hard arguments. Not having a finished education, 
 he knew well where he was lacking and was frank to 
 admit it. This gave him the respect and confidence of 
 all about him. He was very practical and resourceful 
 on all occasions. His plans were well matured and 
 were presented clearly and forcibly. When old or 
 young went to him for counsel on questions within his 
 compass of thinking, they received consideration and 
 felt well paid for their efforts." 
 
 While Brother Robert was president, Prof. J. E. 
 Stubbs, a Methodist, was vice-president, or rather 
 acting president, for to him was given the management 
 of the courses, matriculation of students, discip'line, etc. 
 
 Brother Robert spent most of his time among the 
 churches, working in the interest of the college. He 
 spent much time on committees and on special calls 
 from the churches, but wherever he went he was wield- 
 ing an influence for the school. Many students were 
 enrolled at Ashland for no other reason than that the 
 brethren had faith in its leader. Those who were stu- 
 dents there at the time say that the student body was 
 always glad for his presence in chapel because of the 
 
90 LIFE OF ELDER R. H. MILLER 
 
 interesting, practicable and sound talks that he gave 
 them. Some of his positions were in accord with the 
 best pedagogical thought of today. 
 
 Even with so loyal a man at the head of the college, 
 many were suspicious of higher education and fre- 
 quently he had to correct false reports that went out 
 concerning the school. While he understood and id 
 not ignore the feelings of the old brethren, yet he was 
 always firm in upholding the cause of higher education. 
 One of his defenses in favor of the work is worth re- 
 peating : 
 
 " We live in an age of wonderful improvement. 
 All the arts and industries of the world make a busi- 
 ness so great that we are struck with astonishment 
 when reviewing the vast amount of skill and labor nec- 
 essary to carry on the work and supply the wants of 
 man as he now lives. Taking this view of it, we can 
 see at once that the world needs something more in the 
 line of education than simply that given in the common 
 schools of our day. 
 
 " Without something more than a comrrion school 
 education, we could not even have an almanac. The 
 common schools do not teach the science of astronomy 
 nor compute eclipses. They do not teach the survey- 
 ing that we must have. They do not teach bookkeep- 
 ing; merchants need that. They do not teach engi- 
 neering ; every town and railroad needs that. They do 
 not teach chemistry; the medical faculty needs that. 
 Common schools do not teach the engineer nor direct 
 the mariner and but very imperfectly teach the com- 
 
EDUCATIONAL WORK 91 
 
 mon branches. Those who attempt to teach the com- 
 mon schools now when they have never attended a 
 higher school are doing very imperfect work. 
 
 " God is moving the world around in education and 
 in art. In fact, all the powers that be cannot stay the 
 progress of man in all that relates to his mind. God 
 has made him and rules him by His power. Man can- 
 not stand against God, nor against the great current 
 of education that sweeps over the civilized world. If 
 all men were farmers, if there were no business needed 
 in the world more than is done on one of our best 
 farms, a common school education may do ; but it takes 
 more than that to run the world. 
 
 "Again, if to make money were the greatest object 
 of man, then a common school education may do to 
 make fine farms and rear fine horses and cattle. But 
 the greater object of man should be to develop his 
 mind and spirit, in all that brings him nearer to God 
 in wisdom and understanding. To cultivate the mind 
 in all the works of God, all the truths of nature as 
 well as revelation, is the design of an education. It is 
 the design of the Creator. If a man were a mere ani- 
 mal, the happiness or comfort of the body is all he 
 needs. But he is a spiritual being created in the image 
 of God, and the full development in soul, body and 
 spirit is the greater end for which he was created. 
 
 " If we fall behind the world in educating our chil- 
 dren we lose our power and soon lose our children; 
 for the education around us will, in music, science and 
 ever)rthing that makes the knoweldge of our age, come 
 with its influences to lead our children from us. We 
 believe it is our duty to turn all the power that there 
 
92 LIFE OF ELDER R. H. MILLER 
 
 is in an education to the glory of God and the good of 
 his cause. Our greatest good in the world must come, 
 not by fighting education which we cannot stop, but 
 by turning it to the good of the world and the cause of 
 Christianity." 
 
 In the summer of 1881 he was unanimously reelect- 
 ed by the trustees as president for another year. The 
 previous year had been the most successful year for 
 the institution. His second year began very favorably ; 
 but the Progressive movement was growing and grad- 
 ually the trustees of the colleges took a decided stand 
 for the movement, until the majority of them were op- 
 posed to being loyal to the decisions of Annual Meet- 
 ing. Brother Robert was not at all in sympathy with 
 their position, and at their regular monthly meeting, 
 Dec. 13, 1881, he tendered his resignation as president 
 of the college. This was accepted and the relations 
 existing between him and the trustees were dissolved 
 by mutual consent with the very best of feelings. He 
 did not quarrel with them but simply told them that he 
 was not and could not work in sympathy with their 
 views. During the last ten years of his life he re- 
 mained a close and interested observer of the educa- 
 tional growth in the church. 
 
 In September, 1879, Mount Morris College was 
 opened with J. W. Stein as president and D. L. Miller, 
 secretary and business manager. In 1880 Spring 
 Creek Normal School, Va., was opened by Prof. D. C. 
 Flory, and two years later it was moved to Bridge- 
 water, Va. In 1888 McPherson College, Kansas, be- 
 gan with S. Z. Sharp as president. Botetout Normal 
 College began at Daleville Va., in 1890, with Prof. I. 
 
EDUCATIONAL WORK 93 
 
 N. H. Beahm in charge and the next year Lordsburg 
 College, California, was started. 
 
 All of these institutions developed with varied ex- 
 periences, and have since become well established 
 schools. In addition to these at North Manchester, 
 Ind., in Brother Robert's own congregation, three 
 years after his death another college was founded. 
 With none of these schools did he have any direct in- 
 fluence save Mt. Morris, where he did his last work by 
 preparing a series of doctrinal sermons for the special 
 Bible term. 
 
CHAPTER VI. 
 Division. 
 
 A history of the Church of the Brethren or of any 
 of her leading men during the last half of the nine- 
 teenth century would be incomplete without reference 
 to the division that came to a head in the early eighties. 
 However painful it may be to relate, most of the at- 
 tention of the church for many years was directed to- 
 ward those questions upon which the church divided. 
 
 The division extended in two directions. One fac- 
 tion was dissatisfied with innovations that were grad- 
 ually creeping into the church. They seemed to place 
 methods of doing work on an equality with fundamen- 
 tal principles. And so, when the Sunday-school meth- 
 od of instructing children was introduced, they were 
 as much alarmed as if the very principle itself of in- 
 structing the children in the truths of God's Word had 
 been denied them. It m-ade no difference to them about 
 the spirit of the times, or the environment in which 
 they were placed : the methods of the fathers was the 
 only right course to pursue. 
 
 The other faction was impatient with the slow prog- 
 ress which the church, through her Annual Meeting, 
 was making in adopting new methods of work. They 
 did not realize the fact that while many things may be 
 lawful, it IS not always expedient to try to force them 
 too quickly upon a body of people who have, for gen- 
 erations, thought otherwise. They cared little about 
 
DIVISION 95 
 
 the opinion of the body of the church, but determined 
 to go ahead whether the body could be taken along or 
 not. 
 
 THE OLD ORDER BRETHREN. 
 
 The first faction to leave the church is known as the 
 Old Order Brethren. The chief sources of informa- 
 tion concerning their grievances are the Annual Meet- 
 ing Minutes and a fifty-three page pamphlet entitled 
 " The Brethren's Reasons." The latter was published 
 by a committee who stated in the preface that "The 
 object and purpose of this pamphlet is to show how 
 frequently the brethren did petition the Annual Meet- 
 ing to put away the new and fast movement in the 
 church, and to explain and set forth the reasons and 
 grounds for producing and adopting the resolutions of 
 August 24, 1881." 
 
 The first petition presented by the brethren dis- 
 satisfied with innovations was at the Annual Meeting 
 held in Roanoke County, Va., in 1869. The original 
 petition was framed at a meeting held in the Still- 
 water church, Ohio, November 13, 1868. It contained 
 three grievances that the brethren desired to have cor- 
 rected. 
 
 First, they objected to choosing the Standing Com- 
 mittee from different States " like our Representatives 
 in Congress," and would not have the names of the 
 committee appear on the Minutes. They wanted this 
 committee to consist of " six or eight of the old, ex- 
 perienced and established brethren selected from the 
 elders present at the place of Annual Meeting." These 
 brethren were to receive queries and present them in 
 order before the meeting, but no brother was to be 
 
96 LIFE OF ELDER R. H. MILLER 
 
 selected as moderator, " rather submitting that office to 
 the dictations of the Holy Spirit/' Second, they ob- 
 jected to the Annual Meeting sending committees to 
 settle difficulties in local churches. This work should 
 be done by the home church, assisted by elders of ad- 
 joining congregations, while the work of Annual 
 Meeting was to be confined to questions or ordinances 
 and doctrine. Third, they desired more care exercised 
 on the part of the editors and contributors of the Gos- 
 pel Visitor and Christian Family Companion, that 
 there be "nothing in their periodicals that disputes 
 the practice of the precepts and ordinances of the Gos- 
 pel as handed down to us from Christ and the apostles, 
 through and by the forefathers of the church/' 
 
 At the close of the petition a hint was given that un- 
 less the grievances were corrected a division could 
 not long be delayed. Some of the brethren thought 
 the petition ought to contain references to other 
 changes from the established order. So, at a meeting 
 held in the Bear Creek church near Dayton, Ohio, 
 March 29, 1869, a supplement was prepared to the 
 former petition. The purpose of the meeting as stated 
 in the supplement was to adopt " measures consistent 
 with the Gospel, whereby the church may be cleansed, 
 if possible, from the doctrines and principles of the 
 popular religion of the day, and to prevent the further 
 introduction of said doctrines and principles into our 
 fraternity " ; also to name a few items " for the sake 
 of those of our dear brethren who have not had 
 the age and experience, and perhaps have never 
 had the opportunity of becoming thoroughly acquaint- 
 ed with the fundamental principles of our church." 
 
DIVISION 97 
 
 The Items mentioned were as follows: First, Pro- 
 tracted meetings. While advocating an active and in- 
 dustrious ministry, they objected to getting members 
 in the church by " working upon the passions of the 
 people, without giving them sufficient time to reflect 
 and consider the cost." Nor did they think it right to 
 sound through the church papers, in a half-boastful 
 way, the success in number of additions that attended 
 the preaching. Second, While they recognized the 
 Christian duty of parents to teach moral and religious 
 lessons to their children at home, they objected to 
 Sabbath schools, which " in themselves present a very 
 harmless and innocent appearance, but in reality their 
 tendency is to pride and self-praise." Third, they 
 found no Scripture authority for " Prayer meetings, 
 social meetings and Bible classes." 
 
 The supplement goes on to show how that little by 
 little these things had crept into the church and " that 
 most generally where the brethren have these new 
 orders among them, fashionable dressing and pride are 
 a natural consequence." Other denominations had 
 started plain but had gone worldlyward. The Breth- 
 ren church was following in the same channel. She 
 was " too grasping and contending wonderfully for an 
 easy, pleasant and popular religion, in which there is 
 less sacrifice and self-denial." 
 
 The Annual Meeting of 1869 treated the above peti- 
 tion and its supplement with due respect and gave an 
 answer that dealt with every grievance presented. 
 While the Conference would not do away with the 
 things objected to, yet it did advise that the umost care 
 be taken that all objectionable features of the inno- 
 
98 LIFE OF ELDER R. H. MILLER 
 
 vations referred to be eliminated. This answer was 
 far from satisfying the plaintiffs, who characterized it 
 as a compromise at best; but it did not put off for a 
 decade the threatened division. 
 
 During these years other questions were constantly 
 coming up that tended still further to separate the 
 brethren. Sunday schools, academies, protracted 
 meetings, and the single mode of feet-washing were 
 becoming more and more common. The progressive 
 part of the church was taking more liberty every year. 
 On the subject of feet-washing especially, there were 
 many bitter disputes. " It is remarkable," says H. R. 
 Holsinger, " that an intelligent body of such devoted 
 people should suffer themselves to become alienated 
 from each other in regard to the manner of observing 
 an ordinance which was instituted for the special pur- 
 pose of uniting them more closely, by inculcating the 
 spirit of self-abnegation and humility." 
 
 When the Old Order Brethren could no longer en- 
 dure the growth of what they considered contrary to 
 the Gospel, they once more appealed to Annual Meet- 
 ing. As before, the elders of Southern Ohio 
 were in the lead. In November, 1879, most of 
 the elders of the Miami Valley met in the Salem 
 church and framed the famous Miami Valley 
 Petition. Their list of grievances now included high- 
 schools, Sunday schools, protracted meetings and 
 single-mode feet-washing. The closing appeal of these 
 elders shows their earnestness in regard to the evils 
 of the church as they saw them. The district meeting 
 of Southern Ohio did not fully indorse this petition, 
 but sent it to the Annual Meeting of 1880. The Stand- 
 
DIVISION 99 
 
 ing Committee felt the gravity of the situation and 
 carefully framed the following answer which the Con- 
 ference passed : 
 
 " Whereas, Our beloved Fraternity has been con- 
 siderably disturbed by brethren holding extreme views, 
 some being disposed to enforce more rigorously the 
 order of the church in regard to nonconformity to the 
 world, and the principle of nonconformity to the 
 world in giving form to our costume, than has com- 
 monly been done by our ancient brethren ; while some 
 on the other extreme, would abandon the principle of 
 nonconformity so far as that principle has anything to 
 do with giving form to our costume ; and 
 
 " Whereas, The principle of nonconformity in giv- 
 ing form to our costume, as well as in everything else, 
 has been a peculiar characteristic of our Fraternity, 
 and is so stated in our written history, and has had its 
 influence with our nonswearing and noncombatant and 
 our general principles, identifying our Fraternity with 
 the primitive and apostolic church in preserving us 
 from the extravagant expenditures which both the 
 religious and secular world have fallen into, and ob- 
 taining for us as a body the character of simplicity, 
 honesty, purity, and uprightness in the world ; and 
 
 " Whereas, It is thought by many, and even so de- 
 clared, that as a body we are opposed to all improve- 
 ments and progress ; and 
 
 " Whereas, Contention and strife in the church are 
 great obstacles in the way of both its holiness and its 
 usefulness ; therefore 
 
 " Resolved, First, that we will labor in the spirit 
 of the Gospel, and in brotherly love to maintain the 
 
100 LIFE OF ELDER R. H. MILLER 
 
 principles of nonconformity in giving form to our 
 costume, and in every way that the recognized pecul- 
 iarities of our Fraternity require. 
 
 " Resolved, Secondly, that while we declare our- 
 selves conservative in maintaining unchanged what 
 may justly be considered the principles and peculiari- 
 ties of our Fraternity, we also believe in the propriety 
 and necessity of so adapting our labor and our prin- 
 ciples to the religious wants of the world as will render 
 our labor and principles most efficient in promoting the 
 reformation of the world, the edification of the church 
 and the glory of God. Hence while we are conserva- 
 tive, we are also progressive. 
 
 " Resolved, Thirdly, that brethren teaching through 
 the press or ministry, or in any other way, sentiments 
 conflicting with the recognized principles and pecul- 
 iarities of our Fraternity, shall be considered offend- 
 ers and be dealt with as such. And to specify more par- 
 ticularly the subjects named in the petition we offer 
 the following as an answer : 
 
 "L Inasmuch as there exists a widespread fear 
 among us that the brethren's high schools are likely tQ 
 operate against the simplicity of the Gospel of Christ, 
 as also likely to cultivate the desire for an exclusively 
 educated ministry; to guard, therefore, these schools 
 from producing these effects, we think the principals 
 of these schools should meet and adopt rules that will 
 prevent such tendency, and said rules to be in harmony 
 with the principles of Annual Meeting. 
 
 "2. Sabbath schools, when held in the spirit of the 
 Gospel, may be made a means of bringing up our chil- 
 dren in the ' nurture and admonition of the Lord.' But 
 
DIVISION 101 
 
 should have no picnics and celebrations or any vain 
 things of the popular Sabbath schools of the day as 
 connected with them. 
 
 " 3. All meetings for worship should be held as our 
 stated or regular meetings are held, and we be cautious 
 not to use such means as are calculated to get people 
 into the church without a gospel conversion — such as 
 over-persuasion or excitement — but use the gospel 
 means to get them to turn away from sin. 
 
 " 4. In regard to a paid ministry, we believe that it 
 is not right for brethren to go and labor for churches 
 in the hope of receiving money for services, nor the 
 offer of money as an inducement for brethren to 
 preach; but to poor ministers, who are faithful, both 
 in the doctrine and practice of the church, we would 
 encourage giving toward their necessity; as also de- 
 fraying the expenses of travelling in attending to 
 church interests. 
 
 " 5 Inasmuch as our old fathers have always ad- 
 mitted the validity of the two modes of feet-washing, 
 and as much as we desire a more perfect union in this 
 matter, we cannot condernn either mode as being in- 
 valid. And inasmuch as former decisions have failed 
 to settle this question to the satisfaction of all, ,we ad- 
 vise more forbearance and liberty to the conscience of 
 our brethren in this matter, because both have been 
 practiced among us, and the best way to stop the agi- 
 tation of this question is to allow the same liberty of 
 conscience for our brethren that we ask for ourselves. 
 But this shall not be construed to annul the present de- 
 cision and advice of Annual Meeting." 
 
 This reply was far from satisfactory to those who 
 
102 LIFE OF ELDER R. H. MILLER 
 
 had sent the petition. The fact that the Conference 
 attempted to throw safeguards around various insti- 
 tutions availed nothing; for, in the eyes of the plain- 
 tiffs, the Annual Meeting, by this very act, acknowl- 
 edged the legal existence of these things in the church. 
 They now saw that the single mode oi feet-washing 
 had come to stay. Two expressions of the report were 
 especially offensive: First, "The best way to stop 
 the agitation of this question is to allow the same lib- 
 erty of conscience for our brethren that we ask for 
 ourselves " ; and second, " While we are conservative, 
 we are also progressive." Liberty of conscience and 
 progression were two expressions intolerable to them. 
 They were also seriously opposed to taking and print- 
 ing a full report of the Annual Meeting. 
 
 The Southern Ohio brethren resolved to make one 
 more attempt to get their desires recognized by the 
 Conference. They called a meeting, to convene in the 
 JVolf Creek church, December 8, 1880. To this meet- 
 ing all the " faithful and steadfast brethren — ^both in 
 the ministry and at the visit — who are in favor o^ the 
 ancient and apostolic order of the church, as set forth 
 in said petition, are most heartily invited." 
 
 The meeting was held at the time appointed. Many 
 prominent brethren from different States were present. 
 A series of resolutions were passed and sent to Annual 
 Meeting. These resolutions demanded that single 
 mode feet-washing, Sunday schools, protracted meet- 
 ings, high schools, paid ministry and organized mis- 
 sionary work be at once put away. In short, nothing 
 would satisfy them but for Annual Meeting to declare 
 illegal every change of the last thirty years. 
 
DIVISION 103 
 
 The result was such as might have been expected. 
 The Annual Meeting of 1881 refused to yield to the 
 demands and readopted the decision of 1880 regarding 
 the Miami Valley petition. It was now evident that 
 the Old Order Brethren could expect nothing more 
 from Annual Meeting and the only means of securing 
 their own way was to separate entirely from the 
 church. After due announcement, a meeting was held 
 in the Ludlow and Painter Creek church, near Arcan- 
 um, Ohio, August 24, 1881. A large congregation was 
 present and after much deliberation, the meeting 
 passed the following paper which reviewed their griev- 
 ances, set forth their principles and outlined their fu- 
 ture policy. 
 
 " Dear Brethren : It is manifest that our church is 
 in a confused condition, and that duty requires some- 
 thing to be done for the peace and union of the church. 
 There is a spirit or element among us that is distunb- 
 ing our peace. Our dear old brethren have borne it 
 all patiently for about thirty years. Up to the year 
 1851, peace and union existed in the church. In the 
 year 1851, the first paper was granted to be printed 
 amongst us. In 1857, Sunday schools were rather 
 granted ; in 1858 liberty was also granted for long re- 
 vival meetings and also high schools. These some- 
 what disturbed the peace of many brethren. Thus we 
 see clearly that when the order of the church was once 
 broken, one new innovation and deviation after an- 
 other crept in amongst us to the sorrow of many 
 brethren and sisters. 
 
 " Two ways of observing the ordinances of the 
 house of Gk)d also crept in amongst us, greatly disturb- 
 
104 LIFE OF ELDER R.*H. MILLER 
 
 ing the peace of the church. First, the supper was put 
 on the table at the time of feet-washing. After a little 
 some also wanted the bread and wine on the table at 
 the same time. And now also two or three ways are 
 suffered in practicing the ordinance of feet-washing. 
 And the single mode is also strongly advocated and 
 was very nearly granted by the Annual Meeting of 
 1880. Money soliciting and begging is also granted, 
 and what next the Lord only knows. 
 
 " Dear brethren, do we not clearly see that we are 
 fast drifting into the popular customs of the world? 
 Thus far our old brethren have suffered themselves to 
 be led along until they feel to be led no farther in this 
 current. So far they have borne all these things pa- 
 tiently, but have made many efforts by sending query 
 after query to Annual Meeting, which accomplished 
 but little in checking this fast element among us. A 
 mild and friendly petition was sent to the Annual 
 Meeting of 1880, praying that body to grant the re- 
 quest therein asked for. But instead of that they 
 framed an unsatisfactory substitute with an answer. 
 After a close investigation of that substitute and an- 
 swer, many brethren considered it to be unscriptural, 
 and we think it has been a cause of divisions in the 
 church. Many brethren and sisters were, therefore, 
 not satisfied with it, and so we sent it to the Annual 
 Meeting again in 1881, when it was rejected and made 
 out illegal together with the council of December 8, 
 1880. Many tender feelings were wounded in looking 
 over these proceedings, and hence are discouraged in 
 making any further efforts or requests to this body, 
 which, of late years has been so much controlled by 
 
DIVISION 105 
 
 the fast element that it looks as if the old brethren are 
 but little regarded. 
 
 " Now, dear brethren, you need not wonder or 
 fault us, when we feel to be led no further in this pop- 
 ular current, and hence have made this another effort 
 in calling a council to effect something for the peace 
 and union of our church, to try and agree upon some 
 rule or order for the Brethren church in the future. 
 And we see no safer plan than to adhere more strictly 
 to the ancient order of the church as practiced by the 
 ancient fathers of our church, which we believe was 
 in strict harmony with the spirit of the Gospel, and in 
 which a number of our churches were organized in the 
 same faith once delivered to the saints, and hence 
 about all believed in the universal practice of our an- 
 cient brethren with few exceptions. 
 
 " Be it therefore resolved. That we will more strict- 
 ly adhere to the self-denying principles of the Gospel, 
 as practiced by our ancient brethren and as set forth 
 in our petition of 1880, to which we wish to hold. 
 With this amendment, as the petition mentions popular 
 Sunday schools and revival meetings the way they are 
 generally conducted, to be more clearly understood, we 
 say that we feel to suffer none in the Brethren church 
 and then we will be sure to have no trouble with them. 
 No Sunday schools, no high schools, no revival meet- 
 ings, no paid ministry, no missionary plans or mission 
 boards, as now granted by Annual Meeting. No money 
 soliciting or begging to carry out such plans. No 
 single mode of feet-washing, no musical instruments, 
 as pianos, melodeons, and organs. No unlawful inter- 
 est to oppress the poor. 
 
106 LIFE OF ELDER R. H. MILLER 
 
 " Resolved further, that we fully adhere to primitive 
 Christianity as taught by Christ and his apostles in all 
 his commandments and precepts, as practiced by our 
 forefathers. And we strictly adhere to a plain and de- 
 cent uniformity of dress as soldiers of King Immanuel. 
 That the brethren wear a plain round-breasted coat 
 with a standing collar; hat, overcoat and everything 
 else to correspond. A plain way of wearing the hair 
 and beard, no fashionable mustaches and no roached 
 or shingled hair. The sisters also to wear a plain mod- 
 est dress and bonnet ; also a plain white cap in time of 
 worship or on going abroad. In short that the breth- 
 ren and sisters let their light shine as a light on a 
 
 * candlestick,' and not part or wholly under the 
 
 * bushel,' but to show to the world that we try to pos- 
 sess what we profess. And above all that the brethren 
 and sisters be more or their guard and more reserved 
 in their conversation, as that unruly tongue is doing 
 much mischief among us. 
 
 " Now the above named things we claim are in 
 strict harmony with the spirit of the Gospel and thus 
 we should strictly adhere to and fulfill our baptismal 
 vow which we made before God and many witnesses. 
 Also, we look upon our many periodicals, the way they 
 are conducted, as being very injurious to the cause of 
 our Master. 
 
 " We are by no means opposed to mission work if 
 carried out in gospel order. Neither are we opposed 
 to assist our poor ministers in such work. And when 
 we speak of carrying out the ancient order of our 
 church, we do not mean all little usages and customs 
 that were amongst our people. But to be more of 
 
DIVISION 107 
 
 'one mind' and speak and teach more the one and 
 same thing as taught by the apostles. 
 
 " Now after this resolution is accepted, we advise 
 that all our members be counciled in every church in 
 the valley, and in all other districts in our Brotherhood 
 that unite with us. And we advise that two faithful 
 and impartial elders be present at those councils, as 
 we want nothing but honesty and fairness. But just 
 before any council is gone into, the members should be 
 well instructed and enlightened in every point, show- 
 ing no partiality nor forbidding brethren to give their 
 opinion in love on both sides. After the members are 
 well enlightened, let each member express his own 
 mind that a fair decision may be made; so we can 
 learn how many will stand united to the ancient 
 order of the church. And if some should ask time to 
 consider, let it be granted. To such the door of the 
 church is open. But such as will express themselves 
 not willing to stand united with the ancient order of 
 our church, we cannot help them, and if they will 
 afterwards change their minds and wish to unite with 
 us, they will then have to enter legally according to 
 order. The door of the church to be open to them al- 
 so. But such as will not stand united with us in the 
 apostolic order of our church, will then have to be dis- 
 fellowshipped from the Old Brethren's church." 
 
 These resolutions were signed by fifteen elders. 
 The movement spread rapidly but the division was not 
 eflfected peacefully. Those who accepted the resolu- 
 tions were very soon disfellowshipped from the 
 churches of Southern Ohio. The Annual Meeting of 
 1882 recognized the legality of these expulsions. The 
 
108 LIFE OF ELDER R. H. MILLER 
 
 reasons complain bitterly the way old and faithful 
 brethren and sisters were excommunicated. But it is 
 difficult to see what other course was open. The Old 
 Order Brethren were most intolerant themselves and 
 fully intended, wherever they could, to disown all who 
 would not agree with them. In many places congrega- 
 tions were very evenly divided and there much conflict 
 arose, especially over the possession of church prop- 
 erty. The fact is that on both sides many things were 
 said and done that were better left unrecorded. 
 
 At a meeting held in the bam of Abraham Landis, 
 in the bounds of the Salem church, Montgomery 
 County, Ohio, the new organization took the name of 
 ( Id German Baptist Brethren and arrangements were 
 made for a general conference. Large numbers were 
 joining them all over the country. In all, about three 
 thousand were thus lost to the Conservatives. At their 
 first Annual Meeting, held at Brookville, Ohio, in 
 1882, congregations were represented from nine dif- 
 ferent States. These meetings have been held yearly 
 ever since on Pentecost. The questions brought and 
 the manner of their decisions show that the church is 
 still that of the nonprogressive, Old Order Brethren. 
 After the division movement had spent its force, their 
 numbers ceased to increase and at present they are 
 gradually decreasing. 
 
 THE PROGRESSIVE BRETHREN. 
 
 The division in the Church of the Brethren furnish- 
 es us an interesting example of how far apart honest 
 men may come to differ in their opinions. We have 
 just seen how worldly and fast the Old Order Breth- 
 
DIVISION 109 
 
 ren considered the Annual Meeting to be. At the same 
 time the Progressive Brethren thought this same con- 
 ference to be, beyond all reason, too slow in making 
 changes. 
 
 The Progressive movement largely centers around 
 one man, H. R. Holsinger, who was more responsible 
 than any other one man for the division. In his his- 
 tory of the Tunkers and Brethren church, he has given 
 a very complete, though naturally a somewhat one- 
 sided account of the various steps that led to the divi- 
 sion. In introducing his account Holsinger says: 
 "With the appearance of the Gospel Visitor, 1851, 
 was ushered in the progressive era of the Tunker 
 church. It was so prophesied by its opposers, and we 
 must do them the honor of stating that they were true 
 prophets in each case." As stated elsewhere, Hol- 
 singer served for a time as an assistant on the Gospel 
 Visitor, but believing in a more progressive and a 
 weekly paper, he began publishing the Christian Fam- 
 ily Companion in 1864. 
 
 There were many things in the church, as Holsinger 
 saw it, that were very irrij:ating to him. He believed 
 that the ministry of the church ought to be better edu- 
 cated. Especially was it wrong that so much power 
 be concentrated in the hands of ignorant elders, many 
 of whom, he declares, could scarcely read a chapter in 
 the Bible intelligently. Then too, order in dress and 
 church ritual was everywhere insisted upon while many 
 of the vital questions of the day were scarcely noticed. 
 
 In his new paper, Holsinger adopted the policy of a 
 free rostrum for the discussion of, all subjects pertain- 
 ing to the work of the church. He believed that the 
 
110 LIFE OF ELDER R. H. MILLER 
 
 church was in need of great reformation and was not 
 slow in giving his views in his editorials. It is no won- 
 der that much opposition was stirred up, some of 
 which was very inconsistent, especially in the light of 
 the present practice of the church. Many of the things 
 for which Holsinger contended have long since been 
 sanctioned by Annual Meeting. Had he only been 
 more considerate in his method of presenting his views, 
 he might have more easily convinced the brethren and 
 thus avoided the division later. 
 
 At the conference of 1867, in Carroll County, Md., 
 he raised quite a commotion by insisting on what he 
 considered the gospel method of setting apart deacons 
 instead of the established order of the church. Again, 
 in 1869, he was much censured for trying to force a re- 
 porter upon Annual Meeting. He was hasty and plain 
 out with his thoughts, both in speech and writing ; and 
 so there was no end of his trouble with the brethren 
 who sincerely felt that his teachings were a great 
 menace to the welfare of the church. 
 
 Holsinger himself became tired of being at variance 
 continually with the brethren and he felt that as long 
 as he was editing a church paper he had to speak his 
 convictions. So he sought an interview with Elder 
 James Quinter, editor of the Gospel Visitor, and 
 offered to sell to him. Elder Quinter accepted the 
 proposition and combined the two papers. The free 
 rostrum was now eliminated, for Elder Quinter, while 
 believing in some reforms, was much more conserva- 
 tive in the method of advocating them. 
 
 In the fall of 1878, Holsinger in connection with J. 
 W. Beer, started the Progressive Christian at Berlin, 
 
DIVISION 111 
 
 Pa., " with the avowed purpose of advocating pro- 
 gressive measures and reforms." It was through this 
 paper that Holsinger came into a determined conflict 
 with Annual Meeting, which finally led to his expulsion 
 and the organization of the Progressive Brethren 
 church. 
 
 As a result of several queries sent by several State 
 districts to the Annual Meeting of 1879, Holsinger and 
 some contributors to his paper were required to make 
 satisfaction for certain schismatic articles that had ap- 
 peared in the Progressive Christian. The conference 
 also attempted to throw safeguards around all the 
 various church papers by appointing a committee whose 
 duty it was to see that these periodicals admitted no 
 articles that would disturb the peace of the church. 
 
 Elder J. W. Beer now felt that the paper should be 
 run in a more conservative way, but Holsinger 
 objected, and later sold out his interest to the senior 
 editor. Elder Beer soon found the business an unpay- 
 ing one and stopped the paper. In May, 1880, it was 
 revived by Howard Miller and H. R. Holsinger, the 
 latter soon becoming sole proprietor and editor. The 
 policy of the paper was henceforth radically progress- 
 ive. Schismatic articles appeared in the editorial 
 columns and the essay department. Great alarm was 
 felt by the conservative brethren everywhere, and in 
 1881 there were no less than five petitions presented 
 by State districts to the Annual Meeting at Ashland, 
 Ohio. 
 
 The report of this year shows that the session was a 
 stormy one. After a long discussion a committee was 
 appointed to wait on Elder Holsinger in his home 
 
112 LIFE OF ELDER R. H. MILLER 
 
 church. This committee, consisting of John Wise, 
 Enoch Bby, David Long, Joseph Kauffman and Chris- 
 tian Bucher, is known as the Berlin Committee. What 
 the result pi their work was can best be gleaned from 
 their report to the Annual Meeting, held at Milford, 
 Ind, May 30, 1882: 
 
 "We, the undersigned committee, appointed by 
 Annual Meeting to go to the Berlin church, Somerset 
 County, Pa., to wait on Elder H. R. Holsinger, and 
 deal with him according to his transgressions, do re- 
 port as follows : 
 
 " Met with the Berlin church on Tuesday, August 9, 
 1881, and were unanimously accepted by the church, 
 H. R. Holsinger included. And upon the question to 
 H. R. Holsinger, whether he would accede to, and 
 accept of, the general usages of the church in conduct- 
 ing this investigation, he declined, whereupon a lengthy 
 discussion followed upon the following departure from 
 the general usages of the church : 
 
 " 1st, H. R. Holsinger employed a stenographer to 
 take down and publish the proceedings of the council. 
 2nd, The council to be held in the presence of persons 
 not members of the church, which discussion closed by 
 the Berlin church saying that they had passed a resolu- 
 tion in the absence of the committee, that they will 
 have a full report of proceedings taken ; and right on 
 this, passed, in the presence of the committee, the 
 following; 
 
 " 'Resolved that this council shall be held openly to 
 all members, and persons not members of the Brethren 
 church will be considered present by courtesy only, and 
 
DIVISION 113 
 
 none but the members of the Berlin church and the 
 committee are invited to participate in the business/ 
 
 " Wednesday, August 10, met at 9 A. M. according 
 to adjournment. The chairman announced to the 
 meeting that the committee feared that the members 
 did not understand the responsibilities they assumed 
 yesterday and proposed a reconsideration and rescind- 
 ing of their decisions. After some investigation of 
 the propriety of reconsideration Brother Holsinger 
 gave liberty for any one to make a motion to that 
 effect, but no motion was offered. After due time the 
 committee retired and decided as follows : 
 
 " * In view of the above considerations, especially in 
 view of the fact that Brother H. R. Holsinger refused 
 to have his case investigated by the committee in 
 harmony with the Gospel as interpreted by Annual 
 Meeting, and the consent of our general Brotherhood, 
 and inasmuch as Brother H. R. Holsinger and the 
 Berlin church assumed all responsibility in the case, 
 therefore we decided: that Brother H. R. Holsinger 
 cannot be held in fellowship in the Brotherhood and all 
 who depart with him shall be held responsible to the 
 action of the next Annual Meeting.' " 
 
 It is doubtful if any other Annual Meeting of the 
 Church of the Brethren was ever awaited with such 
 fearful forebodings as the one of 1882. Elder Holsin- 
 ger and those who sympathized with him did not con- 
 sider the work of the committee legal, while many who 
 did not sympathize with him felt that the committee 
 had overstepped its bounds. On the other hand, the 
 majority of the church felt that patience with Elder 
 Holsinger had ceased to be a virtue and that the 
 
114 LIFE OF ELDER R. H. MILLER 
 
 decision of the committee was the best thing possible 
 under the circumstances. In the meantime, Elder 
 Holsinger continued his work as a minister and bishop ; 
 and as an editor he was never more active than 
 during these months following his expulsion by the 
 committee. Many articles appeared in the Progressive 
 Christian from his friends, who vigorously lampooned 
 the committee for their action. This only caused the 
 situation to become more intense and all looked for- 
 ward to see whether the Annual Meeting would accept 
 the report of the committee. 
 
 After the above report was read at Arnold's Grove, 
 Elder John Wise made an explanation of their work 
 and gave reasons both from the Minutes of Annual 
 Meeting and the Gospel to uphold the course of the 
 committee. D. C. Moomaw then presented what he 
 termed the Olive Branch of Peace. According to this. 
 Elder Holsinger was to make satisfaction for his past 
 offenses, and promise to conduct himself in the future 
 in harmony with the doctrine and practices of the 
 church. In order that this paper might be examined 
 by Holsinger's friends before they endorsed it, Broth- 
 er Moomaw desired that final decision be put off till 
 the next day. 
 
 Following this, a heated discussion began and con- 
 tinued during most of the day. Holsinger's friends, 
 and even many who had been his greatest opponents, 
 contended that he ought to have one more chance to 
 set himself right. Others believed that the time for 
 this was past until the Conference had accepted the 
 report of the committee ; then if Elder Holsinger was 
 sincere in his desire to work with the church, he could 
 
DIVISION lis 
 
 be reinstated at any time in the regular way. He, how- 
 ever, said that while he could acknowledge to Annual 
 Meeting that he had made mistakes, he could never 
 acknowledge that the work of that committee was 
 legal. When the motion to accept the committee's re- 
 port was put to the meeting, it was declared adopted, 
 " In those days all the members present voted. When 
 the question was put the six thousand present seemed 
 to arise en masse in favor of the report ; not over two 
 hundred stood against it." 
 
 Immediately after the report of the Berlin com- 
 mittee was accepted, a meeting was arranged for by 
 Holsinger's friends to consider what steps should be 
 taken. This meeting met at a schoolhouse one mile 
 west of the Conference ground. Elder P. J. Brown 
 was chairman. A resolution of sympathy was extended 
 to H. R. Holsinger. A petition addressed to the Stand- 
 ing Committee was drawn up to the effect that another 
 effort be made to effect a reconciliation and prevent 
 another division in the church. The Standing Com- 
 mittee refused to consider this petition on the ground 
 that it had not come in the proper way through a 
 district meeting. 
 
 A division, such as the Old Order Brethren had 
 effected some nine months before, was now decided 
 upon. A series of resolutions was passed and a con- 
 vention was called to be held at Ashland, Ohio, June 
 29, 1882. At this convention, delegates from many 
 States were present. A declaration of principles was 
 adopted. In this their principles were set forth, the 
 abuses and errors of the mother church were recited, 
 their own efforts for reform were given, and finally a 
 
116 LIFE OF ELDER R. H. MILLER 
 
 resolution was made that they had not seceded, but 
 were the true conservators of the Brethren church 
 that had been organized in Germany in 1708. 
 
 It was further agreed that a general convention 
 should be held only when necessary. A committee 
 was appointed to make efforts to consolidate with 
 various kindred denominations known as Congrega- 
 tional Brethren, Leedy Brethren, River Brethren, Con- 
 servative Brethren and Shoemaker Brethren. Another 
 committee was appointed to reconstruct and organize 
 churches. It is estimated that about six thousand five 
 hundred members left the old mother church, to go 
 with the progressive movement. Their numbers have 
 slowly increased. The first general convention was 
 held at Dayton, Ohio, June 7, 1883. Here the name, 
 " The Brethren Church/' was adopted as their church 
 name. 
 
 The Brethren Church now began its career as a 
 separate institution. The Publishing House at Ash- 
 land, Ohio, and the college at the same place were both 
 controlled by trustees, the majority of whom were in 
 sympathy with progressive ideas, and so passed into 
 the hands of the new organization. The second gen- 
 eral convention was held at Ashland, Ohio, September 
 21, 1887, and the third at Warsaw, Ind., August 23, 
 1892. Since then the conference has met almost 
 yearly. 
 
 In this account of the division, we have seemingly 
 lost sight of the subject of this biography. But not 
 so. The history of the division is inseparably con- 
 
DIVISION 117 
 
 nected with events in the life of Elder R. H. Miller. 
 Not that he fostered division; but on the contrary he 
 was one of the strongest advocates of submission to 
 the decisions of Annual Meeting. He was prominent 
 in the church during the entire trouble. 
 
 His first service on the Standing Committee was 
 in 1869, when the Old Order Brethren presented their 
 first list of grievances. During the next ten years he 
 was often called upon to uphold the decisions of 
 Annual Meeting in committee work, in the pulpit, in 
 the church papers and by private influence. His first 
 and only service as moderator of Annual Meeting was 
 in 1879, when the great outburst of feeling against the 
 progressive element came in from several State dis- 
 tricts. He was present at the meeting in the Wolf 
 Creek church, December, 1880, and together with 
 Elder James Quinter and others attempted to temper 
 the radical views of the Old Order Brethren. For the 
 next year he was in the very heart of the radical pro- 
 gressive element at Ashland, Ohio, where, as president 
 of the college and editor of the Gospel Preacher, he 
 was constantly face to face with troublesome problems. 
 It was through the columns of the Preacher that his 
 strongest defenses of Annual Meeting were made. His 
 views can best be set forth by quotations from a 
 few of his best articles: 
 
 " There is often a difference in the views of men in 
 the church about small things which would, in them- 
 selves, do little harm to the peace of the church. A 
 
118 LIFE OF ELDER R. H. MILLER 
 
 little difference may be badly managed and result in 
 as great troubles as if it were the most essential matter. 
 To differ quietly and peaceably about matters of 
 little importance, or those not essential, will seldom 
 do any harm. But to begin writing and making public 
 every matter of difference, contending over it, will 
 soon magnify it into something dangerous to the 
 welfare of the church. Many small matters of dif- 
 ference would die out if they were let alone, but when 
 they are made a bone of contention, they grow to such 
 proportions that they soon destroy the peace of the 
 church. 
 
 " Most of the troubles in our church today are of 
 this kind; the points of difference, mainly, existed 
 forty years ago, and even from the beginning. Then 
 there was little said about them and that was in kind- 
 ness. Now there is much said, and some of it is far 
 from being in kindness. To illustrate, take the subject 
 of dress. We cannot remember the time when there 
 was not some difference in that. But once there was 
 little said and no contention over it. Now there are 
 many things written, that tend to magnify that dif- 
 ference, spread it wider and deeper and higher, till the 
 spirit of union and peace our fathers had seems to be 
 lost in the midst of a strife that has been no real benefit 
 to any one, but a great loss to the church, and if con- 
 tinued will result in division. 
 
 " There is but one remedy and that is to follow the 
 example of our fathers ; compromise and reconcile all 
 minor differences in a council like Annual Meeting, 
 and then abide by it until it can be made better by the 
 same council." — Gospel Preacher, Vol. I, Page 258, 
 
DIVISION 119 
 
 " At this time we have two dissenting elements in 
 our Brotherhood. One extreme wishes to break down 
 the established order in some of our practices. They 
 do so because they dissent from the order. They are 
 called Progressives; but that is the wrong name be- 
 cause it gives the wrong idea. They want to break 
 down the established order of plainness in the church. 
 Progression means to build something up and make it 
 stronger; dissension means to turn from it or against 
 it. Dissenters is the right name because it gives the 
 idea that they are against the order established by the 
 Annual Conference. 
 
 " Another class of brethren dissent from the Annual 
 Conference, because it assumes the right to reconsider 
 and change its own decision in some matters that they 
 do not want to see changed. They also dissent from 
 Annual Meeting because she will not change the deci- 
 sions and make some things a test of fellowship which 
 were not made so before; such as the single mode 
 of feet-washing and the form of apparel. These dis- 
 sensions against the authority of Annual Meeting is 
 the cause of troubles. When these dissensions become 
 parties, led by public journals, we cannot reasonably 
 look for any other result than division, or the dis- 
 senters going off if they cannot rule. 
 
 " This result is more sad because It will produce no 
 good to the church or the world. If the fast dissenters 
 could break down our order of plainness, and get the 
 church just like the world in that particular, neither 
 the church nor the world would be made better by it ; 
 
120 LIFE OF ELDER R. H. MILLER 
 
 neither would any truth of the Gospel be made 
 stronger. There are enough of the churches now 
 going with the world in pride and fashion. We cannot 
 gain anything but strife and division, by the effort 
 to break down the order of plainness in the church. 
 Some will tell us they do not want to break down the 
 plainness of the church. It is presumption to talk of 
 maintaining plainness if we break down the established 
 order. There is not a church in the Brotherhood that 
 maintains the order of plainness if it has set aside the 
 uniformity given in the Annual Conference; because 
 just as soon as the uniformity sustained by the Annual 
 Meeting is lost, the dissenters turn the other way. 
 Thus one step after another is taken until all the world 
 has in fashionable dress is worn by the sisters and 
 probably by the brethren. This is the result of dis- 
 sension in that particular as we have seen in every 
 case where the cause is allowed to exist. 
 
 "These parties, made by this dissension from the gen- 
 eral Brotherhood, are deceiving the church to a great 
 extent ; the progressives by assuming a good name, by 
 assuming that all improvement and advancement in do- 
 ing good in the church is progressive and that it is their 
 work. Now the truth is, the good work has been done by 
 those who are in favor of the order of the church. The 
 Denmark mission was commenced by them. The mis- 
 sionary work and plans we now have, were made by 
 them. The district organizations in missionary work 
 were made by brethren who labor to sustain the 
 established order of the church. As it is in missionary 
 work so it is in Sabbath school, education, and series 
 of meetings ; they are the work of those who maintain 
 
DIVISION 121 
 
 the order of the church. Some of the dissenters on 
 the one side are trying to do things the conference 
 never sanctioned; on the other side they oppose and 
 refuse to do things it has sanctioned. Both of these 
 parties led on by public journals, will, if continued, 
 certainly produce division, for it is the child of dis- 
 sension." — Gospel Preacher, Vol. I, page 414. 
 
 Thus it may be seen that Brother Robert was bold 
 and fearless in opposing the poHcy of both the Old 
 Order Brethren and the Progressive Brethren. But in 
 so doing he cherished no bitter feeling in his heart 
 toward them. His charity was as broad as his 
 intellectual grasp of the church's problems or his 
 loyalty to her decisions. Concerning the Old Order 
 Brethren after they had decided to leave he wrote : 
 
 " We have received several letters asking about what 
 is the proper course to pursue, in those churches where 
 some have gone off with the Old Order, on the petition 
 gotten up in the Miami Valley. We have always 
 advised caution and kindness to be observed in every 
 case of expulsion, when it is possible. Many will go 
 off with the Old Order, who are honest, good-meaning 
 brethren; we would advise such a course to be taken 
 that it would hold their good will if possible, and leave 
 the best of feeling under the circumstances. A Chris- 
 tian spirit should be shown in every case and erring 
 brethren be looked upon with all the charity their case 
 will allow. All should be treated as brethren until they 
 are expelled legally, and afterwards they should be 
 treated with kindness." 
 
 On the other hand he was equally charitable toward 
 H. R. Holsinger and his friends. At Arnold's Grove, 
 
122 LIFE OF ELDER R. H. MILLER 
 
 he opposed hasty action in accepting the report of the 
 BerHn committee. In one of his speeches he said; 
 ** Let us get at, if we can, our true responsibility to God 
 and before the world for our action. Think of the 
 principles involved in our conduct and you have a 
 matter of importance. This is a peculiar case of the 
 trial of a brother that occurred in a very peculiar man- 
 ner. The report has come here against that brother 
 condemning him. You have heard the report ; and on 
 top of that report, before the brother was even heard 
 at all, a motion was made that the report be accepted. 
 We were asked to accept the report without hearing 
 the brother at all. I have been against that brother 
 more than anyone else in the Brotherhood. And 
 though I have been against him often, and contended 
 with him long and much, yet today I am not ready to 
 vote until that brother, who has been condemned in 
 the repwDrt, has an opportunity to be heard. He has 
 not been heard. Hence I favor the motion to give him 
 all the time he asks to make a full answer; and after 
 we have heard him, we will decide whether we will 
 accept this report or not." 
 
CHAPTER VII. 
 Annual Meeting. 
 
 Next to the Bible, Elder R. H. Miller held that the 
 Annual Meeting was the highest authority to direct the 
 church and the actions of individual members. What- 
 ever might have been his own beliefs, which he always 
 defended in the councils with great ability, yet when a 
 decision was once made, he submissively yielded his 
 own opinions until he had another opportunity in the 
 same council to get decisions changed to what he con- 
 sidered right. A few brethren may have had as much 
 formative influence on the decisions of Annual Meeting 
 as he ,% but when once the decision was made, it i? 
 not too much to say that the church never had a man 
 who so ably defended the positions of Annual Meeting 
 as Elder R. H. Miller. His views on the position and 
 function of Annual Meeting can best be learned from 
 his own words: 
 
 " Some brethren have held that Annual Meeting is 
 a legislative body. That is not correct. They might 
 just as well call a council meeting a legislative body. 
 The Annual Meeting and all church meetings are 
 judiciary, merely as a court to decide upon all questions 
 brought before it. The Annual Meeting has no power 
 to originate bills and pass them as laws ; but hear the 
 case brought up from a local council, or District Meet- 
 ing and decide it as a supreme court would do. Its 
 
124 LIFE OF ELDER R. H. MILLER 
 
 decisions are to our Brotherhood, as the decisions of 
 the supreme court to the citizens of the United States ; 
 not a congress to make laws, but a court to decide 
 according to laws already made. So our Annual Meet- 
 ing decides the case brought before it, according to 
 the Gospel — the law God has made for the government 
 of his church. All these cases that come up must be 
 decided by somebody. Either each individual must 
 decide for himself — that would be individualism; or 
 each local church must decide it — that would be Con- 
 gregationalism ; or each District Meeting must decide 
 for itself — that would be division at once on the prin- 
 ciple of State rights; or the Annual Meeting must 
 decide it according to the 15th of Acts. 
 
 " The church must have a rule, an order to govern 
 it in everything. A ship on the ocean without a com- 
 pass, without a mariner, carried by the wind and waves 
 is soon wrecked and lost ; so with the church without 
 rule and order. Without God's Word and hand to 
 direct its cause, it will soon drift with the current of 
 fashion into all the ways of the world, and be lost in 
 that vortex where there is no real difference between 
 the church and the world. Many of the rules laid 
 down in the Gospel are contrary to the carnal mind, 
 but they are in perfect harmony with the spiritual mind 
 when their object is fully understood. Though it is 
 sad to see those who are not willing to be governed by 
 the general order of the Brotherhood, given up to the 
 world, yet we believe the church does right in separat- 
 ing from them. Because it is a truth plain to all men, 
 that when a man belongs to a church, or any organiza- 
 tion, and will not submit to its rules, and obey its gen- 
 
ANNUAL MEETING 125 
 
 eral order, he ought to go out, because he can only 
 cause division and trouble by staying in." 
 
 For twenty years he never missed an Annual Meet- 
 ing and was a leading character in all of these con- 
 ferences. There was not one of the many questions 
 that came up for discussion but what he was ready to 
 express his views upon, with the purpose of helping to 
 decide it to the best interest of the church. He was a 
 prominent member of nearly every important com- 
 mittee appointed to formulate plans and decisions up- 
 on which the General Conference could act. The work 
 of these committees has had a lasting influence upon 
 the history of the church. In the Conference itself, he 
 was a power. Seldom did he become confused, but 
 often by his cool-headedness, while others were ex- 
 cited, he helped to clear up the question for his breth- 
 ren. This he did by critically and technically examin- 
 ing every point in the query presented. His clear 
 arguments and simple words generally had their effect 
 upon the decision. He was very resourceful in putting 
 a motion in such a form that it would meet the desires 
 of the Conference. 
 
 He was not the first to speak, but when he did speak, 
 it was with power. Here, as in debate, his arguments 
 were clearly and logically presented. When he 
 finished, little remained to be said from his point of 
 view. It has been said that he could present his side 
 of the argument the strongest and yield the least to his 
 opponent of any man in the Conference. Those who 
 differed from him had to meet his arguments before 
 they could expect a decision in their favor. He did 
 not always secure a decision to his liking, but he knew 
 
126 LIFE OF ELDER R. H. MILLER 
 
 how to submit gracefully to the will of the majority. 
 While he had advanced ideas on most subjects, he 
 recognized the fact that some changes must wait till 
 their appointed time. Unless it was a clear case that 
 a change was right and for the best, he opposed it. 
 His argument was that there can be no danger in stay- 
 ing awhile longer by the ways of the fathers, while 
 there may be great danger in making a change before 
 the proper time. 
 
 In the following pages we are giving a brief survey 
 of some of the most prominent questions that were be- 
 fore the Conference in his day. He took an active 
 part in discussing them and was in harmony with all 
 the decisions, excepting one or two. He was a strong 
 defender of the position that the church always took 
 on such questions as war, temperance, secret societies, 
 missionary and educational work. Some of the most 
 important subjects have been discussed in other chap- 
 ters. 
 
 FEET-WASHING. 
 
 The manner of observing the ordinance of feet- 
 washing was one of the chief differences that caused 
 the Old Order Brethren to leave the church. The 
 general custom of the church for years had been the 
 so-called double mode. This was performed by one 
 member washing the feet of an indefinite number, and 
 another member wiping the feet of those washed. 
 Then two other members would continue the work as 
 long as they desired. In practice, however, one mem- 
 ber did not usually wash the feet of more than two or 
 three. There were brethren in some places who felt 
 
ANNUAL MEETING 127 
 
 that this mode was not in accordance with the com- 
 mand of the Savior to " wash one another's feet " ; 
 nor was it in harmony with the example of the early 
 church fathers in this country. Brother A. H. Cassel, 
 the church antiquarian, maintained that the fathers of 
 the early church in America generally practiced the 
 single mode. 
 
 When this mode began to be revived, there was 
 much opposition to it. Many were the requests that 
 were presented to Annual Meeting to stop the custom. 
 This body at first refused to recognize the single mode, 
 but the custom spread so rapidly that in 1877, Annual 
 Meeting, while affirming that the double mode was the 
 order of the general Brotherhood, decided to bear with 
 those churches that wished to observe the single mode, 
 w^herever it could be done unanimously and without 
 giving trouble or offense. In following years, as que- 
 ries came up on the question, the Annual Meeting al- 
 ways referred to its decision of 1877. The single mode 
 gained in favor until it became the order of the gen- 
 eral Brotherhood. 
 
 REBAPTISM. 
 
 The Annual Meeting has often considered the ques- 
 tion of accepting as members of the church, without 
 rebaptism, those who have been baptized by trine im- 
 mersion in other denominations. Before 1848 this 
 privilege was granted, as the Minutes of 1838 clearly 
 show. In 1848, however, it was considered best not to 
 receive anyone without rebaptism. Since then queries 
 have come up time and again asking that the early de- 
 cision of the church be reaffirmed; but the Annual 
 Meeting has steadily held to the decision of 1848. 
 
128 LIFE OF ELDER R. H. MILLER 
 
 BREAKING OF BREAD BY THE SISTERS. 
 
 For more than fifty years this question has been be- 
 fore the Brotherhood. In 1857 the following query 
 was sent to Annual Meeting : " Why do not the sis- 
 ters break the bread and pass the cup to each other, 
 in the same manner as the brethren do, at the com- 
 munion? Ans. — Man being the head of the woman; 
 and it having been the practice of the church from 
 time immemorial, for the officiating brethren to break 
 the bread to the sisters, we know of no scriptural rea- 
 son for making a change in our practice." The next 
 request for a change came up in 1879, but was not 
 granted. Since then the question has been kept be- 
 fore the church almost continuously. In 1900 an un- 
 expected turn in the question came when a committee 
 reported in favor of the administrator breaking the 
 bread to brethren and sisters alike. After one yearns 
 consideration the report was rejected. In 1909 an- 
 other committee brought in a similar report which is 
 now on the list of deferred papers for the coming con- 
 ference. 
 
 LIFE INSURANCE. 
 
 In 1883 Brother Robert made one of his greatest 
 speeches against granting the . privilege of life insur- 
 ance to members of the church. The privilege had 
 been asked before then and frequently since, but the 
 church does not give its consent. 
 
 ELECTION BY THE MAJORITY. 
 
 The plan of electing church officials by the majority 
 vote, which the church has never accepted, proposes 
 
ANNUAL MEETING 129 
 
 that if no brother receives a majority at first, the elec- 
 tion is to be held by ballot, and the voting counted 
 upon an open reading of the ballots. By limiting suc- 
 cessive ballots to those who secure the highest number, 
 an election by a majority is finally reached. Brother 
 Robert strongly opposed this method for the following 
 reasons: First, if the Holy Spirit is our Guide, he 
 will direct the church aright in its voting. If the vot- 
 ing is very much scattered it shows that the church is 
 not ready for an election, and it should be declared off. 
 Second, to try it again virtually says to the Holy Spirit 
 that it hasn't directed rightly. Third, when two or 
 three are put forward, then the members not only vote 
 for some one but they also vote against some one. 
 Fourt'h, those who are elected on the plurality plan are 
 made the unanimous choice of the church by being 
 received by the membership. 
 
 SUNDAY SCHOOLS. 
 
 The privilege of holding Sunday schools was first 
 granted by the Annual Meeting in 1857. Though there 
 was much opposition on the part of the Old Order 
 Brethren, this decision was never repealed; but the 
 advice was given that even where a majority was in 
 favor of Sunday schools they should not overrule the 
 minority in a way that showed no regard for their 
 feelings. In 1886 a query was brought up asking that 
 a minority should not hinder a Sunday school when 
 two-thirds of the church was in favor of it. Here 
 Brother Robert surprised many by strongly opposing 
 the paper. In his own large congregation, nearly one- 
 third was opposed to Sunday sdio^K He argued that 
 
130 LIFE OF ELDER R. H. MILLER 
 
 to force a Sunday school upon those members would 
 destroy the peace and happiness of his church. He be- 
 lieved in Sunday schools, but considered it best for 
 those in favor to try and bring those opposed in favor 
 with the work, and then no discord would result. 
 Though he made one of his strongest appeals, the 
 paper was passed. He then willingly submitted, and 
 when he went home he told his members that they 
 would organize a Sunday school. The old brethren, 
 pleased with the stand their leader had taken, sub- 
 mitted and little trouble was ever made over the inno- 
 vation. 
 
 Brother Robert never claimed to be enthusiastic over 
 the Sunday school. He fully recognized the impor- 
 tance of teaching the young, but thought the better 
 method was that of the early church fathers who gave 
 the first, and an important part of every regular serv- 
 ice, to instruction and singing, especially suitable to 
 the children. 
 
 MANDATORY DECISION. 
 
 When dissatisfaction arose in the church concerning 
 some customs, one of the most common complaints 
 was that the church was placing too much stress upon 
 the decisions of Annual Meeting. Many claimed that 
 these decisions were for advice only, and that it was 
 not right to make obedience to them a test of fellow- 
 ship. There is no doubt but that the early brethren 
 considered many decisions binding; but as innovators 
 became radical they refused to listen longer. Because 
 of this the Annual Meeting of 1882 passed the so- 
 
ANNUAL MEETING 131 
 
 called Mandatory Decision, which made the decisions 
 binding upon all. 
 
 There was much complaint about the passage of this 
 query and the next year there were papers from nine 
 State districts asking for a repeal or a modification. 
 After careful consideration the following answer was 
 framed and passed : 
 
 " All queries sent to Annual Meeting for decision, 
 shall, in all cases, be decided according to the Scrip- 
 tures, where there is any direct ' Thus saith the Lord ' 
 applying to the question, and all questions to which 
 there is no express scripture applying, shall be decided 
 according to the spirit and meaning of the scripture, 
 and that decision shall be the rule for all of the 
 churches for such cases as the decisions cover ; and all 
 members who will hinder or oppose such decision shall 
 be held as not hearing the church and shall be dealt 
 with accordingly. The decision shall not be so con- 
 strued as to prevent the Annual Meeting from giving 
 advice, when it deems it proper to do so, and that 
 given as advice, shall be so entered upon the Minutes/' 
 
 On this question Brother Robert spoke with no un- 
 certain sound. His speech is here quoted because it 
 deals with a question that has been much in dispute : 
 " I wish to make an explanation, and it is, that this 
 answer does not repeal the mandatory act. It simply 
 takes the word mandatory out, and leaves the prin- 
 ciple remaining in the decision. Now if we look at 
 this subject a moment as we should, we will see that 
 our brethren in the past have made mandatory deci- 
 sions. If we go back and look at the facts in regard to 
 the decisions of Annual Meeting for a century we will 
 
132 LIFE OF ELDER R. H. MILLER 
 
 find it to be a settled truth that Annual Meeting has 
 always passed decisions that were held as mandatory 
 by the Brotherhood. Annual Meeting decided that 
 our brethren should not hold slaves ; that was man- 
 datory, and always was held so. It has decided that 
 they should not run distilleries, and that was manda- 
 tory. It decided that they should not bear arms, and 
 that was mandatory. It decided that brethren should 
 not belong to secret societies, such as Free Masons, 
 Odd Fellows, etc., and that was mandatory. That was 
 our old fathers' belief before us, and those decisions 
 which were not clearly expressed in God's Word they 
 held as mandatory; and when this mandatory act is 
 passed upon the same principle it is declaring that the 
 government of this meeting shall be in harmony with 
 the decisions that we have always been passing. But 
 while our fathers passed mandatory decisions they also 
 at the same time assumed the right to give advice, and 
 did give it. These principles have been in our church 
 for ages past, and this answer today reaffirms and 
 establishes what has always been among us from the 
 beginning of our Annual Councils. It differs but little 
 from the mandatory act. It comes up and reaffirms or 
 establishes that binding authority to the decisions of 
 Annual Meeting in all its councils, and it then comes 
 up after they are made and says we shall have author- 
 ity to give advice when we deem it wise to do so; it 
 gives us authority both to pass mandatory decisions 
 and to give advice. That was not in the mandatory 
 clause last year, and upon that point there was con- 
 siderable confusion. In this answer on that point there 
 
ANNUAL MEETING 133 
 
 can be none, and it was made to avoid that. Brethren, 
 when you talk about repealing the mandatory power of 
 Annual Meeting, when you ask that to be passed be- 
 cause some few districts desire it repealed, you will 
 find it cannot really be done at all, and you pull down 
 the work of our fathers for a century that has gone 
 by. No government worthy the name of government 
 will pass mandatory decisions to govern its subjects 
 or members, and then tell them they can do as they 
 please. But I arose only to make an explanation. Our 
 fathers said that the decisions of Annual Meeting were 
 advisory. They did it because they lived in a day, 
 thank God, when the advice of our Annual Meeting 
 to the Brotherhood was strong enough; when faith, 
 love and union were so deep in the hearts of the mem- 
 bers of the church, that advice was enough. When 
 they heard it they would take it. Now we come down 
 to this day of trial and trouble and anxiety, and the 
 advice of Annual Meeting has been treated as the 
 wind. Brethren have said, * It is only advice, and we 
 will take it if we choose, and we will let it go if we 
 choose.' Now when that came to be the case we had 
 to change this matter a little. We had to have some- 
 thing that would meet the case of those who say they 
 will not be submissive to the advice of Annual Meet- 
 ing. We had to have a decision that would permit us 
 to enforce the government of the church handed down 
 by our fathers. It takes mandatory acts to put down 
 this spirit of rebellion, this spirit of ambition and war- 
 fare against the Brotherhood. We must pass this de- 
 cision.'* 
 
134 LIFE OF ELDER R. H. MILLER 
 
 PLANS OF HOLDING ANNUAL MEETING. 
 
 Different plans of conducting the Annual Meeting 
 have been in use at different times. Until 1851 a love 
 feast was always held on Sunday evening before the 
 conference was to begin. This custom was dropped 
 when the attendance became too large. One or two 
 delegates were sent from each church. These were 
 divided into a number of subcommittees, to which 
 were assigned the various queries that they might be 
 put in shape to be presented to the open conference. 
 The Standing Committee was made up of elders pres- 
 ent, and were chosen by the bishops of the congrega- 
 tion and adjoining congregations in which the Annual 
 Meeting was held. This plan was changed in 1868 
 when the district meeting began selecting the mem- 
 bers on the Standing Committee. Many changes were 
 made in 1866 on recommendation of a committee of 
 which D. P. Saylor was foreman. The delegate body 
 was to be composed of the elders present and a dele- 
 gate sent by each district meeting. Meetings were to 
 be held on Sunday in the neighborhood of the Annual 
 Meeting grounds, but none on the grounds. Tuesday 
 after Pentecost was set as the day to open the Council. 
 The present officers of Annual Meeting were provided 
 for, while the former subcommittees of delegates were 
 abandoned. 
 
 It was further decided to retain the old custom of 
 entertaining privately, free of charge, those who were 
 in attendance. This placed a great burden upon the 
 members of the congregations where the meeting was 
 
ANNUAL MEETING 135 
 
 held. In 1879 a committee, of which R. H. Miller 
 was .chairman, advised a change so that each brother 
 who attended should pay one dollar and the sisters 
 could pay what they desired. The conference accepted 
 the report, and in a few years it was willing to make 
 the charges even greater. 
 
 In 1876 the permission was given to publish in book 
 form the full report of Annual Meeting. Before this 
 the papers had published synopses of speeches but the 
 names of speakers were not given. In 1882 it was de- 
 cided that the delegate body should consist of 
 the members of the Standing Committee and dele- 
 gates from the local churches. Heretofore, all 
 who were present had the privileges of voting; 
 and a question had to receive practically a unani- 
 mous vote to pass. This was now changed. All had 
 the privilege of participating in the discussion, but if 
 there were objections to the passage of a query, it 
 could be passed by receiving the vote of two-thirds of 
 the delegate body. It was further decided that no 
 elder could serve on the Standing Committee more 
 than two years out of four. 
 
 District meetings were approved of by Annual Meet- 
 ing many years before they were definitely adopted in 
 1866. They were only to consider matters of local 
 concern and were not permitted to publish a record of 
 the meetings before 1876. In 1880 they were given 
 the privilege of sending committees to settle trouble 
 in local churches. This made it possible to relieve the 
 General Conference of much of this unpleasant work. 
 
136 LIFE OF ELDER R. H. MILLER 
 
 DIVORCE. 
 
 For fifty years no question has been up for consid- 
 eration more often than the divorce. The church has 
 always placed itself on record against the divorce evil ; 
 but there has not been a unanimity of sentiment as to 
 whether a second marriage, while a former companion 
 is living, is ever right. The difficulty comes from not 
 being able to agree on the meaning of the Savior's 
 words in Matt. 5 : 32 ; 19 : 9. So much dissatisfaction 
 prevailed that in 1888 an extraordinary effort was be- 
 gun to come to some definite conclusion. A committee 
 was appointed consisting of John Wise, R. H. Miller, 
 S. S. Mohler, Enoch Eby, and B. F. Moomaw. A 
 year later S. H. Myers took the place of B. F. Moo- 
 maw. The committee entered into an exhaustive and 
 earnest investigation of the subject. After two years 
 of labor they failed to agree. At the Annual Meeting 
 in 1890 a majority and a minority report were pre- 
 sented. R. H. Miller, S. S. Mohler and S. H. Myers 
 presented the following: "We recommend Annual 
 Meeting to decide that those who have never been 
 taken into the chuch and taught the law of Christ shall 
 be taken, where it is made clear that the divorce was 
 for fornication. But after a person has once been 
 taken into the church and taught the gospel doctrine 
 on the subject of divorce, for the cause of fornication, 
 they shall not be allowed to marry again.'* 
 
 John Wise and Enoch Eby presented a minority re- 
 port to the effect that in no case should divorced per- 
 sons be allowed to marry again, while the first partner 
 was living, or be received into the church if they had 
 
ANNUAL MEETING 137 
 
 two living companions. After a single speech on the 
 majority report by R. H. Miller, and one on the min- 
 ority report by John Wise, the matter was postponed 
 for one year. 
 
 In 1891 both reports were thoroughly discussed and 
 both were rejected by the meeting. Brother Robert's 
 defense of his position was one of the strongest efforts 
 that he ever made. The question was left as it had 
 been until 1898, when a decision was passed that gave 
 the right to receive into the church divorced persons 
 if it could be clearly shown that the cause of separation 
 was fornication. This answer has not given entire 
 satisfaction, but it is probably as nearly right as any 
 that we will get for some time. 
 
 NONCONFORMITY. 
 
 On the question of nonconformity to the world 
 Brother Robert always spoke with no uncertain sound. 
 He believed pride to be one of the greatest enemies to 
 the church. He believed that the Annual Meeting had 
 a right to advise and pass judgment concerning the at- 
 tire of the members. The church is a much safer 
 guide to follow than the dictates of fashion. When the 
 progressive element opposed decisions on this subject, 
 he stood firmly against opening any gap for the world- 
 ly customs to enter the church. 
 
 He was interested, however, not simply in the exter- 
 nal but also in the internal conditions. When the ques- 
 tion came up at Hagerstown concerning the wearing of 
 gold-framed spectacles, he was serving on the Stand- 
 ing Committee for the last time. He said to Brother 
 D. L. Miller, who sat by his side, that it was useless 
 to lop off a few branches here and there ; better get at 
 
138 LIFE OF ELDER R. H. MILLER 
 
 the root, and as the heart is the seat of pride, there is 
 the place to work. He did not oppose a decision 
 against worldlyism, but his mind was broad enough to 
 see that after all men must be taught the principles of 
 conformity to Christ and the church, if these principles 
 are to be lived out in their lives. 
 
 THE CHURCH NAME. 
 
 Brother Robert's last speech in Conference was 
 against changing the name of the church. His main 
 objection to change was that the brethren had not 
 agreed on any name that would give more satisfaction 
 than the old name, German Baptist Brethren. His 
 position has proved to be right. Had the Conference 
 adopted some of the names proposed, there would 
 have been just as much dissatisfaction as ever. As it 
 was, the old name was retained until 1907, when un- 
 expectedly and almost unanimously, the name was 
 changed to what appears to please all, " The Church 
 of the Brethren." This was not, as many thought, a 
 new name, for in some of the early publications the 
 name was frequently applied to the church. 
 
 Brother Robert did not covet official standing at the 
 Annual Meeting. He was moderator but once and 
 reading clerk twice. He admitted that he was not the 
 man for moderator because he had too many speeches 
 to make. He preferred to be free from official duties. 
 He was of greatest service in keeping order in the 
 Conference by his ready grasp of the essential points 
 and by his ability to make the matter clear to others. 
 
 He was an able man to help settle difficulties in the 
 churches. Few men were sent oftener on these un- 
 pleasant tasks than he. He was nearly always fore- 
 
ANNUAL MEETING 139 
 
 man of the committee on which he acted. In some 
 years much of his time was taken up in this work, go- 
 ing to as many as a dozen different places in all parts 
 of the Brotherhood. In 1878 he and Brother Quinter 
 were appointed to go to California to help settle diffi- 
 culties there, but on account of his poor health they 
 never went. 
 
 He experienced some trying ordeals. On one occa- 
 sion, in Maryland, his committee was locked out of the 
 meetinghouse by the elders to whose congregation he 
 had been sent. Not to be outwitted, he at once an- 
 nounced the council for the grove near by. The coun- 
 cil was held, with a large number present, and the mis- 
 sion successfully accomplished. He was once sum- 
 moned to attend court at Dayton, Ohio. A case was 
 being tried in which some of the Progressive Breth- 
 ren were attempting to hold the church property, 
 claiming that they were the original church. It was 
 Brother Robert's task to prove to the court what the 
 original church was. Though he had able lawyers op- 
 posing him, he easily held his own and received the 
 decision of the court in his favor. 
 
 As foreman of committees he was very resourceful 
 in meeting a trying situation. He could frequently 
 suggest compromises by which all contending parties 
 could be satisfied. He had the happy faculty of stating 
 a proposition in such a way that it would give the least 
 possible offense. An exciting or angry speech could 
 never disturb his calm demeanor. His most effective 
 means of handling a brother who was out of order was 
 to let him make his speech, and then pass on as though 
 the speech was merely a parenthetical expression. 
 
CHAPTER VIII. 
 A Preacher of the Gospel. 
 
 Brother Robert was elected to the ministry by the 
 unanimous vote of the church. Surely the choice wasi 
 made by the direction of the Holy Spirit. He ac- 
 cepted the call with a deep appreciation of its sacred- 
 ness and importance. Though at different times he 
 was a farmer, debater, educator, author and editor, 
 yrt, he was above all other things, a preacher of the 
 Gospel. Those who knew him most intimately prob- 
 ably remember most vividly his ministerial work. 
 
 He preached well from the first but he also gave 
 evidence of continual growth. Those who heard him 
 then testify to his power in the pulpit. After ten 
 years* experience he visited Virginia, where he 
 preached near the place of the Conference. Elder 
 Daniel Hays, then a young man, gives us his impres- 
 sion of Brother Robert, in the following letter: 
 
 " It was in the year of 1869 that Annual Meeting 
 was held near Salem, Va., and I had stopped at Bon- 
 sacks to attend the preaching service at this place 
 during the week preceding Conference. While here 
 Brother R. H. Miller preached one day in the forenoon, 
 using as his text Acts 16:30: ' Sirs, what must I do 
 to be saved?' It was easy to see that he was full of 
 his subject, but he made no effort to impress this fact 
 upon his audience by look or attitude either before or 
 during the delivery of his sermon. He was perfectly 
 
A PREACHER OF THE GOSPEL 141 
 
 natural. Well do I remember the glow of his express- 
 ive countenance, the twinkle of his eye and the steady 
 flow of his thrilling words. He made no effort to 
 shine by witty sayings, neither did he aim to clothe his 
 strong points in striking colors ; it was more like a re- 
 freshing downpour of rain upon the thirsty ground on 
 a midsummer day. Then he had no distinguishing at- 
 titude nor gesture; it seemed rather a graceful and 
 harmonious movement of his entire person in the de- 
 livery of his theme. Fully three-fourths of his sermon 
 formed an introduction to the doctrine of his text. 
 The self-sufficiency of the Bible as its own expositor 
 was never more fully set forth. The Acts of the 
 Apostles was shown to be in full accord with the 
 teaching of our Lord as given in the Gospels. The 
 brightest intellect could find matter too high for him 
 to reach in the Sacred Scriptures while its saving 
 truths came within the grasp of the simplest minds. 
 
 " Then from the / of the text and the what do of the 
 text, he proceeded to its ultimate purpose, to be saved, 
 and clinched the attention of his audience to a clear- 
 cut doctrinal statement drawn from the answer of 
 Paul and Silas to the jailer's inquiry, * Believe on the 
 Lord Jesus Christ, and thou shalt be saved.' On the 
 day of Pentecost when the Jews asked the apostles 
 * What shall we do ? ' Peter replied by saying. * Re- 
 pent and be baptized, every one of you in the name 
 of Jesus Christ for the remission of sins, and ye shall 
 receive the gift of the Holy Ghost.' These Jews were 
 believers, but they were sinners and needed repentance 
 and baptism for the remission of sins that they might 
 receive the gift of the Holy Ghost. When Ananias 
 
142 LIFE OF ELDER R. H. MILLER 
 
 came to Saul in Damascus, he did not tell him to be- 
 lieve, because he was a believer. Neither did he tell 
 him to repent because he was a penitent believer, but 
 he told him the next thing it was necessary for him to 
 do: *Arise and be baptized and wash away thy sins, 
 calling on the name of the Lord.' But now when we 
 come to the jailer at Philippi, a man who never heard 
 the Gospel preached to him, and he asks the question, 
 * What must I do to be saved ?' the apostle tells him 
 to begin where all must begin: * Believe on the Lord 
 Jesus Christ and thou shalt be saved.' 
 
 " The beauty of his sermon was seen in the selection 
 of his text and in the simplicity of its treatment. He 
 did not confuse the minds of his hearers by giving 
 them too much matter in detail. He reserved his 
 strong points for the last, and gave them in the same 
 strain with the same animation, without a hitch in 
 voice or manner that would give the least occasion for 
 a different opinion to arise in the mind, while deep 
 down in the heart there was a conviction that this- is 
 all symmetrically true. 
 
 "At the home of Brother B. F. Moomaw, in the 
 afternoon of the same day. Brother Miller appeared 
 at the same advantage as a conversationalist, being 
 equaled only by Brother Moomaw himself. I had 
 heard ministers and other persons of distinction dis- 
 course on a variety of subjects before, but never did 
 I hear a conversation so well poised, animated and 
 sustained on social and religious topics as it came to 
 me in the quiet of that southern home. 
 
 " Referring to his visit to the White House on the 
 way, he introduced the brethren who were with him 
 
A PREACHER OF THE GOSPEL 143 
 
 as Brother Metzger, of Illinois, Brother Jacob Miller, 
 of Indiana, and so on, stating that they were on their 
 way to Conference in Virginia and had stopped at 
 Washington to pay their respects to the President of 
 the United States. President Grant said in reply that 
 it afforded him much pleasure to see his fellow-citizens 
 from the West. He was glad to meet some of the good 
 people of the West and he thanked them for the favor 
 of giving him a call. Brother Miller remarked that 
 he undertook the visit to the White House with the 
 impression that it would be attended with some em- 
 barrassment, but he knew one thing, let it be as it 
 would, he could at least out-talk the President." 
 
 A sermon that would so impress itself upon the 
 minds of the hearers that they could vividly recall it 
 after forty years must have been delivered with power. 
 Those who have heard Brother Robert preach will at 
 once recall his various characteristics mentioned by 
 Bro. Hays. In the following advice, given to young 
 preachers, Brother Robert speaks of qualities which 
 seemed to him essential to the minister: 
 
 " The first and greatest thing to insure your success 
 is the condition of your heart which is the center of 
 preparation for the ministry as well as any other good 
 work. There you must look for your spirit and power 
 that makes your labor beneficial to the church. There 
 you will feel that divine love to lead you to the object 
 of man's salvation, warming up your own life to activ- 
 ity and zeal in the greatest cause for which man can 
 labor. 
 
 " The next thing of importance is the improvement 
 of your mind that you may be able to teach others. 
 
144 LIFE OF ELDER R. H. MILLER 
 
 Study one subject at a time. Do not scatter your mind 
 over too much at once. Do not raise your expectation 
 too high ; you cannot expect to excel at first, but a con- 
 tinued effort will seldom fail. Do not get into the 
 deepest doctrine or try to explain what you do not 
 understand. Always quit when you get done, and be 
 sure to get done before your audience gets tired. 
 
 " Never try to preach and act just Hke other men; 
 be yourself ; come out in your own strength ; improve, 
 convert and train your own nature to work in har- 
 mony and union with the Divine Spirit. If you are 
 naturally inclined to be too mirthful, stop that at once ; 
 it will hurt your influence and injure your cause. If 
 you are inclined to do doctrinal preaching, be careful 
 not to become dry and tedious ; you can only do good 
 when there is life and spirit in your preaching, coming 
 from the fountain of your heart. If you have, the 
 greatest ability, come down to the capacity of your 
 audience; do not preach above them but to them as 
 they are. Lead them up in knowledge and spirit to 
 appreciate your labors and accept the truth. Make 
 them love you by loving them. 
 
 " Never become a fighting preacher with hard words 
 and soft arguments. Use kind words but make your 
 arguments "hot and heavy." Let Jesus be the all- 
 absorbing truth of your sermons to build up the sacred 
 principles of life in your hearers. Never let yourself 
 be the foremost thing you preach. A big * I ' spoils 
 it all. If you have ability you need not tell it or show 
 it in your actions. The people will find it out, prob- 
 ably all too soon ; for then praises will injure you un- 
 less you have a good deal of Christ and common sense 
 
A PREACHER OF THE GOSPEL 145 
 
 to keep you humble. If you have not great talent, you 
 need all the more grace to bear you up when you see 
 brethren hang their heads as though they were 
 ashamed of your efforts. If you feel that you have 
 failed, study, read and pray, and make every effort to 
 succeed next time. If you have but one talent you 
 will be the very preacher some will want to hear. No 
 preacher pleases all persons or places; so do not 
 think ill of those who may prefer to hear some one else 
 beside yourself. Always quit before you tell all you 
 know. Then you may be interesting every time you 
 preach. Never waste time by making apologies and 
 needless preliminaries." 
 
 One more extract from his pen will serve to show 
 his love for the simplicity and charity of the fathers. 
 Though he was a power in the pulpit, yet he never 
 pretended to be more than an old-fashioned preacher. 
 
 OLD-FASHIONED PREACHING. 
 
 " Once the preaching of the cross was done by 
 men who talked of the spirit and power of preach- 
 ing the Gospel, not of the style of the orator or his 
 preaching. They preached to save the world and 
 to make it better, to unite the church in love and 
 kindness, in faith and practice, until its happiness, 
 its peace and prosperity made it the happy home of 
 God's children. All the churches look back to for- 
 mer days when old-fashioned men preached the Gos- 
 pel ' without money and without price ' ; men who 
 believed and toiled with their hands at home, jour- 
 neyed on foot and on horseback over the mountains 
 to preach the Gospel. 
 
146 LIFE OF ELDER R. H. MILLER 
 
 " The Methodist church can look back to the day 
 when all over the land, in log houses and woods, 
 their old-fashioned preachers in plain attire and 
 humble manner preached the Gospel to the poor. 
 Thousands were called into the church when it grew 
 in strength and lived in peace and plainness. John 
 Wesley ignored the gaudy fashion and pride of the 
 world, but tried to save it by his old-fashioned 
 preaching. Religion was then down where common 
 men could work at it to save the people. Zeal and 
 life and love seemed common to all. The old- 
 fashioned preaching had in it the spirit of these 
 old-fashioned men, and its power for good was felt 
 wherever they went. 
 
 " So it has been with many denominations ; they 
 can now sing of the ' church's desolation.' The 
 organ, the church festival, pride and style have car- 
 ried them far away from the old-fashioned preachers, 
 till none, save fine orators and beautiful speakers, 
 must be called to please the ear; until rivalry in 
 manners and style has more display than the meek 
 and humble religion of Jesus. The great thing 
 about these old-fashioned preachers was the spirit 
 they had in them. They preached to build up 
 the church and save sinners. They had self-denial 
 and love for the cross of Christ, and love for all the 
 saints, and love for all the world. They might have 
 been mistaken in some things, but their mistakes 
 were on the side of mercy and love, of self-sacrifice 
 and forbearance. Our danger is of losing the spirit 
 of these old-fashioned men, and letting the world 
 give us its spirit and carry us away from the old 
 
A PREACHER OF THE GOSPEL 147 
 
 landmarks, and set up contention and rivalry over 
 things that destroy love and peace and bring no 
 good to any one. Oh ! let us keep the spirit of our 
 fathers ; let us work for that love and happiness that 
 the church enjoyed in those days." 
 
 Brother Robert was a text preacher. He took a 
 text and stayed with it. Again and again during a 
 sermon would he come back and emphasize the 
 words of his text. He did not digress far to bring in 
 history, literature or anecdotes, but he did marshal 
 a great many passages of Scripture to unfold and 
 impress the meaning of his text. Other preachers 
 were more brilliant in style and diction than he; 
 but few men ever had more power of indelibly 
 stamping the text and its meaning upon the minds 
 of his hearers. 
 
 He was very careful in the preparation of his ser- 
 mons. Even after he had reached the maturity of 
 his strength, he was known to have spent weeks of 
 study upon a text before attempting to use it. He 
 seldom preached but that he was in full command of 
 all his resources. If ever he became confused in the 
 pulpit, he could readily trace the cause to a lack 
 of careful preparation or to an over-abundance of 
 self-confidence and too little reliance on the Holy 
 Spirit. This, however, rarely happened, for humil- 
 ity and trust were two of his prominent character- 
 istics. 
 
 His library was not extensive, about one hundred 
 volumes in all. They are nearly all religious books 
 and show that they were much used. Here is an- 
 other evidence of the truth of the old warning: 
 
148 LIFE OF ELDER R. H. MILLER 
 
 " Beware of the man of few books." Among his 
 books are Webster's Dictionary, Book of Common 
 Prayer, several Greek-English lexicons, church his- 
 tories, works on baptism, etc., Evidence of Chris- 
 tianity and Spurgeon's Sermons. 
 
 He had well-defined ideas on all important sub- 
 jects and doctrines of the Bible. He was often ap- 
 pealed to by brethren who desired to be taught the 
 doctrines of the Gospel more perfectly. Some of 
 this correspondence appeared in the church publica- 
 tions to the edification of all the readers. He was 
 appointed by Annual Meeting to assist Eld. L. W. 
 Teeter in preparing comments on the New Testa- 
 ment. It was the desire and intention that his 
 series of doctrinal sermons at Mt. Morris should be 
 published. Had he lived to deliver them, this would, 
 no doubt, have formed a valuable addition to our 
 church literature. 
 
 His ministerial services were very extensive. For 
 a third of a century he was continually active in his 
 own and surrounding congregations. He had calls 
 far and near to preach funerals. He was not a re- 
 vivalist, but had few equals as a doctrinal preacher. 
 In this way he was very useful to convince out- 
 siders of the truth of the principles of the church, 
 and thus prepare the way for the evangelist ; or to 
 indoctrinate those who had already been received 
 and make them well established in the faith. His 
 extensive work on committees gave him opportuni- 
 ties to preach all over the Brotherhood. 
 
 In the pulpit he manifested a marked individual- 
 ity. One of his habits was to preach with one hand 
 
A PREACHER OF THE GOSPEL 149 
 
 in his pocket. He did not rise and fall in gesticula- 
 tive speech, but as Brother Hays put it, " There was 
 a steady flow of thrilling words.'' There was dig- 
 nity and sobriety in every action. His words were 
 so simple that all could understand them and yet 
 they possessed dignity and animation. There was a 
 twinkle in the eye, a pleasant smile upon the coun- 
 tenance, and a kindness in every tone that exerted 
 an inexplicable effect upon his hearers. 
 
 In the following chapter a few of his sermons are 
 included. Some are published entire as he gave 
 them; while others are synopses published in the 
 church papers or taken from his own nianuscript. 
 Let the reader remember that while the words are 
 here, the wonderful personality of the speaker is 
 absent. You who have heard him can readily pic- 
 ture him as you read. You who have never heard 
 him will be at a disadvantage ; and be sure to keep 
 this in mind before judging of the speaker's power 
 from the printed sermons. 
 
CHAPTER IX. 
 Selected Sermons. 
 
 THE WAY. 
 
 " And an highway shall be there, and a way, and it shall be 
 called the way of holiness; the unclean shall not pass over it; 
 but it shall be for those: the wayfaring men, though fools, 
 shall not err therein." Isaiah 35 ; 8. 
 
 The prophet has reference to the establishing of 
 Christ's kingdom on earth. We want to come to 
 our point and preach it to you so plain that you can 
 all see it : A way is a road along which people can 
 travel, can walk in it, no hinderance being there, 
 nothing to turn them out of the path if they stay 
 in it. And our text says it is plain enough, even 
 for fools. Who are wayfaring men ? They are those 
 who travel, those who are going somewhere. But 
 this way spoken of by the prophet is a plain way; 
 can't well miss it if we try. The old prophet has 
 told the truth in this matter. He has told us that 
 it is so plain that none of us need stumble, none 
 need fail, all can walk in that way. One says, *' I 
 cannot find this way. I have been looking for it 
 for years and I cannot understand it." Ah, my 
 friend, there is a veil over your eyes. You want to 
 get that away and then you can see the way that is 
 so plain. Yes, but you say, " I shall accept the 
 Gospel and obey it " ; another says " The Bible is not 
 true. I look at you two and do not know what to 
 
SELECTED SERMONS 151 
 
 believe." Stop, my friend, do not look at us; look 
 to God, and see what he says ; don't depend on what 
 the preachers say. 
 
 Look at the infidel and ask him, " What am I go- 
 ing to receive by accepting your doctrine ? What can 
 you give that is better than what I now have?" 
 Has he anything but woes to offer you? Do you 
 gain anything by accepting his doctrine? Do you 
 lose anything by refusing his doctrine? If you ac- 
 cept his teaching and live by it fifty years, will it do 
 you any good? 
 
 But take the other side. Suppose you trample 
 the Savior's precepts under foot, look at the awful 
 doom. If you accept Christ's doctrine, see what you 
 gain. If it is true you gain everything ; if it is not, 
 you lose nothing. You have all the good there is in 
 the world if you accept " the way " ; if it is not true 
 you have lost nothing and are just as well off. The 
 Word of God has lifted man from a slavish position, 
 has put him upon the way of holiness, made him a 
 useful member of society, and filled his heart with 
 love and honor to God. If the infidel is right, we 
 are happy if we reject his theory; if he is wrong 
 we are happy anyway. You see " the way " is so 
 plain that a fool cannot err therein. That is the 
 difference between infidelity and Christianity. 
 
 " Well, you have not hit me, have not helped me, 
 because I am not an infidel," says one. " Some men 
 say that all men will be saved anyhow, and how 
 shall I tell what is right? I am in doubt and trou- 
 ble." Stop, kind sir, you have been trying to find a 
 plain way in the dark. When Sawyer or William- 
 
152 LIFE OF ELDER R. H. MILLER 
 
 son comes up and tells you that all men will be 
 saved whether they obey the Gospel or not, what 
 will you gain if you follow them? If you believe 
 their doctrine, will it benefit you? If they have told 
 you the truth, what are you going to gain by it? 
 If Williamson's theory be true can you lose any- 
 thing by rejecting it? Has he anything to offer 
 that will do you any good? Suppose you take his 
 doctrine and it is false, has it made you wiser in any 
 respect? But suppose you reject his doctrine, can 
 you lose anything by it? Not a thing. If the Gos- 
 pel be true, if the commands of God be true, look 
 where you stand. You lose nothing by obeying or 
 disobeying the Gospel, if Williamson's doctrine be 
 true; but if it is not true, then you lose every- 
 thing if you obey not the Gospel of the Lord Jesus 
 Christ. 
 
 "But you still have not come to me," says an- 
 other ; " I am no infidel, no universalist, but I be- 
 lieve in the doctrine of election." Let us look at 
 that doctrine a little. The scholars of Calvin tell 
 us that we can be saved by election, can do nothing 
 if we are not elected. We cannot work out our 
 soul's salvation with fear and trembling as directed 
 by Paul, but must stand here and wait to be either 
 damned or saved. Calvin may elect you but God 
 never did. Suppose you reject the commands of 
 God, claiming to be one of the elect, are you not 
 showing a bad light by staying back? Now if their 
 theory be true, you can lose nothing by obeying the 
 Gospel ; but if it be not true, look where you stand. 
 You lose heaven and eternal happitvess. You are 
 
SELECTED SERMONS 153 
 
 God's if you obey, if you do not you lose all. Sup- 
 pose you are a reprobate, and come to Jesus, obey 
 him, follow him, can you lose anything? Come then 
 as the publican; come as you are and be cleansed 
 and become a child of God. Can you be led to ruin 
 by coming to Jesus ? Can you lose anything by ac- 
 cepting God's plain way? The way is clear and 
 so plain that wayfaring men cannot err therein. The 
 darkness does not come from the plain way. Then 
 come, oh, come to this plain way of the Lord and 
 be saved. 
 
 But here is another who says, " I am not troubled 
 about election, or infidelity, or universalism, but 
 that preacher over yonder says I can be saved with- 
 out baptism." Now you are looking at the preachers 
 again. Don't do that. He and I may stir up a 
 terrible dust but that doesn't give you safe ground. 
 You must look to Jesus who made this way plain, 
 just so plain that even fools cannot err therein. 
 
 But let us look at this matter of baptism. We 
 find it in the Book, and since it is in God's Book it 
 is safe to look at it, safe to be baptized. If you can 
 be safe without baptism, can you lose anything by 
 being baptized? Have you gained anything by ac- 
 cepting the theory that you can be saved without 
 baptism ? Jesus was baptized in the Jordan, and will 
 you not be safe in following him? Here you see it is 
 safe to take the side of Jesus. 
 
 "Well, I feel all right," says some one about be- 
 ing baptized, " but smarter men than you say I can 
 be saved by sprinkling and pouring." Stop, and 
 don't look at the preachers ; you are looking at the 
 
154 LIFE OF ELDER R. H. MILLER 
 
 wrong place. Ask yourself the question : " What 
 more can I gain by sprinkling or pouring than by 
 baptism?" Suppose sprinkling and pouring water 
 be true, what do you gain? Suppose they are not 
 true, see what you lose. You may gain a little con- 
 venience, but you risk that without the authority 
 of God. But look to Jesus ! See him going down 
 into the water and there being baptized. Look at 
 the bowl of water and then at the river, and see 
 which Jesus patronized, see which is the plain way, 
 the safe way. I want you to see that the way is so 
 plain that you cannot err therein. Philip and the 
 Eunuch went down into the water, in the plain way, 
 and obeyed the Lord there. Do not let some preach- 
 er lead you in this manner, but let some inspired 
 man tell you how baptism was performed. You 
 can lose nothing by doing as Jesus did. There are no 
 doubts about that. All men are agreed that the man 
 who goes down into the water and is baptized as 
 Jesus was, is safe so far as his baptism is concerned. 
 He can gain nothing by being sprinkled or poured 
 with water; but he can gain all by being baptized. 
 This is the plain way, the good old way wherein 
 we shall walk and be safe. 
 
 But here comes still another man who says, *' I 
 believe just as you have stated it, all these things 
 are plain to me, but I can be saved by being dipped 
 once instead of three times as you teach." Oh, my 
 friends, look to Jesus. He tells us how to be bap- 
 tized ; take his counsel, his mode and you lose noth- 
 ing. He says, " Go teach all nations, baptizing them 
 in the name of the Father and of the Son and of the 
 
SELECTED SERMONS 155 
 
 Holy Ghost." This is the plain way, God's way. 
 This is the way to look at. The person dipped 
 three times will pass for a baptized person in any 
 part of Christendom ; but not so with the person 
 dipped but once. That way is not a plain way ; there 
 are doubts about it. It is with this like the other 
 things we have been looking at, you can lose noth- 
 ing by accepting the plain way. 
 
 But there is still another who says, " This learned 
 man teaches that I can be saved without following 
 Jesus in the matter of feet-washing." Oh, my 
 friend, when will you quit looking at the preachers ? 
 Look to the Word of the Lord, it is a sure guide and 
 always gives good definitions. Can the man who 
 teaches you not to wash the feet of your brethren as 
 Jesus did, promise you more than Jesus promised? 
 Jesus says, " Happy are ye if ye do these things," 
 and '' if I your Lord and Master have washed your 
 feet, ye also ought to wash one another's feet." 
 This is the plain way, the way Jesus went, and you 
 can lose nothing by going that way. You may lose 
 much by going some other way ; you may never find 
 Jesus if you listen to the preacher, but you can find 
 him if you take the plain way, the way of holiness. 
 " No lion shall walk there ; the redeemed shall walk 
 there." Then come and walk in that way. Jesus 
 stands ready to receive you and help you on that 
 way. It is a safe way, for Jesus walked there. Time 
 forbids my noticing many other things in that plain 
 way. But let all of us try to get on that way and 
 stay there, for it is the sure way, a tried way, a 
 plain way and a way that leads right up to heaven. 
 
156 LIFE OF ELDER R. H. MILLER 
 
 THE NEW COMMANDMENT. 
 
 "A new commandment I give unto you, that ye love one an- 
 other as I have loved you." John 13 : 34. 
 
 This commandment has reference to the right- 
 eousness of the saints in their fellowship one with 
 another. It is of greatest importance because it 
 is the divine, the heaven-born power to rule in all 
 the church councils, asse.mblies of worship, and in 
 Christian fellowship in the church militant. With 
 this principle of love, all the business of church gov- 
 ernment turns on the oil of peace. All the worship 
 and service of God is a sweetened cup of joy, and all 
 the labor of the Christian is a yoke easy, a burden 
 light. 
 
 Before this time Christ had taught the disciples 
 to love God with all their hearts, to love their 
 neighbor as themselves, and to love their enemies. 
 But now he gives them a new command, to love one 
 another as he had loved them. This shows that 
 something more is taught than the love which the 
 Jewish law required. It is a special love to govern, 
 to rule in the heart of the Christians in all their re- 
 lations to one another, as the family and household 
 of God. 
 
 This makes it our duty to consider well, and main- 
 tain faithfully, the special love of this new com- 
 mandment. It is the power, the bond of union, com- 
 munion and fellowship among the saints. This sa- 
 cred principle of love lies at the foundation of all our 
 happiness ; without it there is no real happiness for 
 the people of God. Take the family to illustrate 
 
SELECTED SERMONS 157 
 
 this truth: If the parents have no love for each 
 other, the brothers and sisters no love for one an- 
 other, all the wealth and honors of earth cannot 
 bring happiness into such a family. So it is with the 
 church; if love reigns not in it, happiness is not 
 there. 
 
 It is required of us to accept the teachings of our 
 Savior on this important doctrine of the Gospel, 
 and realize in all its branches the sacred, saving 
 power of love. First, to love God with all the heart. 
 This shows how we must love God, because he first 
 loved us and from this love all the blessing^ of time 
 and eternity flow. All our enjoyments come from 
 the great fountain of his love, which brings us un- 
 der obligations to love him supremely. Our love 
 to God is the true source of obedience. It is the 
 power which makes all his service pleasant, and 
 makes obedience to his commands the delight and 
 joy of his people. By it they are made to love his 
 Word, his works, his providence in all the mercies 
 of man's redemption. 
 
 Second. We are to love our neighbor as ourselves. 
 This some have rather skeptically said we cannot do. 
 But a true understanding of the command will teach 
 the blessing in it and the wisdom that appointed it 
 for our good. It is the foundation of the "golden 
 rule." It requires that we should so love our neigh- 
 bor as- to desire and labor that he should have and 
 enjoy the same blessings that we, ourselves, possess. 
 It does not require that we should destroy our own 
 happiness for his benefit, nor that we should divide 
 our property with him. But that we seek to give 
 
158 LIFE OF ELDER R. H. MILLER 
 
 him any opportunity and means which we must de- 
 pend upon for our own happiness. 
 
 This principle of love to our neighbor as ourselves 
 would prevent us from doing anything to hinder, or 
 destroy his happiness. It would destroy in us any 
 desire to build up any party or order. That would 
 give one man advantage over another. It is the 
 broad principle of universal love, which seeks the 
 good of all upon the truths, the laws of God and 
 nature. It requires that we do good for our neigh- 
 bor as we would have him do for us. This com- 
 mand does not set aside the other commands as 
 we have referred to, but adds another more perfect 
 branch to it. The disciples are commanded to love 
 one another as Christ loved them. The apostle al- 
 ludes to this when he says we shall do good unto all 
 men, especially the household of faith, showing the 
 fellowship of the saints to embrace a love more sa- 
 cred than any other, save the supreme love of God. 
 
 First. We notice that this doctrine, that Chris- 
 tians shall love one another as Christ loved them, is 
 the most perfect bond of union that can be made 
 among the children of God. The love of Christ is 
 strong and unchangeable : " Neither death, nor life, 
 nor angels, nor principalities, nor powers, nor things 
 present, nor things to come, nor height nor depth, 
 nor any other creature shall be able to separate us 
 from the love of God in Christ Jesus our Lord." 
 This shows how strong and lasting is the love of 
 Christ for his church. No power can break that 
 bond of union; the apostles erred and failed in the 
 weakness of their natures, but he has made the 
 
SELECTED SERMONS 159 
 
 mercy seat a throne of grace, and his loving kind- 
 ness changes not. Such love shed abroad in the 
 heart is the bond of union among Christians, is the 
 divine power God has given to make them one 
 as the Savior prayed, " That they may be one as the 
 Father and I are one." 
 
 Second. In this new commandment, Christ has 
 revealed the wonders of forgiving love; when the 
 disciples erred in judgment, word or action, his for- 
 giving love healed the wound. Although they 
 might so fail as to deny him, his forgiving love 
 opens a way to a throne of grace, and is stronger 
 than all their weakness. This forgiving love of our 
 Savior is the model, rather the love itself, which 
 should fill our own hearts with forgiveness for our 
 brethren. The Savior would enforce this doctrine 
 with a penalty, when he says : " If you forgive not 
 one another their trespasses, your Father in heaven 
 will not forgive you." How important then is this 
 doctrine of forgiving love, when the want of it 
 rejects us from a throne of grace. If God must 
 forgive us all our sins, forgive us every day, surely 
 w^e can forgive our brethren for all we have to bear 
 with them. Forgiveness for our brethren requires 
 only that we should sink deep in the new command- 
 ment, or rather it should sink deep into us. 
 
 This forgiving love implied in the new command- 
 ment, with all its sacred power, is much needed in 
 our church councils, especially in troubles; with it 
 there is a road, a way out of all our church difficul- 
 ties ; without it there is no remedy. There may be 
 a form of words, a show of settlement, but without 
 
160 LIFE OF ELDER R. H. MILLER 
 
 the Christlike, forgiving loye in the heart, the for- 
 mality is an empty shell, and worse, a feeling of bit- 
 terness, ready to break out when another stroke of 
 Satan comes. Nothing but the love of the new com- 
 mand, pure. Christlike, forgiving love, can sweeten 
 the bitter cup. We should drink of that love until 
 it be shed abroad and deep in our hearts, to qualify 
 us for the work of faith and the labor of love in the 
 church. 
 
 This forgiving love of Jesus runs out to meet and 
 restore the erring brother, like the prodigal's father ; 
 while yet afar off, his father runs to meet him ; kills 
 the fatted calf for him, puts the best robe on him, 
 calls a feast because his heart is full of forgiving 
 love and full of happiness. But the unforgiving, eld- 
 er brother fills his own bitter cup. He stands with- 
 out because there is no joy for him where the feast 
 of forgiving love rejoices over the prodigal's return. 
 Forgiving love is the great peacemaker which rec- 
 onciles the children of men to one another and to 
 God. 
 
 Third. We shall love our enemies. In this com- 
 mand much of the Christian spirit is required. This 
 spirit was in our Savior when " He gave himself 
 for the just and the unjust," and when he prayed 
 for those who crucified him : " Father, forgive them 
 for they know not what they do." Out of the prin- 
 ciple of this command comes the truth that we re- 
 turn good for evil, and pray for those who despite- 
 fully use us. 
 
 This heaven-born love, that seeks the good of our 
 neighbor, is the principle on which a sinner is saved. 
 
SELECTED SERMONS 161 
 
 While we were enemies Christ died for us. It is the 
 love of God reaching fallen, rebellious man that 
 saves him; and this command to love our enemies 
 truly would make the disciple like his Father in 
 heaven, who sends his rain on the just and on the 
 unjust. 
 
 In this age of elastic sentiment, some have con- 
 tended that they could love their enemies and go 
 to war with them, using all the means in their pow- 
 er to destroy them ; but surely this cannot be a scrip- 
 tural view of love. Had Christ loved the world in 
 such a manner, no sinner could find redemption in 
 the wounds of our Savior. But his love for the en- 
 emies of truth, offers them pardon and mercy on 
 the peaceable terms of the Gospel. 
 
 This doctrine that we should love our enemies, 
 puts into our hands the most powerful weapons of 
 victory. By love an enemy may be conquered and 
 made a friend. By force he may be subdued and 
 made a slave. The victory gained by love is com- 
 plete, even over an enemy. It is God's way, his 
 means of converting sinners, and he has committed 
 it unto us, that we may, by it, work for the victory 
 of the cause of Christ. 
 
 We now come to consider the new commandment 
 as something more, in the doctrine of love, than has 
 before been taught among the children of men. 
 
 Third. This new commandment has in it the doc- 
 trine of self-denial. It shows how, like Christ, we 
 should labor for the good of the church. " Though 
 he was rich, for our sake he became poor, that we, 
 through his poverty, might be made rich." He 
 
162 LIFE OF ELDER R. H. MILLER 
 
 humbled himself and in due time he was exalted. 
 This shows his great desire for the church to be ex- 
 alted and what he did to confer honor, and glory 
 and greatness upon it. 
 
 We should so love the church as to humble our- 
 selves to it in our opinions and our views ; in all our 
 ways we should be submissive to our brethren. This 
 qualifies us to exalt and honor the church in all her 
 councils and decisions. Because we love the breth- 
 ren, we respect and submit to their counsel in An- 
 nual Meeting, and labor in our weakness to build up 
 and honor the church above our own opinions and 
 all the institutions of men. This love for the breth- 
 ren makes it a pleasure to accept their counsel in 
 dress and nonconformity to the world. It makes 
 us feel that their counsel is the most safe and 
 sure way for us to take in all matters where there 
 is no "thus sayeth the Lord." This love which 
 makes us humble and self-denying among our breth- 
 ren, and at the same time greatly respect their coun- 
 cils, it is the sure road, the safe way to peace and 
 happiness in the church for which Christ died. 
 
 Fourth. The appointed means of the Gospel is 
 a divine faith and practice, the channels of love Gk)d 
 has opened for the fellowship of his children. It is 
 through these channels of divine truth that we 
 should love one another " as Christ loved us." As 
 the love of Christ embraced all truth of revelation, 
 all the righteousness and obedience of the Gospel 
 on the one hand, and his church on the other, and 
 for salvation brought them together, so the love of 
 Christianity embraces one another in gospel truth, 
 
SELECTED SERMONS 163 
 
 righteousness and obedience. As the love of Christ 
 for the saints has given them all blessings of gospel 
 light and opened the eyes of their understanding, 
 giving knowledge of spiritual life by a change of 
 heart, so through every blessing and mercy they 
 receive must and does flow the stream of brotherly 
 love to all the kindred spirits of Christ, making a 
 more perfect and sacred union under the second 
 covenant than that made by the first. 
 
 Fifth. This love of Christ was spiritual in its 
 work, design and blessing. It was manifested to a 
 spiritual people, those who were born of the Spirit 
 and adopted into a spiritual kingdom. His instruc- 
 tion to them was on spiritual subjects; his conver- 
 sation was about spiritual things, to turn their 
 minds to the righteousness brought from heaven. 
 He chose them out of the world to sanctify unto 
 himself a peculiar people, zealous of good works, 
 and he continued with them a constant Companion 
 and faithful Friend. Such should be our love for 
 the brethren; we should choose them as our com- 
 pany, associate with them as those who feared the 
 Lord and spake often one to another. Our conver- 
 sation should be like his, about spiritual things, to 
 give instruction and encouragement. 
 
 Sixth. The love of Christ to the church is shown 
 in his labor and work to teach and qualify the dis- 
 ciples for the great mission of love, to call sinners 
 to repentance. He would teach them how to preach 
 and pray and labor for the spread of the Gospel, 
 that others might hear the truth and believe. So 
 ought the brethren to love one another in that man- 
 
164 LIFE OF ELDER R. H. MILLER 
 
 ner which favors a union, working together like the 
 man Christ Jesus for the salvation of sinners, to call 
 them unto the faith and practice of the primitive 
 church ; for unto that they are called by the Savior 
 and his apostles. And for them, for the church, and 
 for the saving truths of the Gospel, we should be 
 led to labor as brethren at work for the spread of 
 primitive Christianity. 
 
 We have tried to set forth some of the blessings 
 derived from love, as the bond of union and fellow- 
 ship among Christians, and now, to cover our 
 failures, we pray God to help us to realize the 
 commandment of our Savior when he says: "A 
 new commandment I give unto you; that ye love 
 one another as I have loved you." 
 
 SAVED BY THE POWER. 
 
 "Who are kept by the power of God through faith unto 
 salvation ready to be revealed in the last time." 1 Peter 1 : 5. 
 
 All the hope and trust of the Christian are found- 
 ed on the power of God in salvation. Man, who has 
 not the wisdom or power to save himself, must look 
 beyond the finite, beyond the feeble arm of creature 
 agency up to the infinite power and wisdom of Je- 
 hovah, to find safety and certainty in redemption. 
 Salvation, founded upon the work of divine power, 
 in the whole life of the Christian, in his faith, in his 
 practice, in his experience, is the surety of his vic- 
 tory and triumph at last, as it is of his peace and 
 happiness at present. 
 
 Some persons readily admit the power of God in 
 
SELECTED SERMONS 165 
 
 creation, but deny his power in the laws of nature, 
 attributing the works of nature to nature's laws. 
 Such are properly termed scientists, who decide that 
 laws in nature govern all things and contend that by 
 living in obedience to the laws of nature, man 
 reaches the highest state of happiness possible for 
 him to attain. But from the laws of nature come 
 famine, pestilence and death as well as prosperity 
 and life ; thus making the laws of nature the great- 
 est source of misery and death, and he who trusts 
 in them for hope of salvation must be confounded 
 when he sees that all nature, as well as himself, is 
 doomed to die. 
 
 Others admit the power of God to save man 
 through his miracles, but deny his power to work 
 out man's salvation through the laws of nature and 
 revelation, thus denying all the power of God to 
 save man through means, and making the laws and 
 commands of God in revelation of no effect or force 
 in salvation. This theory takes a part of the truth 
 only because it limits the power of God in salvation 
 to miracles alone. 
 
 In the divine government of God, he no more 
 works without the laws of nature and revelation 
 than he does without miracles; and to set aside 
 either of them in God's providence and plan of re- 
 demption is a dangerous error opposed to the truths 
 of the Bible. In leading the children of Israel 
 out of Egypt, God did it by his divine power, but 
 it was done through the laws of revelation and of 
 nature as well as by miracles. He gave his com- 
 mand to Moses and Israel ; this was his law revealed 
 
166 LIFE OF ELDER R. H. MILLER 
 
 to them. The children of Israel journeyed from Ra- 
 meses to Succoth. When they came to the Red 
 Sea God " caused the sea to go back by an east 
 wind.'* Here is a miracle through the laws of na- 
 ture. God delivered the children of Israel out of 
 Egypt by his divine power, and he did it through 
 miracles, through his commands and laws revealed 
 to them in such a plain manner that it cannot be 
 denied. 
 
 Those who found revelation on miracles alone do 
 so because they think if the works of man have 
 anything to do with it, salvation would not be of 
 God. But this is an erroneous view, because God 
 can work by his power through human agency as 
 well as through miracle; in fact, all of his provi- 
 dence and redemption as revealed in the Bible is 
 through human agency. God's salvation to the hu- 
 man family was through Noah; his miracles to the 
 children of Israel through Moses, and the agency 
 of the prophets and lawgivers; and when we come 
 to the Gospel, salvation is there given to man by 
 the power of God through human agency as well as 
 through miracles. 
 
 This brings us to see the strong ground on which 
 the Christian stands. Accepting the whole truth of 
 revelation he looks to the power of God to save him. 
 When the seasons roll around and the rains come 
 and bring a plentiful harvest, he remembers that it 
 is " Our Father " in heaven who sends the rain on 
 the just and the unjust. He looks beyond the laws 
 of nature up to the divine power from which all 
 his blessings come. So in all the plan of salvation, 
 
SELECTED SERMONS 167 
 
 it, 
 
 he accepts the laws, the commands of God, knowing 
 that they were given by the divine power; and he 
 obeys them, feeling that they are so many ways and 
 means through which the divine power keeps and 
 saves him. 
 
 In this manner all the works of nature, all the 
 laws and commands of God are a continual source of 
 peace to the Christian. They all come freighted 
 with blessings to feed the wants of his soul, body 
 and spirit; they are the means appointed of God 
 to save him. They may bring old age, they may 
 bring affliction and trouble, they may bring pesti- 
 lence and want, but then we know that there is a 
 power working over all to make every providence, 
 every pain and sorrow a means through which the 
 divine power is preparing us for mansions of bliss. 
 
 The divine power can bring the right blessing out 
 of a Joseph sold into slavery; can turn all the sor- 
 rows of Jacob into fullness of joy ; can make deliver- 
 ance to Israel sweeter on account of a bondage in 
 Egypt; can heal the afflictions of Job and make 
 him know that his " Redeemer liveth." 
 
 Another thing connected with the power of God 
 is his decrees and purposes. The salvation of man 
 was foreordained, and all the means by which 
 the plan of redemption is made perfect were fore- 
 ordained. When God purposed and decreed the sal- 
 vation of man, he foreordained the plan. The law 
 of faith and obedience to all the commands and pre- 
 cepts were decreed and given by the divine power. 
 As the apostle says, "You are created in Christ 
 Jesus unto good works, which God has before or- 
 
168 LIFE OF ELDER R. H. MILLER 
 
 dained that ye should walk in them." Every com- 
 mand is made efficient in the divine purpose and de- 
 creed as a means through which the divine power 
 keeps and saves the heirs of salvation. How dan- 
 gerous and rebellious to set aside the commands or 
 any part of the plan of salvation which God has 
 foreordained. Or who has a right to change the or- 
 dinances that God has given to the church by his 
 Son? 
 
 To get the truth on the subject of how we are 
 saved by the power of God, let us go back to the 
 apostles' day when our text was written. There 
 was a people kept by the power of God in that age. 
 and the way it was done is the important truth we 
 wish to learn. And we are thankful that God has 
 told us in the Gospel how he kept the church in that 
 day. They were led by inspired teachers along the 
 pathway that leads from earth to heaven. In this 
 pathway are baptism, the Lord's supper, the com- 
 munion, the holy kiss and all the rest of God's com- 
 mands which he foreordained that they should walk 
 in them. The church then was safe, and the gates 
 of hell could not prevail against it, because God kept 
 it in his own way, and the people whom God keeps 
 are eternally safe. 
 
 As Noah was safe, kept by the power of God in 
 his own appointed way while a sinful and rebellious 
 world sank to rise no more, so in the day of judg- 
 ment, will the primitive Christian be safe, who has 
 been kept In God's own way, while a sinful and re- 
 bellious world Is driven from the presence of God 
 and the glory of his power. What a contrast be- 
 
SELECTED SERMONS 169 
 
 tween the two companies who stand before God 
 awaiting his judgment. On the one side are those 
 who are kept by his power, in his own way. In that 
 company are those who have continually walked in 
 all the commands of the Lord blameless, have kept 
 the faith once delivered to the saints, and in a meek 
 and quiet spirit have followed the good works which 
 were foreordained and given of God. 
 
 But where stand the other company of those who 
 have wilfully neglected God's commands, who have 
 refused to obey from the heart that form of doc- 
 trine once delivered to the saints? See them adorn- 
 ing themselves with gold, pearls and costly array 
 and in all the fashions of the world. See what a 
 vast company has departed from the simplicity of 
 the truth as it is in Christ Jesus, from the commands 
 by which God kept and saved the primitive church. 
 
 When you have looked at these two companies, 
 dear hearer, turn and look at yourself. Are you 
 kept by the power of God in the same way the prim- 
 itive Christians walked ? Are you kept in love with 
 the church and all the laws and commands God has 
 given it? Are your soul, body and spirit adorned 
 with all the meekness, the grace and obedience to 
 good works which God has before ordained that 
 you should walk in them? Look to your own 
 heart and see if he is keeping you in his own way 
 that you may be saved by the power of God. 
 
170 LIFE OF ELDER R. H. MILLER 
 
 TRUE GLORY. 
 
 (Baccalaureate sermon delivered at Ashland College, 
 June 19, 1881.) 
 
 " Thus saith the Lord, let not the wise man glory in his 
 wisdom, neither let the mighty man glory in his might, let 
 not the rich man glory in his riches. But let him that glorieth 
 glory in this, that he understandeth and knoweth me, that I 
 am the Lord which exercise loving kindness, judgment and 
 righteousness in the earth : for in these things I delight, saith 
 the Lord." Jer. 9: 23, 24. 
 
 In delivering this farewell sermon to you, the 
 members of this graduating class, it is both natural 
 and reasonable that we should invoke the blessings 
 of God to attend you through your future life, and 
 point you to his truth as the last lesson given you 
 within the walls of this college. Since your colle- 
 giate course is complete, and you are about to go 
 out into the world to play your part in the great 
 drama of life, it is fitting that our deep concern 
 for your welfare should mainly rely on the truths 
 of Christianity, which have governed us in your lit- 
 erary training, and which we hope will govern you 
 in your future life. 
 
 There are now, have ever been, and ever will be 
 men who govern and rule in the world by means of 
 power and influence that they possess. From the 
 highest ranks of society down to the lowest, in re- 
 ligion, politics, and social life, some men are ruling 
 spirits, moulding the character of the social and 
 business world and directing it to its weal or woe. 
 In this class of men we have our greatest interest. 
 To them the world must look. And for their ad- 
 
SELECTED SERMONS 171 
 
 vantages they owe to God a great account. Some- 
 where in these ranks of men we expect you, my 
 young friends, soon to take a place. For these rea- 
 sons we adopt this text for this occasion, that its 
 truth may have some weight to determine the fu- 
 ture character and work of those who have enjoyed 
 the labors and care of this college, to prepare them 
 for usefulness in the world. 
 
 " Let not the wise man glory in his wisdom." The 
 first thought in our text is a warning of danger 
 to you in your future pathway of duty. All the 
 human wisdom you may have obtained, and how- 
 ever great your attainments may be, without the 
 truth of Christianity to inspire your future with sa- 
 cred and Godlike affection for the good of mankind, 
 will be in vain and possibly lost. You should not 
 glory in your attainments but in the "wisdom 
 which is from above." Let your attainments serve 
 you as a means of doing good in the world and 
 make that purpose the great object of your life. Let 
 your purpose be higher than any selfish object and 
 let the glory of your character brighten the great 
 mission of man in the world, to glorify God. This 
 text will teach you not to let your learning exalt 
 you. The young man beginning life smoothly and 
 with bright prospects before him needs the warning 
 in our text not " to glory in his wisdom," but let 
 a higher view of your attainments rather teach you 
 humility. As you go from this college building, bid- 
 ding us farewell, let the power and influence of your 
 learning be directed by the higher view, which will 
 turn your labors through this life into the pathway 
 
172 LIFE OF ELDER R. H. MILLER 
 
 which leads to the reward in the life to come. 
 
 " Neither let the mighty man glory in his might." 
 Another warning to you. Men of power seem to 
 forget the wants of others, lose their sympathy and 
 are often found ruling over their inferiors with tyr- 
 anny. You go out from here with advantages and 
 power in some respects above the mass of mankind. 
 But let not your advantages make you look down on 
 others. Take your stand in the common walks of 
 life with the people, and let your life be a means to 
 elevate theirs. Let your learning improve theirs. 
 Impart to the world some benefits from your own 
 education, and most of all let the sacred truths of 
 C iristianity make you glory in the might of him 
 whose blessings have made you what you are, and 
 given you such opportunities to reach all that a 
 well-spent life can ever enjoy. This text condemns 
 every form of tyranny and oppression. The strong 
 should not oppress the weak. It is God's plea for 
 the poor and helpless. And from it we hope you 
 may learn to use the power you have attained to de- 
 fend the rights, and turn the blessings of life into 
 the humble pathway of the poor and helpless. Edu- 
 cation has always been the enemy of tyrants, while 
 it has plead the cause of the poor. With the mass 
 of the people well educated, the mighty man loses 
 his power to oppress them, and in it the rights of 
 the weak find the strongest protection. 
 
 " Let not the rich man glory in his riches." You 
 may at first view conclude this part of our text does 
 not apply to you, because you have not the riches 
 alluded to. But as it is true that riches are a power 
 
SELECTED SERMONS 173 
 
 in this world, which often oppresses the poor, so 
 it is true that education is the only power to defend 
 them against the encroachment. Learning is a pow- 
 er, it is true, but less than any other power is it 
 inclined to oppress the weak, and more than any 
 other is it able to stand against the strong. This 
 part of our text also teaches us the vanity of trust- 
 ing in riches ; that earthly things alone cannot satis- 
 fy the wants of the immortal spirit; that all there 
 is of human wisdom, might and wealth cannot give 
 happiness to the immortal mind unless the truth 
 of revelation brings them in harmony with the di- 
 vine will. You may have them all combined, but if 
 not controlled by the Gospel of Christ in its sacred 
 truth, you may be a curse to the world, and blast 
 the image of God in your own immortal nature, till 
 it would be better for the world if you had not lived 
 in it, and better far if you had not been born. 
 
 " But let him that glorieth, glory in this that he 
 understandeth and knoweth me." This part of our 
 text opens the glory there is for you to understand 
 and know God with all your knowledge. If this be 
 lacking, life is a failure. To understand and know 
 God is the brightest glory of man. This divine ra- 
 diance, which is the light of the world, is made 
 doubly strong by being blended with the advantages 
 you have and the attainments you have made. This 
 is the highest and greatest knowledge ever attained 
 by man. With it your education is riches far more 
 than pearls or diamonds, because by it the mind and 
 heart are adorned with the richer pearl of great 
 price. The young man who starts out in life to meet 
 
174 LIFE OF ELDER R. H. MILLER 
 
 its battles without the wisdom of God to direct his 
 course, meets its dangers all in doubt, and in its 
 trial he is an easy prey to every vice. But the young 
 man whose heart is fixed on the Rock of Ages, 
 whose mind is stored with wisdom from above, is 
 worthy and deserves the confidence of all. And if 
 you hold fast to the religious and moral training 
 you have received here, there is no danger for 
 your safety and no doubt for your success in life. 
 
 Your education has been the study of Go'd in 
 nature, in science. Every truth you have learned 
 is that much knowledge of the law and mind of God. 
 To know and understand him in nature's great book 
 insures your usefulness in the path of duty by bring- 
 ing you nearer to him. Every truth in nature car- 
 ries you back to its fountain where you may know 
 and understand more of God. You need, too, to 
 know him in his revealed truth in Christ with all 
 the perfection of wisdom manifested for you. To 
 know him is the riches of understanding which 
 turns all knowledge to the glory of God and man. 
 
 " I am the Lord which exercise loving kindness, 
 judgment and righteousness in the earth." With you 
 there has been much pains taken, time and money 
 spent, to cultivate and improve all your powers. 
 Paul-like you have been brought up at the feet of 
 Gamaliel ; your advantages increase your obligations 
 to God and the world. To exercise loving kind- 
 ness, judgment and righteousness is the solid foun- 
 dation God would make for your character. On this 
 foundation you can stand against all opposition. 
 Kindness to all you meet in life; it costs but little 
 
SELECTED SERMONS 175 
 
 and pays much. It will smooth your own path- 
 way and bless and win the world around you. It 
 will give a thousand little helps to others and bring 
 as many back to you. We earnestly hope you will 
 not make your way through life without kindness 
 to all. 
 
 " Judgment." This text means to deal justly with 
 all men, to do right in regarding the wants and 
 conditions of other men. This will give you busi- 
 ness, give you opportunity to do good in the world. 
 More, it will make you strong to plead the cause of 
 the poor, and defend the rights of the weak. Let 
 the divine law make up your judgment in all cases, 
 and mercy be mingled with its execution, then your 
 life will be a blessing to you and to the world in 
 which you live. 
 
 " Righteousness." This last item in our text is 
 full of importance to you. Because of your superior 
 learning young men like you, adorned with right- 
 eousness of Christ, are the brightest hopes of the 
 world, the highest joy of parents, the greatest hap- 
 piness to others. We pray that righteousness may 
 be a radiance round your pathway of duty down the 
 stream of life, until its evening sun has set, and 
 prepared you for the reward of a well-spent life. 
 
 We bid you farewell, praying God's blessing may 
 ever attend you, and save you at last. 
 
176 LIFE OF ELDER R. H. MILLER 
 
 THE christian's WARFARE ENDED. 
 
 (Funeral sermon of John Studebaker, the father of the 
 famous Studebaker Bros., at South Bend, Ind., Dec. 17, 
 1877.) 
 
 " I have fought a good fight, I have finished my course, 
 I have kept the faith. Henceforth there is laid up for me 
 a crown of righteousness, which the Lord, the righteous 
 judge, shall give me at that day: and not for me only, 
 but unto all them also that love his appearing." 2 Tim. 
 4: 7-8. 
 
 The language of the text gives the impressive 
 figure of an old soldier w^hen his warfare is ended, 
 passing from labor to reward. It is his last look 
 back over the many hard fought battles of his life. 
 He says first, " I have fought a good fight." This 
 language expresses the feeling of the apostle, when 
 he contemplates the life of the Christian with its 
 trials and labors as a warfare ended, the victory 
 won, and the old soldier lays his armor by. The 
 soldier's life is full of interest, trials and dangers. 
 Though the battle is long and hard, the fight is a 
 good one, because it brings the victory at last. How 
 well this thought in the text applies to Father Stude- 
 baker; he could look back over a long life full of 
 trials, misfortunes and sufferings, but victory and 
 deliverance have come. His last battle is over. His 
 passport is sealed to go home. But ere he starts, 
 he selects this text to tell us that the fight with 
 all of its troubles has been a good one. 
 
 Another thought making this text impressive is 
 the warfare; it is not alone for the benefit of self. 
 Thousands reap the reward of the soldier's suffer- 
 
SELECTED SERMONS 177 
 
 ing and victories. Many rejoice in peace and pros- 
 perity where the soldier bled and died for the cause 
 of others. So the apostle in many hard fights 
 suffered long. And how many are richly blessed by 
 the labors of that soldier of the cross ! So too, our 
 old father, a faithful soldier in his integrity, fought 
 battles of life for the good of others, teaching and 
 defending the sacred principles of his religion, in 
 industry and honesty, thus laying the foundation of 
 prosperity for the family who in business and in- 
 fluence are equal to any in the West. They, today, 
 should look back to the life of their father and feel 
 the truth of the text, that he has fought a good fight 
 for them. This thought, too, sweetens the bitter- 
 est cup in the life of a soldier, to see that his suf- 
 fering is the coffer in which the richest jewels are 
 kept. In the land of contest and trial, the golden 
 sheaves are gathered for the angel harvest. 
 
 Second. The apostle says, " I have finished my 
 course." In this are expressed the feelings of one 
 who has laid down the cross and is; ready, waiting 
 to receive the crown. The work is finished; then 
 comes the change from labor to reward. Oh, how 
 sweet is rest to the worn-out and afflicted soldier, 
 when he receives his long furlough to go home ; his 
 final discharge signed; his passport sealed! He 
 gladly sings, 
 
 " When I can lay my armor by, 
 And dwell with Christ at home." 
 
 The Christian sees much of God in the work when 
 it is furnished. Trials, afflictions and sorrows may 
 
178 LIFE OF ELDER R. H. MILLER 
 
 have made up his days and years, but God appointed 
 them all and his divine pow^er safely keeps his faith- 
 ful soldier when the storms of sorrow rage. The 
 work is finished, but how good it is for the soldier 
 who can stay till his work is well done. He takes 
 his passport and goes home but he leaves the work 
 he has finished, a blessing to all behind him. The 
 apostle has gone home, but what a glory in the 
 work he has left us ! So it is with our father ; his 
 place in the family circle is vacant but his Chris- 
 tian example still lives in the hearts of his friends, 
 — a treasure richer than jewels and more lasting and 
 bright than marble glass. 
 
 Third. " I have kept the faith." Paul looks over 
 his past life, and speaks of the great joy and com- 
 fort in his faith unshaken, unwavering, when he 
 comes to cross the river. Through all the misfor- 
 tunes of life, in perils by land and sea, in prison, 
 and among false brethren, in the cold, damp dun- 
 geon at Philipf)i, his feet made fast in the stocks, 
 his faith could find songs of redeeming love to sing 
 at midnight, the prison was cheered with the hope 
 of immortal life and the crown of righteousness 
 soon to be given. His faith in God he kept to the 
 last, even when led to the block of Nero and all 
 men had forsaken him. " Nevertheless," said he, 
 " the Lord stood by me and strengthened me." 
 
 " Henceforth there is a crown of righteousness 
 which the Lord, the righteous judge, shall give me 
 at that day." A crown implies all of the honor and 
 power and wealth that can be conferred upon the 
 conqueror when the warfare is ended. Thus Paul 
 
SELECTED SERMONS 179 
 
 represents the glory of eternal life given to the sol- 
 dier of the cross when the victory is won. By 
 " henceforth," Paul means that the crown is now 
 ready, waiting for me. Not a crown of gold, pearls 
 and diamonds to give earthly honor and power, but 
 a crown of righteousness to give the heir of God ; 
 " an inheritance incorruptible, undefiled, that fadeth 
 not away, and reserved in heaven." Our old father 
 would have this text at his funeral, because it points 
 his children to his hope in the crown of righteous- 
 ness, richer than all earthly things and waiting for 
 him beyond the river. "The Lord the righteous 
 judge shall give " that crown when the soldier gets 
 his last discharge and comes home. It is not a 
 bounty of a few acres of land or a few dollars of 
 money, but a right to sit with him on his throne, 
 to be kings and priests in the resurrection, made in 
 the glorious likeness of the Son of God, crowned to 
 reign with him forever. 
 
 This crown the Lord will give at that day, a time 
 appointed when the Judge shall give the crown. 
 We may all soon change worlds and go to take that 
 crown when the Judge says, " Come, ye blessed 
 of my Father, inherit the kingdom." As Abraham 
 looked for a city whose builder and maker is God, 
 so our old father did. Out of his long afflictions 
 on earth, he could look beyond to that city where no 
 sickness, sorrow, pain nor death ever enter its jas- 
 per walls, no funeral trains ever walk its golden 
 streets. 
 
 " And not to me only but to all them that love 
 his appearing." This shows the ardent desire of the 
 
180 LIFE OF ELDER R. H. MILLER 
 
 apostle for the welfare of others. Still like the 
 faithful soldier, his warfare is not for himself only 
 but also for the good of others. This great gov- 
 ernment is the fruit of the revolutionary struggle 
 that our fathers made. The soldier there fought 
 and bled for our good as well as his own. This 
 point in the text we can realize when we think 
 how great are the blessings given to the church by 
 the labors of the apostle. What a heritage for 
 after-generations has been given by the labors of 
 the old apostle, to lead them on to righteousness and 
 to victory. How truly this beautiful thought in the 
 text, " Not for me only," applies to Father Stude- 
 baker. Few men could be found who had more 
 concern for the welfare of others than he. His char- 
 ities were often more than his circumstances would 
 allow. His family, the church and the poor were 
 these objects in the work of his busy life. And we 
 are glad to see that after so much labor and love in 
 his eventful life, plenty and peace crowned his old 
 age. This text points his children back to all the 
 labors of his life, with the thought, " Not for me 
 only," and then points us forward to the crown of 
 glory with the same words, " Not for me only." 
 
 To our old mother, who has been bereaved of her 
 husband, we can give no earthly comfort sufficient 
 to fill the heart left aching by death. In your de- 
 clining years, your pathway will be lonely even 
 amidst all the comforts earth can give. But you can 
 turn from the sorrows of earth, where death is writ- 
 ten upon all, to the brightest hopes of eternal life, 
 and from the grave of the risen Savior, learn the 
 
SELECTED SERMONS 181 
 
 glories of the resurrection in the likeness of God. 
 Go to the throne of grace and there wait all the days 
 of your appointed time till your change comes. 
 Trust in God for support and help when all the 
 powers of earth have failed, for he is able to make 
 "all things work together for good to them that 
 trust him." 
 
 And to you children, it seems needless that we 
 should tell you how great is your duty to your weep- 
 ing mother, for you, whose tenderness has never 
 failed in all the long affliction of your father, can- 
 not fail to appreciate the duty you owe to a good 
 mother when affliction, old age and weakness have 
 come upon her. All her enjoyment in this life is 
 shallow in the cup and must be filled with the love 
 and kindness of her children. We would not tell 
 you not to weep, but rather thank God that children 
 have tears to shed when bidding farewell to one 
 who has done so much for them. But we pray that 
 you will long treasure in your hearts the bright 
 example death cannot destroy, and may it turn your 
 hearts more to the spirit world when you go to the 
 grave to weep. And keep in view the empty tomb 
 of a risen Savior to cheer the darkness of death with 
 the glories of a resurrection, when this corruption 
 shall have put on incorruption, and this mortal shall 
 have put on immortality, and all the sorrows of 
 death are swallowed up in eternal life. May God 
 bless you all. 
 
182 LIFE OF ELDER R. H. MILLER 
 
 PROPHETICAL EVIDENCE OF CHRISTIANITY. 
 
 (Delivered at Mount Morris, Illinois, January 9, 1892.) 
 
 " We have also a more sure word of prophecy; where- 
 unto ye do well that ye take heed, as unto a light that 
 shineth in a dark place, until the day dawn, and the day 
 star arise in your hearts." 2 Peter 1: 19. 
 
 The evidence of Christianity, derived from proph- 
 ecy, is one of the strongest that can be brought for- 
 ward. It is God leaving witness to the children of 
 men that the book of revelation is founded on 
 divine authority. This, with the miracles of the Bi- 
 ble, constitutes one kind of evidence that we may 
 call external, because it is a witness to sustain the 
 doctrine and truth of the Bible. There is another 
 class of evidence in the Bible, to which we will al- 
 lude in our next discourse. 
 
 It requires as much wisdom and power to fore- 
 tell and fulfill the prophetic declarations of the 
 Scriptures as it does to perform their miracles, and 
 the testimony is positive when clearly established. 
 The evidence from prophecy is made clear when the 
 circumstances and events foretold are such that no 
 human knowledge could have foretold them. Es- 
 pecially, when such prophecy relates to important 
 events containing a number of great men, cities 
 and nations, extending through a long period of 
 time ; and when such prophecies are fulfilled in such 
 clear and plain manner that there can be no rea- 
 sonable doubt of the literal fulfillment, the divine 
 power and wisdom is clearlv proven. 
 
SELECTED SERMONS 183 
 
 This evidence drawn from prophecy is made the 
 test of truth against all idolatry in the forty-first 
 chapter of Isaiah : " Produce your cause, saith the 
 Lord; bring forth your strong reasons, saith the 
 King of Jacob. Let them bring them forth, and 
 show us what will happen: let them show the for- 
 mer things, what they be, that we may consider them, 
 and know the latter end of them; or declare us 
 things for to come. Shew us the things that are 
 to come hereafter, that we may know that ye are 
 gods : yea, do good, or do evil, that we may be dis- 
 mayed, and behold it together." Here power to 
 foretell future events that are beyond human wis- 
 dom or reason to know, is admitted to be positive 
 evidence of divine power and wisdom. 
 
 God sets this evidence before Israel in Isaiah 48 : 
 5 : "I have even from the beginning declared it to 
 thee, before it came to pass I showed it thee; lest 
 thou should say. Mine idol hath done them." These 
 future events are foretold for the special purpose of 
 proving that there is a God who controls all things 
 after the councils of his own will. 
 
 We will examine this testimony by referring to 
 some of the greatest men, cities, and nations of 
 which the prophets speak: Babylon, the capital 
 of Chaldea, contained, according to classic history, 
 not less than one hundred square miles. Both 
 Isaiah and Jeremiah give many particular circum- 
 stances concerning its destruction, nearly one hun- 
 dred years before it was destroyed. Isaiah 13 : 19- 
 22 : "And Babylon, the glory of the kingdoms, the 
 beauty of the Chaldees' excellency* shall be as when 
 
184 LIFE OF ELDER R. H. MILLER 
 
 God overthrew Sodom and Gomorrah. It shall nev- 
 er be inhabited, neither shall it be dwelt in from gen- 
 eration to generation; neither shall the Arabian 
 pitch his tent there; neither shall the shepherds 
 make their fold there. But wild beasts of the desert 
 shall lie there; and their houses shall be full of 
 doleful creatures; and owls shall dwell there, and 
 satyrs shall dance there. And the wild beasts 
 of the islands shall cry in their desolate houses, 
 and dragons in their pleasant palaces : and her time 
 is near to come, and her days shall not be pro- 
 longed." 
 
 Isaiah 21: 2 also foretells that Babylon shall be 
 destroyed by the Medes. Jeremiah 51: 11 foretells 
 the same things concerning the utter destruction of 
 that great city. First, that the city and its walls 
 shall be utterly thrown down and destroyed: Sec- 
 ond, that it shall never be inhabited, and no man 
 shall dwell there from generation to generation; 
 that the Arab shall not pitch his tent there, neither 
 shall the shepherd make his sheepfold there, but 
 the wild beasts shall dwell in their houses and in 
 their pleasant palaces. This prophecy concerning 
 Babylon has been fulfilled so clearly that for many 
 generations the ruins of the great city have been a 
 lonely, desolate habitation for wild beasts, wholly 
 deserted by man as though they were the haunted 
 grave of the Chaldees' greatness. 
 
 The third point in this prophecy is that Baby- 
 lon should be dstroyed by the Medes and the Per- 
 sians. This prophecy, made by Isaiah, one hundred 
 and seventy years before it was destroyed, is ful- 
 
SELECTED SERMONS 185 
 
 filled to the very letter, and cannot fail to be clear 
 evidence of the inspiration of the Bible. And fur- 
 ther, as intimated in Isaiah 13 : 19, and Jeremiah 51 : 
 39, Babylon should be surprised and suddenly de- 
 stroyed ; so we learn from history that in a great 
 festival of Babylon, Cyrus entered the city by the 
 channel of the river and took the city by surprise. 
 
 Nineveh, another city of ancient times, of equal 
 if not greater size than Babylon, is another test of 
 prophecy. Jonah was sent to warn the city of its 
 impending doom. He speaks of its size in the third 
 chapter and third verse; he says Nineveh was an 
 exceeding great city of three days' journey. Classic 
 history puts it at sixty miles in circumference. 
 Nahum 3 : 13 : " Behold, thy people in the midst of 
 thee are women : the gates of thy land shall be set 
 wide open unto thine enemies : the fire shall devour 
 thy bars." Verse fifteen : " There shall the fire de- 
 vour thee: the sword shall cut thee off, and it shall 
 eat thee like the canker worm." Verse nineteen: 
 " There is no healing thy bruise, thy wound is 
 grievous." 
 
 In Nahum 2 : 9, 10, we hear it is to be raked of its 
 treasures, its silver and gold. Zephaniah 2: 13, 14, 
 tells us that Nineveh shall be desolate and dry like 
 a wilderness, but flocks shall lie there. Not like 
 Babylon, never to be inhabited by man, but never 
 to be rebuilt. 
 
 Mr. Layard, in excavating some of the ruins of 
 Nineveh, found, as the prophet Nahum had said, 
 that it had been burned with fire, as proven by the 
 charred remains still standing. Also Mr. Layard 
 
186 LIFE OF ELDER R. H. MILLER 
 
 could not find any treasures or images of value in 
 all the ruins he excavated, thus showing the truth 
 of the prophecy in all these particulars. And fur- 
 ther in excavating Nineveh, on some of the alabas- 
 ter slabs are found the names of the Jewish kings 
 and the Assyrian kings found in the Bible; thus 
 proving the truth of Jewish history as well as 
 prophecy. 
 
 Egypt is so prominent in the Scriptures and in 
 history that we would expect to find the truth of 
 the Bible and the authenticity of the Scriptures 
 tested by prophecies concerning the future destiny 
 of Egypt. The prophecies concerning it are very 
 clear. Ezekiel 30 : 25, 26 : "I will strengthen the 
 arms of the king of Babylon, and the arms of Pha- 
 raoh shall fall down; and they shall know that I am 
 the Lord, when I shall put my sword in the hand of 
 the king of Babylon, and he shall stretch it out upon 
 the land of Egypt.- And I wall scatter the Egyp- 
 tians among the nations, and disperse them among 
 the countries; and they shall know that I am the 
 Lord." Ezekiel 29: 19: "Therefore thus saith 
 the Lord God; Behold, I will give the land of 
 Egypt unto Nebuchadrezzar, king of Babylon; and 
 he shall take her multitude, and take her spoil, and 
 take her prey; and it shall be the wages for his 
 army." 
 
 Here it is foretold that Nebuchadrezzar, king of 
 Babylon, should conquer Egypt and scatter the 
 Egyptians among all nations and countries; and 
 classic history teaches us that it was literally ful- 
 filled. Ezekiel 30 : 13 : "And there shall be no more 
 
SELECTED SERMONS 187 
 
 a prince in the land of Egypt." We know that the 
 line of the Pharaohs has been destroyed and there 
 has not been, and is not now, a prince of the land 
 of Egypt to rule her people, but foreign powers 
 rule a feeble country that was once the most power- 
 ful nation in the East. Even this is as Ezekiel said 
 it should be. Ezekiel 29: 15: "It shall be the 
 basest of kingdoms ; neither shall it exalt itself any 
 more above the nations." 
 
 Here is a plain prophecy fulfilled before the eyes 
 of the world for more than eighteen hundred years, 
 making strong and undeniable evidences of the au- 
 thenticity of the Scriptures. The future destiny 
 and final destruction of the great nations and cities, 
 foretold by the prophets and fulfilled as they are be- 
 fore the eyes of the world, is conclusive evidence of 
 the authenticity of the Bible. 
 
 But there are prophecies concerning the Israel- 
 ites which are, if possible, stronger proof that the 
 Bible is an inspired book. Moses in the book of 
 Deuteronomy, 31 : 29, says to the Israelites, " For I 
 know that after my death ye will utterly corrupt 
 yourselves, and turn aside from the way which I 
 have commanded you; and evil will befall you in 
 the latter days ; because ye will do evil in the sight 
 of the Lord, to provoke him to anger through the 
 work of your hands." 
 
 Moses speaks in particular concerning the punish- 
 ment of Israel in Deut. 28: 64: "And the Lord 
 shall scatter thee among all people, from one end of 
 the earth even unto the other ; and there thou shalt 
 serve other gods, which neither thou nor thy fathers 
 
188 LIFE OF ELDER R. H. MILLER 
 
 have known, even wood and stone." Here is a 
 prophecy of Moses, that Israel should be dispersed 
 among all nations, made fifteen hundreds years be- 
 fore it was fulfilled. And we know that it is so 
 plainly brought to pass in all its particulars that 
 no skeptic can doubt, for no human wisdom could 
 foresee such an unnatural event as scattering one 
 people among all the nations of the earth. This 
 same prophecy was repeated by the Savior nearly 
 fifteen hundred years after it was delivered by 
 Moses, with the addition that Jerusalem should be 
 trodden under foot of the Gentiles until the time of 
 the Gentiles be fulfilled. Luke 21: 24. 
 
 Although Israel is scattered among all nations, 
 they still remain God's peculiar people, a separate 
 race from all the nations of the earth. This is an 
 unnatural exception that the Jews should dwell 
 among all nations and never become amalgamated 
 with them by intermarriage. Since they have 
 remained a separate people and a distinct race ac- 
 cording to prophecy, we are left with no reasonable 
 doubt that a divine Providence rules over this 
 people, to carry out a greater prophecy that they 
 will be gathered into their own land. Ezekiel 11: 
 16, 17: "Thus saith the Lord God; Although I 
 have cast them far ofif among the heathen, and al- 
 though I have scattered them among the countries, 
 yet I will be to them as a little sanctuary in the 
 countries where they shall come. Therefore say, 
 Thus saith the Lord God ; I will even gather you 
 from the people, and assemble you out of the coun- 
 
SELECTED SERMONS 189 
 
 tries where you have been scattered, and I will give 
 you the land of Israel." 
 
 Again Moses says in Deut. 28 : 36 : " The Lord 
 shall bring thee, and thy king which thou shalt set 
 over thee unto a nation which neither thou nor thy 
 fathers have known; and there shalt thou serve 
 other gods, wood and stone." Here Moses says 
 that Israel and the king they shall set over them 
 shall be carried away captive to another nation. 
 And when we see this prophecy made four hun- 
 dreds years before Israel had a king, we must ad- 
 mit that more than human wisdom foresaw that 
 Israel would set up a king to rule over them, and 
 that this king and people would be led into another 
 nation. 
 
 Deuteronomy 28 : 53-56 foretells the terrible trials 
 at the siege of Jerusalem, that parents should eat 
 their own children, which Josephus says was liter- 
 ally fulfilled fifteen hundred years after it was spok- 
 en. Again Moses says in verse 68 : "And the Lord 
 shall bring thee again into Egypt with ships, by the 
 way whereof I spake unto thee: Thou shalt see it 
 no more again : and there ye shall be sold unto your 
 enemies for bondmen and bondwomen, and no man 
 shall buy you." Josephus and other writers say 
 that many of the Jews were carried into Egypt and 
 sold into slavery — thus fulfilling the prophecy of 
 Moses in every particular. Many other prophecies 
 in the Old Testament might be referred to, but as 
 they are mainly repetitions of Moses' prophecy 
 concerning Israel, it is necessary to refer to the 
 fact that all the suffering that Israel endured was 
 
190 LIFE OF ELDER R. H. MILLER 
 
 on account of disobeying the law of God. The Bible 
 shows that when Israel obeyed, their peace and 
 prosperity abounded everywhere; but when they 
 disobeyed, sorrow and trouble fell upon them till 
 they were finally cut off and scattered among all 
 nations. 
 
 We now call attention to the prophecies concern- 
 ing the Messiah, which are the most numerous and 
 remarkable found in the Scriptures. In fact all 
 the types and shadows of the Old Testament are 
 prophetic in character, pointing to Christ and the 
 church. 
 
 The first prophecy concerning the^ Messiah is 
 found in Genesis 3: 15. The seed of the woman 
 was to bruise the serpent's head. This prophecy is 
 more in reference to the character and work of 
 Christ than to his person. It gives us a clear idea 
 of the contest between good and evil; that in all 
 future time the children of the woman, led by the 
 promised Teacher, should contend against sin and 
 wickedness in the world, and finally with truth and 
 righteousness triumph in a victory which will bruise 
 the serpent's head and destroy his power. But the 
 point in this prophecy plainly seen is the opposi- 
 tion between good and evil, between the righteous 
 and disobedient, between those who serve God and 
 those who serve him not. 
 
 This same prophecy is continued to Abraham in 
 Genesis 12 : 3 : "In thee shall all the families of 
 the earth be blessed." The promise is continued to 
 Jacob, Genesis 49 : 10 : " The scepter shall not de- 
 part from Judah, nor a lawgiver from between his 
 
SELECTED SERMONS 191 
 
 feet, until Shiloh come; and unto him shall the 
 gathering of the people be." The important point 
 in this prophecy is that the tribe of Judah should 
 hold the scepter as God's peculiar people until the 
 Savior should come. We know that the ten tribes 
 were long before scattered among the nations, yet 
 the tribe of Judah remained and his princes ruled 
 in the temple service till the Savior came and the 
 city was destroyed by the Romans. No human wis- 
 dom knowledge could foresee that the tribe of Ju- 
 dah would remain a distinct tribe for hundreds of 
 years after all the other tribes were lost. It is clear 
 evidence that divine power and wisdom is the au- 
 thor of Scripture prophecy. 
 
 There are other prophecies that the Messiah 
 should come of the house of David ; that he should 
 be born in Bethlehem, Micah 5:2; and of his death 
 and resurrection. Psalm 16: 10. 
 
 The calling of the Gentile people is prophesied 
 in Isaiah 42: 1-7. We know that this was literally 
 fulfilled many hundred years after Isaiah had spok- 
 en it. We see the Gentiles called unto the covenant 
 promised in Jeremiah 31 : 31 : "I will make a new 
 covenant with the house of Israel and with the 
 house of Judah." This prophecy shows that the 
 first covenant is taken away from Israel and another 
 made on better promises, into which the Gentiles 
 are called. We know that these prophecies are ful- 
 filled in the clearest manner. The language of the 
 Savior in Matthew 21: 43, "The kingdom of God 
 shall be taken from you and given to a nation bring- 
 
192 LIFE OF ELDER R. H. MILLER 
 
 ing forth the fruits thereof," is another prophecy 
 on the same point. 
 
 [This sermon is taken from Brother Robert's own man- 
 uscript, which evidently does not contain the entire dis- 
 discourse as he gave it] 
 
 INTERNAL EVIDENCE OF THE TRUTH OF CHRISTIANITY. 
 
 (Delivered at Mt. Morris, III, Jan. 10, 1892. Next to his 
 last sermon.) 
 
 In the 16th and 17th verses of the 7th chapter of 
 John you find our text : " Jesus answered them, and 
 said. My doctrine is not mine, but his that sent me. 
 If any man will do his will, he shall know of the 
 doctrine, whether it be of God or whether I speak 
 of myself." There are other texts which have similar 
 language and express similar thoughts, bringing the 
 same subject before the mind. Paul, writing to 
 Timothy, says : " Take heed to thyself and to the 
 doctrine and continue in them, and thou shalt save 
 thyself and them that hear thee." 
 
 It is on account of the word doctrine, or the idea 
 of doctrine as presented in our text, that we have 
 selected this scripture and call your attention to 
 it. The internal evidence of the truth of all Chris- 
 tianity is founded in its doctrine, or its truth as 
 we term it. 
 
 The doctrine of the Bible is God's will revealed 
 or manifested to man, and that doctrine and spirit 
 and truth and will of God, revealed in the Bible, 
 constitute the strongest evidence there is of the 
 truth of the Bible. The reason we present doctrine 
 
SELECTED SERMONS 193 
 
 in this form is because it is that doctrine we would 
 keep before your minds during all of our sermons. 
 
 In bringing this evidence of the doctrine and 
 truth and spirit of the Christian religion before your 
 minds, we propose tonight to work from the ex- 
 ternal or outer manifestation of the truth, back into 
 its origin. We look from without where we live, 
 to within where God's truth must dwell. 
 
 The first point to which we call your attention 
 is in creation. We go back to the Author of our 
 being, the Author of the universe, the first Cause 
 of all things, whom we call God. We afiirm that the 
 Creator and Author of all organization, in heaven 
 and in earth, must be the Author of truth; that 
 he must be the Author of that doctrine in will and 
 mind and law, which brings to all his creatures their 
 happiness and enjoyment. 
 
 We go to creation because we find there the 
 works of God. He made the beasts of the field, 
 the fowls of the air, the fishes of the sea, the heav- 
 ens and the earth. By his almighty hand were built 
 all the worlds that move in the universe of space. 
 By studying the work of creation, man certainly 
 can learn something of that God who is the Author 
 of it all. That we may get correct ideas and knowl- 
 edge from the study of creation, we call your at- 
 tention more particularly to God's work in our own 
 world. 
 
 He created the beasts of the field, with their na- 
 tures and wants, the fowls of the air, with their 
 natures and wants, and the fishes of the sea, with 
 
194 LIFE OF ELDER R. H. MILLER 
 
 their natures and wants. When we think about 
 God^s work in making these creatures with their 
 natures, their wants and the laws that govern them, 
 we ask: Whence comes their happiness? The an- 
 swer must be, " The great God who made them 
 made the fountain from which flows all their hap- 
 piness." 
 
 We behold the " cattle upon a thousand hills," 
 feeding upon the green pastures, and we know that 
 these pastures were made to satisfy their wants 
 and to bring them all the happiness their nature is 
 capable of enjoying. We discover that the Author 
 of their being created the fountain from which arises 
 all of their happiness. 
 
 We see the air filled with happy birds, winging 
 their flight heavenward, and ask: Whence comes 
 their happiness? The answer again must be, the 
 same God that made them, with their powers, filled 
 a fountain through which he pours out happiness 
 upon them. 
 
 We turn to the mighty deep, teeming with God's 
 creatures, and find that their natures are met and 
 that all of their wants are supplied from the great 
 fountain which he, who created them, gives to them. 
 
 Hence the answer to the great problem before the 
 mind concerning all of these creatures with their 
 God-given wants and natures is that the great God, 
 who has created them all, has also made provision 
 for their happiness and enjoyment. 
 
 This learned, we are ready for another step in the 
 study of creation. We look down into the bowels 
 of the earth and think of the deposits of silver and 
 
SELECTED SERMONS 195 
 
 gold, iron and lead, the beds of coal and the foun- 
 tains of oil and gas, and we say at once, all these 
 minerals were not made for the beasts of the field, 
 the birds of the air and the monsters of the deep. 
 The green pastures, the aerial region and the briny 
 deep were made for them and there they rejoice, 
 but what in the work of the Creator were the birds 
 of the air made for? A moment's thought and I 
 conclude they were made for a being of a higher 
 nature — one that has knowledge and intelligence, 
 one with mind developed in harmony with the laws 
 of nature and science. Thus skilled, I see man go 
 down and bring up the ore, convert it into iron, 
 stretch it across the continent, place chariots of his 
 own construction upon it, and ride as it were, on the 
 wings of the wind; and I know these minerals 
 were not created for the beasts of the field, but 
 for beings that can utilize them and thus enjoy 
 this part of God's creation. And when I see man 
 stretch the cable across the bed of the great ocean, 
 and talk with his brother more than three thousand 
 miles away, with the speed of the lightning's flash, 
 I am led to ask: Did the God who created that 
 mind with all its capacities for culture and develop- 
 ment, and the laws which govern the activities of 
 its several faculties in the exercise necessary to their 
 growth — did that same God also create an inex- 
 haustible fountain somewhere, from which this 
 " wonderfully made " mind and soul may drink and 
 be satisfied and happy? 
 
 But we want you to think a little farther. We 
 borrow an illustration. A man puts a lion into a 
 
196 LIFE OF ELDER R. H. MILLER 
 
 cage and feeds him with grass ; but instead of living 
 and thriving upon the grass he dwindles away and 
 dies. Why? The wants of his nature were not sup- 
 plied. The pinch of hunger led to a miserable 
 death. He then puts another lion into the cage 
 and feeds him upon meat. He grows and thrives 
 and is happy. Why? Because the keeper knows 
 his wants and has supplied the lion with that 
 which meets his wants and he rejoices in all the 
 capacities of his being. He then illustrates further 
 by putting a lamb into a cage and feeds it upon 
 meat, the food on which the lion flourished, and it 
 dwindles and dies. Why? Because the wants of 
 its nature were not supplied. But now he takes an- 
 other lamb and turns it into green pastures, the 
 food God made to meet the wants of its nature. It 
 grows and thrives. 
 
 Now I want you to note that the green pasture 
 is like the truth to that lamb. If there is truth for 
 the lamb, it is in the green pastures, because hap- 
 piness to its utmost capacity grows out of its wants 
 being supplied by that truth? And if there is false- 
 hood to that lamb at all, it is in the meat, because 
 it makes an utter failure to supply its wants. So 
 with the lion. Now this is true everywhere through- 
 out the mighty empire of God, that same truth 
 stands, that whatever brings to God's creatures the 
 greatest happiness they can enjoy, is truth to them 
 as certain as they exist. On the other hand that 
 which destroys their happiness is falsehood to them. 
 Man may say what he pleases, we know it is false- 
 
SELECTED SERMONS 197 
 
 hood to the lion and the lamb when their wants are 
 not met. 
 
 Now while this is true, we want you to keep it 
 in mind throughout all of our investigations. And 
 the next question that we call your attention to is : 
 Has this God, this Creator who has made all this, 
 .has he made a religion for the mind and soul and 
 body of man? Has this God filled the great foun- 
 tain of truth to supply all the wants of the man 
 in the form of a religion, a doctrine, a law of truth 
 and righteousness, that will bring to man all of 
 his happiness? The God who made the eye made 
 the light as a condition necessary to vision. The 
 God who made the ear made the sound for a similar 
 purpose. The God who made the mind created all 
 the laws in nature and science necessary to the de- 
 velopment of that mind. Did that same God make 
 a religion? Did he make or give a system or doc- 
 trine of truth to man in his mind and spirit that can 
 bring all the happiness and all the enjoyment that 
 man's nature is capable of? If he did, it must be 
 his religion and it is as much a truth to him as if 
 God had made that which can bring to man all the 
 happiness he is capable of enjoying. If God has 
 given to our world that which will satisfy the wants 
 of a man's mind when it is developed, and of man's 
 soul, body and spirit, he has given us the doctrine 
 and truth of our text, that if we do his will, we 
 shall know that it is of God. We know it be- 
 cause it brings to us all of the happiness that it is 
 possible for our nature and condition to enjoy in 
 this world and the world to come. And when we 
 
198 LIFE OF ELDER R. H. MILLER 
 
 get that, we know it is the truth to us. And if there 
 is a doctrine or if there is a religion, if there is 
 anything presented to man that destroys his happi- 
 ness, I tell you without hesitating, it is not the 
 truth. Give a man intemperance and profanity and 
 gambling and all kindred vices, and ask me whether 
 the things ruling him are truth to him and I an- 
 swer. No. If there is falsehood in earth or heaven 
 or hell, it has hold of him. I know it because it has 
 destroyed his happiness and the happiness of all 
 those around him. The internal evidence of Chris- 
 tianity is the strongest possible testimony that 
 can be given. 
 
 Now we assume that God did give to the world 
 a religion, and when God gave the world a re- 
 ligion he did not give it the worst one. God never 
 made the worst one, nor the next to the worst, nor 
 even the one next to that. When God gave the 
 world a religion, he gave it the best one, and it was 
 not only best, but it was a perfect one. It is so 
 remarkable that it has fed the soul, body and spirit 
 with all the happiness that it could enjoy. Let us 
 make a little comparison. 
 
 Robert IngersoU says that all religions are alike. 
 Now I do not think he told the truth, or came any- 
 where near to it. I believe there is just as much 
 difference between religions as the distance is from 
 heaven to hell. This is a pretty strong expression, 
 but let us look at it. Here is idolatry. What is 
 idolatry? An idol is that which a man conceives 
 in his own mind, or makes with his own hands and 
 calls it a god ; that which he has formed in his mind, 
 
SELECTED SERMONS 199 
 
 and then sets up and falls down and worships. 
 Think about that. Can a man make an idol, a god, 
 better than himself? Did you ever see a stream rise 
 above its source? A man who by nature, is so bad 
 a sinner that language can scarcely describe his con- 
 dition, makes a god and then falls down and wor- 
 ships it! A god is no better than the man who 
 makes it and can never make the man any better. 
 And I will tell you why. When man makes an idol 
 and says it is a god, that god is in his imagination, 
 and the more devoutly he worships it, the more he 
 becomes like it and the more it gets into him. 
 
 Suppose he worsl\ips the lion. Suppose he wor- 
 ships it forty years, or threescore years and ten, and 
 becomes just like the lion, he will be no higher, 
 no better, no purer than when he began. Why? 
 Because there is nothing there to raise him higher 
 or make him better and purer. There is nothing 
 there to raise him higher than his own nature. 
 Idolatry never did ; it never can raise a man above 
 his own fallen and lost condition, because when the 
 man makes a god, the poor god is no better than the 
 poor man, and the more he worships the poor god, 
 the more the man sinks into sin and wickedness. 
 History proves this to be correct. 
 
 Go to nations that have worshiped Idols for thou- 
 sands of years. Go to China for example. They 
 worshiped idols for centuries, and today they butch- 
 er Christian men and women and children as they 
 would brutes. No conscience, no soul, hardly at all. 
 Four thousand years of idolatry didn't raise them 
 at all, because there is nothing in an idol better 
 
200 LIFE OF ELDER R. H. MILLER 
 
 than the man; and how can he become better by 
 worshiping it? That is not all. It is not the worst. 
 Idolatry has in it another idea. It is this : Idolaters 
 make their gods according to their ideas of sin, that 
 their gods may take care of them while engaged 
 in their wickedness and sin. For instance, the 
 drunkard may have the god of Bacchus. He 
 does not have that god for the purpose of 
 making him a sober man at all, but he wor- 
 ships that god so that when he is intoxicated, 
 his god will take care of him. The thought of idol- 
 atry never comprises the idea that you must quit 
 your sins and turn away from them in order to 
 please the god. It is not in the system. The prin- 
 ciple of idolatry is that by worshiping your god, 
 you may appease his wrath and thus have him to 
 protect you in your sins. Now, when Robert Inger- 
 soll says that all religions are alike, he is mistaken, 
 because the religion of Christ is precisely opposite 
 to idolatry. Christ says you must turn away from 
 your sins. He says to the drunkard, you must 
 cease drinking and become converted, you must 
 turn around and go the other way. You must 
 quit sinning. You see the difference in the religion 
 of Jesus Christ. All the idolatrous worship in 
 the world has nothing in it that can make a man 
 any better. 
 
 Among other ungodly practices belonging to idol- 
 atry is the treatment of woman. Her condition 
 under idolatry is a miserable one. Now we know 
 that through the influence of the Chinese, idolatry 
 has come to our own land, but they have come into 
 
SELECTED SERMONS 201 
 
 this Christian land through the violation of law. 
 The husband has sold his wife and the father has 
 sold his daughter to be the wife of another. He 
 takes the privilege to sell her whenever he desires 
 to do so, even in our own country. It is because 
 of this that we do not want them in our country. 
 They bring idolatry here. The condition of woman 
 where idolatry reigns is a strong evidence against it, 
 according to our rule or doctrine. Look at her con- 
 dition in those countries where idolatry is the re- 
 ligion. I have here a report from some of the En- 
 glish military oJffi.cers of the East India Islands, 
 where idolatry reigns largely. When those islands 
 came under the control of England, she sent her 
 army there and I have a report of some of the 
 British officers regarding the condition of the peo- 
 ple there, under idolatry. 
 
 There was the river Ganges, worshiped by the 
 Hindoos, and there the mothers cast their infants 
 into the jaws of the crocodile. Now I ask the 
 question, can that be the truth to that infant? Can 
 it be the truth to that mother? Is it truth that 
 takes her children and throws them into the river 
 Ganges? To cast her first-born into the jaws of 
 the sea monster, I ask, is that the truth to that 
 mother ? Is it the truth to that child ? I reply that 
 if there is falsehood in the universe, I know this is 
 falsehood to that mother and to that infant. There 
 is enough internal evidence of the destruction of 
 happiness and life to show that idolatry is false- 
 hood to both. 
 
 But now to Christianity. It does turn men away 
 
202 LIFE OF ELDER R. H. MILLER 
 
 from sin. It is exactly the opposite of idolatry. But 
 what is the reason it turns men away from sin? 
 Think a moment. In our first sermon it was God 
 in all his righteousness and wisdom and holiness 
 and love manifested in Christ. We hold him up to- 
 day as the object of worship. We see there is holi- 
 ness, righteousness, wisdom and love, and all the 
 attributes of a loving God in perfection. We ask 
 you to look at Jesus, the Author and Finisher of 
 faith. To look to him, God's own Son. Look to 
 him as the Redeemer, look to him as the wisdom and 
 power of God. We ask you to think of him a mo- 
 ment. Turn that man away from the idol, and have 
 him look to Jesus and his righteousness. You take 
 that man ; he cannot look to Jesus honestly and sin- 
 cerely without being benefited. When the religion 
 of Jesus is before the mind, and he is devoutly wor- 
 shiping Jesus according to the Scriptures, that re- 
 ligion gets into his nature, and the more he looks 
 at it, the more he is moulded like it. 
 
 Take a little child and put him into a saloon, 
 let him be raised there, hearing the vulgarity and 
 the profanity, witnessing the conduct of that den 
 of vice, and it will become a part of his life. You 
 will hear him swearing upon the streets almost as 
 soon as he can lisp the name of God in vain. Why? 
 It has been before his mind and has gotten into his 
 heart. You place him before sin and idolatry and it 
 gets into his heart. Again, you place a man under 
 the influence of Christ, bring his righteousness and 
 holiness before his mind, and the more devoutly he 
 looks, the more his heart will become filled with 
 
SELECTED SERMONS 203 
 
 holiness and goodness. That is why the Scriptures 
 teach such sacred language : " Look unto me all the 
 ends of the earth and be saved, for I am God and 
 there is none other/' Look to him. 
 
 The righteousness that is revealed in God is 
 Christianity. That will bring goodness and peace 
 and joy to the children of men; everything to 
 make you happy. The idea represented in our text, 
 that the doctrines and truths that are revealed 
 in Christ, getting into your hearts, are the doc- 
 trines and truths revealed in him for you to wor- 
 ship. We say we have the right to make this de- 
 mand of you ; that you should look to Jesus in his 
 life and in his humility, and in his love, his kindness, 
 m his death and his burial, in the resurrection and 
 ascension. Look to him in all the glory that God 
 has given, and worship him as your God. With 
 your devotion centered upon his life, let it get into 
 your heart, as the doctrine and the faith, and the 
 spirit and the power. Because the tendency is to 
 make you better and they are sure to succeed in 
 their work. 
 
 Take that truth to man. Let it come to his 
 mind and soul and spirit in the world of wicked- 
 ness and sin and sorrow and death. You ask if it 
 will meet his wants, and if you cannot answer it, 
 let me take you to the Hindoo mother, casting her 
 child into the mouth of a crocodile. Let Jesus get 
 hold of that mother, let her embrace his doctrine, 
 his truth and spirit. A world of difference! He 
 will take that little child up in his arms and bless 
 
204 LIFE OF ELDER R. H. MILLER 
 
 it and tell the mother that of such is the kingdom of 
 heaven, and take it back and bring it up in the 
 nurture and admonition of the Lord. Teach it by 
 precept and example. God's truth revealed in 
 Christ. Go and tell that mother, and not only that 
 mother but also the child, that to both of them 
 God has revealed his doctrine, the doctrine that 
 3^ou can enjoy, the one that you are at liberty to 
 embrace. A reHgion that will spare the child that 
 it may live vi^ith its mother, to help hold her up and 
 take care of her, to spare the mother that she may 
 bring up the child. Make a comparison if you can. 
 Theune that rescues that mother and that child is 
 truth. The opposite is falsehood. 
 
 Go to that infant that Williams speaks of, and 
 there stand by and witness. Her mother is sac- 
 rificing her life on the pile that burns her father. 
 Putting the torch to the pile that burns the bodies, 
 and makes the children orphans ! Does that meet 
 their wants ? As I told you before, we know it does 
 not. But turn over to the religion of Jesus. It 
 would take the mother off the pile and give her 
 back to the children, and the glorious Gospel of Je- 
 sus would raise them up in his righteousness. We 
 want you to get the idea of the contrast that is 
 made between idolatry and its teachings and the re- 
 ligion of Jesus Christ, so far as the internal evidence 
 is concerned. The one that brings the greatest hap- 
 piness to man, I am sure, is the one that is the 
 truth. That is the truth and that which destroys 
 your happiness is error and falsehood to you. 
 Young man, if you are running into sin, against the 
 
SELECTED SERMONS 205 
 
 counsel of your father, of your mother, who have 
 sent you here, — contrary to the counsel and desire 
 of your teachers, — if you are running into sin, that 
 sin is destroying your happiness. I know that it is 
 error. I know that it is falsehood. But if you are 
 obeying your parents in the Lord, if you are obey- 
 ing the Gospel and living according to the right- 
 eousness revealed in Jesus Christ, I know that you 
 are happy tonight. Your professors, your fathers 
 and your mothers are rejoicing because of you. 
 They thank God for you. The very thought brings 
 joy and happiness to them. 
 
 Now let us get a little closer to the thought, if 
 we can. You take what the Savior and the apostles, 
 the Spirit of God and the Gospel teaches children, 
 the young man and the young woman. Now is not 
 that the greatest instruction you can get? Can 
 you add anything to it? What God's Word teaches 
 children in regard to their happiness, obeying their 
 parents, etc., the teachings in regard to how parents 
 shall treat their children, — and you cannot improve 
 upon it. You may take God's teachings to the hus- 
 band, how he is to treat his wife, and it is as far from 
 idolatry as heaven is from earth. He is not to sell 
 her for fifty dollars, but to study the teachings of 
 Christ as to how he shall love her. You could 
 not buy her for one hundred and fifty dollars. No 
 sir, a thousand worlds like this would be no tempta- 
 tion at all. Why? The goodness of God has got 
 hold of that family. Their happiness is more than 
 dollars and cents. 
 
 Therefore my argument comes that the internal 
 
206 LIFE OF ELDER R. H. MILLER 
 
 evidence of the Bible brings the greatest happiness 
 that is possible for any man to enjoy, whether he 
 be rich or poor, small or great, well or sick, — no 
 difference when, whether he be living or dead. I 
 know that is truth. Reasoning from the outside I 
 see into the fountain. I know that a man of God 
 today has happiness and feelings. When he thinks 
 about himself and about his former condition, and 
 what God has done for him, and the blessings he has 
 conferred upon him, he realizes a happiness and an 
 enjoyment in his soul that the sinner cannot enjoy. 
 Though you bind him in chains, you cannot destroy 
 it. You may take all of his property and his health, 
 take him to where Paul would go, to Nero's block, 
 there is no chance to destroy him. 
 
 I want to take the subject a little farther. While 
 God has revealed this truth, in all its applications to 
 individuals, as we have seen, he also revealed it to 
 the church. He has organized in that church the 
 spirit and doctrine, and truth, and righteousness 
 which he has revealed, for ruling and controlling 
 and governing the brethren and sisters, to make 
 them happy. God has made that church for whom ? 
 Let me tell you that he has not only made it for 
 the members in the church, those who have been 
 converted and regenerated, but he has made it as 
 a dwelling place and the home for their children, 
 and for their neighbors, and for their friends and of 
 those around them. The church is a place of wor- 
 ship, to which we all can go, and to which we can 
 call even sinners, that they may come and live, to 
 come and see and hear, and know of God's right- 
 
SELECTED SERMONS 207 
 
 eousness and truth. Ah! the kingdom and church 
 that God organized here for father and mother, the 
 brothers and sisters, all in one company, to gather 
 up and to go into the service of God, is where God 
 put the greatest truth, for the greatest possible hap- 
 piness. 
 
 Let us contrast: That is the institution that 
 God has made for you and me to live in. The 
 world is full of secret societies and other societies. 
 You find secret societies for almost everything. 
 They have organized some for one thing and some 
 for another. They have organized until the husband 
 goes, I don't know where, or what it is for, but 
 he goes out and stays possibly until midnight. It 
 may not be a secret society, it may be a political 
 club, a social club or a gathering where men may 
 go. The husband leaves his wife and children 
 home at night. I am not quite fast enough. They 
 have gotten up societies for women, too, and the 
 husband will go to one society and the wife to an- 
 other, and turn the children out into the street. 
 
 Let us look at religion. Let us look at the 
 church. It will take the husband in, it will take the 
 wife in, the father and mother. Not only them but 
 it will also gather up the children and take them 
 into the church as well. I am glad we are not above 
 taking our children to meeting. If the people just 
 let the mother take care of them, I am always sat- 
 isfied. But get the idea that when God makes up 
 this church, he makes it up for the greatest possible 
 happiness. Father and mother, son and daughter 
 may here meet. We say to you, brethren and 
 
208 LIFE OF ELDER R. H. MILLER 
 
 sisters, it is for the greatest amount of happiness 
 that you can enjoy. Go to that great truth which 
 God has made to supply your soul, body and spirit. 
 God has made that organization. 
 
 Gather up the truth of our text, tonight, father 
 and mother, son and daughter, gather up the truth 
 that God has revealed. Take them home with 
 you and keep them in your heart, and I tell you 
 they will bring you joy and happiness and peace, 
 the greatest that you can have while in this world 
 and in the world to come. 
 
 Another thought and then we are through. The 
 Spirit leads in all this doctrine. The Spirit of God 
 is the fountain from which it comes. The Father 
 sent his Son. He came into the world. He ful- 
 filled the work that God gave him to do and he went 
 back and sent the Spirit in his stead. The Spirit 
 is here now dwelling with you and me, the Spirit 
 leads those today and guides those who are led by 
 the Spirit. "They are the sons of God," Paul 
 said. The Spirit of God led the church eighteen 
 hundred years ago, in their worship and service, in 
 their enjoyments and in their happiness. It led 
 them into the entire fellowship of that religion of 
 God in Christ, to shine out into the world. 
 
 And may God help us is our prayer. 
 
SELECTED SERMONS 209 
 
 THE SPIRIT AS A WITNESS. 
 
 (Delivered in Brethren's Chapel, Huntingdon, Pa., 1880. 
 From this text, Brother Robert preached his last sermon 
 at Mt. Morris, 111., Jan. 11, 1892.) 
 
 "The Spirit itself beareth witness with our spirit that 
 we are the children of God." Rom. 8: 16. 
 
 The language of our text brings us rather to a 
 doctrinal discourse this morning, which we promise 
 by the help of God to bring before your minds. We 
 think it probable that we will speak to you again 
 today and we will try to make our other discourse 
 more practical; that in the two discourses we may 
 get instruction that will, at least some of it, be 
 adapted to the mind and condition of every one here 
 this morning. Hence a little doctrine in my remarks 
 may be of benefit, and on that account we beg your 
 careful attention, because it requires more thought 
 to get a thorough and full understanding of doc- 
 trinal questions than it does of subjects of a more 
 practical nature. Our text is one, you can see at 
 once, that is impressive and is most difficult to com- 
 prehend fully when brought before our minds. It 
 is the subject of the Spirit. It is of what you are 
 and what God is beyond the manifestation of what 
 we can see in the physical organization of matter. 
 Hence the subject is full of all there is of impor- 
 tance, belonging to what man is and what man 
 ever will be. 
 
 We think we know less about spirits and spir- 
 itual existence than we really do; we think the 
 subject more difficult than it really is. It is true 
 
210 LIFE OF ELDER R. H. MILLER 
 
 the subject is too grand and great and deep and high 
 for the mind of man to comprehend it fully, but it is 
 also true that man can know a great deal about 
 himself, and in the text before us, we get informa- 
 tion concerning him which is of eternal importance. 
 We can know of spirits and spiritual existence as 
 we can know of anything else that has to be mani- 
 fested to us. We can find the organization of any 
 character. 
 
 For illustration, you can know something of the 
 life of anything real to see that life manifested 
 in the physical organization that develops it. You 
 can have a pretty good knowledge of that some- 
 thing when you see it in its development. If you 
 see the organization fully developed, you can look 
 back beyond it, until you run down the life and 
 power that produced it. It is true your research is 
 limited, but much you can know about your own 
 life. So it is with the subject before us. Of the 
 Spirit of God and the spirit of man we can know 
 much. We can see it manifested in man, and from 
 that manifestation we can go back to the cause 
 and to the bottom from which it originated, and 
 from the knowledge received much benefit and in- 
 struction can be gained. Then when we come to 
 the subject of the Spirit of God, bearing witness 
 to our spirits that we are the children of God, we 
 are having really an important subject. As the 
 light and power that produces all physical organiza- 
 tion around us is seen and read in its manifestation, 
 so spirit is seen and read in the manifestation of 
 mind: You see mind, and nothing before you is 
 
SELECTED SERMONS 211 
 
 greater in its worth and value than it is; and 
 when you behold the mind, you are only getting at 
 the manifestation of the spirit that is within you. 
 Mind is dependent upon spirit, as the tree is depend- 
 ent upon its light for growth. The mind belongs 
 to spirit and not to matter. Physical organization 
 of matter cannot produce mind. It is too high for 
 that little fountain. Mind is not dependent upon 
 matter but is built upon spirit. Paul understood 
 that subject when he said, " God knoweth what is 
 in the mind of the Spirit " ; not in the mind of man. 
 The body has no mind but " God knoweth what is 
 in the mind of the Spirit." "The Spirit searcheth 
 all things, yea the deep things of God." Listen to 
 Paul again when he says : " For what man knoweth 
 the things of man, save the spirit of man which is 
 in him? even so, the things of God knoweth no 
 man, but the Spirit of God." " The natural mind 
 cannot discern the things of the Spirit " ; that is, not 
 man's physical organization, not his natural pow- 
 er, anything belonging to him this side of Spirit, 
 cannot discern spiritual things. In him there is 
 no spiritual discernment. 
 
 Then another idea connected with the subject 
 is, that the Bible that saves man must be spiritual. 
 It must be a religion that reaches the spirit of man. 
 The Spirit of God communicates with the spirit of 
 man, gives the understanding and knowledge. This 
 belongs to the Spirit and belongs to men on earth 
 and angels in heaven. We see in the universe 
 of God, angels and men. When they meet on earth ; 
 in Eden, or in the plains of Moriah, or when they 
 
212 LIFE OF ELDER R. H. MILLER 
 
 meet in heaven, the extent of knowledge and con- 
 versation between them comes of mind, and the 
 understanding and thought gives itself spirit. Then 
 we will look at the subject of man as brought out 
 in our text, that the Spirit of God beareth witness 
 with the spirit of man, to prove that he is the 
 child of God. You get the idea presented. What 
 is it that belongs to a witness? It is beginning the 
 special work of the mind, and in which to bear wit- 
 ness. Hence on this subject we see that the Apos- 
 tle Paul comes with the idea that the spirit of 
 man and the Spirit of God both witness with the 
 other. It is upon this that they both have knowl- 
 edge. We make these remarks to show you that we 
 believe in a religion that is spiritual. We want it 
 put on its true spiritual basis, and we want you to 
 understand that no relation of God reaches the 
 spiritual but what is spiritual. Your fellowship, 
 union and communion with God is spiritual. " The 
 Spirit of God beareth witness with our spirits." 
 Don't understand him to mean that the Spirit of 
 God only bears witness to our spirits but with our 
 spirits. How much greater the idea of our spirits 
 being brought in harmony with God's Spirit, and 
 in communion and fellowship with the great Spirit 
 of God. It is the grandest thought of the universe, 
 to talk of a weak mortal as you and I being brought 
 into harmony, union and oneness with the great 
 Spirit, and witness with it as we witness with one 
 another. It bears witness with our spirits to prove 
 that we are the children of God. What is the wit- 
 ness for? It is to prove something. It is to prove 
 
SELECTED SERMONS 213 
 
 that we are the children of God, the greatest truth 
 to be proven in the world. You may think it worth 
 but littler here, but over yonder it is important. 
 
 Witness now the truth that we are the children of 
 God. It is like a trial in court, to decide whether 
 this man or another be the legal heir to the great- 
 est inheritance in the universe. But God's Spirit is 
 not witness to an estate of that kind, but to an in- 
 heritance such as is figured in the text, witnessing 
 to prove that you are the heir to that inheritance, 
 and these two witnesses, bearing witness one with 
 the other to prove that you are God's children. The 
 thing is proven. That settles the heirship through- 
 out all eternity, and that settles the harmony of 
 God's Spirit and your spirit, and witnessing one 
 with another. Suppose the witnesses could not 
 agree, could not support the testimony of the other, 
 and when the testimony of one would be given it 
 would be right the reverse of the other. If one 
 witness would contradict the other the cause would 
 be lost, and the inheritance a failure. One witness 
 should corroborate the testimony of the other. That 
 is the idea presented in the figure of the text. If 
 the Spirit of God and our spirits do not bear witness 
 one with the other; if there is a contradiction; if 
 there is a departure from the truth; if there is not, 
 as our text says there should be, a witness one 
 with the other, then the great truth of our text is 
 not proven. 
 
 The idea of our text is something like 
 this: Should I tell you that I have a son that is 
 a preacher, that in every way you could imagine 
 
214 LIFE OF ELDER R. H. MILLER 
 
 his preaching proves that he is my son; that his 
 very spirit is the witness with my spirit; that his 
 countenance, that his gestures, that his voice, his 
 faith and practice all bear witness that he is my 
 son; that the witness one with the other is the 
 testimony that will prove to you that he is the son 
 of Robert H. Miller. Suppose that the young man 
 just looked like me, and in everything bore witness 
 to what I said, that it was in perfect harmony, there 
 would be no doubt at all that he was my son. You 
 get the idea. I presume now the point with the 
 apostles was, among other things, that if God's 
 Spirit bore witness with our spirits that we are his 
 children, we ought to be like the Father. And why 
 does that idea come out so clear here? Because 
 you would expect the children to be like their fa- 
 ther. It is because those who are born of the 
 Spirit, those who are born of God, should be, as our 
 text says, the children of God. And those who are 
 not his children should become like him, and should 
 bear witness with the other, proving that they are 
 the children of God. What power, what influence, 
 what blessedness and happiness do we find in that 
 idea of our text! That in order to save man, in 
 order to fit and qualify him for heaven, and that 
 the influence and power of Satan might be de- 
 stroyed, God would come in the influence and power 
 of his own Son, that we should be born again, 
 made over in our spirit, that we should be converted 
 to God and that we should be joined to him. Be- 
 ing in harmony with God, in all his Word, in all his 
 works, in all his providence, in all his truth and in 
 
SELECTED SERMONS 215 
 
 the words of our text, that God's Spirit is bearing 
 witness with our spirits every day, in our faith, in 
 our practice and in all our hopes. In all our efforts 
 and purposes, God's Spirit bears witness with our 
 spirit that we are the children of God. We are 
 brought into harmony and oneness and union with 
 the great Spirit that has created us, and who rules 
 the universe and reigns in the heavens eternal. 
 That God is the Author of that reasonable and glor- 
 ious system of saving us, by making a salvation that 
 is sure. It cannot fail. 
 
 You may talk on any subject of the Gospel, its 
 commands, its faith, its practice, and the great truth 
 of our text, that the Spirit of God bears witness 
 with our spirits is the great thought manifested. 
 It is the great idea presented that in the divine reve- 
 lation, God's Spirit and our spirits must come in 
 harmony. Talk on the subject of baptism, and to 
 get at the truth you only need to get the idea of 
 our text, that our spirits must get in harmony with 
 the Spirit of God. True conversion and preparation 
 of man for fellowship with God is that which brings 
 his spirit into perfect harmony with the Spirit of 
 God, until they both witness the same thing. 
 
 Suppose God's Witness is brought, and we come 
 up to examine ourselves and we find our testimony, 
 the witness of our spirits contradicts it; that it 
 changes the witness of God's Spirit ; suppose for in- 
 stance the witness of God's Spirit on the subject of 
 baptism conflicts with the witness of our own spir- 
 its on the same subject, how dangerous the testi- 
 mony ! It would not be as God would have it. The 
 
216 LIFE OF ELDER R. H. MILLER 
 
 idea of our text is that God's Spirit bears witness 
 with our spirits on the whole plan of salvation. 
 Thank God it is the whole truth in his Witness. 
 Could we get all the grandeur of this text in our 
 own lives, and feel that our spirits are brought in 
 harmony with the Spirit of God, and that these spir- 
 its of ours bear witness with God's Spirit on every 
 subject, we then probably would more fully com- 
 prehend its meaning. 
 
 I will yet present another point to you. I have 
 lost my companion and nearly all of my children. 
 Under the providence affliction has been long and 
 deep in my family. If my spirit can be brought in 
 harmony with the Spirit of God, the Great Spirit 
 that rules the universe, the Great Spirit that has 
 created and made me, the Great Spirit that must re- 
 deem me and save me at last, if I can get into har- 
 mony in the works of that Spirit, in his providences, 
 in his ways and in his infinite wisdom ; if I can live 
 there, I may stand rejoicing, because my spirit beats 
 in harmony with the Spirit of God. The idea of our 
 text, that the " Spirit of God bears witness with 
 our spirits," is illustrated in the Christian under 
 affliction. He travels through life with seeming 
 numberless trials hanging upon him, and every 
 step he takes seems to bring him more; but when 
 we look at that man and see his spirit bright and 
 shining, we know that it is in harmony with the 
 Great Spirit that leads him. He bears witness with 
 the Great Spirit and the Great Spirit with his spir- 
 it and we know nothing can destroy that witness. 
 What a power and influence came out of the spirit 
 
SELECTED SERMONS 217 
 
 of the Apostle Paul; and the Spirit of God and 
 Paul's spirit witnessed one with another. You get 
 the idea then of our text, that our spirits bear wit- 
 ness with God's Spirit, and this brings happiness 
 and joy while here in this pilgrimage, and when we 
 come to die and to cross the river of death, it will be 
 a rod and a staff to comfort us. 
 
 One more thought in regard to the subject and 
 then we are done. The apostle says God's Spirit 
 bears witness with our spirit to prove that we are 
 the children of God. Don't get too limited an idea 
 of this subject. This is a relationship that we want 
 enjoyed by you all. And oh, we want more than that. 
 We want the fact that we are the children of God 
 proven to the world. God is bearing witness with 
 our spirits, proving to the world that we are the 
 children of God. There should be sufficient in your 
 lives to convince the world that you are the children 
 of God. How important that our lives as individ- 
 uals, that our actions and conduct, all together 
 should be a witness before the world, proving that 
 we are the children of God ! There should be har- 
 mony. Oh! If God would give his own Son as a 
 Witness; if in God's Spirit there was so much 
 love, that he would give his only Son to save the 
 world, our spirits should come in harmony with 
 that Spirit. We should know that Spirit; get the 
 power of that Spirit, and work as God did for the 
 salvation of men. 
 
 This gives us the idea of our work. This gives 
 us the idea of our spiritual relation to God. It 
 should ever lead us beyond the mere pursuit of 
 
218 LIFE OF ELDER R. H. MILLER 
 
 earthly things. It should turn us to the immortal 
 Spirit that lives eternal; that makes our fellowship 
 and communion with God. It should turn us to our 
 race and help us to look at it. We may see them 
 drunk and degraded in every form, and we may 
 probably turn away with a feeHng of indifference. 
 But don't do that! There is a spark of divinity in 
 all men, however debased, and it is your duty to 
 bring them back to the image and likeness of God. 
 Bring your spirits, desires, affections and energies 
 all in harmony with the Spirit of God, and prove to 
 the world that you are his children, and let every 
 effort be put forth to save sinners. May God bless 
 and enable you to gather up the indifferent, and 
 take them with you, and bring them into a prac- 
 tical relationship with God, is my prayer. 
 
CHAPTER X. 
 Later Life and Death. 
 
 When we closed the direct narrative of Brother 
 Robert's life in chapter one, his home had been 
 broken up. The mother had gone to join her 
 four children on the other side of the river. The 
 father and four children were left to mourn the 
 departure of the dear ones for eternity. A mother's 
 love and care were gone, and without this there can 
 be no happy home. For one and a half years the 
 family circle was thus incomplete. Then it was re- 
 established by an event of which D. P. Saylor tells 
 the readers of the Gospel Preacher, Sept. 27, 1881: 
 
 " Married,— By Elder D. P. Saylor, on Thursday, 
 Sept. 15, 1881, at the home of the bride's mother 
 near Ladiesburg, Md., Elder R. H. Miller, of Ash- 
 land City, Ashland County, Ohio, and Sister Emma 
 Norris, of Frederick County, Maryland. 
 
 " While we regret the loss of our dear sister 
 from among us, we congratulate our Brother Miller 
 in his happy choice of so amiable a sister for his 
 wife. Our best wishes and prayers go with her to 
 her new home in Ohio, where she will be a com- 
 fort to her husband and a light to the church. God 
 bless the happy pair. D. P. S." 
 
 After a few months of happy married life at 
 Ashland, Brother Robert resigned the presidency 
 
220 LIFE OF ELDER R. H. MILLER 
 
 of the college and editorship of the Gospel Preacher. 
 Soon after this he made arrangements to move to 
 North Manchester, Ind. To this place he moved 
 his family in the spring of 1882. After a short resi- 
 dence in the city, he moved to a farm which the 
 brethren assisted him to buy. 
 
 His task in the North Manchester church was no 
 easy one to perform. There were all classes of 
 members, from radical Old Order Brethren to radi- 
 cal progressives. It was just at that period when 
 both extreme elements were leaving the church. 
 How to handle a church of some three hundred 
 members, where such conditions prevailed, was a 
 serious question. As it was, the church at North 
 Manchester lost many members; with a less skill- 
 ful leader the loss would have been much greater. 
 His unquestioned loyalty to the church and his 
 broad-minded views had their influence on all. 
 
 As an elder he was a success. He was mild, but 
 firm. He was able to grasp both sides of any trou- 
 ble and was generally successful in bringing oppos- 
 ing parties together. He was not a partisan in 
 any case, and so rarely failed to keep the respect 
 of all concerned. He had views too broad to be 
 servile to rigid rules of discipline. 
 
 As a leader, he never desired to go faster than 
 he could take the body of the church with him. 
 With him the great question was union. How to 
 keep that and yet sacrifice no gospel principle was 
 the question that most concerned him in directing 
 his church. That his work was successful can be 
 judged from the fact that at the time of his death 
 
LATER LIFE AND DEATH 221 
 
 the North Manchester congregation was one of the 
 strongest and most loyal churches in the Brother- 
 hood. 
 
 In the Middle District of Indiana he was every- 
 where loved and respected. To the elders of that 
 District he was as a father. To him they looked 
 for advice, and even today his counsels are fol- 
 lowed by many bishops who once were associated 
 with him and received his lessons. He was not, 
 however, independent in thought and action, but 
 often went to his brethren for advice and help. He 
 repeatedly served as moderator of district meeting 
 and was nearly always chosen to help settle trouble 
 in churches. He seemed to have reduced church 
 government to a science of which he was thorough- 
 ly acquainted with all its problems. 
 
 Brother Robert was highly respected in the com- 
 munity in which he lived, both by the members and 
 those out of the church. When he lived at Ladoga 
 it was said that he could hardly get out of town, 
 after being absent from home, because of his many 
 friends who desired to talk with him. He had few 
 real intimate friends, though all reverenced him be- 
 cause of his noble character and superior wisdom. 
 At North Manchester his most intimate associates 
 were two brethren in the laity, Daniel Horning 
 and Abram Miller. The latter is still living at the 
 ripe old age of eighty-five. They probably under- 
 stood him better than any one else outside his fam- 
 ily. He often visited his near neighbors. He sel- 
 dom stayed long, but he had a good, cheerful con- 
 versation while he did stay. 
 
222 LIFE OF ELDER R. H. MILLER 
 
 He was a master of interesting and profitable con- 
 versation. He was well informed on most subjects 
 and took delight in talking with others on matters 
 of interest to them. He had the enviable reputation 
 of being able to teach his hearers something every 
 time they listened to him. He was witty but did 
 not try to impress the fact upon his hearers. He 
 said but few idle words. In repartee he was hard 
 to put at disadvantage. On one occasion some one 
 accused him of being a strict constructionist be- 
 cause of his technical manner of looking at the con- 
 tents of a query. His immediate reply was^ " I 
 would rather be a strict-constructionist than a lati- 
 tudinarian." 
 
 As a farmer he was a success. He could take as 
 much interest in his farm as he could in other work. 
 One of the merchants at North Manchester declared 
 that there was more grain raised on Robert Miller's 
 eighty acres than any other farm of like size in the 
 community. It was only his extensive church la- 
 bors that prevented him from reaping financial re- 
 wards from the farm. The pity is that he was not 
 wholly supported by the church, that it had not been 
 necessary to wear out his body in daily toil, but 
 that the church might have received the full 
 strength of his many-sided genius. 
 
 His life in the home was that of an ideal father 
 and husband. His kindness, patience, self-sacrifice 
 and tender sympathy were all that could be asked 
 of any one. Whatever reverses came, he met them 
 with patience and calm resignation. In hours of 
 sickness he was strong and brave to endure, even 
 
LATER LIFE AND DEATH 223 
 
 when death strokes were falling so heavily upon his 
 dear ones. 
 
 To his second union there were born five sons, 
 one of whom died in infancy. To these boys he 
 was devotedly attached and his last thoughts were 
 concerning them. Their names in order of their 
 ages are, Oliver, Daniel, Robert and John. The 
 brave mother has kept her little band together. For 
 a few years after her husband's death she continued 
 to reside on the farm near North Manchester. Then 
 feeling the need of having some one to help teach 
 the boys farming, she moved on the farm of her 
 brother-in-law, Elder Samuel Stoner, near Ladoga, 
 Ind. Here they lived until the boys were grown; 
 then a farm was purchased a few miles distant. 
 Here the companion and sons of our dear brother 
 reside at present. 
 
 About two years before his death, Brother Robert 
 moved his family from the farm to a little home 
 near the west house in the North Manchester con- 
 gregation. He was now relieved of the duties of the 
 farm and could be more closely connected with the 
 church work. Among the last of his loving deeds 
 was assisting in building a new house for worship. 
 The old house became too poor and inconvenient for 
 further use. This was replaced by a large, commo- 
 dious brick structure which still stands on the 
 ground where the Anual Meeting of 1878 was held. 
 Brother Robert was greatly interested in this new 
 building. He was permitted to use it but little and 
 his was one of the first funerals held in it. 
 
 His health during his last few years was not 
 
224 LIFE OF ELDER R. H. MILLER 
 
 good. Many engagements had to be canceled be- 
 cause of a lack of strength. For this reason, in his 
 later life he was not so active as he had once been. 
 He did little writing for the Gospel Messenger and 
 held but three debates in ten years. He did not 
 hold many series of meetings but was often called 
 to officiate at funerals, marriages, special meetings 
 and to preach doctrinal sermons. 
 
 It was for this purpose that the brethren at Mt. 
 Morris, 111., arranged for him to come to the special 
 Bible Term in January, 1892, and deliver a series 
 of doctrinal sermons. It was the intention to pub- 
 lish this series of sermons in a book for the edifica- 
 tion of the church. Brother Robert realized the 
 great opportunity offered him and the responsibility 
 and possibility of his work. He accepted it gladly 
 and put forth great effort in preparation. He be- 
 gan his work at Mt. Morris on the evening of Jan- 
 uary 8, 1892. Many brethren from far and near 
 were present to hear this great champion of the faith 
 defend its principles. Those who heard him say 
 that he was at his best. But the work so auspicious- 
 ly begun was soon cut short. The enthusiasm in 
 preparation and the exertion in delivering his mes- 
 sage were too straining on his weakened physical 
 system. Tuesday, Jan. 12, found him sick in bed at 
 the home of Brother J. G. Royer. 
 
 Other brethren filled the appointments with the 
 hope that Brother Robert would soon be able to be 
 with them again. But hope was in vain. The 
 malady was seen to have a firm hold upon him. The 
 wife was summoned to his bedside. Week after 
 
LATER LIFE AND DEATH 225 
 
 week went by. The whole Brotherhood watched, 
 and waited, and prayed that the Gospel Messenger 
 would bring more cheerful news from his bedside. 
 Now their hopes would rise only to be dashed to the 
 ground again. The fight for life was a losing one 
 from the first and on March the 8th, shortly after 
 10 A. M., Elder Robert H. Miller passed from earth- 
 ly labor to reward. 
 
 The closing scenes as well as the sad funeral 
 rites were told to the readers of the Gospel Mes- 
 senger by Elder D. L. Miller. We are giving the 
 whole of his vivid account: 
 
 " During his illness it was our privilege to be with 
 Brother Miller quite frequently. When we were at 
 home, we sat with him almost daily, and we can 
 truthfully say that, in all our experience, we never 
 saw anyone bear sickness and suffering so uncom- 
 plainingly and so patiently as did he, and when he 
 came to realize that the time of his departure was at 
 hand, he met death as peacefully and as calmly as if 
 he were simply ' folding the drapery of his couch 
 about him and lying down to pleasant dreams.' He 
 talked to us all quietly and calmly, making all neces- 
 sary arrangements as to his business affairs, asking 
 us to take charge of the further publication of his 
 book, spoke of his desire to have his funeral con- 
 ducted without ostentation or show, saying: * Let 
 it all be done in harmony with the principles of the 
 church,' and in all his conversation he was just 
 as calm as if he had been engaged in talking about 
 some one else. He manifested no fear of death, but 
 entered the valley trusting in the God of his salva- 
 
226 LIFE OF ELDER R. H. MILLER 
 
 tion. He fell with his armor on, battling for the 
 cause he lo\^ed so well. 
 
 " On the morning of his death the sun rose bright 
 and clear. The clouds which had hung heavily 
 overhead for several days had disappeared and it 
 was a bright, beautiful morning. In the sick cham- 
 ber lay our dear brother, the sands of his life almost 
 run. His wan, sunken features told of the physical 
 suffering he had endured. Around his bedside stood 
 his sorrow-stricken wife and a number of brethren 
 and sisters, who felt that a wise counselor, a father 
 in Israel, a faithful servant of God, a loving brother 
 was going away from them. A curtain at the win- 
 dow was drawn aside and the bright sunlight fell 
 across his couch, but the light was too strong for 
 his weakened eyes. The curtain was again replaced 
 and then the question was asked, ' Is it not too 
 dark? ' and the sufferer said, ' It is light enough for 
 me.' Yes, it was light enough for him, for in his 
 soul was shining the light of the brightest hope that 
 God gives his children in this world, — a light that 
 gilds even the dark valley and shadow of death, 
 and makes it but a pathway to glory. It was the 
 hope of eternal life that cheered our brother, the 
 hope of a mansion above; *A building of God, an 
 house not made with hands, eternal in the heavens.' 
 
 " Soon after this he requested that we have a sea- 
 son of worship and devotion around his bedside. 
 He indicated the position to be occupied by those 
 present, and being asked if he had a Scripture read- 
 ing to suggest, after a moment's thought he gave 
 these words : * For we know that if our earthly 
 
LATER LIFE AND DEATH 227 
 
 house of this tabernacle were dissolved, we have a 
 building of God, an house not made with hands, 
 eternal in the heavens/ After prayer, to which he 
 most heartily responded, he left messages to absent 
 loved ones, and especially to his little boys who were 
 so soon to be left fatherless. And then he com- 
 posed himself and patiently waited for the end to 
 come. He was ready and anxious to go home. As 
 his feet were slipping o'er the brink, we heard the 
 thrice-repeated prayer : ' Oh, that the Lord would 
 come and take me,* and with these words upon his 
 lips, the last he was ever to utter in this world, the 
 Lord took him home. 'And he was not, for God 
 took him/ Such was the death of our beloved R. 
 H. Miller. A death like this must have inspired 
 the prophet when he gave utterance to these words : 
 ' Let me die the death of the righteous, and let my 
 last end be like his/ 
 
 "After the memorial services, which were held in 
 the chapel at this place, we started on our sad jour- 
 ney to North Manchester, Ind., the earthly home of 
 our departed brother, and where he requested that 
 his body might be placed in the tomb. The journey 
 was a sad one. Only a short time before, our brother 
 had come to us to labor in the ministry of the 
 Word. Sickness had come to him, and then his de- 
 voted wife hastened to his bedside to care for him, 
 and now we are going to his home with his lifeless 
 body. While we were cheered by his glorious and 
 triumphant death, yet we felt the personal loss 
 which we all had sustained, and it was with sad 
 hearts that we made the journey. 
 
228 LIFE OF ELDER R. H. MILLER 
 
 *' We reached North Manchester in the evening 
 in the midst of a heavy storm of wind and snow. A 
 number of the brethren and sisters were at the de- 
 pot, and in every face was to be seen the evidence 
 of the love all bore for Brother Miller. Each one 
 felt that in his death they had suffered a personal 
 loss, and that his place would not be easily filled. 
 Carriages were in waiting and we were taken to the 
 now desolate home of Sister Miller, about two miles 
 from North Manchester. The scene here was one 
 to melt the hardest heart. The meeting between 
 Sister Miller and her now fatherless boys we will 
 not attempt to describe. It was a scene over which 
 angels might well weep. 
 
 *' The next day at eleven A. M., the funeral was 
 appointed at the Brethren's new meetinghouse, 
 which had only recently been completed, and in 
 the construction of which Brother Miller had taken 
 a great interest. The house is a very large one, yet 
 notwithstanding the fact that the roads were very 
 bad, and that a heavy snowstorm prevailed the en- 
 tire day, the large meetinghouse was filled, thus 
 showing that our brother had the respect of the 
 community. Bro. J. G. Royer preached the funeral 
 sermon. His text was taken from the chapter se- 
 lected by our dear brother to be read the morning 
 of his death, 2 Cor. 5 : 10 : ' For we must all appear 
 before the judgment seat of Christ; that every one 
 may receive the things done in his body, according 
 to that he hath done, whether it be good or bad.' The 
 sermon was a practical lesson to the living, and was 
 made especially impressive on account of the occa- 
 
LATER LIFE AND DEATH 229 
 
 sion that called it forth. At the close the dying 
 words of Brother Miller to his children were repeat- 
 ed, and the scene was painfully impressive. A 
 number of ministers were present from other con- 
 gregations, and Brethren William R. Deeter, Amasa 
 Puterbaugh and the writer assisted Brother Royer 
 in the services. 
 
 " We laid his body to rest in the silent grave, sur- 
 rounded by a multitude of sorrowing friends, whose 
 tears manifested the depth of their love and sorrow. 
 Around that open grave the snow was eddying 
 and drifting, driven by the fierce storm. As we 
 stood there we thought of the quiet, peaceful rest 
 our brother was then enjoying, in such contrast 
 with the tempest that was raging all about us. 
 Undisturbed by the driving storm, he sleeps his last 
 sleep. The storms are past, the pains of death no 
 more feared, life's labor and sorrow have ceased and 
 the warfare is ended. His last battle has been 
 fought. With his armor on, with his face to the foe, 
 faithful unto death, he fell in the line of duty, and 
 his soul has found rest and peace with God. 
 
 "'Servant of God, well done! 
 Rest from thy loved employ; 
 The battle fought, the victory won 
 Enter thy Master's joy.' 
 
 " Some one being asked as to a monument to 
 mark his last resting place said, ' Let me live in 
 the hearts of my people. I ask for no other monu- 
 ment.' We believe that our departed brother will 
 live in the hearts of his people. The evidences man- 
 ifested at his funeral were of such a character as to 
 
230 LIFE OF ELDER R. H. MILLER 
 
 show that where he was best known he was most 
 loved. Strong men wept as they took a last look at 
 his familiar face and the members of the church at 
 North Manchester and surrounding congregations 
 showed that they felt they had lost a faithful shep- 
 herd and a kind, loving father. 
 
 " Brother Miller's death is not simply a local loss. 
 His influence and labor were not circumscribed by 
 the lines of a local congregation, or by the bounds of 
 a State District. His influence was felt over our 
 entire Brotherhood, and his place in our Annual 
 Conference, as a wise counselor and a faithful ad- 
 herent to the principles of the church, will not soon 
 be filled. He was a man who had the courage of 
 his convictions and manfully maintained them. He 
 loved the church of his choice, and her principles 
 were dear to his heart. He was a true champion and 
 a defender of the faith. He gave the best years of 
 his life to her service and died in the full vigor of 
 ripening age. The last sermon he preached was 
 marked by all the force and power which he knew 
 so well how to use. He spoke over an hour and held 
 the interest of his large audience to the very close. 
 Some of us, who have heard him often, felt that it 
 was one of his best efforts. His life was a grand 
 success, not as the world counts success, for he had 
 but little of this world's goods, but in abundant and 
 far-reaching labor for the church of God. 
 
 " For some years we have been intimately asso- 
 ciated with him in our work. As we came to know 
 him well, our love for him as a man and a brother 
 and our respect for his abilities and faithfulness to 
 
LATER LIFE AND DEATH 231 
 
 the church increased. He was a man you could de- 
 pend upon and you could always tell where to find 
 him. The church was always first with him and to 
 her interests he was true, first, last and all the time. 
 He was a warm-hearted friend, and to those who 
 knew him well there was a depth of love and earn- 
 estness unknown to the casual observer. He had a 
 kind heart, and to us he often spoke kindly of those 
 who had gone away from the church, and no one 
 regretted more than he the causes which led to the 
 final rupture. When it came he stood unflinchingly 
 by the church and defended her with all the rare 
 ability with which God had endowed him. But he 
 has gone. The church has lost one of her pillars and 
 those who know him best, a warm-hearted, loving 
 brother and friend. May not his life of faithfulness 
 be helpful to us? May it not prove an incentive to 
 us all to be faithful unto death? 
 
 '' The story of his life of labor and love is written 
 in the hearts of the people for whom he labored, but 
 it should be written on paper and published for the 
 encouragement of others, and we hope some one will 
 undertake this labor of love." 
 
 In March, 1893, the Phrenological Journal, pub- 
 lished by Fowler and Wells, New York, contained 
 a well executed picture of Brother Robert, with a 
 carefully prepared delineation of his character by 
 Prof. Sizer, one of the most noted phrenologists in 
 the world. There are, no doubt, many of our read- 
 ers who do not believe in phrenological character- 
 izations, but we insert this one, believing that it will 
 
232 LIFE OF ELDER R. H, MILLER 
 
 he of interest to all. Many of the traits spoken of 
 will be recognized as true of the subject. 
 
 " The photograph of this man indicates mental 
 and physical activity, with a combination of fineness 
 of quality, endurance and force. In any field of en- 
 deavor he would have been, in his way, a master. 
 Had he been a seaman he would have wanted half a 
 gale of wind to sail in ; he would not have been satis- 
 fied with a ten-knot breeze. Had he been engaged 
 in railroading, he would have wanted the lightning 
 express. Had he held the reins of the road, he 
 would have wanted a brisk team and a clear path. 
 His whole constitution glows with life, vim and 
 vigor; and while he has force that belongs to the 
 masculine nature, the mandatory enthusiasm that 
 seeks to master whatever opposes and needs to be 
 conformed and reformed, he has the sensitive in- 
 stincts of the feminine, which make him a sharp 
 critic, a clear-cut thinker, and a man of wonderful 
 power to make definite the thought he wishes to 
 express. We judge therefore, that the front part 
 of his head, the intellectual, the perceptive, and the 
 intuitive elements were inherited from his mother. 
 He thinks as she thought, he knows as she knew; 
 he appreciates as the head that belongs to the mas- 
 culine, the father. That gives him the earnest en- 
 ergy and the commanding spirit which wields an in- 
 fluence and moves powerfully wherever these things 
 act. 
 
 " He has large cautiousness; the head is broad at 
 the upper back corner, upward and backward from 
 the ears ; that enables him to sound the alarm. He 
 
LATER LIFE AND DEATH 233 
 
 would have been a good pioneer; a good leader of 
 men as a soldier ; and a natural herald of truth which 
 he deemed important. He has large consciousness 
 that gives him a sense of righteousness, a feeling of 
 justice and judgment. He is a natural John the 
 Baptist, whose message was : ' Prepare ye the way 
 of the Lord, make his paths straight. Repent for 
 the kingdom of heaven is at hand.' 
 
 " He has large firmness, which gives him deter- 
 mination ; and that is seen in every feature of his 
 face, decision and earnestness. It is seen in the or- 
 gan of firmness, in the center of the back part of 
 the top of his head. His veneration gives him a 
 sense of divine right, power and worth. His benev- 
 olence renders him sympathetic toward those he 
 wishes to serve. He has the enthusiasm which 
 comes from ideality and sublimity, hence he would 
 be eloquent in a cause he adopted and believed. He 
 has discrimination and criticism, knowledge of char- 
 acter, power to impress his thought upon others 
 partly because he is in magnetic touch with other 
 people and because he has an instinct to understand 
 the character of those whom he meets. 
 
 "Another of the traits shown in the portrait is 
 order. He is systematic, critical, in earnest and hon- 
 est; and all these conditions are fortified by cour- 
 age and fear; courage to meet opposition and fear 
 for the danger he is trying to protect himself and 
 others against. He has a good memory, what he 
 knows is at his command. He has fluency of speech 
 but its peculiarity is rather the crispness and grit 
 which his words have, in burning where he scathes, 
 
234 LIFE OF ELDER R. H. MILLER 
 
 and melting where his tenderness is brought to bear. 
 He would tell a pathetic story so as to bring tears 
 to every eye. He would scathe rampant unright- 
 eousness in a way to make sinners tremble. If he 
 were prosecuting attorney in civil court he would 
 make a man feel what a monster of wickedness he 
 was, as Warren Hastings said he did when Burke 
 was scathing him in his famous trial. 
 
 " Hastings said the only relief he had under the 
 scathing was the consciousness that he had not vio- 
 lated his conscience. If this man were a prosecuting 
 attorney, if a man were guilty he would make him 
 seem as guilty as he was; he would make him feel 
 like confessing and throwing himself on the mercy 
 of the court. There are some mental constitutions 
 which, when exercised upon the outward life, pro- 
 duce a sedative effect, the diction is smooth, the 
 thoughts lacking in pungency and the effect is like 
 the polishing process in mechanics. When a con- 
 stitution like this is on fire, the results are specific 
 as the path of the glazier's diamond that makes a 
 mark on the glass to facilitate its separation. The 
 diamond cuts in one place and a jar brings the pane 
 of glass apart. 
 
 " His manner may at times have in it the flavor 
 of severity, because his mind is so clear and his 
 conclusions so sharp, backed up and pushed with 
 such earnestness that the guilty feel guilty when he 
 reproves, and the righteous rejoice when he com- 
 mends. He would .have made his mark in any field 
 of effort. He would have been a fine mechanic, a 
 good artist, an excellent chemist; scholar; physi- 
 
LATER LIFE AND DEATH 235 
 
 cian ; a successful teacher ; and yet in his easy hours 
 he is able to say bright, generous and gentle things 
 that awaken toward him affection and familiar re- 
 spect." 
 
 Two more characterizations of Brother Robert by 
 brethren who knew him well will suffice to impress 
 the reader with the genuine worth of the man. The 
 first is by Brother W. R. Deeter, whose associations 
 with him were such that he is in a position to speak 
 truly : 
 
 " It was my privilege to be associated with Broth- 
 er Miller in different kinds of church work; so we 
 learned to know something of this distinguished 
 brother. One feature that was prominent in his 
 makeup was that he had the courage to carry out 
 his convictions, though they might not be popular. 
 The only question with him was. What is right and 
 what is best? That settled all with him. He had 
 the wisdom to know when to speak and how to 
 speak to make his work effectual. In debate he was 
 deliberate, rarely, if ever, losing himself. His an- 
 tagonist had to be well fortified to be able to meet 
 his forcible arguments. Truth in his hands lost 
 nothing. He acquitted himself heroically and hum- 
 bly, and vindicated the principles of the church suc- 
 cessfully. He loved the church of which he was a 
 member and no sacrifice was too great for him to 
 make in vindication of her principles. 
 
 " His counsel was often sought by his brethren 
 when hard problems were to be met; so well was 
 he posted on church government, that he was able 
 to give advice for the settlement of the most dif- 
 
236 LIFE OF ELDER R. H. MILLER 
 
 ficult problems. In the pulpit he was able, forcible, 
 logical and fearless. His language was good, yet 
 so common that the most illiterate could understand 
 him. His social qualities were commendable, al- 
 ways willing to speak to and listen to all honorable 
 classes. He was very severe in reproof when he 
 thought it necessary. I have seen strong men wilt 
 under his severe rebukes." 
 
 Elder Enoch Eby also speaks of his former co- 
 laborer as follows : " I was often permitted to work 
 with him on different lines of church work, and I 
 never found a more reliable brother in all that he 
 was asked to do. He was an intellectual giant, es- 
 pecially in defending the truths of the Bible. His 
 Christian character was unimpeachable; he always 
 manifested a dignified humility. He was an able 
 defender of our church policy against all opposition. 
 I never was about a man I could take into my con- 
 fidence more than he. Finally, if I had been re- 
 quired to get a man possessing all the qualifications 
 of Christian usefulness that can be found in human 
 nature, and that can be used in any department of 
 church work as a power for good, I would have laid 
 my hands on the shoulders of Brother R. H. Miller, 
 and said ' Here is the man.' " 
 
CHAPTER XL 
 Contemporaries. 
 
 During his lifetime, Brother Robert Miller was 
 associated with men of noble character and great 
 ability. With many of these he labored long and 
 faithfully for the welfare of the church. If the 
 history of all their labors could be written, it would 
 form an interesting and instructive volume. But 
 the silent past has forever sealed the story of much 
 of their lives. Their unselfish deeds will form a part 
 of that great volume of the unwritten history of un- 
 crowned heroes. 
 
 For the instruction and encouragement of our 
 young members, brief sketches are here given of 
 a few of these men. The list is far from com- 
 plete and but few facts are recorded in each. This 
 is partly because it is not desirable to extend this 
 volume and partly because of a lack of knowledge 
 concerning the lives of these brethren. The first 
 four biographies given are of men with whom Broth- 
 er Robert was but little associated but who evident- 
 ly had their influence on his life. Then there are 
 leaders in the church today who knew him well 
 and often labored with him. Their biographies 
 have been left for the future historian to record. 
 Many of them have kindly contributed to this vol- 
 
238 LIFE OF ELDER R. H. MILLER 
 
 ume by giving desired information, or by express- 
 ing their estimate of Brother Robert's characteris- 
 tics. 
 
 ELDER GEORGE WOLFE, 
 
 Elder George Wolfe was born in Lancaster Coun- 
 ty, Pa., April 25, 1780. His father. Elder George 
 Wolfe, crossed the Alleghany Mountains to western 
 Pennsylvania in 1787, and after thirteen years of la- 
 bor there he moved his family to Kentucky, where 
 he continued to reside until 1809, when he died on 
 his homeward journey from an extensive preaching 
 tour in Missouri and Illinois. George Wolfe, Jr., 
 was married in Kentucky in 1803 and in 1808, ac- 
 companied by his brother, he moved to southwest- 
 ern Illinois. In 1812 he and thirteen of his friends 
 and neighbors were baptized by Elder John Hen- 
 dricks, of Kentucky. In the same year Brother 
 Wolfe was called to the ministry, and the next year 
 ordained to the eldership. Then for more than fifty 
 years, he was 'an untiring worker among the pioneers 
 and was the chief factor in the establishment of 
 many churches. He possessed marvelous natural 
 ability, an eloquent pulpit orator, a profound reason- 
 er in debate and discourse, a constant reader who ac- 
 quired a vast amount of knowledge, and a Chris- 
 tian whose integrity was never questioned. 
 
 He did not attend the Annual Meetings and so did 
 not influence directly the decisions of that body; 
 but indirectly he did. The Far Western Brethren, 
 as Elder Wolfe and his followers were known to the 
 East, practiced the single mode of feet-washing, had 
 
CONTEMPORARIES 239 
 
 no intermission between the Lord's supper and the 
 communion service, and allowed the sisters to break 
 the bread and pass the cup the same as the breth- 
 ren. In 1856 he had a long conference with a com- 
 mittee from Annual Meeting and agreed " to con- 
 form to the practice of the brethren in general, when 
 in communion meeting with them and begged for- 
 bearance on the part of the brethren in general until 
 they all should come to see alike." This forbearance 
 was granted, but the conviction gradually took hold 
 of the eastern brethren that the single mode of feet- 
 washing, as practiced by the western brethren, was 
 right, and the practice spread until it has become the 
 general order of the church. Elder George Wolfe 
 died in 1865, at the ripe old age of eighty-five. 
 
 ELDER JOHN KLINE. 
 
 Elder John Kline was born in Rockingham Coun- 
 ty, Va., June 17, 1797. He never went to school 
 very much but learned to read and write both En- 
 glish and German. After his marriage he lived on a 
 farm near the place of his birth ; but in time he also 
 became a practicing physician. He was elected to 
 the ministry about 1834 and preached his first ser- 
 mon Feb. 8, 1835. At this time he began keeping a 
 diary, and continued to do so for twenty-nine years. 
 These records, which have been published in book 
 form by his old friend, Benjamin Funk, tell of his 
 many visits in Virginia and other States. They also 
 record synopses of many of the sermons delivered 
 by himself and other brethren. He has left an ac- 
 
240 LIFE OF ELDER R. H. MILLER 
 
 courtt of many visits to families in Virginia and in- 
 cluded many items of their family history. He 
 served on the Standing Committee nearly every 
 year for twenty years, and was moderator the last 
 four years of his life. He was fully alive to the mis- 
 sionary work in the church. His yearly travels were 
 very great, amounting to as much as 6,500 miles in 
 a single year. He generally went on horseback and 
 his diary gives much credit to faithful Nell. Often 
 he would have appointments for preaching every 
 day for weeks ahead. He was faithful to every trust 
 committed to him and never disappointed his peo- 
 ple. He had a commanding presence, a wonderful 
 knowledge of the Scriptures and a power to deliver 
 his messages in an effective way. His advice was 
 much sought on matters pertaining to the welfare of 
 the church. In some years he preached as many as 
 fifty funerals. 
 
 He opposed slavery, war and secession. In this 
 way he incurred the hatred of the enemies of his 
 country. After the great rebellion began he con- 
 tinued to pass through the lines to visit his northern 
 brethren. In the spring of 1864 he attended the An- 
 nual Meeting at Hagerstown, Ind., and took a prom- 
 inent part. He preached at many places on this 
 journey. He fully realized his danger in his valley 
 home, but he returned with the faith that whatever 
 might happen all was well. On June 15, 1864, he 
 went a short distance from home to get Nell shod. 
 Later in the day he was found dead by the roadside, 
 his body pierced by several bullets. It is said that 
 the assassins later met unhappy fates, but the first 
 
CONTEMPORARIES 241 
 
 martyr missionary of the Church of the Brethren 
 in America rested in the embrace of death, with a 
 heavenly smile upon his countenance. By tender 
 hands his loving remains were laid to rest in the 
 Linville cemetery, where a simple marble slab now 
 marks the grave of this saintly herald of the cross. 
 
 ELDER PETER NEAD. 
 
 Elder Peter Nead was born in Hagerstown, Md., 
 Jan. 7, 1796. He received a good education for his 
 day. His grandfather, who was a Lutheran, as were 
 also his parents, wanted to educate young Peter 
 for a Lutheran preacher. He declined the offer and 
 later learned the trade of a tanner. About this time 
 he became interested in his soul's welfare. He first 
 joined the Methodists and became a class leader and 
 a preacher among them. He was not satisfied, how- 
 ever, with his fraternity and for a while became an 
 independent preacher. Then happening to read a 
 pamphlet written by one of the Brethren he became 
 interested in their doctrine. A visit to a com- 
 munion service further convinced him that the 
 Brethren's position was right. He at once joined 
 the church and was soon put to the ministry. His 
 ability to preach in English caused his services to 
 be in demand. He married Elizabeth Yount, of 
 Rockingham County, Va., in 1825. He taught school 
 and conducted a tanning business, while at the same 
 time he was becoming more actively engaged in his 
 ministerial work. In 1840 he moved to Augusta 
 County, Va., and three years later to Botetourt 
 
242 LIFE OF ELDER R. H. MILLER 
 
 County. In 1850 he located in the Lower Stillwater 
 church near Dayton, Ohio, where he continued to 
 reside till his death, which occurred March 16, 
 1877. 
 
 Elder Nead was one of the most active writers of 
 the church in his day. In 1833 he wrote a work 
 entitled " Primitive Christianity," which treated of 
 the ordinances and doctrines of the church. The 
 work, which contained 138 pages, was much read. 
 In 1845 he wrote another book of about the same 
 size on baptism and other subjects. These two 
 books were combined into one volume, and with 
 some additional writing were published as " Nead's 
 Theology " in 1850. This book became a standard 
 work in the church. His last book, written in 1866, 
 was entitled " Wisdom and Power of God as Dis- 
 played in Creation and Redemption." A little later 
 he assisted in starting the new church periodical, 
 the Vindicator. Through this he strongly opposed 
 the changes that were taking place in the church. 
 
 From his first acquaintance with the Brethren, he 
 always loved their principles and customs. His 
 main purpose in life was the welfare and purity of 
 the church. He was a diligent student of the Bible,' 
 an edifying preacher and a safe man in counsel. He 
 served on the Standing Committee quite a number 
 of times. He was fearless in defending the truth 
 as he saw it. He was a faithful shepherd to his 
 home congregation and gave much assistance to sur- 
 rounding churches. His health remained good al- 
 most to the last, though he died at the ripe old age 
 of eighty-one. By request he was buried in a plain 
 
CONTEMPORARIES 243 
 
 coffin before the funeral service, " For why," said he, 
 " should the dead body be taken to the meeting- 
 house? It can't hear." No one was especially se- 
 lected to preach but the brethren present improved 
 the occasion. 
 
 ELDER HENRY KURTZ. 
 
 Elder Henry Kurtz was born in Germany, July 
 22, 1796. He received a very good education, in- 
 tending to follow the profession of teaching. Later 
 he prepared for the Lutheran ministry. He came 
 to America in 1819. While on his voyage he be- 
 came acquainted with a young man who had been 
 educated for a Catholic priest. Years afterward 
 these two men met at an Annual Meeting, not a 
 Lutheran and Catholic, but both of them ministers 
 of the Church of the Brethren. Upon his arrival he 
 at once entered upon his ministerial duties in North- 
 ampton County, Pa. The next year he married Anna 
 Catherine Loehr. Three years later he moved to 
 Pittsburg, where he remained three years. While en- 
 gaged in his work here he began to doubt the va- 
 lidity of infant baptism. When he made known his 
 conviction quite a stir was made by the Lutherans. 
 He was finally excommunicated and lost his charge. 
 In 1826 he moved to Ohio and settled in Stark 
 County the next spring. He had learned of the 
 Brethren and soon became much interested in their 
 faith and practice. He was baptized in 1828 and 
 elected to the ministry two years later. His fa- 
 ther-in-law opposed his joining the church. He per- 
 
244 LIFE OF ELDER R. H. MILLER 
 
 suaded a schoolteacher, Frederick P. Loehr, to try- 
 to convince Henry that the Brethren were not right. 
 Loehr failed in his mission and later he himself 
 was baptized and became an elder in the church. 
 
 In 1838 Elder Kurtz returned to Germany on a 
 visit to his parents. While here he preached in 
 Switzerland and baptized several members. He 
 continued to reside in Stark County until 1842, 
 when he was called to the Mill Creek church, Ma- 
 honing County. Here he was ordained to the elder- 
 ship in 1844. He was elder of this congregation for 
 thirty years. His fine education made him a very 
 useful man in the church; especially in the Annual 
 Meeting, where he served on the Standing Commit- 
 tee twenty times, acting as clerk nearly every year. 
 In 1851 he revived the literary activity of the church 
 by sending out the first numbers of the Gospel 
 Visitor. For ten years he had desired to do some- 
 thing of this kind, but the brethren had never con- 
 sidered it advisable. His early trials were severe 
 and the life of his paper uncertain. Finally the An- 
 nual Meeting refused to interfere and the paper be- 
 came firmly established. In 1856 he secured as his 
 assistant James Quinter, who became editor when 
 Elder Kurtz retired in 1864. He used German flu- 
 ently and preferred to write his editorials in his 
 native tongue and have them translated into En- 
 glish. He was wide-awake on the question of high- 
 er education. He possessed much musical ability, 
 both vocal and instrumental. He was one of only a 
 very few Brethren who possessed an organ in those 
 days. As his ability was more along literary and 
 
CONTEMPORARIES 245 
 
 editorial lines, he did not become active in commit- 
 tee work. He died on Jan. 12, 1874, aged 77 years, 
 5 months and 21 days. 
 
 ELDER H. D. DAVY. 
 
 For twelve consecutive years, after the death of 
 Elder John Kline, Elder Henry D. Davy of Miami 
 County, Ohio, successfully presided over the Annual 
 Meeting as its moderator. For this work he seems 
 to have been preeminently fitted. He had never re- 
 ceived much of an education, but his ability in the 
 pulpit was far above the average minister of his 
 day. He made very little pretense along literary 
 lines. He was much in demand as a committeeman 
 to help settle church difficulties. In this work he 
 was often associated with Elder R. H. Miller. In 
 1876 he and Elder James Quinter collected in book 
 form the Minutes of Annual Meeting up to that 
 time. Later, when the division came, he cast his 
 lot with the Old Order Brethren. He was promi- 
 nent in their annual councils, of which he was mod- 
 erator for several years. He died Sept. 7, 1895, at 
 the age of eighty-four years. 
 
 ELDER B. F. M COM AW. 
 
 Elder Benjamin F. Moomaw was born March 30, 
 1813, and died at his home near Bonsacks, Va., Nov. 
 6, 1900, in his eighty-eighth year. His education 
 was limited, and yet it was fairly good for his day. 
 But through a long life of service and study he be- 
 
246 LIFE OF ELDER R. H. MILLER 
 
 came widely known all over the Brotherhood as an 
 author and preacher of great ability. He was elect- 
 ed to the ministry and ordained to the eldership 
 while yet a young man. He became the owner of 
 a large farm and was very successful in all his 
 business transactions. Here in his commodious, pic- 
 turesque, southern home he entertained hundreds of 
 brethren who always enjoyed his hospitality and the 
 charm of his extraordinary conversational powers. 
 He built up a large congregation over which he pre- 
 sided with rare skill and firmness. He was cool and 
 level-headed in all circumstances in life. Like Elder 
 John Kline, he opposed slavery, secession and war. 
 His life was in much danger during the rebellion, 
 but he so conducted himself that after the conflict 
 was over he had the respect of both parties. He 
 was instrumental in getting the Confederate Con- 
 gress to exempt the Brethren from military duty on 
 payment of five hundred dollars. 
 
 He was prominent in the Annual Meeting, serv- 
 ing on the Standing Committee seven times. He 
 served on some of the most important committees 
 ever appointed by Annual Meeting. In later years 
 he was familiarly known everywhere as " Father 
 Moomaw." He wrote much for the church periodic- 
 als on various subjects. He once held a debate by 
 letter with a Rev. Jackson, on the subject of bap- 
 tism. In this debate he had the unusual success 
 of converting his opponent and baptizing him into 
 the Church of the Brethren. Another one of his 
 books, "The Divinity of Christ," grew out of the 
 question, "What Think Ye of Christ?" put to him 
 
CONTEMPORARIES 247 
 
 by a young man who could not accept the divinity 
 of Christ. He devoted his last hours to reminis- 
 cences of his church work and telling of the bless- 
 ings with which God had crowned his days. He 
 told his family that he was going to the grave with 
 the same satisfaction that he went to hear a ser- 
 mon on a pleasant day. 
 
 ELDER JOHN METZGER. 
 
 Elder John Metzger was born in Blair County, 
 Pa., Dec. 20, 1807. His grandparents had emi- 
 grated from Holland to Baltimore in 1758, where 
 each was sold for several years' service to pay for 
 their passage across the Atlantic. When John was 
 twelve years old his parents moved to Dayton, Ohio. 
 Here he married Hannah Ulrey, in 1828, and soon 
 after this both of them joined the Church of the 
 Brethren. In 1834 they moved to Tippecanoe Coun- 
 ty, Ind., where he was elected to the ministry in 
 the next year. He saw that the harvest was great 
 but the laborers indeed were few. He preached his 
 first sermon in a sawmill. He had varied experi- 
 ences in preaching to the hardy pioneers, but the 
 Lord blessed his work and many were brought into 
 the church. 
 
 He was ordained to the eldership in 1843. After 
 1848 he seldom missed an Annual Meeting, always 
 paying his own expenses and preaching at many 
 places, both going and coming. About 1860 he 
 moved to Cerro Gordo, 111. He called upon Abra- 
 ham Lincoln at Springfield just before the Presi- 
 
248 LIFE OF ELDER R. H. MILLER 
 
 dent-elect started for Washington. He continued 
 his ministerial work in his new home with una- 
 bated zeal and often went back to his old Indiana 
 home, preaching at many places along the way. It 
 is said that he preached in at least twenty different 
 States. Through his efforts many members were 
 brought to the church in St. Louis. 
 
 Though he started poor in life, and always sacri- 
 ficed his own interests to those of the church, yet 
 the Lord blessed him in temporal things, a due part 
 of which he returned to the Giver. In 1878 he built 
 a house of worship at Cerro Gordo, 111. Elder 
 R. H. Miller dedicated it to the service of God. 
 
 In 1887 his aged wife died and two years later he 
 married sister Parmelia Wolfe, the widowed daugh- 
 ter-in-law of Elder George Wolfe. In 1890 they 
 moved to Lordsburg, Gal. Here he spent his last 
 years peacefully. He engaged in planting a fruit 
 orchard and was interested in the Lordsburg Col- 
 lege. He gave his last address at the district meet- 
 ing of California, in March, 1896. Shortly after this 
 he made one more journey across the Rocky Moun- 
 tains, to his old home at Cerro Gordo. Here on 
 May 25, 1896, surrounded by his family, he peace- 
 fully fell asleep. Thus ended the noble life of one 
 who had served the church for sixty-one years in the 
 ministry, had been on eighteen Standing Commit- 
 tees, had acted on dozens of committees sent to all 
 parts of the Brotherhood and had traveled thou- 
 sands of miles to tell the sweet story of the cross. 
 By his unselfish labors hundreds had been brought 
 into the fold of Jesus Christ. 
 
CONTEMPORARIES 249 
 
 ELDER D. P. SAYLOR. 
 
 Elder Daniel P. Saylor was born near Beaver 
 Dam, Frederick County, Md., June 23, 1811. His 
 great-grandfather, Daniel P., was a native of Swit- 
 zerland. His grandfather, Elder Daniel Saylor, and 
 his uncle. Elder Jacob Saylor, were both able men 
 in the church. Brother Saylor was baptized in 1837 
 and three years later was elected to the ministry, 
 in the same year his grandfather died. It is said 
 that when he was elected he became angry and said 
 that the church evidently lacked judgment, because 
 he was unqualified and could never preach. How- 
 ever, he thought the matter over seriously and 
 through the encouragement of Elder Price, he final- 
 ly accepted the work. 
 
 He was soon and very unexpectedly put to work 
 by the old brethren insisting on his preaching the 
 funeral of a child. From the words, " I am the 
 resurrection and the life," he preached such an elo- 
 quent discourse that every one was astonished. The 
 news spread rapidly and soon he had many calls 
 for preaching in all the surrounding country. The 
 effectiveness of his work can best be judged by the 
 fact that in 1842, inside of three months, ninety-two 
 persons were baptized in the Beaver Dam church 
 and the old meetinghouse had to be enlarged. 
 
 In this year he was advanced to the second de- 
 gree of the ministry and was ordained to the elder- 
 ship on May 7, 1850. His work among the churches 
 was so great that only a man of his strong physical 
 build could have endured the stress. On horse- 
 
250 LIFE OF ELDER R. H. MILLER 
 
 back he made many long missionary journeys to 
 the churches, always paying his own expenses. On 
 these journeys he was often accompanied by Elder 
 John H. Umstad, of Pennsylvania. Beginning 
 in 1851 he served on the Standing Committee twen- 
 ty-four times. Of that body he was frequently 
 clerk or moderator. 
 
 Probably no man ever had a greater formative 
 influence on the decisions of Annual Meeting than 
 he. He was devotedly attached to the principles 
 of the church which he understood well. This to- 
 gether with his wide experience enabled him to be 
 of great service to his brethren. In 1848 he framed 
 the questions that are still asked of applicants for 
 baptism. In 1860 he was the chairman of a com- 
 mittee — Elders John Kline, James Quinter and 
 John Metzger being the other members — that pre- 
 sented to Annual Meeting an excellent plan for 
 missionary work. While it was not accepted, it 
 was placed on the Minutes and evidently helped to 
 arouse the missionary spirit. One paragraph of this 
 report is worth repeating, because it recommends 
 our present plan of having district meetings, which 
 were adopted in 1866 on the recommendation of 
 another committee, of which Elder Saylor was 
 chairman; and because it recommends the weekly 
 offering which we have not yet been willing to 
 try! 
 
 "The committee offers the following advice: 
 That the churches of the Brotherhood form them- 
 selves into districts to meet as often as they may 
 judge it necessary to transact their business; that 
 
CONTEMPORARIES 251 
 
 each of said districts have its treasury, and each of 
 the churches which form said districts have its 
 treasury, the former to be supplied by the latter, 
 and the latter to be supplied by weekly contribu- 
 tions as directed by the Apostle Paul (1 Cor. 16 : 2) : 
 ' Upon the first day of the week let every one of 
 you lay by him in store, as God has prospered him, 
 that there be no gatherings when I .come,' — a plan 
 for raising pecuniary funds of divine appointment, 
 and one which commends itself to our acceptance, 
 both from its authority and excellency." 
 
 He served on many committees of importance like 
 this one. It would be hard to estimate the extent 
 of his influence. He was a close observer, a care- 
 ful investigator and a fine organizer. Besides he 
 had the natural ability and that fearless disposition 
 that carried out what he decided to be right. 
 Though he was very progressive in his views of 
 missionary work, Sunday schools, education, etc., 
 yet he had no sympathy whatever with the so- 
 called progressive movement. It was mostly 
 .through his influence that H. R. Holsinger was not 
 given more time at the Annual Meeting of 1882. 
 
 With him the great question was, What is right? 
 Having decided this, neither policy nor feeling 
 could turn him aside. This may be seen from a 
 letter to Elder R. H. Miller, in which he upbraids 
 Brother Robert for giving advice to a brother in 
 Kansas to wait until Annual Meeting would give 
 consent to receive persons living in second marriage 
 when the cause of separation had been fornication. 
 Brother Saylor believed that the Savior's word. 
 
252 LIFE OF ELDER R. H. MILLER 
 
 *' Except it be for fornication," gave full privilege to 
 the innocent party to marry again. " Brother Mil- 
 ler well knows that Brother Saylor is a strong ad- 
 vocate of the decisions of Annual Meeting on all 
 questions on which the Scriptures are silent. But 
 as soon as Annual Meeting will assume the author- 
 ity to decide a question contrary to the expressed 
 word of the Lord I am and will be her bitter op- 
 ponent, and will never submit to a decision contrary 
 to the expressed word of the Lord." — Primitive Chris- 
 tian, June I, 1880. 
 
 He was a frequent contributor to the church pa- 
 pers. He was one of the associate editors of the 
 Pilgrim. He was ever a strong opponent of slav- 
 ery. The Union men of Maryland desired to make 
 him a member of the constitutional convention in 
 1864, but he refused. Though he spent much time 
 for the church, yet he prospered financially. He 
 never wanted to be burdensome to his brethren. 
 He always paid his own way to Annual Meeting, 
 whether delegate or not. He was twice married. 
 His first wife died in 1874. His second wife and a 
 "young babe survived his death, which occurred 
 Juna 6, 1885. His last illness of heart trouble and 
 dropsy was partly brought on by exposure while 
 holding a series of meetings. He always enjoyed 
 life, and while he endured his sufferings patiently 
 and was perfectly resigned to go, yet, if it had 
 been his Lord's will, he would have cheerfully 
 borne the cross longer. 
 
 After his death, his colaborer. Elder James Quin- 
 ter, who knew him so well, characterized him as fol- 
 lows : " He and I entered the ministry at nearly the 
 
CONTEMPORARIES 253 
 
 same time, and we labored together in the church 
 to which we were both warmly attached, nearly 
 half a century. We were intimately acquainted 
 with one another and the bonds of brotherly love 
 united us closely together. We often in our church 
 labors wept together over the troubles of our be- 
 loved Zion, but also often rejoiced together in the 
 joy of the Holy Spirit. Brother Saylor was a man 
 of prayer and of deep experience in the ways and 
 workings of the Holy Spirit." 
 
 ELDER JAMES QUINTER. 
 
 Elder James Quinter was born in Philadelphia, 
 Feb. 1, 1816. The father was a daily laborer, and in 
 1826 he moved his family to Phoenixville, Pa., 
 where he worked in the iron mills. Three years 
 later he died, leaving the burden of supporting his 
 family upon his thirteen-year-old son, James. This 
 interfered with the boy's school privileges, but he 
 attended school as much as possible. The course 
 of study was not extensive, but it was enriched 
 by plenty of selections from standard authors, and 
 above all by the study of the Bible, which inspired 
 the youthful student to higher things in life. 
 
 After leaving school he worked for a time in the 
 store of Brother Isaac Price. Later he went to live 
 on the farm in the home of Brother Abel Fitzwater. 
 Through the influence of this Christian family and 
 of other brethren in the neighborhood he was con- 
 verted and baptized about 1832. From the first 
 he was very zealous and devoted in his religious du- 
 
254 LIFE OF ELDER R. H. MILLER 
 
 ties. Protracted meetings and prayer meetings 
 gave much spiritual food to his hungry soul. 
 
 His thirst for knowledge also increased. By pri- 
 vate study and by spending some time in a private 
 school, he was able to begin teaching school, first, 
 near Royer's Ford, and later at Lumberville, Pa., 
 where he continued to work from 1834 till 1841. In 
 1838 he was called to the ministry, a work to which 
 he had long, felt that he had been set apart by 
 God. His deep religious life and his many intellec- 
 tual attainments, the result of constant study and 
 self culture, at once brought him in favor with the 
 Brethren. The next year he accompanied Brother 
 John Umstad on a preaching tour through Pennsyl- 
 vania. His services were also much sought in the 
 neighboring States of New Jersey and Maryland. 
 In 1842 he responded to a call from the George's 
 Creek church, Fayette County, Pa. Here his min- 
 istry was blessed with wonderful results. About 
 sixty persons were baptized here during the first 
 six months of his labors. Among them was John 
 Wise, who later became Brother Quinter's great co- 
 laborer in the church. 
 
 The church in Fayette County presented him 
 with a small farm. To this be brought his mother, 
 his widowed sister and her three boys. In 1850 he 
 married Mary Ann Moser, who died of consumption 
 seven years later, leaving a daughter, Lydia Isa- 
 bella. He taught school for a number of winters 
 and for a time examined the teachers of his town- 
 ship as to their fitness for teaching. 
 
 At the Annual Meeting in 1855 he was appointed 
 
CONTEMPORARIES 255 
 
 assistant to Elder Henry Kurtz, who had for years 
 been writing clerk. He performed his work to the 
 satisfaction of all. Elder Kurtz had been wanting 
 a suitable brother to aid him on the Gospel Visitor. 
 He now felt that God had pointed out Brother 
 James Quinter. The latter responded to the call 
 and moved to Poland, Mahoning County, Ohio, in 
 1856. His parting from those he had labored with 
 so long was not without pain; but he felt the call 
 to broader fields of service. 
 
 In 1857 the office of the Gospel Visitor was 
 moved to Columbiana, Ohio. He showed ability as an 
 editor. He also began to take an interest in higher 
 education in the church. A school had been 
 planned at Columbiana, but due consideration showed 
 him that it would not be advisable. Later the op- 
 portunity opened up favorably at New Vienna, 
 Ohio. Here a school was opened in 1861. It con- 
 tinued three years, when it had to be closed on 
 account of the disturbances resulting from the Civ- 
 il War. In the same year Elder Henry Kurtz re- 
 tired from active work and Brother Quinter became 
 chief editor of the Gospel Visitor. In 1866 the 
 office was moved to Covington, Ohio. In 1874 he 
 purchased the entire interests of the Visitor and 
 also the Christian Family Companion and consoli- 
 dated them, retaining both names on the new paper. 
 This was published at Myersdale, Pa., to which 
 State he returned after nearly twenty years' resi- 
 dence in Ohio. In 1876 he again consolidated his 
 paper with the Pilgrim, published by the Brum- 
 baugh Bros, at Huntingdon, Pa. Here he became 
 
256 LIFE OF ELDER R. H. MILLER 
 
 chief editor of the new paper, the Primitive ChriS' 
 tian. In 1883 this paper and the Brethren at Work 
 were consolidated under the name of Gospel Mes- 
 senger, of which Brother Quinter remained editor- 
 in-chief until his death. 
 
 During this time he also was wielding an influ- 
 ence for higher education in the church. His first 
 attempts had not resulted in what he expected, 
 though through no fault of his own. In 1879 Prof. 
 J. M. Zuck, the founder of Huntingdon Normal, 
 died. The trustees at once elected Brother Quinter 
 president, a position which he held the rest of his 
 life. 
 
 However active he was along these intellectual 
 lines, he was just as active in church work. He 
 was ordained to the eldership in 1856. For thirty 
 successive years, except one, he was a member of 
 the Standing Committee — the longest service ever 
 given by one man on that body. His attainments 
 made him the only choice of the brethren for writ- 
 ing clerk. During these years he was sent on doz- 
 ens of committees to all parts of the Brotherhood. 
 There were but very few important committees of 
 which he was not a member. His great ability 
 made him the only choice of his brethren in de- 
 fending the principles of the church in public debate 
 until R. H. Miller took up that work. He had no 
 particular liking for this v^ork, but felt it his duty 
 to respond to the call. His earnest, dignified. Chris- 
 tian spirit, as well as his ability in the Bible and in 
 knowledge of history, made him a strong defender 
 of the truth. 
 
CONTEMPORARIES 257 
 
 He had few equals in the pulpit. His sermons 
 were well prepared and delivered in the power of 
 the Holy Spirit. Many of them have been pre- 
 served and edited, together with a history of his 
 life, by his daughter, Mary A. Quinter. Seldom 
 did he pass a Sunday without preaching. His 
 sermons were addressed to the intelligence as well 
 as to the heart. He was especially influential with 
 people of superior culture. 
 
 It would be impossible to estimate the result of 
 his thirty-two years of constant editorial service. 
 His opinion and advice on church doctrine and dif- 
 ficult questions were often sought and as freely giv- 
 en. Whether men agreed with him or not, one 
 thing is certain, they always respected him and 
 never doubted his sincerity. Besides his printed 
 debates and sermons, he has left an extended work 
 on baptism, the best exposition of the subject in 
 the literature of the church. 
 
 His name was familiar wherever his brethren 
 lived. When a boy, the writer well remembers his 
 desire to attend the Annual Meeting at North 
 Manchester, Ind., 1888, that he might hear Elder 
 James Quinter preach. Hundreds of others went to 
 that meeting with the same desire. He was to 
 preach in the tabernacle on Sunday morning. But 
 the Lord knoweth best. On Saturday Brother 
 Quinter arrived on the grounds. In the afternoon 
 he listened to a sermon by Elder Daniel Vaniman. 
 He closed the services by a few fitting remarks and 
 hymn and then called to prayer. While thus en- 
 gaged in pouring out his heart to God the heavenly 
 
258 LIFE OF ELDER R. H. MILLER 
 
 messenger gave him the welcome to come home, 
 and amid the tears and sobs of a large audience and 
 the tender ministrations of loving hands, his spirit 
 took its flight. After a few appropriate and touch- 
 ing remarks by Elder Enoch Eby, the remains were 
 prepared for the solemn journey to his home in 
 Huntingdon, where he was laid to rest. He left 
 three daughters, the two younger, Mary and Grace, 
 being the children of a second marriage to Fannie 
 Studebaker, who also survived him. Mary is the 
 author and editor of " Life and Sermons of Elder 
 James Quinter." For several years she has been 
 one of our faithful missionaries in India. His oldest 
 daughter, Lydia, became the wife of Elder J. T. 
 Myers in 1877. 
 
 This brief biography can in no way do justice to 
 one whose life was so full of service and bless- 
 ings to his fellows. His labors are written in the 
 history of the church, his memory is still dear in the 
 hearts of all whO' knew him and his name is in the 
 Lamb's Book of Life over yonder. Space forbids 
 further comment on his character, but it may be 
 summed up by saying that he was a man, a Chris- 
 tian man in the fullest sense of the word. 
 
 D. P. Saylor, James Quinter, R. H. Miller: 
 These three formed a triumvirate that worked to- 
 gether in harmony. They were not alike in char- 
 acter; rather their powers were complementary. 
 For years they were the leaders of the church that 
 they loved. Their equals would be hard to find. 
 Their lives of devotion and service are worthy 
 of imitation by any minister of the Gospel. 
 
CONTEMPORARIES 259 
 
 ELDER ENOCH EBY. 
 
 Elder Enoch Eby was born in Juniata County, 
 Pa., Nov. 15, 1828. He united with the church in 
 1845, and six years later was called to the min- 
 istry. In 1847 he married Hetty Howe. He ac- 
 quired sufficient education to enable him to teach 
 school in the winter and farm in the summer. He 
 entered the work of the ministry with a spirit to do 
 what he could. 
 
 In 1855 he moved his family to Stephenson Coun- 
 ty, 111. Here he was the means of bringing many 
 into the church. He was ordained in 1864, and at 
 once took charge of the church. His wife died in 
 1867 and several of his children within a few years 
 following. All of his children united with the 
 church when they were young. In 1870 he married 
 Anna (Lauver) Gilfilen, of Perry County, Pa. 
 
 Brother Eby was closely associated with the early 
 missionary efforts in the church. It came about in 
 this way: In 1870 two Baptist ministers, Christian 
 Hope and Christian Hansen, came from Denmark 
 to the United States. They had, however, severed 
 their former church relations because they believed 
 their mode of baptism to be wrong. Christian 
 Hansen soon returned to Denmark, but Christian 
 Hope remained here until he found the Brethren 
 and accepted their teaching. He was baptized in 
 the Hickory Grove congregation of Northern Illi- 
 nois, Oct. 25, 1874. 
 
 Brother Hope at once felt an interest in his 
 friend? at home and desired the brethren to send 
 
260 LIFE OF ELDER R. H. MILLER 
 
 a minister to them. Christian Hansen, then in 
 Denmark, who had read tracts sent by the Brethren, 
 also earnestly appealed for a minister who would 
 preach the whole Gospel. The elders of Northern 
 Illinois heard the Macedonian call and acted 
 promptly. They elected Brother Hope to the min- 
 istry that he might go and preach to his country- 
 men. They also selected elders Enoch Eby and 
 Paul Wetzel to accompany Brother Hope. They 
 then appealed to Annual Meeting to endorse their 
 work. 
 
 The leading men of the conference at once showed 
 that they were thoroughly in sympathy with the 
 movement, but did not feel to burden Annual Meet- 
 ing with the expense. Brother Hope went to Den- 
 mark wholly on the support of Northern Illinois, 
 and though he had to work hard against many ob- 
 stacles, before another year his work was bearing 
 fruit. 
 
 In 1877 a paper passed Annual Meeting, recom- 
 mending the Danish Mission to the sympathy and 
 support of the general Brotherhood. Brethren were 
 appointed to receive contributions at that meeting. 
 The next year the conference decided that the Dan- 
 ish Mission should be left in the care of North- 
 ern Illinois, but that it was the duty of the entire 
 Brotherhood to pay the expense. 
 
 In the fall of 1877 Brother and Sister Enoch Eby 
 and Brother and Sister Daniel Fry crossed the At- 
 lantic on the first foreign missionary tour ever sent 
 out by the Church of the Brethren. They reached 
 Hjorring, Denmark, where they organized a church 
 
CONTEMPORARIES 261 
 
 of thirteen members. Brother C. Eskildsen was 
 chosen minister. The next spring they returned to 
 America, leaving Brother Hope with encouraging 
 prospects to continue the work. 
 
 In 1880 the Annual Meeting assumed control of 
 the Danish Mission by placing it under the care of 
 our first recognized Mission Board. The members 
 of this committee were James Quinter, S. T. Bosser- 
 man, Joseph Leedy, Daniel Brubaker, and Enoch 
 Eby. Four years later this General Mission Board 
 was superseded by the General Church Erection 
 and Missionary Committee. Brother Eby was the on- 
 ly member of the first committee that served on 
 the new one. He was its first president and served 
 a number of terms. D. L. Miller was secretary 
 and treasurer. The other members were C. P. 
 Rowland, Daniel Vaniman, and Samuel Riddles- 
 barger. In 1894 this committee was consolidated 
 with the Brethren's Book and Tract Committee, 
 und^r the name of General Missionary and Tract 
 Committee. 
 
 Brother Eby has lived to see this Board become 
 the most influential committee in the church. The 
 funds placed in its hands have grown immensely 
 by endowments, gifts and the proceeds of the Pub- 
 lishing House, which came into the possession of 
 the general Brotherhood in 1897. He has seen mis- 
 sions opened in Asia Minor, India, Switzerland, 
 France, China, and in many of the largest cities of 
 the United States. The church, which was slow 
 to take hold of the mission work thirty years ago, 
 is alive today with missionary zeal. 
 
262 LIFE OF ELDER R. H. MILLER 
 
 Brother Eby has been a member of the Standing 
 Committee nineteen times. He has proved himself 
 one of the best moderators that ever presided over 
 Annual Meeting, having served in that capacity 
 eleven times. He has served on many committees 
 of importance. For several years he lived at Booth, 
 Kans., but is now^ at his old home at Lena, Stephen- 
 son County, 111. 
 
 ELDER JOHN WISE. 
 
 Elder John Wise was born in western Pennsylva- 
 nia in 1822. He received a good education in his 
 youth. He began teaching when he was eighteen 
 and taught about thirty terms in Pennsylvania and 
 Texas. He was baptized June 14, 1842, under the 
 preaching of Elder James Quinter. He was elected 
 to the ministry the next year. During his early 
 ministry he was often associated with Brother 
 Quinter, to whom he looked for advice as a son 
 would to his father. He was ordained to the elder- 
 ship in 1854. 
 
 Brother Wise was small of stature, yet he pos- 
 sessed a remarkable voice. This, together with 
 his good education and great knowledge of the 
 Scriptures, caused his services to be useful to the 
 church in many ways. He was probably the best 
 reading clerk that ever served the Annual Meeting. 
 He was reading clerk fifteen times and moderator 
 in 1885. He served on many important committees, 
 Including the Berlin Committee, that disfellow- 
 shiped H. R. Holsinger in 1881, and the committee 
 
CONTEMPORARIES 263 
 
 on the divorce question, 1888-1891, in which he 
 made a firm stand against the position of Elder R. 
 H. Miller. 
 
 He was a very forceful speaker in the pulpit. His 
 travels were very extensive, amounting to as much 
 as fifteen thousand miles in one year. In 1881 he, 
 in company with Brother David Ruple, spent forty 
 days among the River Brethren of Canada. They 
 were considering the advisability of a union be- 
 tween the River Brethren and the Church of the 
 Brethren. The visit was a pleasant one, though the 
 union was never brought about. About thirty years 
 ago he moved from Pennsylvania to Iowa, and 
 later on to Kansas, where he died June 26, 1909, at 
 the age of eighty -seven years, having served in the 
 ministry two-thirds of a century. Several years 
 before his death he lost his sight, but had partially 
 regained it before his death. 
 
 ELDER JAMES R. GISH. 
 
 Elder James R. Gish was born in Roanoke Coun- 
 ty, Va., in 1824. His parents, who were members 
 of the Brethren church, set before him examples of 
 righteous living. He was in poor circumstances 
 and had to work hard when a boy. He received very 
 little education; but by his careful study of the 
 Scriptures he later became a minister of ability. 
 
 He was married to Barbara Kindig in 1849. In 
 the same year they emigrated to Woodford County, 
 111., where they secured some excellent land at a 
 very low price. They united with the church in 1852, 
 
264 LIFE OF ELDER R. H. MILLER 
 
 and Brother Gish was elected to the ministry in 
 the same year. His sterling character gave great 
 power to his preaching. He knew the Scriptures 
 well and had the fearless disposition to expound the 
 truth. His wife, who was a good singer and a lov- 
 ing woman, was of great assistance to him. 
 
 In 1854 they returned to Virginia by private con- 
 veyance. The trip occupied many weeks, but it was 
 well spent in preaching at many places. His in- 
 terest for the welfare of the church was such that 
 he went on many missionary tours, always at his 
 own expense. After the war he went as far south 
 as New Orleans. Later he and his wife went on 
 extensive journeys through Tennessee. His special 
 concern was for the isolated places. Frequently he 
 assisted poor ministers to locate permanently in 
 weak churches. He was the means of building up 
 and organizing several congregations. He preached 
 in no less than twenty-two States. The last nine 
 years of his life were spent in the mission fields of 
 Arkansas. Here his labors and sacrifices were great. 
 It is surely an encouraging picture to see this old 
 veteran of threescore and ten, accompanied by his 
 faithful wife, toiling in the harvest fields for the 
 Master. Declining years did not check his activity 
 and he passed away on the field of battle. After an 
 illness of four months he died at Stuttgart, Ark., 
 April 30, 1896. He was buried with his kindred 
 and friends at Roanoke, 111. 
 
 Notwithstanding his busy life spent for the 
 church. Brother Gish acquired considerable means. 
 This he used freely to aid the poor and spread the 
 
CONTEMPORARIES 265 
 
 Gospel. After his death, his generous wife turned 
 over nearly $60,000 to the General Missionary and 
 Tract Committee. This is known as the Gish Fund. 
 The income is used to furnish useful books, at a 
 nominal cost, to the ministers of the Church of the 
 Brethren. It has, no doubt, been a great blessing 
 to the church and will continue to be so for years to 
 come. 
 
 ELDER S. S. MOHLER. 
 
 Elder S. S. Mohler was born near Covington, 
 Ohio, Sept. 22, 1832, died Dec. 4, 1893. His father, 
 Samuel Mohler, became a most efficient elder. His 
 mother was a relative of Elder D. P. Saylor. He 
 received the education of the ordinary country boy 
 of his day. He read widely and stored up many 
 facts. In 1853 he married Mary A. Deeter, who 
 proved an encouraging helpmeet in his ministerial 
 work of later years. About 1857 he and his father 
 were elected to the ministry on the same day. He 
 was ordained Oct. 8, 1870. 
 
 He had advanced ideas on many subjects, such 
 as missionary work, series of meetings, and Sunday 
 schools. Finding himself opposed by brethren in 
 Ohio, he felt the need of changing location. On 
 invitation of Elder John Harshey, he moved to Mis- 
 souri in 1869. In later years when Elder Harshey 
 w^ent with the Old Order Brethren, Brother Moh- 
 ler became presiding bishop of the Mineral Creek 
 congregation. He was thoroughly in sympathy 
 with conservative methods, resisting alike the radi- 
 cal views of both divisions that left the church. 
 
266 LIFE OF ELDER R. H. MILLER 
 
 His belief in series of meetings caused him to do 
 much of this kind of work in the frontier churches 
 at a great sacrifice. He was very influential in his 
 State district. He presided over several different 
 congregations with great success. He did not think 
 it best for a non-resident elder to be in charge of a 
 congregation except when necessary. His plan 
 was to select some suitable man for his successor 
 and train him up to the work. For years he was 
 prominent in our Annual Meetings, serving on the 
 Standing Committee a number of times and act- 
 ing as moderator in 1889. He did much committee 
 work, for which he was especially adapted. It was 
 because of his extensive service for the church that 
 his health finally broke and a premature death re- 
 sulted. His life's motto was to follow that which he 
 believed to be right and trust to the Lord for re- 
 sults. 
 
 Besides being an able and much appreciated con- 
 tributor to the various publications, he has per- 
 formed a work that has been of great service to 
 the church. There had been much confusion be- 
 cause the Minutes of Annual Meeting were not in 
 a shape for brethren to find what the decisions were. 
 In 1867 Elder Henry Kurtz published the Brethren's 
 Encyclopedia, containing the Minutes then collected. 
 In 1876 Elders H. D. Davy and James Quinter col- 
 lected in chronological order the Minutes up to that 
 date. As they were not classified, the exact minute 
 wanted was difficult to find. In 1882 a committee of 
 fifteen able brethren were selected to revise the 
 Minutes and report their work to the conference. 
 
CONTEMPORARIES 267 
 
 After two years of labor and much expense the com- 
 mittee presented the result of their work, but it was 
 rejected. 
 
 In the meantime Brother Mohler, who was a mem- 
 ber of the original committee, had been classifying 
 all the Minutes of previous years according to their 
 respective contents. He had included all Minutes, 
 both obsolete and those in force. When the re- 
 vised Minutes failed to meet the approval of the 
 conference, a request was made to permit the publi- 
 cation of Brother Mohler's work. This was at once 
 granted. The book has proved of great value to 
 elders as well as a source of much important his- 
 torical material. 
 
 Brother Mohler's family consisted of seven sons 
 and three daughters. All of them joined the church 
 when young. One son died at the age of twenty- 
 oiie. Another was elected to the deacon's office. 
 The other five were elected to the ministry and have 
 carried forward the work so nobly begun by the 
 father. One of them. Elder Levi D. Mohler, of Mc- 
 Pherson, died in 1908. 
 
 ELDER DANIEL VANIMAN. 
 
 Elder Daniel Vaniman was born in Montgom- 
 ery County, Ohio, Feb. 4, 1835. He was raised on 
 a farm and did not have many educational advan- 
 tages; yet by careful study, he acquired sufficient 
 knowledge to teach school. Not content with a 
 knowledge of common school subjects, he continued 
 his study in higher branches until he became a man 
 
268 LIFE OF ELDER R. H. MILLER 
 
 of wide learning. He had a feeling when young, 
 that he would sometime be elected to the ministry, 
 and quietly made preparation for the important 
 work that was placed upon him in 1865. At this 
 time he lived in Macoupin County, 111. In 1876 he 
 was ordained to the eldership and soon became a 
 leader in southern Illinois, and well known all over 
 the Brotherhod. 
 
 He was an enthusiastic advocate of missionary 
 work and better methods for work at home. He 
 was for several years a member of the Book and 
 Tract Committee, which was organized in 1885 
 and consolidated with the General Church Erection 
 and Missionary Committee in 1894. It did a great 
 work in spreading the Gospel through the means of 
 distributing tracts and books. He helped to origi- 
 nate and formulate some of our best plans for mis- 
 sionary work. He was foreman of many important 
 committees, one of which proposed the present plan 
 of holding our Annual Meetings. For several years 
 he was the traveling secretary for the General Mis- 
 sion Board, and raised thousands of dollars of en- 
 dowment. In this work he visited the churches in 
 all parts of the United States. 
 
 Brother Vaniman served several times on the 
 Standing Committee. He was moderator of the Con- 
 ference three times. In characterizing his ability 
 Elder D. L. Miller says : *' He was a man with the 
 remarkable gift of saying more in a few words than 
 any public speaker or writer I ever knew. At Ha- 
 gerstown, Md., he revolutionized the manner of pre- 
 siding at our Conferences. He taught the lesson, 
 
CONTEMPORARIES 269 
 
 not since forgotten, that the business of a moder- 
 ator is not speech-making, but giving his full at- 
 tentifon to looking after the Conference. He was a 
 man of system and methods, and did not fail to use 
 them. He wrote the ' Plan for general Mission 
 Work,' adopted by the Conference, and to him more 
 than to any other member of the board is due the 
 credit of opening up the India Mission Field." 
 
 Brother Vaniman was twice married. His first 
 wife, whose maiden name was Maria Kimmel, be- 
 came the mother of the late A. W. Vaniman, and 
 soon after died of consumption. In 1861 he married 
 Sister Stutsman, of Elkhart, Ind. She and six daugh- 
 ters survived his death, which occurred very suddenly 
 at McPherson, Kans., Nov. 15, 1903. He had moved 
 from Illinois to McPherson because he desired to 
 enjoy an educational environment and to help build 
 up the college. 
 
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