1. Admitted to Membership
2. Insipient Troubles

1. First Appointment
2. First Year at Pike, New York
3. Second Year at Pike, New York
4. Rushford, New York

1. Mr. Roberts Admitted to Membership

The year that Benjamin Titus Roberts joined the Genesee Conference, 1848, was the year that the Genesee Conference was divided into the Genesee and East Genesee Conferences. The Rev. George Lane, Book Agent of the Methodist Book Concern in New York, and his wife, attended that conference and were duly impressed by the young man, just out of college, who, along with others, became a member of the Genesee Conference that year. [1] In a letter to her niece, Ellen Lois Stowe, Mrs. Lane wrote:

We returned to Buffalo this morning . . . . While there (at Conference), several preachers were admitted on trial as probationers. Among others, there was a young man by the name of Benjamin Titus Roberts, a graduate of Wesleyan University, admitted. He seemed to be well thought of, and was admitted without a moment's hesitation on the part of the Conference. Your Uncle was introduced to him last week, but I have not seen him.[2]

2. Incipient Troubles

The events which were to play so important a part in the after career of Mr. Roberts were even then springing up, though he would hardly have taken an active part in them at that time. F. W. Conable, writing of that Conference, stated:

Communications from several Quarterly Conferences were received and read on the subject of secret societies, and a harmless, half-amusing bit of bluster was created in the Conference by a pamphlet relating to the same subject, written by C. D. Burlingham. The case of the author of the pamphlet was referred to a committee.[3]

After having considered and passed a resolution of a committee of which the chairman seems to have been the Rev. Asa Abell, expressing confidence both in the author of the pamphlet and in those it criticized, the following resolution was passed:

Resolved, That we recommend to the ministry and membership within our bounds on both sides of the question, to cease all action on the subject of secret societies which is calculated to alienate affection and create agitation among us. [4]

This is an indication that factions were even then being formed within the Genesee Conference pertaining to secrecy. Conable noted also that in that same year, a meeting of the preachers of the district was held at Rushford, New York, May 8th. He said:

E. Thomas, presiding elder, was in the chair, and S. Hunt, secretary . . . . The resolutions, not to say 'acts,' passed at this session of the association may serve to show the spirit of at least some of the preachers, not to say 'apostles' at that time. The resolutions related to . . . . the supply of every member of the Church with a copy of the discipline, the appointment of class collectors for benevolent objects, the reading of the General Rules in our societies and congregations, the holding of love-feasts and class meetings according to the Discipline, the instant dismission of all choirs, immediate introduction of congregational singing, and refusal to tolerate on any pretense whatsoever instrumental music in our public worship, and, the prompt observance of the requirement to read Wesley's 'Advice on Dress,' and his 'Cure of Evil Speaking.'[5]

At that Conference of 1848, Mr. Roberts began a career in Methodism which took him to seven appointments in a ten year period. This, however, must be remembered as the period of the reign of the real itineracy in Methodism, when two years were the limit of service, and one year was most common. Dr. Matthew Simpson, who is reputed to have been one of the strongest men of Methodism, early elected to the bishopric, and who was active in the affairs of the Genesee Conference difficulties which later developed, moved almost every year in his early ministry. His record is as follows:

His first circuit was West Wheeling. The second year he was stationed in the city of Pittsburgh under the charge of Rev. T. M. Hudson. The third year, the station being divided, he was placed in charge of the Liberty Street Church in that city. The fourth year he was appointed to Monongahela City. [6]

If he had not chosen to locate at Allegheny College for a ten year period following the first four appointments, he might have listed as many appointments in a ten year period as his younger contemporary.

1. First Appointment

(a) Reactions to the Field. What the reactions of Mr. Roberts were at the announcement of his first appointment, Caryville, are not revealed, but there is something noted about his feelings after he had arrived at the scene of his new labors in a letter to his parents, he wrote:

I am pleased with the appearance which my new field of labor presents . . . . I arrived here Saturday about noon Bro. Buck, my predecessor , to my great satisfaction, had not left. He introduced me to Bro. March, one of our stewards. He received me very cordially, invited me to make his house my home until I could find a better place. I shall stay in his family this week, and then I hope to have a permanent boarding place . . . . I preached yesterday twice I never had such feeling when attempting to preach as I did in the morning. I tried to have Bro. Buck preach for me, but he would not. I felt that most were sitting as critics comparing me with their former preacher. In the afternoon I had a much better time, and was greatly assisted from on high The Word was listened to with marked attention and with outward manifestation of feeling.[7]

(b) First Sermon. Among the personal papers of Mr. Roberts is to be found a copy of that first sermon, marked in his own handwriting, "My First Sermon." It is on the text Matthew 5:8 After referring to the state of Jewish religion, he' proceeded to develop the text thus:

1. What is meant by purity of heart.
2. Consider the necessity of being thus pure in heart.
3. Endeavor to show that this moral purity is attainable
4. Advance some reasons why we should immediately strive to possess it.[8]

After a very searching portion under section one, telling what heart purity is not, Mr. Roberts proceeded in his sermon to define it as

. . . . a restoration of the individual to the moral image and likeness of his maker in which he was originally created a concurrence of his will with the will of God, being governed in all his actions both great and small by the principle of universal love to man and supreme love to God. He who is thus pure in heart has all his tempers, passions, affections as well as actions, words, and thoughts in perfect conformity to the nature of God . . . . he is governed in his actions words, thoughts, not by the norms of the world but by the' will of God.[9]

The sermon as a whole seemed pertinent, closely reasoned and of worth. It seemed to have been typical of his characteristic practice, to launch directly into it as forcefully as he could. the heart of truth, and to apply

The youthful preacher continued to write concerning that first day, that the congregation, both forenoon and afternoon, was large, and appeared respectable and intelligent. In the evening, at the prayer meeting, he judged from the prayers that there was a general coldness and stupor among the members and that a low state of piety existed. There had been reported at Conference one hundred and eight members, but some of these the previous pastor had never seen, so Mr. Roberts estimated there might be eighty or ninety in good standing. He concluded, "I do not mean to spare hard labor or study to sustain myself and make myself useful to this people."[10]

In the same letter, Mr. Roberts gave a picture of his conception of the ministry:

I am trying to give myself up wholly to the work of the Lord, to be a man of one calling, of one work. I cannot get along without I have very much of the assisting grace of God, and I hope that you will pray earnestly that grace may be multiplied unto me more and more. I do feel that my trust is in the Lord, and I do not believe that He will suffer me to be confounded, not because I am worthy, but because His mercy is infinite towards the most unworthy.[11]

(c) Caryville Characterized. In the same letter quoted above, Mr. Roberts told of a call from the Presbyterian minister of the town, which differs from the picture of the relations of Presbyterianism and Methodism painted by George Peck in his book Early Methodism Within the Rounds of the Old Genesee Conference from 1788 to 1828. Mr. Roberts commented that the Presbyterian minister appeared "very friendly" and be would judge that he was a "plain, sound, pious, well-meaning man." He expressed the hope that they might live together in "brotherly Christian union," to which, Mr. Roberts asserted, "I most cheerfully assented, and in which hope from my heart I joined." [12]

With reference to Caryville itself, he wrote:

This village is situated six miles west of Batavia, in a most beautiful, fertile, and wealthy region of country. It is in the edge of the oak openings, said to be the best land for wheat in the State. 'Cary Collegiate Institute,' quite a flourishing academy with a pompous name, is situated here. I think I shall feel more at home from being situated where I can now and then run into a literary institution.[13]

Mr. Roberts had a settled pastorate, with a good membership, a beautiful, prosperous country, and, as he saw it, opportunities for improvement. Probably his desire for a home in these pleasant associations grew, and he soon took that step which characterizes life. In his first sermon he had said:

Man is by nature a social being. During all the intermediate stages of his existence from the cradle to the grave, he seeks someone to whom he can communicate his hopes and fears, his joys and sorrows. And his social happiness is always greatest when in company with those whose religion, education, inclinations, habits, modes of thinking and ways of acting, approximate nearest to his own. [14]

(d) Marriage to Ellen Lois Stowe. The young lady, Ellen Lois Stowe, with whom Mr. Roberts was about to join his life, was born March 4, 1825, at Windsor, New York, located on the banks of the beautiful Susquehanna, made famous by Revolutionary incident and novelist's story. Both the Stowe's, her paternal ancestors, and the Lanes, her maternal ancestors, made their mark in early times. The Stowes hailed from Kent, England, and settled at Roxbury, Massachusetts. John Stowe of Milford, Connecticut, was one of the first settlers. One of his descendants founded Yale and three others served as presidents. Calvin Ellis Stowe, who was married to Harriet Beecher Stowe, author of Uncle Tom's Cabin, was also one of the family. Judge Hamilton Stowe of Cincinnati and Ellen Lois Stowe closely resembled each other in features. One branch of the Stowe family went to Windsor, New York. There Stoddard Stowe married Dorcas Lane, who was sister to the Rev. George Lane,[15] pioneer minister of the Genesee area, and who later became Book Agent for the Methodist Book Concern. The home of the Rev. George Lane and his second wife, Lydia B. Lane, became the training center of Ellen Lois Stowe, and she became a daughter indeed to them.

On the maternal side also, Ellen Lois Stowe had a goodly heritage. The celebrated Committee of Safety of Dorchester, Massachusetts, had listed the name of one, Deacon Lane. The Lane Theological Seminary had been founded by one of the same family. Oberlin College, which greatly influenced Mr. Roberts later on, was an off-shoot of Lane Theological Seminary on anti-slavery grounds.[16] The Rev. George Lane is an interesting study in his own right, having been Assistant Book Agent of the Methodist Book Concern,[17] and later head of the same with Peter B. Sanford and Mr. Tippett as assistants.[18]

The Lane family played a very important role in influencing the life of Ellen Lois Stowe, and through her, as well as directly, the life of Benjamin Titus Roberts. During the years of her association with the Lanes, Ellen Lois had the inestimable privilege of associating with the best names in Methodism, while at the same time she was under the tutelage of the godly and talented Mrs. Lydia B. Lane, with whom she kept up an active correspondence during the entire period of the life of Mrs. Lane, and from whom she received a part of the estate at her death.

The spiritual influence of George and Lydia B. Lane on Ellen can hardly be over-estimated. Mrs. Lane exhorted the young girl to godliness constantly. In one of her letters were these characteristic words:

Look every day for the divine blessings to rest upon you, and be not satisfied unless you feel that you are heard when you call on the Lord in secret. You know well that all this world cannot satisfy the desires of an immortal mind . . . . Let your affections be placed on God and heavenly things. Then, and only then can you expect to prosper and be happy in those things which relate to the present life.[19]

Ellen Lois was first convicted by seeing the godly life of the Rev. George Lane, especially noting the amount of time he spent in secret prayer. Her religious experience that grew out of this conviction came in the Methodist churches of New York City. She wrote:

I saw myself a sinner, and used often to plead with the Lord, to spare my life from day to day and I would seek religion. I prayed in secret and sought forgiveness. During a protracted effort in Green Street M. E. Church I went forward to the altar for prayers, and thought if I could get religion I would. I did not then see that if was in the way. I failed to find the Savior.[20]

Some of her friends thought she should join the church on probation as a seeker but she would not consent. She said, "I felt I ought not to belong to a church till I met with a change of heart." [21] She said that later, in the Allen Street Methodist Church

I was led to see I must be determined and all in earnest or I should finally lose my soul. I then said, 'I will have religion.' I found my way to the altar and besought the Lord with tears and entreaties to save me. The next day, while alone in my room, after consecrating myself to God, I was enabled to believe He does now for Jesus sake forgive my sins. The load was removed, peace and joy sprang up in my heart and I began to repeat, 'My God is reconciled."[22]

Ellen Lois Stowe had met Benjamin Titus Roberts during his senior year at Middletown University. She had gone to Middle-town, from the home of her uncle in New York, to attend the wedding of a friend and to act as bridesmaid. She was visiting at the home of her cousin, Professor Harvey Lane, whose wife had often made Roberts and his roommate, Clark, welcome in her home. During the course of Commencement events, these students, so soon to leave, took tea at Professor Lane's home, and it was there that Roberts met Ellen Stowe. He was not oblivious to the fair, oval face, with features delicately but firmly cut, the mouth wonderfully sweet in expression. Another by the name of Samuel Howe had once penned these lines:

Could my poor pen

But half portray thy beauteous mien,

Then might I glory![23]

He later added:

Why should you doubt, endowed with grace:

That may with other fair ones vie.

Your figure's good! and your face is

Not without its sparkling eye.[24]

Although other calls followed the meeting at the home of Professor Lane, Roberts left Middletown without speaking words of his feeling to Ellen Stowe. However, a dense fog settled down upon the river, and the captain of the sailing vessel on which he was leaving had to put back to Middletown wharf for another evening. Mr. Roberts again found his way to the home of Professor Lane, and it was there that evening that a correspondence was arranged which resulted in a closer acquaintance and led to their marriage on the evening of May 3, 1849.

Ellen Stowe, busy with arrangements for the wedding, had written to her friends of the happy occasion so soon to take place. From Mary S. Bronson, she received a letter from which the following excerpt is taken:

And shall I say that I am glad to hear that you expect soon to be married? Yes, dear Ellen, I do feel to rejoice that you have found a kindred spirit, in whom you can confide I trust your hopes and aspirations are one and you may find in him a complete assemblage of all that a woman's heart could wish to love and honor.[25]

Mary Martindale, daughter of a Methodist minister, and close friend of Ellen Stowe, wrote:

Thou wilt be happy, darling. I know thou wilt. Thou shalt grow strong, thou wilt care for souls, the timid will look to thee and find sympathy. The sinner will gaze upon thee and learn to love Him whom thou servest. Thou wilt have none the fewer trials, but thou wilt have a strong arm to lean upon, a loving human heart to feel for thee.[26]

Mary continued her letter in a lighter tone:

Who will be groomsman? Some congenial brother, I trust, one of our kind. Still it would not make the least difference to me if he should be an icicle, only have him somewhat taller than J. But of course thou canst not control this part of the business.[27]

Whether Mary had her wish the writer does not know. Mr. Roberts journeyed to New York at the appointed time, met Ellen at the home of the Rev. George Lane, and at twilight the wedding party arrived at the church. The ceremony was performed by the Rev. George Lane; Mary Martindale was bridesmaid, and it can only be hoped the unnoted "groomsman" was tall. At this wedding was a notable company since it was a special anniversary week. Among the other guests who sat down to the wedding dinner were four bishops of the Methodist Episcopal Church, Bishops Moms, Hedding, Waugh, and Janes. Mrs. Roberts wrote of it later, "I was never more calm or collected in my life."[28] The only unhappy one in the offing was Mary Martindale who was thinking about her loss. She later wrote:

I could not have said Good-bye to thee on Monday; I was too weak. I think if anyone save the Doctor had accompanied me to the boat, I should have remained in town. As it was, I begged him to leave immediately. I told him his horse would not stand, and I was left alone. Oh! what a world of meaning is in that simple word - alone. I thought of ye all then, and all the scenes of my pleasant visit passed before me. Yes, the visit has been so sadly pleasant.[29]

Benjamin and Ellen Lois had the happiness of union in contrast to the loneliness of Mary. They spent some few days in New York and no doubt looked upon "the ships of every nation" [30] in its harbor about which Benjamin had written in his university days, and "strolled along its Broadway that traverses like a vertebral column its entire length." They saw "the parks, the fountains, the waterworks" as well as viewed "the interminable crowds of human beings of every hue and language."[31] A letter, dated May 10, 1849, presents a picture of the happy couple. Benjamin wrote:

I write this with my wife leaning upon my shoulder. We leave here this next Tuesday evening at about 6:00 o'clock P.M. We hope to be in Buffalo on Wednesday evening. Therefore you may expect us in Gowanda sometime on Thursday of next week. I am happy as the day is long attending various anniversaries in company with my better half, or in other words my wife! I already experience as yourselves did long since that

'Domestic bliss had dearer names

And finer ties and sweeter claims

Than e'er unwedded hearts can feel

Than wedded hearts can e'er reveal.[32]

That Mr. Roberts was a good and thoughtful husband is confirmed by the countless letters expressing a deep and lasting affection which were exchanged through the long years that followed. Mary Martindale wrote in reply to a letter describing the ideal state in which Mrs. Roberts found herself:

I am inclined to think that the one who could make married life as delightful to me as you describe yours to be is either dead or married - most likely dead . . . . 'Tis gladsome to be remembered by thee and the dark eyed brother, when nature's magnificence is before thee, pleasant to feel that my name hath become to ye already a household word. May it ever be thus!

A domestic scene was recalled which evidently made its impression, for Mary continued, "I shall think of thee often as sitting near the Woodbine window with thy friend by thy side, thou busy with the needle or pen, and he with his books."[33]

(e) Closing Events at Caryville. The joys of married life did not seriously detract from the success of his first appointment, although he conducted a revival service which was not to his satisfaction. Of it he wrote, "It did not survive the spring fashions."[34] However, in a letter to her aunt, Lydia B. Lane, Mrs. Roberts wrote:

One old sister said to me, 'We would not have Brother Roberts go away for nothing.' The meetings are good. Sabbath day we have large congregations. The prayer meetings are well attended; have one at sunset on Sunday and one Thursday evening . . . . That the church is in a very different and far better state from what it was when Mr. Roberts came all admit. They have a very neat, cheerful and pretty 'house of worship.' I like the preaching much.[35]

At Conference time, Mr. Roberts wrote in his Journal:

I had a pleasant year at Caryville. Was favored with some success. Received during the year about forty members into the society. Enlarged and repaired the church at an expense of about six hundred dollars, and paid an old debt on the parsonage.[36]

Probably such a year would have been too blissful if there had not been some inconveniences. That thorn in the flesh was a familiar one, too little money to meet financial needs. He wrote, "I came out myself at the end of the year sixty dollars in debt for board." [37] His wife also felt the stringent circumstances and could give the reason. She wrote to her Aunt Lydia Lane:

There are, perhaps, but few pleasanter stations in the Conference than Caryville, with one exception it is perhaps, one of the best - and that is, their remissness in supplying the temporal wants of their minister, not that they are not able, but the official brethren are so inefficient. They found some difficulty in paying Mr. Roberts a small salary which they knew to be insufficient to meet his expenses, though they have been in the habit of having men that had large families.[38]

Such experiences probably helped him to sympathize sufficiently with his ministerial brethren to exhort the people thus in later years:

. . . . the success of a society depends largely upon the condition of the preacher. If you are doing your share to keep him in good condition, you are doing more than you know to promote the cause of God. Help him temporally. See that he and his family do not want.[39]

The financial stress stemmed, too, from the fact that extra expenses were incurred in the founding of a new home, and the adjustments that were incident to it. The people evidently did love their pastor, as revealed in a letter from Mrs. Roberts to her Aunt Lydia Lane:

I never knew a people or a community that seemed more generally and sincerely to regret losing their preacher. Many inquired, as we were about leaving, if some change could not be effected, and we could not remain, and when they found we must go, said they would send in a strong petition for us next year.[40]

2. First Year at Pike, New York

(a) Reactions to it. The close of the conference year found the young pastor at the seat of the annual Conference held at Albion, New York, with Bishop Morris in the chair. Loren Stiles and Joseph McCreery, whose names were to become familiar in the near future, came into the Conference in full connection that year.[41] When the appointments were read, Mr. Roberts was unable to write anything more in his journal than simply, "Stationed at Pike."[42] The real reaction came in a letter to his father some time later. He confessed thus:

I know I have been quite too much dissatisfied with my station and with my allotments. I have felt down, clear down most of the time since I came here. I never thought of preaching for the purpose of making money, and I used to think I should not be at all particular about the support I received as a preacher. But when I saw my classmates, whose qualifications, it is modest to say, are not superior to mine, receiving from four to six hundred a year, for labors not as severe as those which I have done, and am doing, and myself receiving at the same time but a bare subsistence, and not even that, while the churches, I believe, possess the ability to give their minister a respectable support, I felt like repining. It seemed as if our people assumed the principle and acted upon it: that it was right and meet and proper to get out of their preachers as much as possible of both labor and money, and to pay them in return as little as possible.[43]

But he confessed his error and admitted that he had been "looking the wrong way altogether." He had been having a hard time preaching because he had failed to look to "the Saviour more and the people less." He said, "But I am . . . . repenting of my sin and I feel better, and I believe preach better."[44]

Had the young pastor and his bride of a few months received a little warmer reception at Pike, perhaps the prospects would not have been so drear. But they soon found that the disappointment bad not been all theirs, for the people felt free to say they wanted an older man. Concerning it Mr. Roberts wrote:

At our new place we were not expected nor wanted. But the people received us, though coldly, and we went to work to try to do them good. Many were converted and added to the church. The parsonage was repaired and rendered habitable, and the fence which had fallen down, rebuilt. At the end of the second year we left, regretting the necessity of having our relations severed with so kind and godly a people.[45]

(b) Getting Settled. In spite of the attitude of the members of the Pike Church, living arrangements had to be made. In an interim debate on whether they should fix up the rather large parsonage or wait for more definite knowledge from an Oregon call, things shaped up to the satisfaction of both. Mr. Stephen Bronson and his wife decided to move to Pike and make a home for the new preacher and his wife. About the parsonage itself, Mrs. Roberts wrote:

A more forlorn and neglected-looking place I hope Methodist preachers will not often find than this when we first came to it . . . . Our house is an old-looking, unpainted building, two stories high, with a good yard in front and a garden spot back, the fence around it in a very dilapidated state.[46]

In a letter to her sister-in-law, Florilla, Mrs. Roberts wrote:

We occupy the two upper rooms, which we have papered and white-washed and painted. We had excellent success in white-washing, especially Benjamin. I wish you could see his success in this line. The outlines are bold and can easily be traced, many graceful curves, and equally abrupt turns. One coat would look like milky water, the next would be one of white-wash in spots about.[47]

The two rooms mentioned were "a small bedroom and quite a large room adjoining, which has two large windows in it," and Mrs. Roberts was ready to admit, then, that "it is very pleasant, particularly since we have papered, white-washed and painted it."[48] This one "forlorn parsonage," "poverty-stricken without and within" soon began to take on the appearance of more comfort, especially within.[49] Their mutual love brightened the drab appearance so that Mrs. Roberts declared, "We are very happy here."[50] There were even brighter aspects at hand.

The sun, when it shines, looks in upon us the livelong day, and our little birds fill our rooms with the sweetest music. We are so retired that we will never be annoyed by the din of the world without, will never long while here 'for a lodge in some vast wilderness.' Neither will we long for the multitude. Our hearts shall be a spring of ceaseless pleasures deep and pure. We will try to be good and do good.[51]

(c) Call to Oregon. Something must be said about the call that came to Mr. Roberts from Oregon. His interest in the appeal was typical of his attitude toward mission work. Doubtless, Mrs. Roberts also felt the same interest because of her former association with all the out-going missionaries who visited the home of the Rev. George Lane. About the time of the September 1849 Conference, Mrs. Lane wrote to Mrs. Roberts, "I am sorry you are again agitated about Oregon. I could wish that you might remain in your native land until your health was better."[52] In that letter, she recommended that they should get into contact with Bishop Morris. It is quite probable that a real incentive to that land of the west which then seemed so remote, might have been stimulated by a book recommended the next year at the Annual Conference. Rev. Gustavus Hines, after his return from Oregon, published a large 12 mo., entitled:

A Voyage Round the World; with a History of the Oregon Mission, and notes of several Year's Residence on the Plains bordering the Pacific Ocean, comprising an account of Interesting Adventures among the Indians west of the Rocky Mountains. To which is appended a Full Description of Oregon Territory, its Geography, History, and Religion. Designed for the Benefit of Emigrants to that Rising Country.[53]

Conable stated that "the body of the book justified the title!" If the title of the book were an index to the contents of the whole, and that to the lure of the west, it is no wonder that these home missionaries on soil so barren, longed for a more productive field. Again and again during this period, their thoughts turned toward the great field of the world. This interest in missions was afterward reflected in a constant oversight of mission areas in the new church which later came into being.

(d) Brighter Prospects. After a proper adjustment to his new appointment, the young pastor was able to overcome the depression of spirit that had been his in the beginning, and his own spirit lifted. To his father he wrote that prospects were rather promising, congregations were increasing, prayer and class meetings were better attended, and he hoped there was an increase of spirituality among the members.[54]

In the wintry month of January, a revival meeting was conducted. He wrote to Mrs. Lane that there had been about twenty conversions, some "backsliders" had been reclaimed, and "the members generally greatly revived." [55]

Here, too, the Roberts had the usual experience of the old Methodist preacher of receiving a donation, and rejoiced to be presented "with a study table for Mr. Roberts, a nice wash-stand, two quilts made purposely" for them "by the young people," a little too small to be sure, but made of "green and red calico" differently pieced with white muslin. Among other articles were a meat barrel [if only there were meat in it!] and a pounding barrel, a harness for "Bill," the horse owned by Mr. Roberts, and also a load of hay and some oats. "They were all useful articles," wrote Mrs. Roberts, "and mostly what we would need." As was too often the case, there was just "a little money." Perhaps Mrs. Roberts was pleased more with her night-cap, three yards of unbleached muslin, a cotton towel, a pepper box, a yard and a quarter of sixpenny calico, and an order from the wool factory which would be one or two pairs of blankets.[56] One of the "queer" members came one day and spent most of the day all of her own accord. In a little package she carried, she told Mrs. Roberts she had brought some shirting and collars. When Mrs. Roberts opened it, she found it to be little more than a yard of "coarse, unbleached muslin and two straight collars, such as men wore some years ago."[57] Such is the age-old custom, to give to the preacher the things which the people do not want for themselves!

A bright picture of their work is the background of loyal youth who thought enough of their young pastor and wife to make the quilts. The very evening of the adult donation, there came to the parsonage some twenty-four little boys and girls, who sang, played, and had supper and, as children will, "enjoyed themselves." Their offering presented to "Elder Roberts" amounted to four dollars.[58]

(e) Carlton and Secrecy. While Mrs. Roberts was visiting the Lanes that year, another matter became pertinent as Conference approached. Membership in secret societies, as has been previously noted, had become an issue in the Conference of 1848. The Rev. Thomas Carlton, who was soon to become Book Agent, was also a guest in the home of the Lanes at the same time Mrs. Roberts was there. Mrs. Roberts wrote back to her husband in Pike: "Bro. Carlton dined with us today. He found much fault with the Southern Railroad, without cause, it seemed to me.’[59] Later in the same letter, she added, "Our people say that Mr. Carlton told Bishop W. last summer that he was not a member of any Secret Society in the world, but did not wish the fact to be known, so you must not mention it."[60] The reference is sufficient to show that secrecy was such a vital issue in the Conference that Mr. Carlton did not want some of his friends to know that he did not belong. This statement seems a rather strange one in view of another statement Mr. Carlton is reported to have made when the Rev. J. B. Alverson, one of the older ministers of the Conference, tried to dissuade him from running for Book Agent. Mr. Carlton is reported to have said, "I can command sufficient secret society influence in the General Conference to secure my election."[61] Mr. Roberts commented, "The event showed that he had not misjudged. He was elected, reelected . . . . [62]

(f) Conference at Rushford. In the month of September, Mr. Roberts attended the Annual Conference in session at Rushford, New York. There, after receiving a satisfactory report on his examinations, he was admitted to the Conference in full connection[63] and was ordained deacon by Bishop Waugh.[64]

Mr. Roberts wrote to his wife, who had remained at home, "Yesterday noon, I took dinner at the invitation of Brother Carl-ton with him at Mr. Gilman's."[65] About his examinations, he said, "I am now through with all my examinations. I am very well satisfied in regard to them, and think the committee are. I should be unwilling to exchange my chances with any in the class." Later, in the same letter he wrote, "The report on my case was as favorable as I could desire. Brother Canton, the chairman of the Examining Committee, I was informed, said that my examination was perfect, the best he had ever attended."[66] Another man was mentioned with whom Roberts was to deal in future days. "Brother Fuller preached last night in his usual way. With a deeper baptism of the Holy Ghost he would be a useful preacher."[67]

William C. Kendall, a close friend and class-mate of Mr. Roberts, was at the Conference "with his new wife," so Mr. Roberts wrote. He continued, "I have not seen her. I should judge from his examinations that he has spent considerable time in courting."[68] In connection with an account of the ordination service, Mr. Roberts wrote:

The Bishop made some impressive remarks, as he put to us the questions in the discipline. On the question, "Are you in debt?" he remarked that he would rather go to conference or into the pulpit with a rusty, or patched coat, than wear a good one and be in debt for it. He said once, since he had been a minister, his coat got too rusty, even for his taste, and he could not get a new one without running into debt, so he got the old one turned.[69]

Turning upon this incident was an amusing one of his own. He wrote:

My hat seems to have incurred the displeasure of the preachers. Yesterday afternoon Brother Woodworth charged it with being deficient in ministerial dignity. Upon my reminding him of the remarks of the Bishop, he took out his wallet and said that if I wore that because I could not get another without running in debt for it, he would give me money to buy a new one. I thanked him, but could not, of course, accept his kind offer.[70]

That year, the father of B. T. Roberts was recommended for deacon's orders. Evidently the Conference passed by without any open conflict with reference to issues that had been arising. Mr. Roberts was returned to Pike, New York, for the second year.

3. Second Year at Pike

(a) Revival Efforts. With the resolve at Conference, backed by ordination vows, that "I want to work more faithfully than I have ever yet done for the Lord," Mr. Roberts went back to live another year in the "sweet maple shaded home,"[71] and to promote the work of his church. Revival meetings were a part of the regular schedule of the church.

That year, William Hosmer wrote in the Northern Christian Advocate, after speaking of the essential work of Methodism:

It follows, therefore, that revivals are not an incident in Methodism; it is itself a revival, and a constant promoter of revivals. It is Christianity so much in earnest, both in the ministry and in the laity, and with such appropriateness of doctrine and discipline, that it must be successful in the work of evangelizing the world.[72]

Mr. Roberts, with this spirit and endeavor, opened preaching points at East Pike and Eagle, where a revival meeting resulted in the building of a new church.

(b) Prayers and Advice of Mrs. Roberts. Mrs. Roberts desired for her husband the greatest usefulness and spirituality. During a visit to New York, she wrote:

If my poor prayers can avail, you will find in your heart 'no melancholy void,' but you will be happy all the day long, and find your spiritual strength 'renewed like the eagle's,' your soul will be filled with light and life, with power and love. How ardently do I desire that my husband should be an all devoted minister of the cross. I ask not for him popularity, but that he may be such an one as our Heavenly Father will delight to own and bless in all his labors, and dearest, I would be a help and not a hindrance to you.[73]

Spiritual desires were also mingled with practical suggestions, which were probably of value. She wrote, "I am afraid you are preaching too often," and then added, "When you do preach, do be very short, not over thirty minutes."[74] There is evidence that this advice was heeded all down through the years of his ministry, and may be partly responsible for his particular style of striking at the heart of the truth he wished to present, rather than arriving by devious methods.

(c) Death Enters. The home of the Roberts had been gladdened by the arrival of their first child, William Titus, but it was not for long. He lived only eleven months. During the period of his health, Mrs. Roberts had taken him with her to visit the Lanes. Because of her husband's homesickness for her, she wrote back, promising, "Be assured it is the first and last time I'll leave thee."[75] At that time she little dreamed of the long and frequent separations the future held for them, because of the nature of the work he would do. These little separations throw into relief the deep love they had for one another. She wrote "Though I am a long distance from you, how I cling to you, and lean upon you in spirit." After many expressions of deep affection to him, she exclaimed, "I must not love my husband too well, or my Father will take him from me. That would be a trial which I feel I could not bear." Because of a snow storm, Mr. and Mrs. Lane insisted that their niece should not leave at the time she had planned, and the time of her homecoming was deferred a week. After writing apologies for the additional delay. .She added, "Love to my friends. Beg of them not to think I have run away from you." She closed "with au ocean of love."[76]

When little William Titus was taken from them in death, the young parents reacted with deep sorrow, but also in a spirit of submission. Mrs. Roberts wrote to her father-in-law:

I never knew till since my little Willie died what it was to feel lonely, and I never knew either what it was to confide in Christ . . . . I have felt and do feel very anxious to profit by the dealings of my Heavenly Father with me. to be made better, for I feel so sure some greater trial will come upon me if this fails of accomplishing the end for which it was sent.[77]

(d) Camp Meeting at Collins. That year, both Mr. and Mrs. Roberts felt they received a deeper spiritual experience at the camp meeting they attended at Collins. Concerning that camp meeting, Mr. Roberts wrote:

The subject of holiness received special attention. Rev. Eleazer Thomas, presiding elder of the district, was . . . . a flame of fire. Mrs. Palmer attended the meeting, and labored for the promotion of holiness with a great zeal and success. While I was at Middletown, Dr. Redfield held a protracted meeting in the Methodist Church. Such scenes of spiritual power I never had witnessed. The convictions I there received never left me. At the camp meeting they were greatly increased. Two paths were distinctly marked out before me. I saw that I might be a popular preacher, gain applause, do but little good in reality, and at last, lose my soul; or, I saw that I might take the narrow way, declare the whole truth as it is in Jesus, meeting with persecution and opposition, but see a thorough work of grace go on and gain heaven. Grace was given to make the better choice. I deliberately gave myself anew to the Lord, to declare the whole truth as it is in Jesus, and to take the narrow way I received a power to labor such as I had never possessed before.[78]

Mrs. Roberts wrote to her father-in-law expressing her regrets that he could not have been at the camp, and then added:

My own soul was greatly blessed. Not in several years have I enjoyed myself as well as I have since the Camp Meeting. I have a more abiding assurance of the favor of God and feel that I am His entirely, and what I have realized of the power of grace to sustain, to comfort and cheer amid sore affliction, I have no words to express. [79]

(e) Kendall, Successor of Mr. Roberts at Pike. Before noting the experiences of Mr. Roberts at his next appointment, it might be well, in the interests of a fuller understanding of the total background, to review the developments that took place at Pike during the Conference year, 1851-1852, under the labors of the Rev. William Kendall. Mr. Roberts recounted that soon a revival meeting was in progress "which spread to all the churches of the place, and to the surrounding country."[80] It began in a singing school which Mr. Kendall was conducting, each session of which was closed "with faithful and affectionate warnings to the youth." As a result, "one hundred were added to the M. E. Church, many to other churches."[81]

As to the expediency of the methods of Mr. Kendall, which soon brought opposition from the officials of his church, one must judge for himself. Mr. Roberts recalled that his custom was to invite to the altar those who desired salvation, and would evidence it by coming out boldly and praying for themselves, and giving up all worldly conformity and associations; second, all backsliders in or out of the church; and third, those who were earnestly seeking a clean heart, and fourth, all such, and only such, as had clear evidence they were walking in all the light, to pray for the seekers. Mr. Roberts commented, "These invitations were a rock of offense.[82]

Mr. Roberts recalled that official committees were appointed to request Mr. Kendall not to preach so much on holiness, for the present at least, lest he should "drive away men of influence needed to the church."[83] It is recorded that for a time Mr. Kendall tried to conform, but soon felt that he must resume his preaching as previously, and that he thereafter began to acquire the reputation of being "self-willed" and "indiscreet."[84] At the close of that year, Mr. Kendall was demoted to Covington.[85]

4. Rushford, New York

The annual session of the Genesee Conference convened at Le Roy, September 9, 1851. Bishop James was in the chair, and Mr. Fuller was elected Secretary of the conference.[86] The events of the conference moved on smoothly, with little or no evidences of conflict. The appointments were heard with unusual interest by Mr. Roberts for he had served his time limit at Pike. His third appointment was read out for Rushford, New York.

(a) Work at Pike and Rush ford. For some time toward the end of the year 1851, Mr. Roberts was called back to the church he had just left to assist his class-mate, Kendall, in the revival work which has been previously described. Mr. Roberts wrote to Mrs. Lane:

I have spent of late two Sabbaths and most of three weeks at Pike. The Lord is doing a wonderful work there. Over a hundred have professed conversion and about ninety had united with our church when I left. The work is still going on. Oh! may it break out in Rushford, and in the regions round-about.[87]

He went on to describe his members at Rushford as being among those of "wealth and social influence, and a stranger among us would imagine that they enjoyed a good degree of life and power of religion. They did years ago." But he explained, the words that then expressed their feelings, they were still using, but the feelings were gone. He felt the prayers sounded stereotyped. He concluded, "I have been endeavoring to arouse them, but fear that I am no more than half awake myself. I am complaining of the stupidity of others when I ought to be shaking off my own. I have far too little power of doing good."[88] Perhaps this last remark was occasioned by the fact that William Kendall, the natural revivalist, was having a stirring time in evangelistic meetings on the field of labor Mr. .Roberts had recently left. However, it was not long until he was cheered by the progress of a meeting in his own church. He wrote the following month, on February 24, 1852:

Our meetings are still progressing with a good degree of interest. Our brethren say it is the best meeting they have had for many years. About thirty have thus far passed from death unto life, and among these are some of the most substantial citizens. The conversions are more marked and clear than is common in these days.[89]

On March 7th, he recorded in his Journal: "Twenty-one have joined this quarter. An immense congregation today."[90]

That Mr. Roberts applied himself to his work most diligently may be deduced from his Journal entries, which note that he spent his morning in study, rising at five o'clock, reading in the Hebrew and Greek Bible, and making large numbers of pastoral calls. One entry in his Journal of December 3rd read: "Visited among the unconverted most of the day. Preaching in the evening; many forward for prayers and some converted. . . ."[91] At times he felt that all his work was accomplishing little. He penned one day, "Very busy all the forenoon in accomplishing nothing."[92] One day he was really out to make contacts. His Journal entry is as follows:

April 7th. Visited today at Fletcher Gordon's, F. F. Gordon's, Rev. E. Metcalf. Z. M. Lyman, M. McFarland's, Keyes, Sheppard's, Cronk's. Gould's, Person's, Hopkin's, Densmore's, Milispaugh's, and conversed with about forty persons. [93]

He was busy working on financial matters for the church, but found that this part of the work did not move as rapidly as he could desire. He thought that this was chiefly because his members, although well-to-do farmers. had not been trained in sacrificial giving. Mr. Roberts wanted to build a new church, but it was not easy to raise the money, as his Journal showed:

March 11th. I have run to and from to see what could be done towards a new church. No one is willing to take hold of it with me. $400.00 subscribed today.

March 15th. An old Roman complained it was hard speaking to men's bellies because they had no ears. I find it difficult to speak to their pockets for the same reason.[94]

Years later, Mrs. Roberts wrote about those early years in the ministry and told how her husband used to "draw his wood and cut it," and then added, "It is a great thing to be saved from laziness[95]

(b) General Conference at Boston, 1852. During the spring of that year, the Roberts family visited New York, where Mr. Roberts left his wife and went on to Boston to attend the 1852 General Conference of the Methodist Episcopal Church. The diary of Mrs. George Lane recorded it thus:

May 21st. This morning Mr. Roberts, very unexpectedly to us, came to Boston. We were very glad to meet with him . . . . This day I have been to the Conference. I do not feel that there is as much player among the Ministers as would be for their good or for the benefit and prosperity of the church.[96]

On Monday, May 24th, she recorded, "In the afternoon Mr. Roberts and I went to Mt. Auburn. Was much pleased. Had profitable conversation with Mr. Roberts while there."[97] She mentioned that Scott, Simpson, Baker and Ames were elected Bishops, and added, "There was much interest manifested and excitement also."[98] On Wednesday, May 26th, the entry read: "Learned that our fate was sealed, and that my dear husband was released from the Book Concern, and that our pleasant home in New York is to be broken up."[99] That was the date Mr. Thomas Carlton was elected to fill the vacancy of Mr. Lane. On May 27th, she made this annotation: "Left Boston last evening in company with B. T. Roberts for New York. We reached our home at six o'clock this morning. Found our dear Ellen and her little boy well."[100] B. H. Roberts wrote many years later that "Peter Cartwright did not make just the anticipated impression on him, nor Daniel Webster, whom he heard at Fanneil Hall."[101]

(c) Portville Camp Meeting. Probably the Portville Camp Meeting of the Methodist Episcopal Church was one of the landmarks of that year. In addition to the references in his diary, is an article in the Northern Christian Advocate, signed "Titus," a pen name he used to sign articles sent to the religious periodicals of that day. From the description Mr. Roberts gave, it was evidently one of those camp meetings, typical of early Methodism, about which one frequently reads in Methodist history. Mr. Roberts wrote that "the woods almost constantly reverberated with the cries of the saints, the groans of the penitent and the shouts of the redeemed." Physical manifestations were' also present, for as Mr. Roberts noted, "Strong men were shorn of their strength, and left as powerless as if they lay in the arms of death. In one evening, some ten or twelve thus fell prostrate " . . . . He continued to report that "some, in their agony, lay upon the open ground all night, groaning and praying for pardon." In his concluding comments, he discussed characteristic elements of his belief, especially his attitude toward free seats, which became more prominent in his thinking just a little later. He noted that camp meetings were needed to counteract the "prevailing tendency to formality" and to remind people that God is no respecter of persons. Then he continued:

In this 'age of progress,' when many of our churches say in effect, to the rich, 'sit thou here, in this good pew, for thou art able to pay for it,' and to the poor 'take this bench, or go, get a seat in the gallery,' we are in danger of forgetting, that in the presence of God, worldly distinctions are lost.[102]

In his Journal, he noted on July 13th that the "Rev. Joseph McCreery preached this morning from John 1:7, one of the greatest sermons I ever heard. Its effect was mighty."[103]

(d) Conference at Lock port, New York. As the time of Annual Conference drew near, Mr. Roberts revised his church records to the point of loss. In his diary he wrote:

Sept. 2. Revised our church record. Some forty or fifty more members were reported than ought to have been. Though I have received thirty or forty more than I have dismissed yet I shall report a decrease in the number of members.[104]

The year ended well financially, with a claim of four hundred dollars paid from his church and with the finances in good condition. He noted, "All seem anxious to build a new house. This has been a prosperous year for this circuit."[105]

The Genesee Annual Conference convened at Lockport, New York, September 8, 1852, with Bishop Morris presiding. It was that year Mr. Roberts received his ordination papers. He wrote in his Journal:

Sept. 12. Heard Bishop Morris in the morning from, 'Ye have not chosen me, but I have chosen you.' Ordained Elder. 0 what solemn vows are upon me.[106]

Mrs. Roberts wrote to her aunt, Mrs. Lane, of their relations to the circuit:

I never saw a people that seemed so attached to a preacher as they do to Mr. Roberts. You may wonder that I would tell you this. It is a comfort to me that people like instead of dislike him Our Presiding Elder says if they build a church here next year we will be returned; if they do not we will go to some other place Mr. Roberts had the present of materials for a very nice coat a few days since, and the young people are making a handsome coat for us.[107]

Mrs. Roberts 'wrote to her husband during his absence at the Conference, and expressed concern over being moved. Their son, George, had been born but a short time before, and moving at that time looked like an impossible task to her. She said:

I cannot think appointments which are called first in the Conference are always most desirable. Sometimes since you left home I have felt like sending a petition to the Bishop to please send us where there are hired girls a plenty and a Homeopathic Physician. It is not best, nor right to be anxious about what may be but occasionally I have ventured to wonder how we could move if obliged to, in our helpless state.[108]

She instructed her husband to buy a gift for a girl named Mary, who had been a real helper. She suggested "a port-folio, or a fan, or a silver top thimble." Then she continued: "Uncle Tom's Cabin excites my sympathies so that I can neither read it or let it alone. I will make a thorough abolitionist I imagine."[109]

Their second child, then only a few weeks old, had been named George Lane for the uncle of Mrs. Roberts. Mrs. Roberts 'wrote to Mrs. Lane:

Little G. L. (George Lane) is a great comfort to me. I love the name we have given him. Mr. Roberts talks to him much about being as good as his Uncle. He thinks there never was a better man than 'Uncle."[110]

During the time of Conference, he had been very sick, so that Mrs. Roberts feared he would be taken. When Mr. Roberts received word of the illness of the baby, he offered to go home if he should become worse. He told of a fearful plague of cholera raging in Buffalo. A significant paragraph followed:

We are having quite a stormy time. The Greeks have fallen out among themselves. Slaughter has preferred charges against Houghton, and Houghton against Depew. The charges originated probably in a personal quarrel I am on the Slavery Committee and am very busy now writing a report. There is strong talk now of our going to Niagara Street, Buffalo. I would rather not go there now; but the will of the Lord be done. Several have said, and among them a Presiding Elder, they wished I was three or four years older they would put me on a District. But you need not feel concerned. This of course to you. I cannot tell where our lot may be the coming year. We may have to stay at Rushford. If so we will do it cheerfully, and do the best we can.[111]

As soon as the Conference closed on Tuesday night, Mr. Roberts started for home, drove through mud, rain, and darkness till a late hour of the night and then started early the next morning and traveled over fifty miles that day. Doubtless he was concerned about the sick baby and his young wife who was in ill health. He arrived home about ten o'clock at night, a day ahead of the time he was expected.

The scenes at Rushford had come to a close. The new church was evidently not to be built that year, for the Roberts were moved on to Buffalo, their next field of labor. It was in Rushford that his devotion appears to have been enhanced; the church there had progressed under his labors so that a recognition of his ability was given in his promotion to Buffalo; there his revival work became more marked; his rising criticism of formalism and his antipathy to the pew system were becoming evident; and also his power of literary endeavor were evidenced by his writings in the Northern Christian Advocate. A matter of note is the implication of his identification with his old friend, William C. Kendall, who was growing in unpopularity to the point of being marked "unsafe" by the end of that year, and his estimate of Joseph McCreery as an effective preacher.

[1] Minutes of the Genesee and East Genesee Annual Conferences of the Methodist Episcopal Church, (1848), p. 15.

[2] Letter from Mrs. George Lane to Ellen Lois Stowe, written from Buffalo, New York, September 11, 1848. Found among the personal letters of the Roberts family.

[3] F. W. Conable, History of the Genesee Annual Conference of the Methodist Episcopal Church, (New York: Nelson and Phillips, 1876), p.564.

[4] Ibid.

[5] Ibid., p.544.

[6] Northern Christian Advocate, (June 23 1851), 4.

[7] Letter from B. T. Roberts to his parent, September 18, 1848. Found among the personal letters of the Roberts family

[8] Original copy of the first sermon of B. T. Roberts. Found among the personal papers of the Roberts family.

[9] Ibid.

[10] Letter from B. T. Roberts to his parents, September 18.1848. Found among the personal letters of the Roberts family.

[11] Ibid.

[12] Ibid.

[13] Ibid.

[14] Original Copy of the first sermon of B. T. Roberts. Found among the personal papers of the Roberts family.

[15] Adella p. Carpenter, Ellen Lois Roberts, (Chicago: Free Methodist Publishing House, 1926), pp. 1,1,18.

[16] Adella p. carpenter, Ellen Lois Roberts, (Chicago: Free Methodist Publishing House, 1926), p. 18.

[17] William Carvosso, A Memoir of Mr. William Carvosso, (New York: T. Masor and G. Lane, 1837), Title Page.

[18] Elijah Hedding. A Discourse on the Administration of Discipline, (New York: Lane and Tippett, 1845). Title Page.

[19] Letter from Lydia B. Lane. to Ellen L. Stowe, August 13, 11140. Found among the personal letters of the Roberts family.

[20] Ellen L. Robert., The Earnest Christian, (September, 1861), 282.

[21] Ibid.

[22] Ibid.

[23] Letter from Samuel Howe to Ellen Lois Stowe, October 1, 1840. Found among the personal letters of the Roberts family.

[24] Ibid.

[25] Letter from Mary S. Bronson, Windsor, New York, to Ellen Stowe. April 12, 1849. Found among personal letters of the Roberts family.

[26] Letter from Mary Martindale, Prattsvllle, New York, to Ellen Stowe February 24, l849. Found among the personal letters of the Roberts family.

[27] Ibid.

[28] Ellen L. Roberts. Quoted by Adella P. Carpenter, Ellen Lois Roberts, p.41.

[29] Letter from Mary Martindale, Prattsville to Ellen Roberts, May 27, 1849. Found among the personal letters of the Roberts family.

[30] B. T. Roberts, Essay on "New York." Found among personal papers of Roberts.

[31] Ibid.

[32] Letter from B. T. Roberts to W. T. Smaliwood, Persia, New York, May 10,1849. Found among the personal letters of Roberts family.

[33] Letter from Mary Martindale, written from Mt. Kalmia, to Ellen Lois Roberts, August, 1849. Found among the personal letters of the Roberts family.

[34] B. T. Roberts. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.33.

[35] Letter from Mrs. Roberts to Lydia B. Lane, June 16,1849. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.37.

[36] Journal of B. T. Roberts. September 12,1849. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.37.

[37] Ibid.

[38] Letter from Mr.,. Robert, to Lydia B. Lane, September 22, 1849. Found among the personal letters of the Robert, family.

[39] B. T. Roberts, The Free Methodist. Quoted by W. B. Rose (ed), Pungent Truths, (Chicago: Free Methodist Publishing House), p.220.

[40] Letter from Mrs. Roberts to Mrs. Lydia B. Lane, September 22, 1849. Quoted by B. H. Roberts, Benjamin Titus Roberts, pp. 38, 39.

[41] F. W. Corable, op. cit., p.575.

[42] Journal of B. T. Roberts, September 12, 1849. Also, Minutes of Genesee and East Genesee Conference- of the Methodist Episcopal Church, (1849), p.19.

[43] Letter from B. T. Roberts to his father, written from Pike, November 20, 1849. Found among letter, of Roberts family.

[44] Ibid.

[45] B. T. Roberts, The Earnest Christian, (February, 1888), 35.

[46] Letter from Mrs. Roberts to Lydia E. Lane, October 24, 1849. Quoted by B. H. Roberts, Benjamin Titus Roberts, pp. 41. 42.

[47] Letter from Mrs. Roberts to Florilla Roberts, October 25,1849. Quoted by B. H. Roberts. Benjamin Titus Roberts. p.44.

[48] Letter of Mrs. Roberts to Lydia B. Lane, October 24, 1849. Quoted by B. H. Roberts. Benjamin Titus Roberts, p.41.

[49] B. H. Roberts, op. cit., p.38.

[50] Letter from Mrs. Roberts to Florilla Roberts, October 25,1849. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.45.

[51] Ibid.

[52] Letter from Mrs. Lane to Mrs. Roberts, September 14,1849. Found among the personal letters of the Roberts family.

[53] F. W. Conable, op. cit., p.585.

[54] Letter from B. T. Roberts to his father, November 20, 1849. Quoted by B. H. Robert,, Benjamin Titus Roberts. p.46.

[55] Letter from B. T. Roberts to Mrs. Lane, January 17, 1850. Found among the personal letters of the Roberts family.

[56] Letter from Mrs. Roberts to Mrs. Lane, February 21, 1850. Quoted by B. H. Roberts, op. cit., p.48.

[57] Ibid., p. 48.

[58] Ibid.. p.48

[59] Letter from Mrs. Roberts to her husband, February 20, 1850.

[60] Ibid.

[61] B. T. Roberts, Why Another Sect, (Rochester, New York: The Earnest Christian Office. 1879). p. 53.

[62] Ibid.

[63] Minutes of the Genesee end East Genesee Annual Conference, September, 1850,

[64] Journal of B. T. Roberts, September 29,1850. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.51.

[65] Letter from B. T. Roberts to his wife. September 25,1850. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.52.

[66] Ibid., Quoted by B. H. Roberts, op. cit., p.54

[67] Ibid.

[68] Ibid., Quoted by B. H. Roberts, Benjamin Titus Roberts, p. 52

[69] Ibid., Quoted by B. H. Roberts, op. cit., p.53.

[70] Ibid., Quoted by B. H. Roberts. op. cit., p.54.

[71] Letter from Mary Martindale to Mrs. Roberts, June 15,1850. Found among personal letters of the Roberts family.

[72] William Hosmer, Northern Christian Advocate, (February 27, 18351), 2.

[73] Letter from Mrs. Roberts to her husband, February 25, 1851. Found among the personal letters of the Roberts family.

[74] Letter from Mrs. Roberts to her husband, written from New York to Pike, March 3 1851. Found among the personal letter of the Roberts family.

[75] Letter from Mrs. Roberts to her husband, written from New York to Pike. March 50, 1851. Found among the personal letters of the Roberts family.

[76] Ibid.

[77] Letter from Mrs. Roberts to Mr. Titus Roberts, September 13, 1851. Quoted by B H. Roberts, Benjamin Titus Roberts, p.57.

[78] B. T. Roberts, "A Running Sketch," The Earnest Christian, (January. 1865), 6.

[79] Letter from Mrs. B. T. Roberts to Titus Roberts, written from Pike. New York. August 6, 1851. Quoted by B. H. Roberts. Benjamin Titus Roberts, p.56.

[80] B. T. Roberts, "Rev. Wm. C. Kendall," The Earnest Christian, (July, 1861), 204.

[81] Ibid.

[82] B. T. Roberts. "Rev. Wm. C. Kendall, A.M.," The Earnest Christian, (September, 1881), 278.

[83] E. T. Roberts, "Rev. Wm. C. Kendall." The Earnest Christian, (July, 1881), 204.

[84] Ibid., p.205.

[85] B. T. Roberts, "Rev. Wm. C. Kendall. A.M.." The Earnest Christian, (August, 1861), 229.

[86] Minutes of the Genesee and E. Genesee Annual Conferences, (1851), p.3.

[87] Letter from B. T. Roberts to Mrs. George Lane, January 1, 1852. Found among the personal letters of the Roberts family.

[88] Ibid.

[89] Letter from B. T. Roberts to Mrs. Lane, February 24, 1852. Quoted by B. H. Roberts, Benjamin Titus Roberts, pp. 81, 62.

[90] Journal of B. T. Roberts, March 7, 1852.

[91] Ibid., December 7.1851. Quoted by B. H. Roberts, op. cit., p.60.

[92] Ibid., December 10, 1851. Quoted by B. H. Roberts, op. cit., p.60.

[93] Journal of B. T. Roberts, April 7th. Quoted by B. H. Roberts, Benjamin Titus Roberts, pp. 62.63.

[94] Journal of B. T. Roberts, March 11th and March 15th. Quoted by B. H. Roberts, op,. cit., p.62.

[95] Letter from Mrs. Roberts to Lucy Coleman, undated, written from North Chili, New York. round among the personal letters of the Roberts family.

[96] Diary of Mrs. George Lane, May 21, 1852. Found among personal papers of the Roberts family.

[97] Ibid., May 24, 1852.

[98] Ibid.

[99] Ibid., May 26, 1852.

[100] Ibid., May 27.1852.

[101] B. H. Roberts, Benjamin Titus Roberts, p.68.

[102] B. T. Roberts, Northern Christian Advocate, XII (July 20. 1852). 1.

[103] Journal of B. T. Roberts, July 13, 1852. Quoted by B. H. Roberts. Benjamin Titus Roberts, p.83.

[104] Journal of B. T. Roberts. Quoted by E. H. Roberts, Benjamin Titus Roberts, p.64.

[105] Ibid.

[106] Journal of B. T. Roberts, September l2th. Quoted by B. H. Roberts, Benjamin Titus Roberts, p.66.

[107] Letter from Mrs. Roberts to Mrs. Lydia E. Lane. August 30, 1852. Found among the personal letters of the Roberts family.

[108] Letter from Mrs. Roberts. Rushford, to her husband, at Lockport, September 17.1852 Found among the personal letters of the Roberts family.

[109] Ibid.

[110] Letter from Mrs. Roberts, Rushford, to Mrs. Lane. 1852.

[111] Letter from B. T. Roberts to his wife, written from Lockport, September 10, 1852. Found among personal letters of Roberts family.