The life of the Rev. Robert R. Roberts , one of the bishops of the Methodist Episcopal Church

Preface

The following narrative is a work of no great pretensions, as far as the authorship is concerned. The reasons are the following. Whatever talent the author possesses, as a writer, it does not properly comprise the qualifications necessary for a good biographer. Besides, while preparing this volume, he had the regular duties of editor to perform, which necessarily interfered with the close attention requisite for such an undertaking. It is, also, rather hastily got up, and must, therefore, partake of the defeets of all hasty publications— to which class most of the works written in this age properly belong. The author ought to have had sufficient time to re-compose the whole ; but this was impossible under existing circumstances ; and, therefore, his half-prepared book must be issued just as it is.

The principal reason why this unpretending volume is thus given to the public is, that the writer could not promise himself any leisure in future, even should his days be lengthened, to do more justice to the life of his venerable friend. It is, moreover, probable, that if he had not undertaken what is now imperfectly done, no other person, for want of inclination or time, would have attempted it at all. The Methodist Episcopal Church seems to have been very unfortunate in reference to her two senior Bishops, Asbury and M'Kendree, in not having the lives of these venerable men written for the benefit of posterity. This consideration has had great influence in inducing the writer to undertake the present work.

He has endeavored, to the best of his ability, to collect and arrange such facts as were within his reach, relative to the life of a very good man — an individual of great moral

4 PREFACE.

and religious worth. But little comment is introduced on the facts given. The reader is, therefore, left to make his own reflections.

The sources of information for the life of Bishop Roberts were limited, and not very easy of access. The author is indebted to several friends for important matter, whose kindness is generally acknowledged in the body of the work.

After collecting and arranging all he could from his own resources and personal knowledge of the Bishop, the author proceeded to Indiana, assembled together the widow, and old acquaintances and relatives of the Bishop, and wrote down from their lips every thing they could recollect worthy of preservation. The same process was observed among his friends and neighbors at Shenango, in Mercer county, Pennsylvania, and every scrap of information which they furnished was secured. As far, therefore, as the materials go, the facts are well authenticated and may be relied on.

The author confesses, however, that there is a greater proportion of mere western pioneer incidents in the book than could be desired. There is, also, too little of religious narrative and Christian experience. But then these defects were inevitable.

The chapter on succession, which relates to ordination, and is connected with Methodist episcopacy, is a mere outline adapted to the present work, but which might be easily enlarged into a volume.

The writer believes that both Methodist episcopacy and

Methodist Church polity are susceptible of as much, or

rather more, Scriptural support than any other ecclesiastical

regimen in the world, whether ancient or modern.

Charles Elliott.

Cincinnati, O., April 2, 1844.

Chapter I. Faheutage And Early Lifs

Birth and parentage — religious principles and character of his father — his mother — number and names of his brothers and sisters — Robert Kichford — circumstances of his father — education of the family—education of Robert R. — becomes intoxicated during harvest— his father moves to Ligonier Valley, Pennsylvania, in 1785 — state of religion in the Valley — conversion of Abel Fisher, sen. — religious instruction of the family — effects of the new country on Robert R. and the family — Methodist preachers visit the Valley in 1788 — prejudices of Mr. Roberts against them — effect of their preaching on Mrs. Roberts and young Robert R. — and on the members of the family — they send John to quarterly meeting — information on his return — Robert R. overhears his sister, Elizabeth, pray — effect on his mind — his sisters, Sarah, Elizabeth and Esther unite with the Church — prayer ift the family — industry and religious state of Robert — improves his mind in reading — family regulations during religious meetings by Sarah — breaks his leg — becomes catechist for the children — receives the witness of his acceptance — preaches to Lewis — backwardness in uniting with the Church — incident at quarterly meeting — union with the Church — his clothing — makes tar to purchase better — goes to schoolscutches flax for boarding— Irish schoolmasters — incident at schoolinterview with his old schoolmaster in 1835 13-32.

CHAPTER H.

SETTLEMENT OF SHESAXGO.

Privileges of first settlers in Pennsylvania — R. R. sets out in 1796 for Shenango — his companions — character of a hunter — they all go to hunt — Thomas Roberts and William M'Lean return — Robert R., Caughey and Hubanks proceed — arrival at Franklin — then at Meadville — their camp near Georgetown — proceed to Shenango — get lost — encamp at Salem — their supper — difficulty in returning — they select land and commence improvements — Robert R.'s provisions and money run out — implements of cooking — their first crop — R. R. kills a deer* — they attempt to find Coneaut Lake — distress of his mind and mode of relief — he sets out in June for Ligonier — arrival at Franklin— hires to

1* a captain of a boat — goes to Pittsburg — arrival at home — is exercised about preaching — returns to Shenango in the spring of 1797 — the company and incidents of the journey — they buy sugar on Sunday — the sin of this act — his provisions run out — is reduced to great want — return of his brothers, and arrival of his sister Elizabeth — his house becomes the centre of the neighborhood — his crop — he and his sister spend the winter in Shenango— commences hunting, and want of success— shoots a deer and racoons — kills a wild-cat 32-54.

CHAPTER III. RELIGION PLANTED I If SHENANGO

Dangerous rencountre with a deer — fears of Elizabeth and their cause — her mode of calling her brother and his reply — his late stay one night and her alarm — arrival of Caughey, Esther, his father, John and Lewis — exercises of his mind and spiritual prospects — returns to Ligonier — delivers his first pulpit exhortation — proceeds with a perogue from Connelsville to Shenango — dangers of the voyage and adventures to Shenango — sugar-making — arrival of the perogue — E. R. and Lewis go to Ligonier, and return with his sisters, Nancy, Sarah and Sophia, and grandfather, Richford — crossing of Wolf Creek — mode of traveling — peopling of the settlement — its religious prospects— the Rev. Jacob Gurwell — Rev. Thomas M'Clelland — formation of the first class in Shenango in 1796 — R. R. Roberts the first leader, and their religious meetings — marriage of Elizabeth Roberts — he hunts during the winter — goes to Ligonier with his furs — difficulties in settling the country 54-72,

Chapter IV. Call To The Ministry

Marriage of R. R. Roberts — he, his wife and Lewis set out for Shenango— incidents of the way — the cabin in which they lived — its furniture— their provisions — he and Sarah Roberts visit Ligonier — continues leader — hunting — its perils — sugar-making — a dangerous predicament— he makes poetry — a specimen — is exercised about preaching, and preaches in the woods — effect of his mental distress on his conduct — not an indolent man — the mean between commencing too soon and too late — death of Mr. Richford — R. R. Roberts' first license — death of his father — solicited to preach by Mr. M'Clelland — M'Clelland's dream — R. R. Roberts exhorts at watch-night at the request of Rev. James Quinn — his first sermon in 1802 — is licensed to preach, and recommended to the Baltimore conference — Rev. James Quinn's letter 73-100.

CHAPTER V. ENTRANCE OS THE MIlflSTRI

Disposition of his personal property at Shenango — his outfit for itinerancy — true spirit of itinerancy — departure for Shenango — crossing the. mountains — travels Carlisle circuit — afflicted with the small-pox— then the measles — is affected with the shouting in meetings — quarterly meeting at Carlise — Mr. Wall— example of Mr. Roberts' great modesty — his pecuniary supplies and poverty — stationed on Montgomery circuit in 1803 — the first camp meeting in Maryland — the German Methodists — usage among the Baptists — is ordained deacon in 1804 — copy of his parchment — steps of graduating in the Methodist ministry — excellency of the plan— he is stationed on Frederick circuit in 1804 — attends General conference — remarks on the proceedings of that body 10(M23.

CHAPTER VI. COIfTIKUAKCS I If THE ITINERANCY

His economical mode of living — visit to his aunt — the German Methodists — Rev. John Everhart — incident at Harper's Ferry at a quilting party — death of Mrs. Roberts' mother — they travel to Shenango, and Mrs. Roberts spends the winter there — necessity of their economy — appointed to Shenango circuit — preaches at Pittsburg — the "falling" among the Presbyterians — conversation with a lady on the subject — transferred to Erie circuit, after six months, for his accommodation— commences building a mill, and the reasons for this — remark on his conduct by a zealous person — his own comment on the subject — remarks on ministerial support and ministerial devotedness — conclusion of the year — ordained elder in 1806 — appointed to Erie circuit — extends his labors to New York state — preaches at Meadville — incident at Coneaut and entertainment for the night — another at Lexington — rencountre with Rev. Mr. M'Lean — his double cabin at Shenango 123-146.

Chapter VII. Entrance On The Ei'iscopact

Appointed to Pittsburg circuit — state of the society in Pittsburg — his success in regulating them — character of a preacher sent on by the presiding elder — caution to be observed in receiving strange preachers — remains at home during conference — he and Wm. Page censured for non-attendance on their circuits — injustice of their censure— appointed to West Wheeling circuit — goes to General conference— travels to Baltimore on one dollar — incidents on the way — place of lodging at Baltimore — the presiding elder question — the restrictive regulations — their history — Bishop Asbury changes him to Baltimore— perplexity of his mind on the occasion — advice of Mrs. Roberts— reception at Baltimore — difficulty with Mr. M'Caine — appointment at Alexandria — interview with the President — visits Shenango — takes George Roberts with him — stationed in Philadelphia — visits the west — shooting match at Orleans, Indiana — is presiding elder of Schuylkill district — presides in the Philadelphia conference — is elected Bishop in 1816 — perplexity of his mind on the occasion — advice of Rev. James Quinn — copy of his ordination parchment — observations on it 146-170.

Chapter VIII. Duties Of Bishops

Constituting a Methodist Bishop — his election — consecration — ordination in the Methodist Episcopal Church is presbyterial — character of a Methodist Bishop — Scriptural authority for Bishops — duties of a Methodist Bishop — to preside in conferences — to station preachers— how far the wills of people and preachers are consulted — fundamental principles of stationing — of the power or duties of Bishops— the wishes of people and preachers liable to gTeat qualification — presiding elders advise with and assist the Bishops — all have the privilege of petitioning — great variety of petitions — some petition for talented preachers — others for single preachers — for return of preachers — for good disciplinarians — for change after conference — on account of family afflictions — specimens of these — parents and near relatives petition— specimens of these— remonstrating — transferring — specimens of these — there is a real compact between preachers and people — opposition to petitions — a specimen — petition of colored people — one from a whole community — petitions from individuals not right — regulations of the Wesleyan Methodists — the American plan preferable — another duty of a Bishop is to receive, change and suspend preachers— guard of abuse here — to travel at large — to oversee the spiritual and temporal concerns of the Church — to ordain ministers — to decide questions of law — a Bishop is accountable to the General conference — when he ceases to travel he cannot exercise his episcopal duties — note from the Discipline of 1792 170-201.

Chapter IX. Genuine Episcopact

General remarks on succession — I. The true succession is not local or personal — it requires truth of doctrine — sound moral principles— and true worship — some are ineligible to the minister's office ; namely, the wicked— heretics — Simonists — and all bad men — true ministers must possess ministerial qualifications— general rules — and inferencesordination defined — its form — the proper candidate — course of probation— recommendation of the people — choice by the ministry — ceremonies— the ordainers or consecrators — superstitious views concerning ordination — sum of the argument — II. Succession of the Church of Home — supremacy of the Pope is its basis — succession through Popes is uncertain — often interrupted — their ordinations null generally in selecting ineligible candidates — by heresies — by Simony — wicked measures in appointing Popes — sum of the argument — the bishops of the Church of Rome not the successors of the apostles — nor their clergy — nor their people — nor their Church — Christianity preserved independently of the Church of Rome — Succession of the Church of England — bishops and elders the same — defects of the English Church — the power of the Parliament — and of the king — the Church subject to the state — appointment of bishops by the crown — alliance of Church and state — their bishops compared with the primitive bishops — character of the clergy — and their people — some redeeming qualities — the ordinations of the English Church are null, or vitiated, by their descent from Rome — instances given — their ordinations are null, according to their principles, by admitting Presbyterian ordinations — is interrupted in the case of the non-jurors — in its connection with the state — by ordaining ineligible persons — Succession of the Protestant Episcopal Church — its foundation laid contrary to their true principles — the English Church conveyed to them an unscriptural ordination — through the British Parliament and king — it is defective — and null — it is partly derived from the non-juring bishops — invalidated by their baptism — great deficiences of their ordination — concluding remarks — III. Ministry of the Methodist Episcopal Church — Methodist ministers have the true qualifications — exercise the powers — and perform the duties of true ministers — the Methodist Episcopal Church — Mr. Wesley was their bishop — was received as such by the American Methodists — was providentially, Scripturally and ecclesiastically called to act for the Methodist Episcopal Church — objections answered — Scriptural character of the Methodist Episcopal Church 201-255.

Chapter X. Removal To Indiana

Survey of the preceding chapters — Bishop Roberts' recourse to prayer — his retiring character — consultation about the place of his residence — his poverty — he and Mrs. Roberts determine to live at Shenango — their reasons for this choice — they set out from Baltimore to cross the mountains — ascending the first mountain — descent of Laurel Hill— arrival at Shenango — attends the Natchez conference — is sick among the Indians-*— Mrs. Roberts moves to the double cabin — condition of the cabin — deficiency of biographical material — his deficient education — he and Mrs. Roberts visit Indiana — hunting — the ague — lies out all night on his journey to the Virginia conference — Bishop Roberts and the young preacher — Mrs. Roberts and he visit Philadelphia on horse-back — she returns alone — incidents on the way — he moves to Indiana — his reasons for doing so — his journey to Indiana — arrival and first night's adventures — fixing their new house — its furniture— his poverty and means of getting bread — clearing — planting — domestic economy — his visit to Fincastle, Virginia 256-274.

Chapter XI

Deficiency in historical matter — character of his correspondence — brought home sick in 1820 — sermon at Chillicothe in 1821 — letter to Mrs. Roberts — Rev. W. Ledbetter's letter — letter from Bishop George — pastoral address — Bishop Roberts and the tavern-keeper — letters from Bishop Roberts — letter from Wm. Stevenson — the Bishop and an Englishman— his gift to the New Orleans Church — shipwreck on his passage home — Rev. Alexander M'Caine and Methodist Episcopacy — Mr. Dixon's opinion of Methodist Episcopacy — letter from Bishop M'Kendree — from Bishop Soule — General conference of 1828 — letter from Bishop Soule on the death of Bishop George — Bishop Roberts crossing the Miami — incident at St. Louis — letters from Bishop Soule — letters from Rev. C. Holliday and Bishop M'Kendree — letter from Jesse Walker — letter from Mrs. Hedding — letter from Bishop M'Kendree — M'Kendree on trying members — sickness of Bishop Roberts at Louisville— letter from Bishop Soule — letter to his wife — General conference of 1836 275-332.

Chapter XII. Cios In8 Labors

State of Bishop Roberts' health — plan of episcopal visitation — industry of Bishop Roberts when at home — meeting of the Bishops in New York, May 24th, 1838 — Bishop Roberts made a life member of the American Bible Society — urged by the Indiana conference to change his residence — attendance of Bishop Roberts at the Pittsburg conference in 1841 — letter from Bishop Morris — travels of Methodist Bishops— Bishop Robprts visits the Indians — preparations for the journey — arrives at the Choctaw agency — at Fort Smith — at Fort Leavenworth— a thunder storm — the French trader — Delaware Indian and the New Testament — breaking of the carriage — arrives at the Indian Manual Labor School — death of Rev. William Johnson — arrives at home — estimation in which he was held by the Indiana conference — his patronage to the Asbury Indiana University — his portrait taken at Greencastle — visits his brother, Lewis, at Ashgrove, Illinois — letter to James Roberts — attends the Rock River conference at Chicago— and the Illinois conference at Winchester — is much indisposed — attends the Missouri conference — his touching address to the conference — interest of the preachers of this conference — attends the Arkansas conference— his contemplated visit to the Texas conference — resolutions of that conference — is unable to attend its session — his travels during the year — calls on the Bishops to preach — specimens given — salary of Bishop Roberts — his liberality — expenses peculiar to the episcopacy— labors of the Bishops — comparison between the present and former Bishops - 332-365.

Chapter XIII. Death And Character

State of his health in the winter of 1842, and the deficiency of natural remedies in his case — attends meeting on Christmas eve at Lawrenceport — death of George Roberts, and his last letter — attends a meeting at Bedford on New- Year's eve — statement of his remarks there — returns home on Tuesday and gets a cold — preaches his last sermon for Mr. Mapes, on Sunday, January 8th — his theme was holiness in his two last sermons— attends a temperance meeting — is affected with a sense of his approaching end — his asthma increases — failure of a physician to attend — arrival of his brother Lewis — increase of the disease on February 22d — account of it by Dr. Gavins — visit by Rev. Mr. Terrell— visit of Rev. E. R. Ames — Rev. Mr. Terrell's second visit — pious sentiments and feeling of the Bishop — he makes his will — conversation with Mr. M'Donald — he grieves because he could not attend the Texas conference — is affected with slight delirium — his last social meeting — his last audible prayer — his state previous to his death — his death — account of him by the Rev. Mr. Prossor — remark of his wife on his dying at home — his funeral sermon — retired spot of his burial — not his wish to be buried there — great respect paid to his memory — resolutions and funeral sermon at Cincinnati — similar exercises at Dayton, Ohio; Louisville, Kentucky ; Madison and New Albany, Indiana — resolutions of the Indiana conference on removing his remains to Greencastle — reinterment on January 18th, 1844 — Professor Larrabee's discourse on the occasion — his character by Rev. L. L. Hamline — conclusion 365-407.

LIFE OF BISHOP ROBERTS.

Chapter I. Parentage And Early Life

Robert Richford Roberts was born August 2d, 1778, in Frederick county, Maryland. His father, Robert Morgan Roberts, was a native of Cecil county, Eastern Shore of Maryland. By occupation he was a farmer, and was in moderate circumstances, having had to commence business for himself, without any aid from his father, John Roberts. For although his father left, at his death, a considerable estate, it was, according to the laws then in existence in Maryland, held by the eldest son, to the exclusion of all the other children.

In regard to his religion, Robert Morgan Roberts was educated in the principles of the Church of England, of which he was a regular member; and was zealously attached to her articles, homilies and liturgy. He was remarkable for his gentleness and kindness of nature, and was upright in his conduct towards all men.

He took an active part in the Revolutionary struggle. At the call of his country he became a Revolutionary soldier, and was engaged in the battles of Brandywine, Germantown and White Plains.

The name of Bishop Roberts' mother was Mary Richford. She was the only daughter of Thomas and Esther Richford, and was born at Georgetown Cross Roads, Kent county, Maryland. She was of low stature, was active, and buoyant and lively in her disposition.

The Bishop's great grandfather, on his father's side, was from Wales ; and his maternal great grandfather was probably from Ireland.

His mother was only sixteen years of age at the time of her marriage. She was the mother of thirteen children, six sons and seven daughters, eleven of whom lived to years of maturity. The following are the names of the eleven, with the time of their birth and death as far as can be ascertained:

John, born January 13th, 1763 — died January 20th, 1812 Sarah, born June 5th, 1767 ; Mary ; Thomas ; Elizabeth born February 15th, 1771 ; Esther, July 25th, 1776 Robert Eichford, August 2d, 1778; Lewis, about 1780 Priscilla, May 20th, 1783; Nancy, February 14th, 1785 Sophia, May 17th, 1787.

Robert Richford was the third son of that name, the other two having died while young. One was drowned in a spring, while quite small, and the other died with the dysentery. The mother was so intent on continuing the Christian name of her husband, and her own maiden name, in the family, that she persisted in attaching them to the son that was born after the death of the two just mentioned.

The father of Robert R. Roberts, being left dependent on his own efforts, and having a large family to provide for, was unable to bestow much education on his children. For though his mother was an only child, and although her father was in affluent circumstances, especially in early life, it does not appear that any amount of property was realized as a maternal inheritance. We gather this from the following facts: — There is no account of any special aid from this source, and her father depended principally on the Roberts family, in old age, for care and support. She was raised, however, in affluent circumstances ; so that the inconveniences of less prosperous days, after she had become the mother of a numerous family, so affected her health as to be the source of much bodily affliction.

Chap. I.] Parentage And Early Life. 15

On this account, the children's education consisted only of the rudiments of reading, writing and arithmetic, which, in those days, formed the entire course of common school instruction. The elder members of the family, however, were more favored in this respect than the younger, as their condition at that time was more advantageous for the acquisition of learning than it was subsequently.

Robert Richford was put to school when between four and five years of age. Before seven, he was able to read the Bible very intelligibly. He was also instructed in the catechism and prayers of the Church of England, and had been baptized in infancy, by a minister of that Church. At a very early age, religious impressions were made on his mind in reading the Bible, especially the subject of the resurrection, as set forth in the book of Revelation.

At this time, during harvest and on public occasions, much use was made of rum. His father, in common with others, kept it in his house. One day, when Robert Richford was about five years of age, his mother went with the usual afternoon " piece " to the harvest field, and left him in the charge of his sister, Esther, who was about two years older. Esther went into the cellar, drew some rum, and gave him to drink at pleasure. Without knowing the strength of the liquor, he drank plentifully, which so affected him, that he shortly became insensible. His sister was so alarmed, that she entirely forgot the barrel, and the rum, running out, very soon covered the floor to a considerable extent. When the mother arrived at the house, it was with difficulty he could be brought to a state of sensibility. This so affected young Robert, that he formed the strongest dislike to spirituous liquors of any kind ; and in after life he observed the most rigid abstinence from all intoxicating drinks. His own narrow escape, the evil effects of spirits on others, as well as a strong moral sense of right and wrong, made him a practical " totaller," even until he closed his life. This sad disaster is only a specimen of the innumerable evils accruing to families, from keeping spirituous liquors in the house as a beverage. For if only the older members of a family use intoxicating drinks even sparingly, the younger may use them to a more injurious extent; and all, or most of them, may lay the foundation for becoming confirmed drunkards, by taking them either occasionally or statedly, in moderate quantities, whether unmixed or diluted with water, or some other liquid.

In the year 1785, just after the close of the Revolutionary war, Mr. Roberts sold his property in Maryland, and moved with his family to Ligonier Valley, Westmoreland county, Pennsylvania. The country was then new, with scarcely any Churches or schools. The father and such of the sons as were able to work were closely engaged in opening a farm. The mother became very much afflicted with rheumatism and other infirmities, besides having the care of a large family of ten children, the eldest about twenty-two years of age, and the youngest an infant.

The people of the Valley, as far as they were religious, were generally Presbyterians and Secedeft. Mr. Roberts seldom worshiped with them, as he could never be satisfied with their doctrines. And when his youngest daughter was born, such were his prejudices, that she was taken twenty miles to be baptized. Although there were several Churches of Presbyterians and Seceders in the Valley at that time, there was clearly very little experimental religion. Indeed it was not unusual for some of the elders of the Churches to become intoxicated. The person who appeared to enjoy religion beyond others was a Quaker. He was regarded as a most singular character, because he would not take any part in the customary diversions of the country, dancing, balls, and such like. This man, whose name was Abel Fisher, united about thirty years afterwards with

CHAP. I.] PARENTAGE AND EARLY LIFE. 17

the Methodist Episcopal Church. Though of very strict morals, he seemed to be deficient in experimental religion. By the preaching of the Gospel, he became deeply concerned about his eternal destiny, but was very unwilling to receive baptism. When convinced of the propriety of the ordinance, however, he became urgent to be baptized ; and as there was no preacher in the neighborhood at the precise time, rather than wait any longer, he set out towards Uniontown, a distance of over forty miles, after the Rev. James Riley, who had proceeded for that place a few hours before. He followed Mr. Riley on horse-back, at a rapid gait, and overtook him at the Youghaganey, at or near where Connelsville now stands. He hailed the preacher, while yet at a distance, and told the cause of his haste. After some conversation, Mr. Riley baptized him at the Youghaganey. This was the more remarkable, as he had peculiarly strong prejudices against Mr. Riley; but when his mind became duly interested, his prejudices gave way, and he was baptized by the man who formerly was by no means his favorite. He lived a very devoted life ever after, and died an ornament to the Methodist Episcopal Church and to our common Christiauty.

The principles of religion as understood by Mr. and Mrs. Roberts, were inculcated on the children with some industry. They were orderly, conscientious people ; but rested in the outward forms of religion, without knowing experimentally their spirituality, or deep design. For several years after their removal to Ligonier, they were without any religious privileges, except those of a domestic kind, such as reading the word of God and a few religious books, the observance of the Sabbath with moderate strictness, and occasionally on the Sabbath some forms of prayer, Mr. Roberts had been strictly warned by his minister, before he left Maryland, against any religious alliances with the sectarians, especially the Methodists,