The first local society of the Free Methodist Church in its denominational capacity was organized at Pekin, New York, by General Superintendent B. T. Roberts, August 26, 1860, three days after the adoption of the Discipline by the Pekin Convention. From that society as a nucleus the Free Methodist work has since spread in all directions, until it now embraces thirty-seven conferences in the United States, four in the Dominion of Canada, and one in South Africa, besides extensive missions in India, China, Japan and the Dominican Republic. It also embraces a fine publishing plant in Chicago, Illinois; two colleges, one located at Greenville, Illinois, and one at McPherson, Kansas; four seminaries doing preparatory and junior college work; three seminaries doing preparatory work; several schools of lower grade; and a number of prosperous benevolent institutions.

     It was frequently predicted in the beginning that the Free Methodist work would “soon run out.” The foregoing indicates that it has been running out these many years, though in a different sense from that which its enemies prophesied. God, who planted this vine, has watered it, nourished and protected it, and caused it to grow and spread abroad its branches in various directions and to extensive limits, in spite of all the agencies and powers that have conspired for its destruction.

     The society organized at Pekin in 1860 was composed of nineteen members. All but two of these have been gathered to the Church Triumphant. Ripe for their translation, the Rev. L. E. Chase, a local Elder, of Jackson, Michigan, and Mrs. Cornelia Castle, of St. Johns, Michigan, await their change from the mortal to the immortal state as the weary watcher awaits the coming of the dawn.

     It was noted in a previous chapter how the wholesale excommunication of members from the Methodist Episcopal Church resulted in the formation of “Bands,” “Societies,” and “Independent Churches,” as a means of preserving the persecuted sheep from being scattered and devoured. These various local and independent organizations now began to ally themselves with the newly organized denomination. This was done by voting as a whole to adopt the Discipline of the new organization, and then by each member of the respective organizations answering the disciplinary questions.

     Quite naturally after becoming thus identified with the larger organization, these local “Bands” or “Societies” began to call upon the leaders of the new movement for some one to have pastoral oversight of them. While there were but few societies to be thus provided for, the problem was a simple one; but as they multiplied, and the demand for spiritual guidance increased, it became more difficult and perplexing. The logical outcome of this condition of affairs was the organization of Conventions (later called Conferences), with authority to decide upon those who should be regarded as suitable for meeting this demand, and to fix their pastoral relations from year to year.

     The first one organized was what is now known as the Genesee Conference of Western New York. At its organization it was known as the Eastern Convention. All the preliminary gatherings of a deliberative character had been designated as Conventions, and quite naturally the name was adopted by the new denomination as designating its annual deliberative gatherings, until It was found that the name Conference was better suited to the character of the business done and to the way of doing it. After the first few years the term Convention was abandoned, and Conference took its place—a change for the better surely.

     The first session of the Eastern Convention (Genesee Conference) was held at Rushford, Allegany County, New York, beginning November 8, 1860. Sixteen preachers and thirteen lay delegates were enrolled.

     The following were received in full connection: B. P. Roberts, Loren Stiles, Jr., Hanford Colborn, A. F. Curry, John W. Reddy, Ephraim Herrick. Those admitted on probation were: Daniel W. Sinclair, Moses N. Downing, Russell Wilcox, Arthur King, J. B. Freeland, A. A. Phelps, Judah Mitchell, James Mathews, T. W. Read, and Henry Spear.

     The lay delegates to this first session of the Free Methodist Conference formed were as follows: Dewey Tefft, Gilbert Eggleston, Jonathan Handly, J. R. Annis, Edward P. Cox, P. Hartshorn, George P. Rose, Isaac Williams, G. W. Holmes, Lyman Parker, Charles P. Green-man, George Worthington, and James Doty, Jr.

     The Convention authorized the employment of the following persons as supplies on circuits: Otis 0. Bacon, Isaac Foster, A. B. Matthewson; also Charles P. Green. man, S. K. J. Chesbrough, Isaac Williams, and A. C. Leonard, provided they be duly licensed.

     The preachers were all appointed to circuits or stations, and the District Chairmen were authorized to employ ten more, as supplies, and still the places calling for preachers could not all be filled. The following appointments were made by the Stationing Committee:
 

     Genesee District—Chairman,_____________ ; Holly, to be supplied; Albion, L. Stiles, Jr.; Kendall, M. N. Downing; Rochester and Chill, Daniel M. Sinclair; Buffalo (Thirteenth Street), James Mathews; Buffalo (Second Free Methodist Church), supplied by S. K. J. Chesbrough; Carey and Shelby, J. B. Freeland; Asbury, to be supplied; Canton and Yates, supplied by A. C. Leonard; Alden, to be supplied; Pekin, Tonawanda, Porter and Wilson, Russell Wilcox, Judah Mitchell, Arthur King and Isaac Williams.

     Allegany District—Chairman, A. F. Curry; Wales and Spring Brook, Ephraim Herrick; West Falls, supplied by Levi Metcalf; East Otto, supplied by Otis 0. Bacon; Rushford, J. W. Reddy Gowanda and Collins, to be supplied; Chemung, T. W. Read, H. W. Spears; Perry, A. A. Phelps; Cadiz, supplied by A. B. Matthewson.

B. T. Roberts, General Superintendent.

     A. F. Curry, one of the preachers who was received into full connection at the organization of this Conference, was formerly a Doctor of Medicine, but had given himself to the work of the ministry at the call of God, and had served in that capacity for some time in the Methodist Episcopal Church. During the latter part of the time the Genesee Conference agitation was in progress which led to the formation of the Free Methodist Church, he was stationed as pastor at Allegany, New York. He was a strong sympathizer with the despised and persecuted brethren called “Nazarites,” and openly espoused and defended their cause.

     At last, as a matter of duty, and in order to clear himself of complicity with the oppressive measures of the Conference, he withdrew from the Methodist Church, and formed a Congregational Free Methodist Church at Allegany. Nearly all of the members of the Church he had been serving as pastor went with him. This so reduced the Methodist Episcopal society in that place that the appointment was given up, no Methodist services being held there for a number of years afterward. The Congregational Free Methodist Church used the Methodist Episcopal Church property, which, after the formation of the Free Methodist Church in 1860, was also used by the Free Methodist people for a number of years.

     When the Genesee Conference of the Free Methodist Church was organized, Mr. Curry offered himself to that body, and was received into the Conference in full connection. He was elected Chairman of the Allegany District. He continued to serve in the ranks of the Free Methodist ministry, though chiefly in the Susquehanna Conference, so long as he lived. He was District Chairman (or District Elder as the office was later called), for many years, and represented his Conferences in the General Conference repeatedly. He was a man of much dignity, but of great geniality and sociability; an able and at times an eloquent preacher, his favorite theme being the Atonement of Christ. He was also a valuable counselor and a faithful friend. He had considerable to do with the early legislation of the Free Methodist Church, and was one of the honored builders of primitive Free Methodism.

     Another man who became connected with the Genesee Conference at this, its first session, and who was prominently identified with the Free Methodist movement for more than fifty years, was J. B. Freeland. He was received on trial. He was a young man of noble parts and of unusually deep and clear religious experience. His home was in Allegany, New York. A. F. Curry was his pastor in the Methodist Church of that place. Not only did they come into the Free Methodist Church at the same time, but in the providence of God they were fellow-workers in the same Conferences for many years, and their acquaintance and fellowship remained unbroken until death summoned Mr. Curry to the other world.

     Some time after E. E. Chambers was sent as Presiding Elder to the Olean District in place of C. D. Burlingham, by the Regency power, the Official Board at Allegany attended his service on Saturday at 2 o’clock, p. m., but on Sabbath they attended services at the Five Mile, a neighborhood five miles north of Allegany, in a body. This was a sort of protest against the action of the Regency power in having removed Presiding Elder Burlingham, an anti-Regency man and an advocate of holiness, and appointing Mr. Chambers, a very strong Regency devotee, in his stead. The meeting at the Five Mile was in charge of Mr. Freeland and George Fuller, exhorters on the Allegany circuit, and G. C. Sheldon and others, Class Leaders. The meeting was held in the deserted Ball-room of Cornell Wiltse, who had also become affected with “Nazaritism,” and the room was well filled.

     True to the pledge made at the first Layman’s Convention, and reiterated at later ones, these brethren had refrained from paying the new Presiding Elder anything, because of his having been a participant in the expulsion of Roberts, McCreery, and others, and having shown no signs of repentance. “Doctor Curry,” as he was commonly called because of his having been an M. D., being their pastor, and the Official Board being favorable to them, Dr. Chambers was unable to dispose of their cases by having them read out as withdrawn, and so they were not put to the ignominy that many of their brethren were.

     The pastor and Official Board saw that the licenses of those who were Exhorters were duly renewed. Hence Mr. Freeland was enabled to unite with the Free Methodist Church by letter, duly given from the Methodist Episcopal Church—a very rare occurrence in those days. Before going to the Rushford Conference he had been laboring for some three months as an Exhorter among. those who had been “read out” of membership in the Methodist Church, in Niagara County, prior to the Brockport Conference. He was present at the tent-meeting held by Fay Purdy at the time of that Conference. From the time when he united with the Genesee Conference of the Free Methodist Church on trial, he ever proved a true servant of God and the Church. His work will come before us for further consideration as we proceed with our narrative.

     Of those who composed the membership of this, the first Conference of the Church, at its formation, all have gone to their long home except J. B. Freeland. In the calm expectancy of advanced age he awaits the summons to cease from toil and enter into rest.

     It will be noticed that the name of the Chairman of the Genesee District is not given in the foregoing list. The office appears to have been left to be supplied later by appointment of the General Superintendent. The Earnest Christian for March, 1861, contains an editorial account of a General Quarterly Meeting at Albion in February preceding, from which the following is reproduced, as throwing light upon the appointment that was finally made:
 

     One of the most thrilling scenes we ever witnessed took place in the Quarterly Convention when the
 

REV. ASA ABELL

JOINED THE FREE METHODIST CHURCH

     For forty years he has been a traveling preacher in the M. E. Church. He has been a delegate to four General Conferences, and for eighteen years he filled the office of Presiding Elder. He is generally known and deeply beloved. There was scarcely a dry eye in the Convention when he announced his conviction that the time had come when he must change his Church relations. We cannot hope to do justice to his remarks, but they were in substance as follows: “I have long been a member of the Methodist Episcopal Church. It is with great reluctance that I leave. I owe my salvation under God to the M. E. Church. She is my mother. I cannot turn against it. It is not in my heart, and I trust it Is not in the hearts of any of us to make war upon it. My sympathies are with those brethren who have been branded as Nazarites. The heel of oppression has been placed upon them. Some of them have been, as I believe, unjustly excluded, and all redress denied them. It has been thought that they could be easily annihilated. I thought otherwise. The great revival of holiness In Genesee district was branded as fanaticism. I believed it to be a genuine work of God. My sympathies have been with this class of persons. I must go with one or the other. I have made up my mind to cast in my lot with you. I could sit down and cry for an hour. I wish there had been no occasion for this step. But we are sundered in feeling. The fellowship is gone. So I must come among you if you will take me.” We need not add that he was received with open arms. He is to fill the station of Chairman of Genesee District.

     At this session of the Conference, A. A. Phelps was received in full connection and elected to Deacon’s Orders. General Superintendent Roberts ordained him on the Sabbath. He continued to labor in the Free Methodist ministry for a number of years with much acceptability, and was also a frequent contributor to the Earnest Christian. Mr. Phelps was a scholarly man, a college graduate with the degree of Master of Arts, an able preacher, an excellent pastor, and a writer of ability. He finally became tinctured with materialistic Adventism, left the Free Methodists, labored among the Adventist people for some time, then united with an independent Church of the Restorationist persuasion, finally returned to an orthodox fold, and spent the closing period of his life conducting a training school for Christian workers in Boston, Massachusetts.

     The matter of starting a weekly paper was also introduced at this first session of the Genesee Conference, or Convention. The proposal elicited considerable discussion, which finally resulted in a majority vote to the effect that such a project was at that time inopportune and unwise. The great argument in favor of such a periodical was the need that existed for some medium through which the Church might correct the frequent and damaging misrepresentations continually being made by those who had been instrumental in forcing the split in the Methodist Episcopal Church which necessitated the new organization.

     On this point Superintendent Roberts said: “A weekly paper at this time would almost unavoidably involve us in controversy. Those who are leaving no means untried to destroy us have put so many weapons into our hands that might be employed to our advantage and to their discomfiture, that the temptation would, we fear, be irresistible. But to beget and foster a controversial spirit among the people of God would be a great calamity. What we most need is, a general, deep, and thorough revival of religion. A rehearsal of the wrongs we have suffered, and of the misdeeds of others, will not be very likely to save souls. If we stick to this, the Lord will be our defense. ‘Salvation will God appoint for walls and bulwarks.’”

     The financial embarrassment it would involve was another consideration urged against the project by Mr. Roberts, and one which had its weight in determining the Conference to defer decisive action on the matter. The Conference did, however, appoint a committee of laymen and three ministers who were instructed to raise $1,000 during the year, if possible, toward the purchase of type, press and other fixtures, preparatory to starting a paper at a later period. The committee was composed of the following named gentlemen: A. W. Perry, D. E. Tyler, George Worthington, G. W. Holmes, J. Handly, W. H. Doyle, E. S. Woodruff, Charles Denny, and Seth M. Woodruff, laymen; and A. F. Curry, J. W. Reddy, and T. W. Read, ministers. The members generally throughout the Conference were requested to cooperate in this undertaking.

     Having adopted these measures the brethren finally decided to abandon the project for the time being; and, committing their cause to Him who said, “No weapon that is formed against thee shall prosper, and every tongue that shall rise in judgment against thee thou shalt condemn,” they went forth from this first session of the Conference unmindful of the wrongs suffered in the past, and hopeful for a year of revival and salvation. Nor did they indulge this hope in vain.

     Revival fires were kindled on most of the circuits during the year, and even in the “regions beyond” the Conference bounds. Great refreshings were enjoyed at Wales; showers of blessing fell on the Parma charge; Buffalo was aflame with revival interest, the work going thoroughly at the Free Methodist Church, and also having broken out among the Swedes in a settlement out about four miles, and a good work being accomplished on the Dock, where the Rev. D. M. Sinclair and some of his members regularly held Sabbath services among the boatmen; at Allegany, Rochester, Rushford, North Chili, Lyndonyule, Collins, and many other points revivals were also carried on and many souls were gathered unto the kingdom of God; camp-meetings were held in various parts of the Conference, which were attended with marvelous manifestations of divine power, and resulted in many conversions and in the sanctification of many believers. The Bergen camp-meeting in particular was a time of great uplift to the work within and even beyond the Conference bounds. The Earnest Christian, in an editorial account of it, said: “The results will be felt all over the land. A large number obtained the blessing of pardon, and a still larger number, we trust, that of purity of heart. The members generally were quickened, and went home encouraged and resolved to labor with greater diligence than ever for the salvation of souls. Some of the ministers also felt anew the life-giving power of the Holy Ghost, and went out to scatter more than ever the holy fire.”

     The General Quarterly Meetings were also seasons of remarkable interest and power. These were not merely official gatherings, but gatherings of the “Pilgrims” from every circuit within each district, for purposes of fellowship and mutual encouragement, and to spend a few days in earnest service for the promotion of the genuine work for God. From one hundred to two hundred would frequently be present from abroad, and as the firebrands came together the wind of the Holy Spirit blowing upon them would kindle them into a regular blaze of revival fire, in which many of the scenes of ancient Pentecost were repeated. These services were a great means of promoting unity and brotherly love, and of spreading and deepening the work of God within the infant Church. The revival flame was well-nigh continuous.

     The following action was taken by the Conference at its second session, held at Perry, New York, October 24-28, 1861, which is in marked contrast to what has been the general policy of the Church for many years, and to what became the policy of the Conference which passed it not many years afterward:
 

Ques. 1. Do we, as a Church, approve of female labors?

Ans. Most heartily. It is the duty of Christian women to exercise in social and public meetings, by way of prayer, personal testimony, or exhortation, according as their abilities may warrant or the occasion may offer.

Ques. 2. Do we approve of female preaching?

Ans. We do not. And for the following reasons:

1. We do not find it authorized in the Old Testament.

2. We do not find it authorized in the New Testament.

3. On the contrary, it is clearly intimated in the Word of God that woman is not designed for the office of the holy ministry.

4. It clashes with the ordinary duties and relations of the female sex.

5. It tends to awaken prejudice, and produce confusion in carrying on the work of God.

6. It is contrary to the usage of the Church in all ages; the Methodist Church forming no exception. That the practice is antl-Wesleyan may be seen from the following language of John Wesley in his advice to Mrs. Crosby: “The Methodists do not allow women preachers. * * * In public you may properly enough intermix short exhortations with prayer; but keep as far from what is called preaching as you can: therefore never take a text; never speak in continued discourse, without some break, above five or six minutes. Tell the people, ‘We shall have another prayer-meeting at such a time and place.’ If Hannah Harrison had followed these directions, she might have been as useful now as ever” (Works, Vol. VII., pp. 28, 29).

     Notwithstanding the drastic character of the foregoing action the Conference that passed it was one of the first (possibly the first) to license women as local preachers. In 1873 “The following paper, presented by C. D. Brooks, of Genesee Conference, was referred at his request to the General Conference, as a suitable form of license to be granted to women whom a Quarterly Conference may judge called to preach the gospel :“
 

“This certifies that we, the members of the . . . . . . . . . . . . . . . . . . Quarterly Conference, being acquainted with the gifts and graces of Sister. . . . . .. . . . . . . . . . . . . . . . do gladly state our entire confidence in her integrity, and also prize her ability to expound and teach the Scriptures of Divine truth; and that she may have encouragement to use her gifts, we cheerfully recommend her as a public laborer, for the upbuilding of the cause of Christ.

“Voted by the Quarterly Conference held at . . . . . . . . . . . . .. . . . . . . . . . . . . .
18 . . . . . . .          . . . . . . . . . . . . . . . . . . . . Chairman.
 . . . . . . . . . . . . . . . . . . . . . . . . .Secretary.”
 

     Action was also taken at this second session of the Conference looking toward the establishment of a denominational school, and the following regarding the matter was passed:

 
     Resolved, That a committee of two preachers and two laymen be appointed to take measures to seeure, if possible, during the coming Convention year, a suitable edifice and grounds to be devoted to school purposes, either as a Seminary or an Academy; provided such purchase come within the bounds of $2,000.00, and provided, also, that no purchase be made which shall involve this Convention in any financial responsibility.

REV. ASA ABELL,
REV. L. STILES, JR.,
G. W. HOLMES,
P. B. CARTON,
          Committee.

     This shows that in the very beginning of the Church’s history its founders recognized the need of educational equipment for one’s life work, and also the necessity of the Church establishing schools of her own, if she would have her children and young people educated under such Christian influences as make for strong Christian character. Nothing appears to have come of this Conference action, however, the printed minutes not even showing that the committee ever reported. It was several years later before anything definite took shape in the direction of starting a school, and then it was upon the initiative of General Superintendent Roberts, who piloted the matter through to successful completion, rather than by the action of any Conference.

     The first statistical report of this Conference appearing in the printed minutes was in connection with its third session. From that report it appears that the Conference had ten preachers in full connection, and twelve on probation; 1,421 lay members, and 278 probationers, making a total of 1,699; and Church property valued at $31,850. Its ministry now numbers fifty in full membership, and four on probation; its lay membership aggregates 1,823, including a few probationers; and its Church property is reported as amounting to $116,700, with parsonages valued at $66,050. It should be remembered, however, that the Oil City and Pittsburgh Conferences were later formed of territory the most of which at one time was occupied by the Genesee Conference, and at the time Genesee was divided to form the Pittsburgh Conference, its membership was much reduced by the division.

     There are few Conferences in the denomination that have raised up and sent out so goodly a company of able and godly men to preach the Gospel as has the Genesee. It has furnished the Church with three Bishops—Roberts, Coleman, Hogue; with three Editors of the Free Methodist —Wood, Roberts, Hogue; with one Publishing Agent— Chesbrough; with two Treasurers of the Church funds— Chesbrough and Sully (the latter a layman); all of whom were raised up within its territory and elected from within its bounds to their respective offices. Others who began their ministry within its bounds have also filled some of the more important offices of the Church, but first united with other Conferences and then were elected from within those Conferences to their respective offices, as W. A. Sellew to the office of Bishop, D. S. Warner to that of Editor of the Sunday-school Literature, and J. S. MacGeary to that of Missionary Bishop. Still others who were raised up in other Conferences have, after uniting with the Genesee, been chosen to fill prominent positions in the Church—William Pearce being chosen to the Bishopric, and J. G. Terrill and B. Winget as Missionary Secretaries.

     It is a pleasure also to recall. the names of others who contributed to the upbuilding of the cause in early years, and some of whom are still strong factors in Free Methodism. There was A. G. Terry, a saint of God, remarkable for his faith and devotion; Henry Hornsby, notable for his knowledge of Church history and ecclesiastical jurisprudence; J. W. Reddy, the silver-tongued orator of the Conference; William Manning, the sweet singer of Genesee; C. D. Brooks, in his early days a man of revival tact and power; Otis O. Bacon, a man in whom there was no guile; T. B. Catton, one of the strong pillars of Free Methodism; A. A. Burgess, in his prime a man of evangelistic tact and zeal; C. C. Eggleston, a veteran of the Civil War, modest genial, interesting, and loyal to God and the Church; A. H. Bennett, always faithful, yet kind and loving to all, the St. John of Genesee; John O’Regan, converted from Romanism, a remarkable trophy of Divine grace; E. A. Taylor, whose years of discipline in the school of vexatious trial developed him into a man of much usefulness; and C. W. Bacon, the weeping prophet, and a true son of Free Methodism. These were all good, able and useful men, an honor to the Church and to the cause of God.

     A score or more of others might be mentioned who labored with ability and zeal for the upbuilding of Free Methodism, some of whom long since went to their heavenly home, others of whom are at the borders of the spirit world, and still others of whom are faithfully bearing the burden and heat of the day, but it would make the record of unwarrantable length. Undoubtedly their names appear upon “the Lamb’s Book of Life.”

     Moreover, it would be difficult to find in any Church more stanch, noble, consecrated and godly laymen than Abner I. Wood, Seth Woodruff, [1]  Philander H. Curtis, Bailey Burritt, G. C. Sheldon, Cornell Wiltse, S. B. Lane, Thomas Hogg, Hiram Snell, Franklin Smith, Lorin Hill, Abram Castle, J. R. Annis, A. K. Bacon, N. S. Bennett, G. W. Holmes, Thomas Sully, George W. Johnston, Dewey Tefft, J. Cady, Henry Swanson, Tristram Corliss, Simon Witmer, the Metcalf brothers and the Worthingtons, of Rushford, New York, and Alexander Leonard. These are names of only a few samples of the laymen that have ever helped to make Free Methodism a success in the Genesee Conference and even in “the regions beyond.” They were a noble band; and, with their consecrated and heroic wives, spared neither toil nor sacrifice in the interest of the cause they had espoused. There were hundreds more of like faith and devotion, and to the wise counsels, earnest labors, heroic sacrifices and munificent gifts of its noble laymen and their equally noble wives, the work in the Genesee Conference has ever been largely indebted for its success.

     At an early period in its history the Genesee Conference’ lost one of its strongest pillars in the untimely death of the Rev. Loren Stiles, Jr. This eminent preacher was one of the makers of Free Methodism in the beginning, and the infant Church hoped for great things from him in the interest of God’s kingdom for the future, which hope doubtless would have been realized could he have been spared to labor, as many others were, during the first generation of the Church’s history. But God called him from earthly toil to the higher service of His heavenly kingdom in the very prime of his manhood. His ways are inscrutable and mysterious, and it seemed especially so in this instance. -

     At the time of Mr. Stiles’s death, General Superintendent Roberts, referring to the melancholy event in the Earnest Christian, said: “One of the great discouragements we have had to meet with in trying to promote spiritual religion, has been the early removal from the scene of conflict of those who seemed to be most necessary for the advancement of the cause.” He then instanced the deaths of Bishop Hamline, William C. Kendall, Dr. Redfield and others, in addition to Mr. Stiles, and added: “We feel alone; we-feel sad. What does it mean? Is God displeased with our efforts to promote pure religion, that He thus lays by those who are doing most for its advancement? It can not be. He takes away His workmen, but carries on His work. He would have His Church—the Church of the First-born—lean on Him alone, and so He takes away its pillars, and sustains, by His unseen, almighty power, the trembling edifice whose downfall, to human appearance, seems inevitable and near at hand.”

     Mr. Stiles was an extraordinary man. He was not made on the narrow plan, but was characterized by breadth and symmetry of character. Physically he was tall, broad-shouldered, erect, but with slightly stooping head. He had a high forehead and waving hair, the forelock of which would keep falling over his forehead when he was speaking, making it necessary for him repeatedly tO brush it back with his hand. He was in every sense of the word a man, a gentleman and a Christian. He was modest and retiring, but never so much so as to shirk responsibility. He had strong and positive convictions, and was neither afraid nor ashamed to avow them anywhere or at any cost. He was devout, pious, spiritual, and preached with heavenly unction. He possessed all the qualities of the orator, and these, fired by the baptism of the Holy Spirit, made him not only an intensely interesting man to hear, but a very popular man in the better sense of the word. He was called by many “the orator of Western New York Methodism.”

     He died at his home in Albion, New York, on the 7th of May, 1863, from typhoid fever. At the time of his death he was filling the position of District Chairman of the Northern District.

     Since the foregoing part of this chapter was written Mr. Thomas Sully, one of the laymen mentioned on page 349, has died. He was one of the laymen who attended the second Laymen’s Convention to protest against the proscription policy in the Genesee Conference of the Methodist Episcopal Church. This was in 1859. He also participated in the Delegated Convention at Pekin, New York, where the Free Methodist Church was organized. As soon as the Free Methodist Church in Buffalo was formed he connected himself with it; so that he was one of the early makers of Free Methodism. He ever remained true to the primitive ideals of the Church he helped to form. He was ever ready, too, to support the cause, not only financially, but with all the weight of his influence and with all the efficacy of his prayers. For many years he was Secretary and Treasurer of the Pitts Agricultural Works, of Buffalo, New York, and later became a stockholder in the corporation; and during all those years he was recognized by all who knew him as a man of the strictest integrity. During the last six years of his life he served as Treasurer of the General Missionary Board of the Free Methodist Church, and also as Treasurer of all the other general funds of the Church. In this relation he was faithful to the last. He spent the day before his death in his office as usual, and did a full day’s work. He was in his eighty-third year, and about the spryest man in the Publishing House. He did not miss a day from illness during his six years as Treasurer of the Church funds. His death was most befitting such a life as he had lived. He fell into a gentle slumber, and awoke no more.

[1] Seth Woodruff was a remarkably good and useful man—a sort of William Carvosso in the Free Methodist Church. He was a miller by trade, and had a good business. He finally told the Lord that as soon as he became possessed of $5,000 he would give his entire time to work for the advancement of His kingdom. He soon was the owner of $5,000, and true to his word he at once arranged to devote all his time thereafter to the Lord’s work. He was one of the most faithful of men in exhorting sinners to repentance. On one occasion his horse became unmanageable and ran away. The animal was tearing through country like the wind, with its owner in constant danger and expectation of being killed; and, while in this wild ride, Mr. Woodruff met an unconverted man, and, feeling that he desired to warn one more sinner to repent before he should be killed, he shouted, “Flee from the wrath to come!”