ROBERT GUTHRIE was born near the city of Baltimore, on the 12th of November, 1770. While he was still a boy, his father moved to North Carolina, and settled near Hillsboro. He used to relate to his children, that he heard the sound of the cannon on the memorable day of the battle at Guilford Court-house. Of course he was in his eleventh year. It is supposed that his parents were members of the Presbyterian Church. It is at least evident that he was reared under a Presbyterian influence.

In 1791 he was united in marriage with Mary Smith, of Orange county, North Carolina. It would be difficult to conceive of a more congenial union. It lasted about fifty years, attended by all the trials incident to the settlement of a new country, and the rearing and education of a large family; but the writer believes it was a union of more than ordinary interest and affection. The wife was "a help-meet" in the scriptural sense of the expression.

In 1792 Mr. Guthrie left North Carolina for the West, and spent one year in East Tennessee, near Jonesboro. The next year he left East Tennessee, and after spending some time in the neighborhood in which Gallatin, Middle Tennessee, now stands, settled finally on the Ridge, near the Old Ridge Meeting-house. One of his sons has now in his possession a letter of dismission and recommendation granted to Mr. Guthrie and his wife by the session of the Presbyterian congregation of which they were members in North Carolina, and signed by the pastor, Rev. James Bowman. It appears from this letter that both he and his wife were members of the Presbyterian Church previous to their settlement in the West. Subsequent examination, however, satisfied them that they were destitute of religion. Soon after their settlement in this country, the great religious movement began to develop itself which resulted in the revival of 1800. Mr. Guthrie was attracted to one of Mr. McGready's early meetings, and there became convinced, for the first time, that he had never experienced a change of heart. With Luther we recollect that "justification by faith" was the great truth which instrumentally wrought the Reformation. This truth seems first to have been deeply wrought into the Reformer's own heart. Its out-working shook the papal throne. With Mr. McGready and his fellow-laborers the new birth, as a deep and powerful experience, seems to have occupied a similar place. In the preaching which preceded and attended the revival it overshadowed all other truths. The new birth, as an earnest reality, was emphatically the doctrine of the revival. Mr. Guthrie returned home from this meeting, and some time afterward experienced the change which he felt to be necessary, or at least received the evidence of it, while engaged in family prayer. It is believed that both he and his wife made their second profession of religion previous to the full development of the revival, and of course were among its first-fruits. As we would suppose, he entered heartily into the new and great work. He was, however, no enthusiast. In what he did, he followed the convictions of a sober, thoughtful, yet decided mind.

It is not known at what time Mr. Guthrie began to exercise his gifts as a public speaker, but we find from the record that he was a licensed exhorter and candidate for the ministry in 1805, at the time of the meeting of the Commission of Kentucky Synod, and that he was included in the sweeping resolution of that body which prohibited the "young men" who had been before the Commission "from exhorting, preaching, and administering the ordinances, in consequence of any authority which they had obtained from Cumberland Presbytery."

The action of the Synod's Commission resulted in the formation of what, in Cumberland Presbyterian history, is known as the "Council." After the organization, or rather the reorganization, of the Cumberland Presbytery, in 1810, he was licensed and ordained by the Nashville Presbytery. In addition to the parts of trial which had preceded, at the meeting of the Nashville Presbytery, at New Hope, March 30, 1814, having been examined on "English Grammar and Divinity," in connection with Ezekiel Cloyd he received licensure. At this same Presbytery it was "ordered that Messrs. Guthrie and Cloyd ride each three months on the upper circuit." It will be recollected that "Messrs. Guthrie and Cloyd" were at that time poor men, and had large families dependent upon them for support, and that the upper circuit was at least a hundred miles from their homes. Upon the minutes of the fall session of the Presbytery, in the same year, we find the following resolution: "Resolved, that all the licentiates under our care prepare to stand an examination from time to time on such branches of science as Presbytery may direct." In conformity with this resolution, Mr. Guthrie was ordered to prepare for an examination on Natural and Moral Philosophy at the next regular meeting of the Presbytery. At the same time he was furnished, from the Presbyterial library, with "Ferguson's Astronomy and the Plates," for additional study.

The next particular notice of him which we find in the Presbyterial records is an order upon the fall minutes of 1819 for his ordination. He was accordingly ordained the following spring, at Stoner's Creek, April 6, 1820, Rev. Thomas Calhoon preaching the ordination-sermon, and Rev. David Foster presiding and giving the charge. The record is that he was previously examined "on experiential religion, his internal call to the work of the ministry, his knowledge of Natural and Revealed Theology, of Philosophy, Astronomy, Geography, English Grammar, and Ecclesiastical History; also as to his knowledge of the Constitution and Rules of the Church, and the principles of its Government."

It will be perceived from this brief sketch, that previous to his entrance upon the work of the ministry, he had charge of a family. It had grown to some size. He was the father of several children. He had commenced the world with but limited means, and had added but little to the original stock. He was a poor man, and his education was limited. He nevertheless labored to prepare himself for ordination in conformity not only with the letter, but the spirit, of our form of Church-government. If the record has been faithful, and his examinations were not a mockery, his preparation was very respectable. The writer has heard him speak more than once of his trials in this respect. He was compelled to labor closely for the support of his family; and when at his daily toil, his custom was to carry his English Grammar in his pocket, and improve the intervals which might occur, in preparing for his examinations before the Presbytery. In the summer, while his horse rested from the plow, he would snatch the moments for necessary study. In the next generation these things will seem almost fabulous, but they were the works of a generation of men who have just passed before us. Men who are now beckoned to the halls of our Colleges, instructed gratuitously, and in many instances greatly favored otherwise; men at whose feet the treasures of knowledge are poured in profusion, can never appreciate fully the trials and the necessary self-denial of their fathers.

But while the young minister is laboring to fulfill his obligations to his Presbytery, he must also labor to fulfill his mission to the people. Mr. Guthrie was a laborious preacher. A portion of his early ministry was employed upon the circuit. The necessities, however, of a large family required his attention at home; his preaching was therefore mainly local. A portion of each summer and fall was devoted to attending camp-meetings. This was expected of all the preachers. It was additional to their ordinary local preaching. In this latter service, too, he was indefatigable, considering his circumstances. The writer has a personal knowledge of his having ministered for a long time to two congregations, at a distance of ten and fifteen miles from home. In preaching to the nearest congregation, he usually went and preached and returned the same day. It will be recollected that this occurred after a week of hard work upon the farm. To the neighborhood of the other congregation he usually went on Saturday evening, returning on Sabbath evening after preaching. This was considered necessary, and was perhaps unavoidable, in order to meet his obligations at home.

It may not be improper to say something here of his compensation for his pulpit services. It will present an illustration of his patient self-denial, as well as of the habits of the times. Of the liberality of one of the congregations we are not so well informed; but in the other there lived two men--one a member of the Church, the other a man of the world--whose regular contribution was a silver dollar each a year. It is believed that this was his entire salary from that congregation. This, however, was considered as certain as if it had been annually collected by law. The time, too, when the contribution would be made was generally known in the family of the preacher, and was considered a matter of sufficient interest to be made the subject of a family talk. These worthy men were far richer then the preacher, but they seemed to think themselves doing well, and the preacher seemed to think them doing well, when they contributed annually each a silver dollar. The other congregation was a little more numerous, and perhaps their measure, according to the degree in which God had prospered them, was a little larger. They were good people, but poor, and unable to contribute much. The preacher was, therefore, but poorly compensated.

In 1831 Mr. Guthrie moved to the State of Missouri, and settled near Keytesville. In the course of the next year he joined the McGee Presbytery, the sessions of which he afterward attended as long as he was able. He had, however, become enfeebled by age and previous exertion, and was not able to preach much. Although a talented man, his lungs were never strong. In the new country in which he now lived his house became the home of the wayfaring minister, and a sanctuary in which himself, when able, and others ministered the word of life. In 1836 he assisted in organizing a Church in Keytesville, which was named, by his request, Ebenezer.

In September, 1843, he closed his earthly career. In relation to the occurrence I quote from a letter of youngest son, Rev. A.W. Guthrie, who was with him at the time:

"After an absence of several weeks, I returned home late in the evening, and learned that father had had two chills. This was a little alarming, from the fact that he was advanced in life, and his constitution was becoming infirm and his strength declining. I spent most of the next day with him. This day he had no chill, sat up most of the time, was able to walk about the house, conversed as usual on ordinary topics, spoke of the crops, which by the blessing of Providence were likely to be very good, although at one time he had almost despaired of a crop in consequence of the wet weather. He enlarged on the sinfulness of distrusting the good providence of God. None of us thought of any immediate danger. If he did himself, he did not mention it. He, however, remarked that, according to the course of nature, his time was near--that he felt that he could not live long--that he was ready at any time to depart and be with Christ; expressed a firm assurance of acceptance with god through a Redeemer's blood.

"I left in the evening, and returned next morning at the time the chill was expected. Found him sitting up, and his mind in the same composed and happy frame as on the day before; stayed with him till the hour had passed at which the chill was expected, supposed it would not return, and left. In about an hour a messenger came for me. I returned, and found him in a hopeless state of congestion. He did not speak after my return, seemed to suffer very much, and in about an hour expired."

Thus died a good man, near the close of his seventy-third year. It may with great truthfulness be said that, as he died full of years, so he died full of faith. His last conversation was upon "the sinfulness of distrusting God," and an expression of his remaining confidence "of acceptance through a Redeemer's blood." In his life, to those who knew him most intimately, he presented, as nearly as we could expect here, a realization of what was doubtless Solomon's idea of a perfect and an upright man; but in his death we have, if possible, a still sweeter realization of the peaceful end of such a man: "Mark the perfect man, and behold the upright; for the end of that man is peace."

This brief sketch may be closed with some general remarks upon the character of Mr. Guthrie. If biography is worth any thing, it is in presenting to us such characteristics as are worthy of imitation.

We find, then, in him, a specimen of the class of men who founded the Cumberland Presbyterian Church. They were laborious, patient, self-denying, prayerful men. In the three first of these characteristics history is doing them justice. In the last they were known, and could only be known, to those in intimate relations with them. But they were eminently men of prayer. Those of us who in age have followed close upon their footsteps, have had many proofs of this. Mr. Guthrie was a man of prayer; and when I say this, I do not mean that he was so in the ordinary sense of that expression, but that he was deeply imbued with the spirit of prayer. It was his daily life. The writer speaks thus from personal knowledge. A stranger would soon have felt in his presence that there was a spiritual atmosphere around him. He was not noisy, or obtrusive; but calm, thoughtful, serious. I was an inmate in his family some time, and had a close acquaintance with him for many years; and although he was habitually cheerful, I do not know that I ever heard him say, or knew him do, a foolish thing. In this respect I have always considered him a model, far above many who attracted more attention and excited more interest in his time. And I confess that in this respect, as well as in many others, his memory commands a degree of respect with me which the memory of many of his cotemporaries, who made much more noise in the Church, has failed to command. I remember him as a kind, cheerful, (but at the same time thoughtful,) and serious old man--as a man conscientious in his intercourse with men, and in fulfilling his obligations to God. He loved and feared God, and loved those in like manner who loved him.

Again: I have known no man who realized in the government and management of his family more fully my idea of the patriarchal manner than he. He raised a large family. There was no apparent effort in the exercise of authority, yet the authority of the father was complete. In the course of our acquaintance of many years, I never saw it treated with disrespect. When the writer was an inmate of his family four of his sons were grown, and the oldest, who afterward became a prominent preacher, Rev. James S. Guthrie, was preparing for the ministry. The three others, with myself, had but recently professed religion. The religious exercises of the family were regularly kept up. At night the "boys," as we were called, officiated alternately--in the morning the patriarch himself was leader. On Sunday evening, if we were not at meeting, there was a theological examination, generally founded on the Catechism. I recollect, on two occasions I was assisted in answering difficult questions by a whisper from the old lady. One of the questions was: "Why can there be but one God?" I was a young theologian, and hesitated. She was sitting at my elbow, and whispered in my ear, "Because one fills immensity." The other question was upon a matter of history, and ignorance was a little more inexcusable--still I was ignorant: "Who was the father of Moses and Aaron?" I could not answer; but Mother Guthrie relieved me again by whispering, "Amram." This mode of religious administration will assist us in understanding why two of those sons became prominent and effective ministers of the gospel as well as acute and practical theologians, whilst the other two, though not ministers, are nevertheless pillars in the house of God. A third son also entered the ministry, and still lives an efficient and laborious preacher. He was, however, but a lad when the things occurred of which I write. Of the elder brothers who entered the ministry one preceded, and the other has since followed, the father to the grave. It is pleasant to believe that many works will follow them both. They made their mark in their day.

Still again: the case of Mr. Guthrie, like many others which history ought to record, presents great encouragement to pioneer labor in the ministry. The congregations to which he ministered in Tennessee were small, and scarcely organized. It is believed that he did not receive twenty dollars a year for his services; yet he cast his bread upon the waters. In one of these congregations, a few years after he left it, there was a powerful revival of religion. It is still small, however, but for years past has paid two hundred dollars annually for half the time of a young preacher. Of the congregation which he organized in Missouri, and which at first was composed chiefly of his own family, it is said that "it now has a respectable membership, and a house of worship creditable to any people." It is thus that the hardy pioneer clears the ground, breaks it up, sows the seed from which others may have the honor and the joy of reaping. This would seem a very unequal distribution of things, were there no future reward to be measured out to him whose patient and self-denying labors and sufferings God alone can appreciate. How many are now laboring in different parts of the great West and South-west as pioneers? Let them not be discouraged, but still hold on to their self-denying work. God watches the seed which they are sowing in perhaps poorly prepared soil, and will cause it to spring up in an abundant harvest when they themselves are in the grave. Let them remember, too, that the day is coming which will reveal the full value of their works, and bring them an adequate reward. Scores of noiseless, unpretending ministers, are performing a work upon the frontiers of our vast country which God will acknowledge. Hold on, valued brethren! He that appointeth you, and in his providence assigns you your field of labor, has said, "Behold, I come quickly; and my reward is with me, to give every man according as his work shall be."

I feel inclined to give expression to another thought which this brief notice suggests. Mr. Guthrie raised five sons: three of these entered the ministry. Two of them have finished a useful work; the other is still a laboring minister. Two sons of his oldest daughter and child are likewise now respected and useful preachers. These may all be supposed to have received their first impressions from a common source--I mean such impressions as tuition, discipline, counsel, and example, are calculated to make. A great many families grow up in the Church. Some of them are numerous. The sons of these families are promising, and apparently pious, but they turn their attention to other pursuits. Is there not a reason? And may not the reason in many cases be found in the character of our family religion? I am far from believing that this is the only reason. Surrounding circumstances may be so unfavorable as to counteract the influence of precept, counsel, and example at home. Still I press the question which I have propounded: Are we not to find in many cases the reasons for the fact that the sons of the Church are not brought more directly forward to her assistance, in the character of the religion of our own firesides? It is true that God calls men to this work; but he may have a reason when he calls. God knew Abraham, that he would command his children and his household after him, that they should keep the way of the Lord, to do justice and judgment, and therefore God made each of his sons a great nation. Do such providences teach nothing? A great many families of promising sons afford the Church no ministerial strength. May not a reason be, that the subject of religion is not properly presented at home? Are the obligations of these sons to God and to the Church explained and enforced? God calls men from sin to holiness by the use of means. Why should he not use means in calling them to the work of the ministry? If ministers and Christian friends should from the pulpit and in social and domestic intercourse inculcate a worldly spirit, and direct attention to worldly pursuits as the great business of life, it is very plain that but few men would become Christians. Is it not as plain, that if parents and Christian friends encourage a worldly spirit and worldly pursuits in the young men of the Church, very few of them will ever seek the self-denying work of the ministry? I know one of the largest and most influential congregations in the Cumberland Presbyterian Church; it has been organized more than thirty years, has enjoyed revival after revival, has done much, even nobly, in promoting the interests of the Church and the general kingdom of Christ, and still has never furnished a single candidate for the ministry. Is there not a reason? We do not believe that God calls men irresistibly to Christ: why should we believe that he calls them irresistibly to the ministry? He does not do it. I conclude by stating, and pressing--if I could but press it--what is with me a full conviction, that if we had more families really, practically, and intelligently pious, we should find more young men consecrating themselves to the self-denying but noble work of the Christian ministry. God accepted Samuel at the hands of his mother, and made him a Prophet and a Judge in Israel. god also accepted Samuel Davies at the hands of a pious mother, and made him the greatest of American preachers. Why should he not accept such offerings at the hands of Christian parents now, and honor their children by making them useful ministers of his most precious word?

[Source: Beard, Richard. Brief Biographical Sketches of Some of the Early Ministers of the Cumberland Presbyterian Church. Nashville, Tenn.: published for the author by Southern Methodist Publishing House, 1867, pages 120-134

1832
Rev. Robert Guthrie, a member from the Nashville Presbytery, presented a letter of dismission and recommendation from said Presbytery, and being received a member of this Presbytery, was invited to take a seat, which he accordingly did.
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1832]

1832
Member present - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1832]

1833
Member present - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, March 1833]

1833
Member present - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, September 1833]

1834
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, August 1834]

1835
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1835

1835
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, September 1835]

1836
Member absent - Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1836]

1837
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, March 1837]

1837
Member present - Rev. Robert Guthrie
Robert Guthrie obtained leave of absence until Monday morning.
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1837]

1838
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1838]

1838
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1838]

1839
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1839]

1839
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, August 1839]

1840
Member absent - Rev. Robert Guthrie
Presbytery adjourned to meet at the dwelling house of Rev. Robt. Guthrie in Chariton County, Mo., on the second Friday in October 1840.
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, March 1840]

1840
Member present - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1840]

1841
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1841]

1841
Member absent - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1841]

1842
Member absent, by permission - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1842]

1842
Member absent, by permission - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, September 1842]

1843
Member absent, by permission - Rev. Robert Guthrie
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, April 1843]

1843
Whereas it has pleased God recently to remove by death, Bro. Robt. Guthrie, one of our oldest preachers, and a member of this Presbytery; resolved therefore, that we as a Presbytery greatly lament our loss, and deeply sympathize with his bereaved relatives, and that a copy of this resolution be sent to sister Guthrie, and that his funeral be preached on next Sabbath by Bro. Sam'l C. Davis.
[Source: Minutes of the McGee Presbytery of the Cumberland Presbyterian Church, October 1843]