The Earnest Christian
By C. H. Zahniser
Chapter 9
SUBSEQUENT WORKS
1. The Formation of the Farmers' Alliance Although Mr. Roberts was a minister of the gospel, he had come from a background of farm life, and during the entire period of his ministry, he was interested in farming and, until his death, had charge of the management of the Seminary farm. Reference has been made to his instructions, given in some of his many letters, to "buy seed wheat"[1] and to sow the rye and "timothy grass seed with it."[2] He prided himself on being able to "turn a straighter furrow" than most men could.[3] Hence, when he received an invitation to speak at the Monroe County Fair,[4] which his son designated the "Western New York Fair,"[5] at the invitation of the Agricultural Society of Western New York, he accepted. This, perhaps, arose as the result of his attendance at the Farmers' Club of Monroe County. He delivered an address entitled "A Conspiracy Against Farmers" on September 26, 1872. in that pamphlet, which was later printed by request and attracted wide notice, Mr. Roberts endeavored to show the obstacles which lay in the way of the prosperity of farmers, and hence of the whole country. He pointed out the "detrimental working of the various combinations and rings by which most all the business of the country except farming" was controlled. In the address, the question of grants to railroads, the bonding system, and the system of National Banks were discussed.[6] He endeavored to show the remedies for these evils, as restated in later years, to be: First, to restrict the franchises which the State distributed unwisely; Second, to repeal the high tariff on articles which the farmer must buy; and Third, to enact such stringent laws against trusts and combinations to control prices in the manufacturing enterprise "as would render them impossible."[7] In connection with this address, he promoted the organization of the Farmers' Alliance in the state, and with the assistance of his son, organized the same. While in St. Louis in 1874, he went with "Brother Lovejoy to a meeting of the Farmers' Club at the court house." He said, "I spoke by invitation and urged upon them the importance of a general organization throughout the country."[8] Writing to his son George, a lawyer in Bradford, Pennsylvania, he said,
The Farmers' Alliance was the result of the discontent which arose following the Civil War, and was first organized in Chicago in 1870. While its object was to use political measures to benefit the farmer, it purposely avoided the secret society influence which made the Grange objectionable to some, and was "established as an open, free, American society." Its principles were approved by farmers everywhere, and the organization spread to North, West, and South. In the South, however, because the whites did not desire to have negro farmers a part of it, it became a separate organization with a ritual of its own and an obligation to secrecy.[10] The farmers, working through the legislatures, especially in Illinois, Iowa, Wisconsin and other western states, attempted to secure relief by the passing of laws regulating railway rates and the conditions of warehousing and transporting of grains.[11] The "Independent National" or "Greenback Party," so called because of its advocacy of paper money, entered into the picture in 1876, charging the Republican Party with placing the country on a gold basis and contracting the currency. Peter Cooper had been presidential candidate in 1876 on their ticket,[12] and although he polled but a few votes, he was still active. In 1877, Mr. Roberts, writing to his son George, enclosed a letter which Peter Cooper had written to him. He said, "I wish you would carefully read it and preserve it. I see the ruin which the depressionist policy has already wrought, more marked here than even at the west." He then stated that everywhere along the valley, large factories and mills were standing still. Then he judged, "I doubt whether such havoc was ever wrought in a time of peace and plenty since the world stood.[13] Mr. Roberts believed the depression was caused by three factors: 1) Over-production, by pushing industry seven days in the week and thus violating the Sabbath; 2) Extravagance of both the moneyed class and laborers. The former, he said, spent their money on "palatial residences, magnificent furniture, fast horses, trips to Europe, and splendid Churches," while the latter, with half the wages they should have, yet spent their money for "whiskey and tobacco; for the support of their fellow laborers in strikes; and to carry on a senseless war against capital." 3) Conspiracies to keep up prices. The high prices of our consumer goods shut us out of the markets of the world, and with the unprotected and deprived farmer the only buyer, the goods of the manufacturers remained unsold. Hence, the man who makes the goods, he said, is unemployed, and a general prostration of business results.[14] The platform of the "Greenback Party" in 1880 included free coinage of silver, advanced labor legislation, the establishment of a national bureau of labor, a graduated income tax, and the regulation of interstate commerce. Though this party went to pieces after the campaign of 1884, the Farmers' Alliances sprang into greater activity and resulted in the formation of the Populist Party which in 1892 put forth what was then considered a radical platform, advocating government ownership of railways, telegraph and telephones, a graduated income tax, postal savings banks, and the free coinage of silver and gold at the legal ratio of l6 to 1.[15] Mr. Roberts was proposing some of these ideas during that period. Paper money he favored if made perfectly safe for purposes of convenience. He said, "But paper money should be money, and not a promise to pay money. The money of a country, gold and silver and paper, should be incontrovertible; but neither kind should be redeemable. Payment of any kind of money should be final."[16] He thought all money should be issued by the National Government for the following considerations: 1) The government alone, according to the Constitution, has the right to coin money; 2) Such money, issued by the National Government, would be of permanent value since it would be based upon the entire resources of the country; 3) It would be a great savings to the country if the bills then issued by the National Banks were issued by the National Government, since, he argued, the bills by the National Government were secured by the bonds held by the banks, and on these bonds interest was paid by the people. "This drain from the pockets of the people into the pockets of rich capitalists should be stopped," he asserted.[17] 4) The release of three hundred and eight million dollars worth of the bonds tied up in the National Banks would aid in developing the country.[18] To make the government truly republican, no self-constituted class like that of the National Banks should have the power to control business, since they could "clog and stop the wheels of industry by contracting the currency."[19] Mr. Roberts also advocated the free coinage of silver, stating that the proportion then fixed by the government at the ratio of sixteen to one, was about the same in the days of Darius, mentioned by Herodotus, when the ratio was thirteen to one.[20] He explained that the reason the large creditor class in this or any Country desired to make money scarce, which was the practical effect of driving silver off the market, was to raise the purchasing power of the dollar and hence benefit these men to whom debts were owed.[21] He commented on the action of Congress in 1873 adversely, stating that through "ignorance or folly" the Legislature had passed an act demonetizing silver. It was said, he affirmed, that the President who signed the bill did not understand its import. The belief was then general that the bill had been passed through the management of the bondholders who wished to enhance the value of their bonds. In consequence of that act, and also in that of calling in a large amount of the greenbacks, there had followed a period of great distress, manufacturing was suspended, and men were out of work and tramping the streets. When silver was made legal tender, money became more plentiful and business began to revive. Hence, he advocated free coinage of silver. Mr. Roberts believed that the bankers and bondholders, though small in number, but because they were organized, controlled the two great parties of the country. "The farmers," he opined, "unorganized and undisciplined, are overpowered by money lenders though they greatly outnumber them."[22] He thought that Wall Street was "directly in conflict with the interests of the great body of American citizens."[23] He was an advocate of labor organizations, particularly for farmers, though opposed to elements of secrecy in them.[24] In 1889, he was still espousing the farmer. In a long editorial in The Free Methodist of that year, under title of "Protection of Farmers," Mr. Roberts contended that since nearly one-half of the population of the country were farmers, and since conditions were such that they were going into bankruptcy, there needed to be a proper understanding of the causes. He mentioned a Louisiana experience, referred to in the following chapter, where he viewed a number of deserted plantations. He learned that "they had been mortgaged to the commission merchant, sold on the mortgage, and bid in by the mortgagees." As they could not run them without loss, or sell them, those "great farms were left to grow up with weeds." The cause of this growing poverty was, he thought, "found in the combinations made by those engaged in other productive industries, and in transportation, by means of which the proper proportion" was destroyed between the prices of what the farmer had to sell and what he wished to buy. He illustrated by pointing out that hides were allowed to come into the country free of duty, while shoes had sufficient duty to keep the foreign market from underbidding the manufacturers. Hence, he said, the farmer got little money for his hides, but had to pay a high price for his shoes. The remedy was to break up the monopoly that controlled prices. lie emphasized, "We do not need cheaper hides, but cheaper shoes; not cheaper wool, but cheaper woolens; not cheaper lead, but cheaper type" and added a note of warning, "If our present rulers do not give them to us, others will."[25] In another article entitled "Killing the Goose," Mr. Roberts further advocated the cause of farmers.[26] Referring to Aesop's fable, the killing of the hen that laid the golden egg, changed by Tennyson to a goose, he asserted, "The goose that, in this country, lays the golden egg, is the farmer," and added, "The master who appropriates the golden egg is the monopolist." He continued that the master who appropriates the golden egg might be a railroad magnate with an income twice as large in one week as that of the President of the United States for a year, with the ability to pay an imported cook ten thousand dollars a year; he might be a great manufacturer doubling his capital from his profits every year; or a sugar baron able to buy up governments; or a telegraph lord: yet in the end, "the farmer produced a large portion of the wealth which he has appropriated." He asserted that the farmer ought not to be "picked to death" by excessive taxes, and that they ought to have an income more in proportion to that of those engaged in manufacturing industries. Referring to how the Communists seized Paris and were saved by the farmers who rallied to restore order, he warned,
He closed by calling upon the monopolists to "lift the hand of oppression from the farmers."[28] Crusading against high prices of goods, under the title of "Extortioners," augmented by trusts and monopolies, he had come to think that perhaps the only remedy, until there was a change in the civil administration of affairs, would be to buy as little as possible and to "live within themselves." He enforced this by stating:
The basis for the socialized movement of the government began in the regulation of monopolies by a decision of the Supreme Court in the Munn v. Illinois case, and several that followed, establishing the principle that since the government could regulate the use of property for the public good, that the government was then necessarily a partner in public corporations.[30] Hence it became possible to legislate against monopolies. Mr. Roberts thought there should be "a constitutional enactment which would prevent the owners of the New York Central Railroad from owning any interest in the Erie or the West Shore. Let the special privileges which the state gives be divided among many." He inveighed against the control of the railroad corporations, which, he thought, controlled the "successive Legislatures, whether they be Republican or Democrat, in all matters affecting their interests, as absolutely as they do their engineers and conductors."[31] After quoting Adam Smith's Wealth of Nations that "it is industry which is carried on for the benefit of the rich and the powerful that is principally encouraged by our mercantile system. That which is carried on for the poor and the indigent, is too often either neglected or oppressed"; and commenting upon the same, he came to the conclusion, "Monopolies, whatever may be their form, operate against the welfare of the community at large."[32] He maintained that "the monopolists to be dreaded are the men who have a monopoly of selling beer and whiskey."[33] He wrote, "Our nation needs a Cromwell" to apply the words he penned from Dunbar on his last signal victory gained over the royalists: 'Relieve the oppressed, hear the groans of poor prisoners. Be pleased to reform the abuses of all professions. If there be anyone that makes many poor to make a few rich, that suites not a Commonwealth."[34] When the California Senator Leland Stanford, one of the "richest men in the United States Senate" introduced a bill in the Senate to loan money to farmers, from a minimum of two hundred and fifty dollars to one half the actual and assessed value of the land, Mr. Roberts approvingly said, that "it was very remarkable . . . . It shows that wealth does not always benumb the humane feelings and render its possessor insensible to the needs of his fellow men." Mr. Roberts argued for the bill inasmuch as the principle had been already settled, in that the government then loaned money to National Banks without interest up to ninety per cent of the value of the securities required. It would also help the farmers to come into the possession of the farms, relieve the farmers of heavy interest rates on mortgages already placed, and, since it would put into circulation a larger amount of money, it would raise the price of farm products as well as of farms.[35] Mr. Roberts thought the church and the "great political parties" had both gone over to the control of mammon; the churches in that they sold the best seats to the ones most able to pay for them, and the government in that the moneyed men were being elected to office. "In the Senate of the United States," he wrote in 1890, "there are said to be sixteen millionaires worth eighty millions of dollars!" After referring to Rome where "mammon seized the reins of power," the State falling to pieces from its own corruptions, he warned, "Our nation is in danger, not from without, but from within."[36] When Mr. Henry George introduced his "single tax" theory in his work, Progress and Poverty, Mr. Roberts reviewed it in a full page, four column editorial in The Free Methodist, and answered the propositions Mr. George held forth in its favor. Mr. Roberts pointed out that any measure to take all taxes away from the "processes and products of labor" and place them upon the land would do the exact opposite of that which Mr. George tried to prove. It would work a hardship on the farmer whose taxes had then increased fourfold in his own memory, drive the farmer to the city in increasing numbers and "rob many a hard working man of the labors of his lifetime." The foundation of the great fortunes which, he contended, Mr. George falsely diagnosed, lay rather in the "obtaining of public franchises and watering of stocks." Hence the remedy was in the proper distribution of franchises and in making the watering of stocks a "State's prison offence, the same as forgery."[37] This warning against economic aggrandizement has been renewed recently in words from the pen of P. T. Sorokin:
1. Aid to Chili Seminary (Later A. M. Chesbrough Seminary) B. T. Roberts was a constant promoter of the school through the years. In the early years, he made almost desperate appeals for money through the columns of The Earnest Christian, informing his constituency that he had had to spend a great deal of money to get the school started, and requesting their share in bearing the financial loads which he had personally assumed. In 1871, he wrote, "We urgently need it. We must have it [money] . . . . if you have anything to do in this direction, let your contributions be forthcoming."[39] When planning to put a new wing to their building, he called for assistance thus: "Increased accommodations, by the erection of new buildings, is absolutely demanded by the increase of scholars. This must come by direct contribution."[40] He influenced the General Conference to pass a "resolution fully commending and endorsing his efforts in this direction.[41] All through the years, wherever he went, he was not only making these direct appeals, but was also making solicitations and directing the finances. In 1881, he wrote about securing nine hundred and seventy-five dollars in cash and receiving a deed for a house and lot worth about two thousand dollars from a man named Pattrick.[42] Probably his close friendship with the Chesbrough family through the years brought the bequest, in 1884, of thirty thousand dollars from A. M. Chesbrough. This amount was used to purchase a farm of two hundred acres, and seven thousand five hundred dollars were placed on bond and mortgage for income purposes. This was realized in 1885.[43] After the fire of 1890 which destroyed the entire Seminary building, Mr. Roberts personally solicited a Mr. Cox for help in constructing another building. He wrote to his wife:
He then requested his wife to cut out of "The Builder" the picture of the Seminary and mail it to Mr. Cox.[45] Mr. Cox did contribute eight thousand dollars to the project, and Cox Hall was built in 1892. Roberts Hall, which was constructed in the same year, was probably due to the inspiration of that gift. Others who had means were solicited. That he carried personally the financial load through the years is evident from a statement made after his death, printed in the official organ of the church, which read:
He not only managed the finances of the Seminary, but even when Mr. Stilwell was made Principal in 1878, and his son, Benson, later, he continued to carry much of the administrative load. He secured teachers when necessary, and was responsible for getting Adella P. Carpenter, who lived to serve the school forty years, to consent to go to North Chili as a teacher. Her letter of acceptance, dated November 21, 1876, follows: Dear Br. and Sr. Roberts: I received your letter to-night, and also the word you sent me by Br. Pulis. I am at liberty to accept your offer, and shall be happy to do so. Believing this to be in the order of the Lord, I shall be perfectly satisfied with whatever wages you may be able to give.
Yours in Jesus
ADELLA P. CARPENTER[47]
About the time his son, Benson, was ready to leave Hanover, he wrote to his father with reference to teaching some classes in the Seminary. He requested, "Would you be able and willing to give me one or two classes in the Seminary, Greek, Latin or History?" Then he continued, "I could by being at home save $75.00 or $100.00."[48] Mr. Roberts had been thinking of Benson for Principal, and at a later time, he was able to bring him into that position, which he retained for twenty-five years. This, of course, kept the responsibility in the family, and perhaps made it imperative for Mr. Roberts to carry a heavier load. Mrs. Roberts evidently wanted him to bear that responsibility, however, for she wrote, "I want you to be Head Man about the Seminary while we stay here, and give orders."[49] Mrs. Roberts bore considerable responsibility during the absence of her husband. He wrote to her about repairs, "You did right about the putty coat on the chapel. You always do right. The Lord gives you an excellent judgment and safe instincts."[50] Mr. Roberts kept preaching at the Seminary at intervals from the time of its founding until the close of his life. In a diary kept by a young man named Bronson who was a student at the Seminary at that time, there is a record of Mr. Roberts' preaching, lecturing, and conducting Bible readings, twenty six times from January, 1890 until July of 1892.[51] He seemed always glad when his wife wrote him of spiritual results in the school during his frequent absences. To one letter he replied, "I see more and more that God is in that school, and I want to do more and more for it personally than I have thus far been able to do."[52] He desired that not only "thorough educational benefits" should be received by the students, but that "the pearl of great price" should be "picked up within its walls."[53] The name of the school has been changed to Roberts Wesleyan College, in memory of the founder who was, for so many years, its greatest promoter. 2. Spring Arbor Seminary, Spring Arbor, Michigan This Seminary, which was opened in May of 1873, began largely through the efforts of the Rev. E. P. Hart, who later became the second General Superintendent of the church. In the fall of 1870, Mr. Hart had presented the idea of starting a school in the Michigan area.[54] Mr. Roberts presided at the Annual Conference which was held in the Methodist Episcopal Church in Spring Arbor in 1871. There in the village stood the unoccupied buildings of a seminary or college which had been started in the year 1844 under the name of Michigan Central College.[55] So favorably impressed was Mr. Roberts that he urged the matter of establishing a school upon Mr. Hart. In November, 1872, Mr. Roberts referred in The Earnest Christian to the fact that the Michigan people were planning to establish a school, and that he was gratified to learn that there was "every prospect of success." He retained no active relation to it, but did go back in January of 1883 to dedicate a new brick building which had been erected.[56] In 1928, college freshman classes were offered, and the following year, both first and second year college classes were given. Since that time, the school has been continuously in operation as Spring Arbor Junior College. In the fall of 1880, through the efforts of the Illinois Conference, Evansville Seminary was opened in charge of Professor J. E. Coleman. Charles Roberts heard about the project and wrote to his mother in a letter, "Did you receive the paper . . . . sent you about the new Seminary father is going to plant out west?"[57] Professor Coleman wrote to Mrs. Roberts and asked about taking over a school already in operation under different sponsorship. He said he had written to the Wisconsin preachers in vain, but the Trustees of the school were willing to turn it over to the Free Methodists,[58] and he wanted to know how the Roberts would feel about it. Mr. Roberts had presided at their Conference the month before when a committee had been appointed to "locate a school, to secure buildings, and receive contributions," with the possibility of obtaining that school in mind.[59] He was now requested by Mr. Coleman to grant his permission to go ahead, since the Free Methodists would do nothing there until it was given. Permission was evidently given, and the school was begun under the auspices of the Free Methodist Church. Mrs. Roberts accompanied her husband there in 1886 and ate Thanksgiving dinner at the school. Mrs. Lucy Sellew Coleman, wife of the Principal of the new school, wrote to Mrs. Roberts at a later date, "I have always thought that our glorious winter term last year came from yours, and Brother Roberts' visit Thanksgiving time. Keep on praying for us, and for the Spirit to rest on Emory [her husband.] "[60] In 1885 Mr. Roberts was at the school when over a thousand dollars were raised to apply on the indebtedness of the school.[61] While holding a Conference at Evansville in 1889, he wrote to his wife, "I have had a good horseback ride and it has done me good. I have stood the Conference better than the last. I had a touch of life yesterday . . . . we raised $900.00 for the Seminary Friday."[62] The school remained open during the lifetime of Mr. Roberts, and for many years following his death but was finally closed after an unsuccessful effort to establish it on a sounder financial basis. While Mr. Roberts presided at the Kansas and West Kansas Conferences in 1883, several actions were taken with reference to establishing a school in their respective areas.[63] At the West Kansas Conference, they specifically stated an interest in locating one at "Orleans, Nebraska, a pleasant village of Harlan County."[64] Mr. Roberts wrote home,
This C. M. Damon will be remembered as the young bridegroom who stopped at the dedication of the Chili Seminary and parted with his watch, which Mrs. Roberts later returned to him. In 1885, Mr. Roberts recounted the spirit of liberality which actuated those people whom he denominated as "very poor." "The people were poor," he stressed. "They were, many of them, living upon homesteads, in sod houses. Only about once in three or four years had they been able, on account of droughts, to secure good crops. But that year they had rain, and have had it every year since." He thought at that time the school was "meeting with decided success."[66] In 1890, these "very poor" people found themselves involved in debt, and Mr. Roberts called attention to their condition in the columns of The Free Methodist.[67] At the General Conference of 1890, it was voted to continue the school, inasmuch as the community had rallied to its support by making it the high school of the community, and someone had promised an endowment of fifteen thousand dollars if the ten thousand dollar indebtedness could be paid.[68] The school was opened in 1884 and did good work for a number of years. Finally it merged with what is now Central Academy and College, McPherson, Kansas.[69] 5. Gerry Seminary, Gerry, New York Gerry Seminary which was founded by Walter A. Sellew in 1884, continued for a period of only four years, and was turned into an orphanage.[70] Probably its proximity to the Chili Seminary, which Mr. Roberts was sponsoring, made it impossible to continue. Another school, founded in Spottsylvania, Virginia, by Walter A. Sellew in 1886, continued but a few years. Mr. Roberts visited the region that same year and thought it was an "ideal site."[71] Mr. Alexander Beers, at the urging of Mr. Roberts, assumed the management of it. Mrs. Beers had been a teacher in the Chili Seminary, and Mr. Beers was a graduate of the same school. In 1892 when Mr. Roberts stopped to visit them, he commented, "Brother and Sister Bittle and Brother Beers are doing a good work here. The school is prospering."[72] However, by the end of his second year, Mr. Beers realized that the work was "missionary in character," and that it "had not been attended with cyclones or hurricanes."[73] The year of the death of Mr. Roberts, the school also went out of existence without the aim of its founders being realized.[74] 7. Wessington Springs Seminary, South Dakota Wessington Springs Seminary began classes in the year 1887 with the small enrollment of six, but by 1897 had risen to one hundred and twenty-six. The Reverends J. B. Freeland, J. K. Freeland, J. S. Phillips and G. C. Coffee were instrumental in its founding, and Professor J. K. Freeland was in charge for a number of years.[75] Mr. Roberts went there in 1891 to hold the Conference, and the Combined Minutes for that year record, "Brother Roberts expressed himself as highly pleased with the progress the school has made, and asserted that its establishment and the erection of such a fine building in the face of such general financial reverses through the country was a miracle."[76] On October 7 of that year, he wrote to his wife a letter in which he gave a short description of the school.[77] Wessington Springs Seminary, although it has had a hard financial struggle through the years, is still in operation, under the name of Wessington Springs College. 8. Greenville College, Greenville, Illinois When B. T. Roberts was holding the Illinois Annual Conference session of 1866, it was recommended that a committee be appointed to secure "a tract of land with suitable buildings erected, or to be erected, for the establishment of a labor school, where the physical, intellectual and spiritual being of our youth may be harmoniously developed and cultivated."[78] The founding of the Chili Seminary that year probably deterred them from further action in their own area. Commenting on the success of Chili Seminary six years later, and on the steps being taken in Michigan for a school, the Committee on Education called for "the establishment of a school of like character" within the bounds of their Conference.[79] Mrs. Roberts wrote to her husband the latter part of the decade, while he was in Iowa, "I think Illinois is the place to start a school. It seems more probable than California. I think it will be a blessing to the work there".[80] In 1879, the men of the Conference having done nothing about the proposal, offered a long resolution coming to the conclusion that it was time to begin the institution One of these resolutions, coming at the close read
Finally, a six thousand dollar gift from the sale of a farm was offered to F. H. Ashcraft by a Mr. and Mrs. Grice, members of the Methodist Episcopal Church, for the founding of a school.[82] At the urgent recommendation of Mr. Roberts, the offer was accepted. The Board of Trustees, elected for the proposed school, agreed to pay a stipulated annuity to Mr. and Mrs. Grice. The Trustees then proceeded to buy for twelve thousand two hundred dollars in cash an old Baptist school, called Almira College, located at Greenville, Illinois. Mr. Roberts, already carrying heavy responsibilities, could not accept the proposal of the Illinois Conference that he take over the management of the new school, but he knew the man he felt was able to do the job. Sitting in his study in Buffalo, New York, Wilson T. Hogue saw his wife enter with a telegram in her hand. Opening it, they read, "Will you accept the presidency of Greenville College? Bishop Roberts recommended you. If you can or cannot accept come at once for counsel." And so Mr. Roberts had his place of influence in the choice of the first president of Greenville College, and in the organization of the first school in the new church to attain college rank. 9. Seattle Seminary, Seattle, Washington In June of 1891, Mr. Roberts presided at the session of the Washington-Oregon Conference.[83] Nils B. Peterson had donated a five acre tract of land to the Conference for the purpose of erecting a church school, with the understanding that the school should be missionary in character.[84] On June 19th, Mr. and Mrs. Roberts went out to Ross, a suburb of Seattle where Mr. Peterson lived, and selected the site upon which the school building was afterwards built.[85] Mr. and Mrs. Roberts were entertained at that time in the home of H. H. Pease, a man who later contributed so heavily to the school that he almost lost his home. Mr. Roberts wrote concerning it, "Brother Nils B. Peterson offered a lot of five acres valued at $8000.00 for a site for the school. Brother H. H. Pease subscribed $2500.00 in money. Many other smaller subscriptions were made."[86] On October 29th of that year, the ground was broken for the first building, and by March first when Mr. Alexander Beers arrived to take charge of the new school, the building stood complete.[87] There was evidently plenty of work to be done yet, for the Conference passed a resolution that "the work of constructing Seattle Seminary should be completed in time for the opening of school in September."[88] Thus began the school which today is the largest in the denomination, called Seattle Pacific College. By 1890, Mr. Roberts saw that though these schools were doing a good work, yet they were multiplying so rapidly as to endanger "each other's existence." He pointed out that a school located in one Conference would be entirely adequate for the students from four or five adjacent Conference areas. If these areas, instead of trying to start a school of their own, would promote the one already established, it could become a "first class" school. But, he said, because of the unwillingness of some in one Conference to patronize a school in another's territory, they would by "herculean efforts get another school building under way" and so contract debts, meet the running expenses with difficulty, and so jeopardize the existence of two or three schools. lie thought by the multiplication of unnecessary agencies there was not only a great waste of money, but also of talent, since a good teacher could, and would rather teach a class of thirty than three. lie said he hoped the "godly ministers and members" would listen to what he had to say. Then he questioned, "Shall we continue this reckless waste of men and means? Can we do this and be clear in the sight of Heaven?" He enforced the whole by stating, "Let us have no more schools started till those we have are either paid for and well sustained or abandoned."[89] The General Conference followed his lead in the fall of 1890 by passing a resolution which he introduced that "no new enterprise of the rank of Academy or Seminary shall be started without the consent of the Executive Committee."[90] Thus, before his death, the originator and promoter of schools, became also their regulator. (a) Publication. By 1870, Mr. Roberts had been editing and publishing The Earnest Christian for ten years. He first began its publication while he was living in Buffalo immediately following his expulsion from the Methodist Episcopal Church. Later, when he moved to Rochester, New York, he changed the place of publication for The Earnest Christian also. The operation of his own printing establishment was not without its troubles. In 1877, Mrs. Roberts wrote her husband, "George is having his usual troubles with the press. Let us get done with the world, and only do the one work to which you are called."[91] In 1879, they moved the printing establishment to larger quarters, because of a threatened raise in rent where they were then located. In the new location on Exchange Street, they had a room twenty-five by forty feet with fifteen windows, light on three sides, for two hundred dollars per year; all the rent was to be paid by printing at regular prices. The new location on Exchange Street was made more attractive by the fact that their landlord was to be George Stratton and Company, Paper and Stationery Dealers, and that the business they would give to The Earnest Christian Office would probably net several hundred dollars above the rent.[92] Because of pressing debts in 1880, Mr. Roberts thought of selling the office for thirty-five hundred dollars in order to build a new home,[93] but this was not done. In 1882, Mr. Roberts made the generous offer to donate the whole of his printing equipment to the church he founded, to help them establish a Publishing House, provided they would raise an equivalent amount to "provide it with a home."[94] The General Conference, by resolution, thanked him for his "generous" offer, but refused it because they did not feel that they were in a position to begin the publishing interests of the church at that time, and probably felt it would be difficult to raise an amount of money commensurate with the value of the equipment which would have been donated. In 1883, Mr. Roberts "bought the Hudson place" at North Chili, New York, and also an old wagon shop in which some seminary students lived after it was fixed over.[95] This old wagon shop, alias dormitory, was purchased from a Mr. Haight for about four hundred dollars, and moved on rollers drawn by horses up the old Buffalo Road a short distance to the property of Mr. Roberts. Mr. Roberts then equipped it with a Cambell-County press, Size 23 ½ by 38 inches, which cost approximately twelve thousand dollars. Two other small job presses, the one size 14 by 22, and the other 7 by 11, both Colt Armory, were installed.[96] The money to buy these presses evidently came from the sale of his farm for fifteen thousand dollars.[97] The ground floor of the newly purchased building was used as the press room and was heated by the steam from the boiler that ran the presses. The second floor was used as the composing and mailing room.[98] Here not only The Earnest Christian, but the books which Mr. Roberts wrote, and the hymn books and Disciplines of the Free Methodist Church were published. The letter which Mr. Roberts wrote, addressed to the Honorable Frank Hatton, First Assistant Postmaster General, requesting permission to mail The Earnest Christian and Golden Rule at the North Chili Post Office, and yet continue the nominal place of publication at Rochester, ten miles distant, is to be found among his personal papers. This permission could not be granted because it was contrary to the rulings of the Department except where the mailing facilities would be better.[99] From then on, in order to be permitted to mail his magazine from North Chili, it was necessary for him to change the listing of place of publication from Rochester to North Chili. It was a busy little office, and kept up considerable activity there at all times. In 1884, Mrs. Roberts wrote to her husband, "Ellen is at the office. E. Warner is stitching. Men are printing covers to The Earnest Christian. All is quiet and pleasant at Office."[100] (b) Writing for The Earnest Christian. The Earnest Christian was, in its average sized, yearly bound copy, a book of three hundred and ninety pages, double column. It is not difficult to see that Mr. Roberts spent most of his available time in writing, especially in view of the fact that during the early years, he had written copy for from one-third to one-half of the magazine him-self, while preaching every day, and sometimes more than once.[101] Contributors took some of the burden from his shoulders as the years went by, but still he wrote much matter even then. In 1880, he noted that he had a quiet day, and rested well, and had written an article for The Earnest Christian[102] It was not always that easy. While waiting a long period in St. Joseph, Mrs. Roberts wrote that Mr. Roberts had improved "every moment . . . . in writing."[103] He not only wrote much, but also read the proof. In 1872, he asked his wife to "bring all the proof of the September number that I have not read." Then he added, "I wish George and Mr. Smith could read the proof, but I fear mistakes."[104] Later, Mrs. Roberts sometimes helped on that job. In 1886, she wrote, "I have been reading proof, attending to a few letters and sewing some. We take breakfast about half past seven, bread and milk at twelve o'clock, and have dinner and supper at five o'clock. It goes well, gives us more time for work and better appetites when we do eat."[105] Mrs. Roberts had learned that she too must economize her time in order to be the helpmeet her husband needed. (c) Financing The Earnest Christian. There were occasionally some hard times around The Earnest Christian Office. In 1884, the year after the purchase of the new presses, Mrs. Roberts wrote her husband that she did not "have . . . . enough to pay office hands." Then she added:
Perhaps there were too many subscribers like the woman who wrote to Mrs. Roberts that she would take several copies of The Earnest Christian for her friends so she would get the extra copy free, and then promised, "When Jesus puts the five dollars in my hand, I will forward to you."[107] Or perhaps there were too many like the lady that questioned, "Did you get the black tea that I sent you last? If you did, you may give me credit for The Earnest Christian next year, and I will pay for the rest of it."[108] Or it could have been that too many postponed payment for their account like the farmer who owed two dollars and seventy cents, and after twenty years paid up and included some interest. His wife wrote, "Many times when we were working hard to pay out the indebtedness on our home, has he said to me, 'If I do not get to pay Sister Roberts for the Earnest C. before I die, I want you to see that it is paid.' "[109] These were no doubt the amusing exceptions, and it is most probable that there was considerable income from the publication of the magazine, since its publication extended over a period of thirty-three years. (d) Character of The Earnest Christian. The Committee on Publications of the General Conference of 1886 reported that they regarded this magazine as "one of the most able, thorough and progressive magazines published in the interests of Scriptural holiness."[110] In reviewing its character in 1888, Mr. Roberts stated that when he first began its publication he had declared the wish to "minister to the spiritual needs of those who were in earnest to gain heaven"; that he wanted to insist upon a conversion that would make a man "willingly part with his sins, that would make the proud humble, the church liberal, the selfish generous, the slave-holder anxious to break every bond and let the oppressed go free"; that would change "the rumseller into an industrious and useful citizen," and that would transform the "dishonest and unjust into the righteous and upright"; further, to advocate "the doctrine of Christian holiness," sponsor the "claims of the neglected poor, urge the necessity of churches with free seats, and espouse plainness of dress." As he looked back over the twenty-eight years of publication he had "the blessed assurance" that the magazine had "held to its work."[111] Mr. Roberts received a letter from a school teacher who stated that The Earnest Christian had been a great blessing to her, and that for over twenty years she had been a reader of "this best of magazines." The teachers in the school where she taught subscribed to various magazines and exchanged with one another. She said that she had examined "most of the religious publications of the American press," and was a subscriber to three of the largest publications of the Methodist Episcopal Church. Her conclusion was that for what the publication professed to be, "a magazine for the diffusion of Bible religion," The Earnest Christian was "beyond all question" so far as she knew, "the best, religious magazine in America."[112] (e) Influence of The Earnest Christian. The influence of The Earnest Christian went out to all religious groups because it was not published on a denominational basis. Mr. Roberts affirmed that it had been made a blessing "all over the land" to many, and continued:
It had helped, he claimed, to "keep alive the flame of love to God and man."[113] Rev. E. P. Hart wrote from Salem, Oregon in 1886, that they were being entertained in the home of Father Schwatka, an "old Baltimore Methodist," father of Frederick Schwatka, an arctic explorer of "world wide fame" who was then in Alaska on an expedition. Father Schwatka had first seen The Earnest Christian twenty years before, and had become so interested he had taken it ever since. The Bible and The Earnest Christian had become his textbooks and daily comfort. Mr. Schwatka had derived "such light and food" from the magazine that his desire to see the editor amounted "almost to a passion." He said that Mr. Roberts had been preaching to him all through the years. Mr. Hart wrote that he had found evidences of the good being done by this "invaluable magazine" all over the land. He estimated that the magazine did the work of "a multitude of preachers."[114] Mr. Roberts, in 1890, had an unusual experience resulting from the effect of The Earnest Christian upon a Presbyterian. One place where he got off the train, a man who was a stranger to him, met him and took him to his home to be entertained over night, and the next day drove him eight miles to his camp meeting. As he was leaving Mr. Roberts, he told him that he could not stay through the day, but if he would tell him the time when the meeting closed, he would send for him. Mr. Roberts said, "I do not understand all this kindness from a perfect stranger." The man replied, "Mr. Roberts, I consider myself under greater obligation to you than to any man I know." Then he told Mr. Roberts that both he and his father were elders in the Presbyterian Church, but said that it had been "almost impossible" to live with his father. His sister sent a copy of The Earnest Christian to his father, "and since he has read that," he asserted, "he has been pleasant and kind to all." He thought the change in his father was greater than generally took place in a man at conversion. Also, he had a sister who was a member of the Presbyterian Church In Mobile, Alabama. When she received The Earnest Christian and read the view of Mr. Roberts on women speaking in church, it had so changed her attitude that she would "give testimony in social meetings." Then the man remarked, "You are doing a great deal more through your influence on other denominations than in your own."[115] Mr. Roberts commented on this statement. He said that when he began publishing his paper, there was hardly a church that had free seats. One day be noticed an appeal in a New England paper for a free church in Boston. He read it over and found that "nearly every word of it was from The Earnest Christian."[116] (a) Fishers of Men, 1878. (1) Circumstances of Writing. As early as 1872, an action of the Michigan Conference was recorded, in which a request was made, by unanimous vote, that B. T. Roberts publish a book composed of "articles selected from the editorial department of The Earnest Christian."[117] Prior to 1877, Mr. Roberts had been requested to occupy the last fifteen minutes of each sitting of the Annual Conference with an address to preachers on some phase of their work as ministers. Some of these talks were reported and were thought "most useful." Mr. J. G. Terrill said that the views of Mr. Roberts so closely paralleled his own that some thought that he had talked with Mr. Roberts before his addresses were made. Later conversing on the subject while on their way from Conference at South Elgin in October, 1877, Mr. Terrill suggested to Mr. Roberts that he put these addresses into permanent form, and have them in the Course of Study for the preachers. Mr. Terrill said, "He instantly drew from his pocket a block of paper, and before the train had reached Chicago, a distance of thirty-five miles, the titles had been written and the arrangement made." Later in the season, Mr. Roberts went to California, and while in a series of meetings, he developed the various chapters. The following June, Mr. Terrill saw Mr. Roberts at the St. Charles Camp Meeting where he read the manuscript, and but two chapters had been added to the original plan.[118] Not all the work, however, was done in California. Mr. Roberts wrote to his son, George, in July of 1878, "I am working early and late on my book. We have it nearly done. Two forms yet to set up. I have nearly one of them written. I hope that we shall be able to get it out in good shape the first of September."[119] A letter dated the next day, written by Mrs. Roberts, read, "Your father is home now and working incessantly on the Book which he wants to . . . . finish by the first of September, by the time the Conferences commence. There are about two chapters more to write and your Father begins one of these this hot afternoon."[120] (2) Purpose of the Book. Mr. Roberts had in mind stirring up every Christian to the work of "soul saving," to a "more lively appreciation of their duties," and to furnish them with "strong incentives to their performance." Also, he thought that inasmuch as in this country among all the denominations, the people had more or less influence in selecting their ministers, they should be furnished with some guide as to what they should expect from a minister. He thought his book would assist them "in coming to a just decision" in that "important matter." He placed first the thought that God called men of different degrees of talent and culture to preach his gospel. The book was designed to encourage all to believe that they could be successful. He believed this treatise would "help them in their great work."[121] The father-in-law of Dr. B. L. Olmstead, who lived in the home of B. T. Roberts for some time, said that he had heard Mr. Roberts say in substance, "The Lord helped me in writing that book, and I am confident that it will help you."[122] In the Preface of Mr. Roberts, he declared it was "written from a deep conviction of duty, and with an abiding sense of the presence and help of God."[123] (3) Content. Most of the material was "written expressly for it." However, when treating of a particular subject, he would occasionally find what he wished to say in articles he had already written for The Earnest Christian, and these were transferred with suitable alterations to the pages of Fishers of Men.[124] (4) Estimates of the Book. The book ran through three editions during the lifetime of Mr. Roberts. When the second edition was published, a sheet carried the expressions of opinion of those who reviewed the book. Dr. Cullis, Editor of Times of Refreshing headed the list, followed by statements from The Christian Voice, The Church Advocate, Buffalo Express, the Evangelical Messenger, J. P. Blanchard, Editor of The Christian Cynosure, Christian Standard and Home Journal, Rochester Union and Advertiser, American Wesleyan, and The Free Methodist. The Buffalo Express noted that it could be "read with profit by everybody, regardless of creed. or lack of creed." Mr. Blanchard thought it was "exceedingly able and instructive . . . . and generally, judicious and sound." He considered it worth "many times its price" of one dollar. The Rochester Union and Advertiser opined that "the entire collection" merited "earnest praise for purity of purpose and effectiveness in style, and the volume should find a place in every library."[125] The fact that the book went through three editions during the lifetime of Mr. Roberts and has been republished in 1930 and 1948 is a comment in itself.[126] Dr. B. L. Olmstead believed his comments on "Success a Duty" were rather extreme, feeling that Mr. Roberts did not take into account the difficult circumstances under which a person may work.[127] When Mr. Roberts was in California in 1880, he addressed a meeting of Methodist ministers in San Francisco, and his statement to them was a recognition that one does not have equal success in every circumstance. He said there, "I am surprised, brethren, that you have accomplished as much as you have. It is the hardest rock I ever drilled in."[128] In 1890, the following quotation from the Bombay, India, Guardian appeared in The Free Methodist:
In the General Conference of 1890, attention was directed to the fact that the Rev. W. J. Gladwin, editor of the Oriental Evangelist, was translating Fishers of Men into the Marathi language. A resolution was passed recommending that the Free Methodist people contribute to a fund then being raised to assist in the translation.[130] Perhaps not all were as greatly enthused as the man in Iowa, about whom Mr. Phillip Hanna wrote, who had "bought three copies to send out, one in the name of the Father, one in the name of the Son, and one in the name of the Holy Ghost."[131] (b) Why Another Sect, 1879. (1) Occasion of It. When Bishop Matthew Simpson of the Methodist Episcopal Church published his work, The Cyclopedia of Methodism, he included an article on the Free Methodist Church. Those in the Free Methodist Church who read the article felt that it did not represent the truth in the matter. When the General Conference of 1878 met, the Committee on Publications reported as follows:
On motion, the report was adopted. (2) Method of Treatment. Mr. Roberts began the book which was ordered by the General Conference, with a discussion of the article in The Cyclopedia of Methodism. He did not charge the Bishop with "wilfully misrepresenting a single fact." Before the date of the General Conference, Mr. Roberts, on reading the article, had written Bishop Simpson in which he called attention to the assertion in the preface of his work that his aim was to "give a fair, and impartial view of every branch of the Methodist family," and his assertion that "contributors and correspondents had been selected . . . . who were identified with the several branches . . . . who by their position, were best qualified to furnish information as to their respective bodies."[133] Mr. Roberts informed him that "no such selection had been made from the Free Methodist group," or the information which was furnished, with the exception of the bare statistics, "was not given to the public in that article." He asked, "In either case what becomes of the claim of fairness?" Mr. Roberts told Bishop Simpson that some "fifteen statements or re-statements" were "utterly untrue" and some five or six statements, which though true in a sense, but misleading from the manner in which they were made, were contained in that one article. Mr. Roberts asked Bishop Simpson if he were furnished with proof satisfactory to candid minds that the statements referred to were untrue and misleading, if he would correct them in the church periodicals, and in future editions of the book.[134] Bishop Simpson replied that he had returned from a long trip to find the letter of Mr. Roberts, "complaining of inaccuracies" but "without specifying what those inaccuracies are." He contended that he was "not aware of any incorrect statements in the article," and that if Mr. Roberts would furnish him with the corrections, he would "gladly make any alterations in a future edition." He concluded, "I desire to have perfect accuracy in every article, and it will give me as much pleasure to correct, as it can you to furnish the corrections."[135] Although the book went through several editions, the changes made only added insult to injury, according to Mr. Roberts. In 1881, Mr. Roberts was elected a delegate to attend the Ecumenical Council or Conference of Methodism which met in London in September of that year. Mr. Roberts did not go, giving as one of his reasons the fact that Bishop Simpson, its most important leader, who was to be there, had never retracted the statements objectionable to Mr. Roberts and the church he had helped to organize. The book, Why Another Sect, contained a full discussion of the background of the entire trouble in the Genesee Conference of the Methodist Church, which led up to the formation of the Free Methodist Church. (3) Reactions. At the General Conference of the Free Methodist Church in 1882, the Committee on Publications congratulated Mr. Roberts "on the success of his reply to the article of Bishop Simpson, which article appeared in the first and second issues of the Cyclopedia of Methodism." They "heartily" recommended the circulation of the book in the denomination. They also requested Mr. Roberts, as soon as possible, to arrange for issuing a cheaper edition.[136] The Committee on Revision of the Course of Study included this book in the Course of Study for preachers.[137] When the Rev. Joseph McCreery, who was expelled from the Methodist Church the same year Mr. Roberts was expelled, read the new book, he wrote a lengthy epistle of twelve closely written pages giving his reactions, and furnishing some material which he wished Mr. Roberts to have. One interesting bit of information had to do with the name "Nazarites," which had been given, as was commonly thought, as a term of stigma. He wrote:
Many of the people, feeling the name was a term of reproach applied by the so called Regency, thought the name should be repudiated. Thus it may be seen that Mr. McCreery coined the name which was not meant to be a stigma, but which became so. (c) Hymn Books, 1879 and 1883. In 1879, Mr. Roberts compiled a hymn book entitled Spiritual Songs and Hymns for Pilgrims. This book of two thousand and twenty-eight hymns grew out of the discussion at the General Conference of 1878 which a-rose from the report of a committee that the time had not yet fully come for the publication of a hymnal.[139] However, a substitute carried to have a committee of fifteen prepare a hymn book of no less than six hundred hymns.[140] Mr. Roberts was nominated chairman of the committee and asked to publish the same. Though some work was done by the committee during the quadrennium, the book was not published. Mr. Roberts then issued this book, Spiritual Songs and Hymns for Pilgrims, of his own compilation. In 1882, the General Conference again ordered that a new hymn book be compiled, modeled after the Methodist Episcopal Hymn Book of 1849, and the Old Wesleyan Hymn Book of the Wesleyan Methodist Church of England, and that the new committee meet "often enough" and "long enough" to accomplish properly their work.[141] Mr. Roberts was authorized to publish the new hymn book. Of that book he later wrote, "The Hymn Book is an almost steady burden on my mind." Concerning it, he instructed:
The Rev. William Gould prepared the copy with much labor. The book, entitled Hymn Book of the Free Methodist Church, satisfied the members of the ensuing General Conference, according to their action, in which it was noted that the hymnal had been published in two editions and sizes with an "excellent" selection and arrangement of hymns. There seemed to be only two causes for dissatisfaction, expressed in the following words., "We would suggest, however, that in future issues greater care be exercised for the avoidance of typographical errors and that they be more substantially bound."[143] The enforced absences of Mr. Roberts were probably too long for him to exercise as close supervision as was necessary in such a work. (d) First Lessons on Money, 1886. (1) Purpose. Mr. Roberts, in the preface to his book, asserted that his brochure on this subject began when silver had been demonetized, and that he had hoped that it would be unnecessary to write upon the subject. However, he had come to the conclusion that the money question would not be settled until "THE PEOPLE" settled it. For the preceding twenty-five years he had mingled with "common people from New England to California, and from Dakota to Texas" and had "witnessed the distress which the bad management of our finances by our National Government had produced," as well as the injury that had been done by the same cause to "religious and benevolent enterprises." Hence, he presented his views for their solution believing that they were "in advance of the times."[144] (2) Contents. Mr. Roberts pointed out that the money question was comprehensible to the common man and in the first five chapters he discussed "Gold and Silver," and "Paper Money"; also "Banks" the amount of money that was needed, elastic currency, and the distribution of money, concluding with a chapter on "How to Make Money." The last chapter does not seem out of place when his own financial record is examined. Among the personal papers of the Roberts family is to be found reference to a property Mr. Roberts sold for fifteen thousand dollars in 1881, and another in Chicago in 1887 for eighteen thousand dollars.[145] The conclusions of the treatise he gives in short as follows:
He closed with the quotation: "Eternal vigilance is the price of liberty."[146] (3) Evaluation. Benson Roberts stated that the book had "a rapid sale and was read widely, especially in the West where the financial distress was felt the most keenly."[147] (e) Ordaining Women, 1891. (1) Purpose. The beliefs of Mr. Roberts with reference to the ordination of women, which he advocated throughout his ministry, are found within the compass of this book. Perhaps the immediate circumstances which stimulated him to write it was the action of the General Conference of 1890. A vote for the ordination of women was referred to the several Annual Conferences for approval. Mr. Roberts believed that this question should be decided by a majority at the seat of the General Conference. On October 11,1890, Mr. Roberts presented the following resolution:
The final action that was passed was to ordain women, providing the several Annual Conferences approved the same, which deferred final action until the next General Conference. Mr. Roberts wished to have a most thorough presentation of the issues involved, believing that the truth would prevail.[149] He had no fears that woman suffrage would adversely affect the affairs of the nation, and he quoted United States Senator Carey as saying, "Their influence was exercised always on the side of good government and for the selection of the best men for office."[150] (2) Conclusions. After arguing the subject, Mr. Roberts came to the following conclusions:
His final conclusion was:
The attitude of Mr. Roberts toward women doubtless grew partly out of his regard for his wife, to whom he dedicated this book. His feeling in the matter is emphasized by an incident in connection with the nomination of Garfield for the presidency. He said:
(3) Reactions. A pamphlet was published by A. H. Spring-stein in which he endeavored to meet what he thought was the basic fallacy of Mr. Roberts, by proving that woman was still, since the fall, subject to man. One can discover the "strength" of his arguments from his statement, "In the preface [of Mr. Roberts' book] , he tells us that woman suffrage in Wyoming has proved satisfactory. Does not the wisdom which is from beneath always prove satisfactory to the children of men?"[154] B. H. Roberts stated that "one of the noted Baptist divines, president of a theological seminary in high repute, himself the author of one of the ablest treatises on theology of this quarter of the century said, 'I read the book with great care and confess my views of the subject were materially modified by its arguments.[155] The Free Methodist Church has admitted women to ordination as deacons and given them a voice and vote in the church, but has not gone the full mile which Mr. Roberts advocated in granting ordination as an elder, and so the full right to rule. Women in general, however, have come into a realm of more generally recognized equality since he wrote in 1891. One of the last, if not the last decision that Mr. Roberts made was in favor of granting Maggie Cook a local preacher's license, an appeal that had arisen from a refusal of the fourth Quarterly Conference of the Macksville District, West Kansas Conference, to renew the license of the said lady. Being asked, while presiding at the Annual Conference, if the decision of the Quarterly Conference were correct, Mr. Roberts ruled that "sex in itself is not, according to our Discipline and usages, a sufficient reason for withholding a local preacher's license." He then added as his grounds., that from an early period of our denomination, women had, from time to time and in different conferences, been licensed as local preachers. He argued that since there had been no change in the Discipline unfavorable to such license since then, that it was a violation of our Discipline to refuse to renew the license of the person in question, solely because she was a woman.[156] The Committee on General Superintendency of the next General Conference the year following the death of Mr. Roberts, disapproved of this ruling, and Mr. Roberts, not being present to defend the issue, it was lost by a vote of forty-five to twenty-six.[157] (f) Holiness Teachings, 1893. This book is a compilation of the articles and editorials of B. T. Roberts on the subject of holiness, found in The Earnest Christian from 1860 to 1893. It was published by Benson H. Roberts following the death of his father, to meet a demand for a collection of the editorial writings of his father. Comparing this book with those written by Mr. Roberts, there is little doubt that it would have been better organized if it could have had the attention of the author. (g) Pungent Truths, 1912. Pungent Truths is a compilation of the editorial writings of B. T. Roberts while he was editor of The Free Methodist, the denominational organ, from 1886 to 1890. It was compiled and edited by William B. Rose, who selected six hundred and forty-one editorials and arranged them alphabetically from "Accurate Statement, Importance of" to "Zeal, Properly Balanced." The compiler supplied most of the titles. Mr. Rose said that he found "the scope of these editorials exceeding broad" and was "surprised . . . . to find . . . . "that although the author had written upon a number of the same subjects during the period of four years, "yet each writing presented some phase of the subject not treated elsewhere."[158] (a) Early Status of the Paper. At the General Conference of 1870, Mr. Levi Wood, the editor, because of his lack of success in the financial management of The Free Methodist, offered it for sale to the General Conference.[159] His offer was accepted, and the Rev. Epenetus Owen was elected editor, but resigned the following day.[160] In this dilemma, Mr. Joseph Mackey of New York, a U. S. Economist and Dry Goods Reporter, offered to assume the debt upon it and publish it for the church.[161] This generous offer was accepted. Mr. Roberts ran a notification in The Earnest Christian that the paper would be published from 88 White Street in New York. A communication sent to Mr. Roberts the next year indicated that Mr. Mackey was having to put "most if not all of his time" into the work, and that it was "harder to run than all his other publications." Also material was not forthcoming to make it a live paper and he was having to fill it with articles from The Earnest Christian.[162] The following month, Mr. Mackey wrote to Mr. Roberts, stating that the paper was costing him six hundred dollars per month to publish, and only sixty dollars had been received. He wondered whether the Lord required him to spend that much money, especially in view of the fact that he did not have time to edit it himself. He told Mr. Roberts he thought there was "none save yourself" who was capable of running it. He said he thought the paper needed a "big editor," a "strong man with means and brains," one who could "pitch into every thing and everybody."[163] His difficult experience had led him to the conclusion that Levi Wood had made a mistake in starting the paper. The last issue Mr. Mackey published was dated December 7, 1871.[164] Mr. Lewis Bailey bought and published the paper for two years until his death.[165] Following that, the Rev. John A. Murray managed, for the widow of Mr. Bailey, the publication of the paper. The Revs. D. P. Baker and T. B. Arnold then purchased the same, and in 1880 moved the place of its publication to Sycamore and later to Chicago. (b) Election of Roberts to Editorship of Free Methodist. Although the people were aware of the heavy responsibilities carried by Mr. Roberts as General Superintendent of the Free Methodist Church and as editor of The Earnest Christian, yet there was a growing sentiment that he was the man who should be editor of the official church organ.[166] In 1882 Joseph Travis was elected editor, with only five more votes than the number received by Mr. Roberts. During this editorship, Mr. Roberts felt that he was misrepresented by the editor on the question of prohibition.[167] On one occasion, after such a "misrepresentation," Mr. Roberts wrote to his wife, "If Brother T. does not publish my correction I do not know but 1 shall make The Earnest Christian a weekly."[168] However, the next General Conference gave to Mr. Roberts thirty out of fifty-four votes cast on the second ballot, and the former editor received but four votes.[169] Mr. Roberts stated that up to the time of the election, he had not "the slightest thought of being elected to the responsible position of editor." Some had spoken to him of the possibility of his election, but these he had considered merely complimentary expressions. He thought, however, that "the election was so clearly providential that to decline appeared improper."[170] A number of incidental actions also played a part in his election to the editorship of The Free Methodist. That year, 1886, the General Conference deemed it advisable to take over the publishing interests of the church. The Committee appointed by the General Conference to consider this matter interviewed Mr. Roberts to ascertain what contribution to this venture he would make, and brought back the report that he would donate certain equipment including plates and copyrights for the two hymn books and Discipline, as well as type and fixtures necessary to its printing. If the Committee decided to purchase elsewhere, he would donate five hundred dollars. The committee considered this offer generous, and thought it should be very thankfully received.[171] At that General Conference, George W. Coleman was elected General Superintendent to help share the increasing load that had been resting upon the other two. This election also helped lighten the responsibilities of Mr. Roberts in one direction, although they were increasing in another. His editorship also involved promotion of The Free Methodist. Mr. Roberts received a salary of five hundred dollars a year for his work as editor.[172] He felt that he was working for almost nothing and declared it was "a losing business financially." What he received did not pay the extra expense of "living in a very plain manner in Chicago." He had to leave his spacious and comfort-able home in North Chili, built only five years before.[173] He asserted that he would not have edited the paper for any other party except the church for four times the amount he received. The fact that the church itself had become the owner of the paper was an incentive to continued work.[174] Both Mr. Roberts and Mr. Arnold had contributed five hundred dollars toward the purchase price of the paper, but the necessary balance seemed slow in coming.[175] He urged the preachers to do their part in helping to raise the necessary fund, stating, "What needs to be done, can be (lone. Take hold of it with a will, and in faith you will succeed." The unprecedented action of electing Mr. Roberts as editor of the official church organ while he was General Superintendent, brought some repercussions. Mr. Roberts had probably foreseen this. and when elected, he had offered to resign either job the General Conference would specify. Since no objection was offered by the men sitting in session at the seat of the General Conference, Mr. Roberts continued in both positions. The objection which later arose lay in the fact that this action constituted him chairman of the board to which he was responsible as editor. Mr. J. G. Terrill answered the objection by noting that Mr. Roberts had an executive committee to "officially watch over him," and probably enough unofficial observers to "keep him straight." He thought there was little need of "losing any sleep over the matter" inasmuch as the people who had elected him had indicated their confidence in him by giving him a "very large majority."[176] (c) Editorial Duties and Policy. The duties of his new office were entered upon in the month of November, about two weeks after his election. With his wife accompanying him, he arrived in Chicago and was met at the train by T. B. Arnold who escorted him to his office and gave him a "cordial welcome." One of the first things to call forth his favorable comment was a prayer service conducted at noon for the office force by Mr. Arnold. Mr. and Mrs. Roberts set up housekeeping in two furnished rooms until they could decide what they would do.[177] Mrs. Roberts wrote to their son George from their two rooms "facing west" that his father was taking his work "as easy and naturally as if he had always been doing it," and thought it would be better for him than traveling so much. She said she was there to take care of him, and, affirmed, "I am doing it."[178] Mr. Roberts announced that his editorial policy would follow along the line of the policies already adopted with "no new revolutionary departure." He aimed to promote "the peace and prosperity of its readers in this world" and their "eternal happiness in the world to come." The influence of the paper would be exerted in favor of moral reforms and of the extension of the missionary enterprise. Religious, denominational and general news would be presented.[179] He warned against controversy, and instructed contributors to be certain of their facts, to avoid offensive personalities, to omit slang words or phrases, to send in short articles, to verify their quotations from the Scriptures, and to write on practical subjects.[180] His correspondents did not always live up to his advice. In 1890, he wrote that he was in danger of a breakdown through overwork and excessive correspondence augmented by "belligerent articles." He felt like resigning the editorial chair at once if there were not some cessation from this controversial spirit. He plead, "If we cannot have peace, let us have a truce until General Conference." He said, somewhat facetiously, "A little rest will enable our controversial writers to contend more vigorously." He noted that the apostles did not attack Homer and Horace and Socrates and the rabbins, but contented themselves with "stating the truth as it is in Jesus." He pointed out that Peter did not think that the writings of Paul were "as clear as a sunbeam" but held the reader, and not the writer, responsible for the bad construction sometimes placed upon them. Moreover, Peter used no approbrious epithet but called him "our beloved Brother Paul."[181] "With what a kind spirit he apologized for Paul's letters being misunderstood!" Nor did Paul ever make a reply. He concluded, "Let our polemical writers profit by this example."[182] He further asked his contributors to confine themselves to matters "relating to experimental or practical godliness," to "avoid metaphysical subtleties and profitless speculations," and not to "meddle with matters too deep" for them. He thought it best to leave the beast with "seven heads and ten horns alone . . . . "[183] In an editorial address to preachers, Mr. Roberts gave the following advice:
Of this period of carrying a double load of editorial work, Mr. Roberts wrote:
(d) Retirement from Editorship. By the time the General Conference of 1890 had arrived, Mr. Roberts was broken in health, and asked to be excused from further labors in the editorial field. He said at that time:
The General Conference acquiesced in his desire, and elected Burton R. Jones to fill the office. The editorship of Mr. Roberts might have ended more happily had not one member of the General Conference said before the body that he hoped that under the "new management" the editor would give them an opportunity to express their opinions freely upon the issues that were before them and the world. Perhaps his statement had reference to some of the articles which Mr. Roberts had considered controversial and had therefore returned without publishing. Mr. Roberts arose "to say one word." He maintained he had tried to keep the paper open to all who disagreed with him, but that he had rejected "political or partizan" contributions due to the action of the preceding General Conference. He said, "I have had more trouble in that direction in one week than I have had with The Earnest Christian during all the time that I have published it."[187] Perhaps he should have heeded in 1886 the advice his wife had given him in 1878:
Announcing his departure from the editorial field of The Free Methodist in his closing issue, dated November 5, 1890, Mr. Roberts stated that he had endeavored to be "considerate of all" and affirmed that he could "confidently say" that he had not "written a word in malice or ill-will." Then he petitioned, "If we have needlessly hurt the feelings of any. we assure them that it was unintentional and we ask them to forgive us. We hope we part with all the readers of The Free Methodist on the most friendly terms."[189] In 1866, Mr. Roberts had been given "charge of all missions outside the hounds of the Annual Conferences."[190] In 1874, he was one of three members of a committee on missions.[191] That year the General Missionary Board of the Free Methodist Church was organized and it was specified that a Superintendent should be chairman.[192] Little was done as a general church until the meeting of the missionary board in 1884 when it was decided to "inaugurate the work at once." Several missionaries were sent to Africa and two to India the following year. Mrs. Roberts organized one of the first missionary societies of the church in North Chili, New York, under the name "Mary E. Carpenter Foreign Missionary Society."[193] Mary E. Carpenter was one of the missionaries who had sailed for Monrovia, West Coast, Africa in 1885. Mr. Roberts favored the organization of a woman's missionary society and became "one of the leaders of their organization throughout the whole church." Although Mr. Roberts encouraged the organization of local missionary societies throughout the denomination, there was no general organization until the year following his death.[194] In 1885, Mr. Roberts reported that the Missionary Board had been reorganized and additional power had been given it to "render it more efficient."[195] When editor of The Free Methodist he took his position against independent missions,[196] and also wrote strongly the year following the expiration of his term of office in favor of the same position he had taken earlier.[197] When the General Missionary Board met in 1891, Mr. Roberts was appointed to take the general oversight of the mission work which involved appointing the missionaries to their field of labor,[198] and giving them instructions and general directions.[199] At the Seminary he founded in North Chili, they sometimes had a missionary class-meeting. One evening after a number had spoken of their call, Mr. Roberts said that he didn't know but that he would have to go yet. Mr. Roberts looked as though he wanted to go, one of those present thought. At the last meeting of that kind which he attended on February 21, just a few days before his death, they sang the song, "We'll girdle the globe with salvation." On the way home, he commented to his wife that "if Adelbert Dake had done nothing but write that piece, his life work was a success."[200] |
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[1] Letter from B. T. Roberts to wife, August 30, 1872. Found among the personal letters of the Roberts family. [2] Letter from B. T. Roberts to wife, October 8, 1872. Found among the personal letters of the Roberts family. [3] Adella P. Carpenter, Ellen Lois Roberts, p.79. [4] The Free Methodist, (August 9, 1910), 501. [5] B. H. Roberts, op. cit., p.529. [6] B. T. Roberts, The Earnest Christian, (November, 1872), 163. [7] B. T. Roberts, The Free Methodist, (March 20, 1889), 8. [8] Journal of B. T. Roberts, March 7, 1874. Quoted by B. H. Roberts, op. cit., p. 467. [9] Letter from B. T. Roberts to George Lane Roberts, March 11, 1880. Found among the personal letters of the Roberts family. [10] B. T. Roberts, The Free Methodist, (April 8, 1891), 8. Review made from article in Christian Cynosure. [11] Charles A. Beard, American Government and Politics, (New York: The Macmillan Company, 1918), 121. [12] Ibid., p. 122. [13] Letter from B. T. Roberts to son, George, from Lambertville, New York, August 10, 1877. Found among the personal letters of the Roberts family. [14] B. T. Roberts, The Earnest Christian, (February, 1876), 64. [15] Charles A. Beard, op. cit., p.122. [16] B. T. Roberts, First Lessons on Money, (Rochester, New York: Earnest Christian Office, 1886), 66. [17] Ibid., pp. 70, 72, 73. [18] Ibid., p.75. [19] Ibid., p.76. [20] Ibid., p.49. [21] Ibid., p.35. [22] Ibid., pp. 38, 39. [23] B. T. Roberts, The Free Methodist, (December 22, 1886), 8. [24] Ibid., (April 8, 1891), 8. [25] B. T. Roberts, "Protection of Farmers," The Free Methodist, (January 16,1889), 8. [26] B. T. Roberts, The Free Methodist, (March 20, 1889), [27] B. T. Roberts, The Free Methodist, (March 20, 1889), 8. [28] Ibid. [29] B. T. Roberts, The Free Methodist, (November 5, 1890), 8. [30] Americana Encyclopedia, (New York: Americana Corporation, 1941), XIII, 132. [31] B. T. Roberts, First Lessons on Money, (Rochester, New York: Earnest Christian Office, 1886), pp. 128, 129. [32] Ibid., pp. 137, 138. [33] B. T. Roberts, The Free Methodist, Editorial quoted in Pungent Truths, William B. Rose, (ed.), (Chicago: The Free Methodist Publishing House, 1912), 293. [34] P. T. Sorokin, Reconstruction of Humanity, (Boston: Beacon Press, 1948), p.166. (ed.), Pungent Truths, p. 166. [35] B. T. Roberts, "For the Farmers," The Free Methodist, (June 18, 1890), 8. [36] B. T. Roberts, The Free Methodist, (May 7, 1890), 1. [37] B. T. Roberts, "The Single Tax," The Free Methodist, (September 10.1890), 8. [38] P. T. Sorokin, Reconstruction of Humanity, (Boston: Beacon Press, 1948), p.166. [39] B. T. Roberts, The Earnest Christian, (June, 1871), 189. [40] Combined Minutes, New York Conference, October 24, 1874. [41] General Conference Minutes. (October 24.1874), 109. Found at Denominational Headquarters, Winona Lake. Indiana. [42] Letter from B. T. Roberts to his wife, May 21, 1881. Found among the personal letters of the Roberts family. [43] Combined Minutes, 1884, Genesee Conference, (September 17-20,1884). 72. [44] Letter from B. T. Roberts to his wife, from Chicago, December, 2 1891. Found among the personal letters of the Roberts family. [45] Ibid. [46] The Free Methodist, (May 24, 1893), 4. [47] Letter from Adella P. Carpenter to Mr. and Mrs. Roberts, November 21, 1876. Found among the personal letters of the Roberts family [48] Letter from Benson Roberts to his parents, from Hanover, New Hampshire, October 1, 1875. Found among the personal letters of the Roberts family. [49] Letter from Mrs. Roberts to her husband, October 2, 1878. Found among personal letters of the Roberts family. [50] Letter from B. T. Roberts to his wife, September 10,1890. Found among the personal letters of the Roberts family. [51] Diary of a student named Bronson, January, 1890 to July, 1892. [52] Letter from B. T. Roberts to his wife, from Marengo, Illinois, October 1, 1874. Quoted by B. H. Roberts, op. cit., p.485. [53] Combined Minutes, Susquehanna Conference, (September, 1875), pp. 21, 22. [54] Spring Arbor Chronicle, (August, 1905), 3. [55] Mead W. Killion, "A History of Spring Arbor Seminary and Junior College," (Master of Arts Thesis, University of Michigan, 1941), p. 5. [56] Spring Arbor Chronicle, (November, 1898), pp. 2, 3. [57] Letter from Charles Roberts from Iowa City, to his mother, October 19, 1879. Among personal letters of the Roberts family. [58] Letter from J. E. Coleman to Mrs. Roberts, October 28, 1879. Found among the personal letters of the Roberts family. [59] Combined Minutes, Wisconsin Conference, September, 1879, p.86. [60] Letter from Mrs. Coleman to Mrs. Roberts February 1888 Found among the personal letters of the Roberts family [61] B. T. Roberts, The Earnest Christian (October 1885) 129. [62] Letter from B. T. Roberts to his wife September 28 1889. Found among the personal letters of the Roberts family [63] Combined Minutes, Kansas Conference (August 29-31, 1883), p 136 West Kansas Conference, (August 22-25, 1883) p 142 [64] Combined Minutes, west Kansas Conference (August 1883). p 142 [65] Letter from B. T. Roberts to his wife from Lawrence Kansas August 27, 1883 Found among personal letters of the Roberts family [66] B. T. Roberts, The Earnest Christian (September 1885), 98 [67] B. T. Roberts, The Free Methodist, (January 15, 1890), 8. [68] General Conference Daily of the Free Methodist Church, 1890, p.169. [69] Spring Arbor Chronicle, (November, 1898), 2, 3. [70] Ibid. [71] Letter from B. T. Roberts to his wife, March 31, 1886. Found among the personal letters of the Roberts family. [72] B. T. Roberts, The Earnest Christian, (April, 1892), 128. [73] Alexander Beers, The Free Methodist, (June 24, 1891), 388. [74] Spring Arbor Chronicle, (November, 1898), 2, 3. [75] Ibid. [76] Combined Minutes. South Dakota Conference, October, 1891, p.115. [77] Letter from B. T. Roberts to his wife, October 7, 1891. Found among the personal letters of the Roberts family. [78] Combined Minutes, Illinois Annual Conference, September, 1866, p. 19. [79] Ibid., October, 1872, p.35. [80] Letter from Mrs. B. T. Roberts to her husband, July 28, 1878. Found among the personal letters of the Roberts family. [81] Combined Minutes. Illinois Annual Conference, October, 1879, p.95. [82] Wilson T. Hogue, History of the Free Methodist Church, II, p. 330. [83] Adelaide Lionne Beers, The Romance of a Consecrated Life, (Chicago: Free Methodist Publishing House, 1922), p.95. [84] Ibid. [85] Ibid. [86] B. T. Roberts, The Earnest Christian, (July, 1891), 32. [87] Adelaide Lionne Beers, op. cit., pp. 95, 96. [88] Combined Minutes, Oregon and Washington Conference, (1892), p. 13. [89] B. T. Roberts, The Free Methodist, (February 25, 1890), 8. [90] General Conference Daily, (October 21, 1890), 168. [91] Letter from Mrs. B. T. Roberts to her husband, September 18, 1877. Found among personal letters of the Roberts family. [92] Letter from Benson Roberts to his father, April 8, 1879. Found among the personal letters of the Roberts family. [93] Letter from B. T. Roberts to son George, April 5, 1880. Found among the personal letters of the Roberts family. [94] General Conference Daily, (1882), 7. [95] Letter from Mrs. Roberts to Lucy Coleman, April 19, 1883. Found among the personal letters of the Roberts family. [96] Statement from old resident of North Chili, in personal interview with John T. Donnelly. student at Roberts Junior College. [97] Letter from B. T. Roberts to son George, February 3, 1881. Found among the personal letters of the Roberts family. [98] Original Paper by student at Roberts Junior College. (No name given). [99] Letter from James M. Mann, Secretary to Assistant Postmaster General, July, 1883. Among personal papers of B. T. Roberts. [100] Letter from Mrs. Roberts to her husband, July 1,1884. Found among the per-anna] letters of the Roberts family. [101] B. H. Roberts, op. cit., pp. 539, 540. [102] Letter from B. T. Roberts to wife, October 15, 1880. Found among the personal letters of the Roberts family. [103] Letter from Mrs. Roberts to her son. Quoted in The Earnest Christian, (October, 1888), 131. [104] Letter from B. T. Roberts to wife, from Napoleon, Michigan, August 22, 1872. Found among personal letters of the Roberts family. [105] Letter from Mrs. Roberts to her husband, January 12, 1886. Found among the personal letters of the Roberts family. [106] Letter from Mrs. Roberts to her husband, October 16, 1884. Found among the personal letters of the Roberts family. [107] Letter from M. Humphrey to Mrs. Roberts, January 22, 1877. Found among the personal letters of the Roberts family. [108] Letter from Mrs. F. Preston to Mrs. Roberts, December 17, 1876. Found among the personal letters of the Roberts family. [109] Letter from a subscriber to Mrs. Roberts, April 22, 1901. Found among the personal letters of the Roberts family. [110] General Conference Minutes, 1886, p.42. [111] B. T. Roberts, The Earnest Christian, (November, 1888), 161. [112] Letter from schoolteacher; quoted by B. T. Roberts, The Earnest Christian, (February, 1880), 67. [113] B. T. Roberts, The Earnest Christian, (November, 1888), 161. [114] Letter from the Rev. E. P. Hart; quoted in The Earnest Christian, (August 1886), 66. [115] Quoted by B. T. Roberts, General Conference Daily, (October 12, 1890), pp. 96, 97. [116] Ibid. [117] Combined Minutes, Michigan Conference, (1872), p.77. [118] J. G. Terrill, The Earnest Christian, (April, 1893), 112. [119] Letter from B. T. Roberts to son George, July, 1878. Found among the personal letters of the Roberts family. [120] Letter from Mrs. Roberts to Anna Roberts, July 20.1878. Found among the personal letters of the Roberts family. [121] B. T. Roberts, Fishers of Men, (4th ed.), (Winona Lake, Indiana: Light and Life Press, 1948), (Preface), 7. [122] Ibid., p.5. [123] Ibid., p.8. [124] Ibid. [125] Advertising sheet printed at time of second edition of book. Found among personal papers of B. T. Roberts. [126] B. T. Roberts, Fishers of Men; (Foreword to the New Edition by B. L. Olmstead), p.6. [127] Ibid. [128] Ibid. [129] The Free Methodist, (February 12, 1890), 1. [130] General Conference Daily, (1890), 162. [131] Phillip Hanna. The Earnest Christian, (March, 1879). 96. [132] General Conference Minutes, (October 16, 1878), 189. Denominational Headquarters, Winona Lake, Indiana. [133] Matthew Simpson, The Cyclopedia of Methodism, Preface. Quoted by B. T. Roberts, Why Another Sect, p.16. [134] Letter from B. T. Roberts to Bishop Matthew Simpson, September 13, 1878. Quoted by B. T. Roberts, Why Another Sect, pp. 16, 17. [135] Letter from Matthew Simpson to B. T. Roberts, October 23, 1878. Quoted by B. T. Roberts, Why Another Sect, p.17. [136] General Conference Minutes. (October 21, 1882), 291. [137] General Conference Minutes, (October, 1882), 303. [138] Joseph McCreery, Letter written to Mr. Roberts from Alma City, Nebraska, August 7, 1879. Found among the personal letters of the Roberts family. [139] General Conference Minutes, (1878), p.212. [140] General Conference Minutes, (1878), p. 190. [141] Ibid. [142] Letter from B. T. Roberts to his wife, from St, Elmo, Missouri, August 18, 1883. Found among the personal letters of the Roberts family, [143] General Conference Minutes, (1886) p.42. [144] B. T. Roberts, First Lessons on Money Preface pp iii iv [145] Letter from B. T. Roberts to his son, George, October '24,. 1887. Found among the personal letters of the Roberts family. [146] B. T. Roberts, First Lessons on Money, pp. 158-160. [147] B. H. Roberts, op. cit., p.529. [148] B. T. Roberts, General Conference Daily, (October 11, 1890), 43. [149] B. T. Roberts, Ordaining Women, (Rochester, New York: Earnest Christian Publishing Company, 1891), p.8. [150] Senator Carey. Quoted by B. T. Roberts, Ibid., p.7. [151] B. T. Roberts, Ordaining Women, pp. 158, 159. [152] Ibid., p. 159. [153] B. T Roberts, The Free Methodist, (January 19, 1887). 8. [154] A. H. Springatein, "A Review of Rev. B. T. Roberts, A.M., on Ordaining women," (Pontiac, Michigan: Kimball and Turner, Job Printers, 1891). Bound together in Ministry, ZKC, p.v.2. New York Public Library. [155] Quoted by B. H. Roberts, op. cit., p.531. [156] General Conference Daily, (1894), 239. [157] Ibid. [158] William B. Rose, (ed.). Pungent Truths, (Chicago: Free Methodist Publishing House, 1912). p. V. [159] The Free Methodist, (November 6, 1936), 4. [160] General Conference Minutes, (1870), pp. 66, 69. [161] The Free Methodist, (November 6,1936), 4. [162] Letter from S. Irwin to B. T. Roberts, April 27, 1871. Found among the personal letters of the Roberts family. [163] Letter from Joseph Mackey to B. T. Roberts, from New York, May 4, 1871. Found among the personal letters of the Roberts family. [164] The Free Methodist, (November 6, 1936), 4. [165] Ibid. [166] General Conference Minutes, (October 21, 1882), 299. [167] Letter from B. T. Roberts to his wife, October 29, 1884. Found among the personal letters of the Roberts family. [168] Letter from B. T. Roberts to his wife, November 1, 1884. Found among the personal letters of the Roberts family. [169] General Conference Daily, (1886), 9. [170] B. T. Roberts. The Free Methodist, (November 17, 1886), 8. [171] General Conference Minutes, (1886), p.43. [172] The Free Methodist, (December 1,1886), 1. [173] Adella P. Carpenter, op. cit., p.79. [174] B. T. Roberts, The Free Methodist, (December 22, 1886), 1. [175] B. T. Roberts, The Free Methodist, (December 8, 1886), 8. [176] J. G. Terrill, The Free Methodist, (November 24, 1886), 5, [177] B. T. Roberts, The Free Methodist, (November 17,1886), 8. [178] Letter from Mrs. Roberts to son George, November 24, 1886. Found among the personal letters of the Roberts family. [179] B. T. Roberts, The Free Methodist, (November 17,1886), 8. [180] B. T. Roberts, The Free Methodist. Quoted by William B. Rose, (ed.), Pungent Truths, (Chicago: Free Methodist Publishing House, 1912), pp. 105, 106 [181] 2 Pet. 3:15, 16. [182] B. T. Roberts, The Free Methodist, (February 19,1890), 8. [183] B. T. Roberts, The Free Methodist, (March 5, 1890). 1. [184] Ibid. [185] B. T. Roberts, The Free Methodist, (August 10,1887), 8. [186] B. T. Roberts, General Conference Daily, (October 23,1890), 208. [187] B. T. Roberts, General Conference Daily, (October 24, 1890), 213. [188] Letter from Mrs. Roberts to her husband, July 3, 1878. Found among the personal letters of the Roberts family. [189] B. T. Roberts, The Free Methodist, (November 5, 1890), 8. [190] General Conference Minutes of the Free Methodist Church, (October 18, 1866). [191] Ibid., (October, 1874), p. 87. [192] Mrs. M. M. Robinson, Free Methodist Missions and Missionaries, (Chicago: W. M. F. Society), p.1. [193] Original Minutes of "Mary E. Carpenter Foreign Missionary Society." Filed at Roberts Memorial Library, North Chili, New York. [194] Mrs. M. M. Robinson, op. cit., p.7. [195] B. T. Roberts, The Earnest Christian, (November, 1886), 161. [196] B. T. Roberts, The Free Methodist, (June 4, 1890), 8. [197] B. T. Roberts, The Free Methodist, (July 1, 1891), 408, 409. [198] The Free Methodist, (November 11, 1891), 712. [199] Letter from B. T. Roberts, November 6, 1891. Found among the personal letters of the Roberts family. [200] May S. Willard, "At Chesbrough Seminary," The Earnest Christian, (May, 1893), 154. |
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