The life of Elder R. H. Miller

Front matter

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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 sentiments 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 disintegration 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 biographies, volume crowding volume, setting forth heroic deeds and virtues. If it is needful that the State, in this way, has occasion to teach patience and loyalty, 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 biographical sketches of a number of Brother Miller's colaborers. He has also rescued from oblivion a number 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 history 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 greater 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 children.

Our church fathers showed in many ways their intense 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 missionary 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. Acknowledgment 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 appropriate suggestions. Sister R. H. Miller has gladly furnished me with manuscripts and papers that Brother 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 westward movement of their ancestors from Virginia or the Carolinas to Kentucky, and in turn from this pioneer transallegheny State to more promising lands lying beyond the Ohio River. Tihis movement began in the last quarter of the eighteenth century and continued for more than fifty years. These early settlers generally came in bands, but often single families would lead the way to unknown regions. They generally stopped in Kentucky for a few years before moving 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 generally narrow in their views of religious toleration. From these pioneers have descended a class of citizens whom the nation now honors among her noblest children; 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 native of Rockbridge County, Va. When a young man he emigrated to Shelby County, Ky., where he married 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 settled 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 debate 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 interest 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 schoolhouses when Robert was yet in his teens, were unconsciously 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 manifested 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 awkward in gait, and also in manner when before an audience. He was a ready wit and often put his antagonist 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 Waveland (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 afterwards 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 typical 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 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 boyhood 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 reading his Bible and had frequent discussions with William Byrd, a Universalist. Elder Elias Caylor, of

Hamilton County, had been invited by the Ladoga brethren to come and hold a few meetings in that congregation. Some of them believed that the time was at hand for an ingathering. Elder Caylor came and Robert and his wife made application for membership and were baptized.

The old brethren were not slow to put such promising 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, Matthias 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 determination 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 ordination 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, however, 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 better known, first in Southern Indiana, and then throughout the Brotherhood, until his name was familiar 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 Hagerstown, 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 Master, that as one veteran lays down the cross, another is raised up to bear it forward. Brother Robert, on returning home, said that he did not make a speech because 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 incident taken from his early experience : " I remember once when young in the ministry, In company with another young preacher at Annual Meeting, we understood 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 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 powerful 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 Robert's pleasing style of speaking, and by the resistless force of his logical arguments.

From now on the years were busy ones. He was engaged 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* 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 committee work. In this he was especially strong and was sent by Annual Meeting to all parts of the Brotherhood. Nor was this the extent of his labors, but realizing the need of a written work defending the doctrine 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 nearly two years. He had been Brother Robert's main help in running the farm, and his loss added new difficulties 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 gloomyit 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 freely 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 Harshbarger, born in Botetout County, Va., and came to Indiana in her eleventh year. She leaves four children.

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 language to tell. Every silent object around us brings back in sadness the fond memories of a wife and mother, 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 sympathizing 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 example of a Christian mother whose love and life has all been given for their good, that this weeping, dying 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 College 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 respective 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 humiliating 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 teaching 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."

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 debater 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 followed 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 Lutheran 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-washing, 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 engaged 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 brethren 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 appeared to whom the work of a debate was more pleasant ; and to him Elder Quinter gladly gave the polemical defense of our principles. This man was Elder

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 unnatural 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 Greencastle, 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 ultimating in the wordy battle."

The debate lasted five days, and the following propositions 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 in water three times, face forward, is scriptural and valid baptism.

2. The Scriptures teach that feet-washing is an ordinance 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 personalities, 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 discussed."