The Susquehanna Conference in 1869 was honored by the accession of the Rev. Elias Bowen, D. D., who said upon joining that he had been a Free Methodist for over fifty years (meaning that the Free Methodist Church he was now joining was the same in character and spirit as that he originally joined); that they were the people with whom he originally united; that he could not run the risk of losing his soul by even seeming to countenance the anti-scriptural innovations which had become so firmly in-trenched in the Church to which he originally belonged.

     He was too much advanced in years to take regular work, although his faculties were unimpaired. Accordingly he was granted a superannuate relation. His stay among the people he had newly joined was not permitted to be long, however, as on October 25th, 1870, he closed his eyes to mortal scenes, and passed within the veil.

     Although a member of the communion but for a brief time, he was so associated with and influential in the organization of the Free Methodist Church that the history of the movement would not be complete without a sketch of his life and character.

     Dr. Rowen was indeed a remarkable man. He was converted when a child of thirteen years, but lost his hold on Christ for a season. He was graciously reclaimed, however, at twenty, and began to preach the Gospel at the age of twenty-two. Soon after this he united with the Oneida Conference of the Methodist Episcopal Church, in which he labored with great acceptability and efficiency.

     He was prominently before the Methodist public for over fifty years. He filled prominent appointments, even at an early period in his ministry, not b~ his own choice but against his will. For twenty-four years he served as Presiding Elder, and would have been elected to the office earlier than he was but for his vigorous protest against it. He was seven times elected delegate to the General Conference, and at one time was strongly urged to become a candidate for the Bishop’s office.

     Dr. Bowen was an out-and-out Abolitionist when Abolitionism was a most unpopular issue in American Methodism. He preached, and wrote, and labored zealously to save the Methodist Church from complicity with slavery, “that sum of all villainies,” but in vain. He was one of eleven against one hundred twenty-two members of the General Conference of 1836 to vote against the resolutions censuring Orange Scott and another brother for lecturing against slavery, and condemning the Anti-slavery movement generally, at their first reading; and one of fourteen against one hundred thirty to oppose the same resolutions at their second reading.

     When those persecutions which led to the expulsion of Roberts, Stiles and others from the Genesee Conference and from the Church began, he openly avowed his sympathy for the persecuted brethren, rebuked the policy of the Buffalo Regency courageously and strongly, and wrote and spoke in no uncertain terms in defense of those brethren who were the objects of ecclesiastical wrath. After the Free Methodist Church was formed he wrote a “History of the Origin of the Free Methodist Church,” the first elaborate statement of the case ever given to the public. He was also the author of a volume entitled “Slavery in the Methodist Episcopal Church,” which was published in 1859.

     As a preacher Dr. Bowen is said to have been “strong, clear, forcible and thoroughly evangelical. He was quiet in his manner, yet he often manifested in the pulpit deepest feeling. He was bold and fearless. His semi-centennial sermon preached before the Oneida Conference [which the Conference never did him the justice to publish], affords one of the best specimens of pulpit courage and fidelity that we have ever met with. The Conference had treated him with most marked kindness and consideration, yet he pointed out to them, with the greatest of plainness, their departures from God and from Methodism. [1]

     Although unsparing in his denunciation of sin, Dr. Bowen was far from being harsh and uncharitable. He was the personification of tenderness and kindness, both in the pulpit and in his daily life. He was a man greatly beloved by those with whom he lived in closest relations. His piety was deep, uniform, and consistent. He was fully prepared for the end when it came. “The last day of his life was one of great peace, and he often, during the day, praised God aloud.” He fell asleep in Jesus at the ripe age of seventy-nine years.

     At the same time that Dr. Bowen united with the Susquehanna Conference another veteran minister of the Methodist Church also cast in his lot with that body. That minister was the Rev. Epenetus Owen. Though past middle age, he was still sufficiently strong so that he rendered more than twenty years of effective service to the Church. He was somewhat tall, with slightly stooping shoulders, and a prominent countenance, which beamed goodness from its every feature. He was intellectual, spiritual, genial to all, characterized by a quaint and unstudied humor in ordinary conversation, and even in his preaching, which made him very interesting to converse with or to listen to, and ever gave a pleasing originality to his public discourses.

     “His sermons were always evangelical, awakening, interesting, instructive and edifying. * * * His services were sought for by our best appointments, and his labors were always successful.” He was of that amiable, quiet, and peaceable disposition that enabled him to make warm friends everywhere; and yet withal he was a man of positive and strong convictions, and also of the courage to avow them and to stand by them with the firmness of Gibraltar. But, strong as he was in his convictions, it was hard for those who differed from him to quarrel with him.

     Mr. Owen was an admirable writer, as well as an able and eloquent preacher. He corresponded frequently for the columns of the Church periodicals, and was elected editor of the Free Methodist at the General Conference of 1882, but resigned the position in the afternoon of the same day. He was also the author of “Things New and Old,” and “Struck by Lightning,” two volumes that proved a blessing to many souls.

     He several times represented his Conference at the General Conference, and always with ability and dignity.

     He had preached the Gospel at the time of his death about fifty-two years, having preached his semi-centennial sermon at Conference in Rome, New York, September, 1888, and his last sermon at the Susquehanna Annual Conference at Binghamton, New York, September 6, 1889. He died of pneumonia, terminating in consumption, at Spring Hill, Pennsylvania, where he had gone to visit his brother, January 10, 1890.

     At an early period in the development of the work within the bounds of the Susquehanna Conference the Free Methodist Society of Syracuse was organized, and in connection therewith was brought into the Church Mr. Charles P. Hicks, a layman, who subsequently became an important and influential factor in the work of Free Methodism. The Third Methodist Episcopal Church of Syracuse had become much dissatisfied with spiritual conditions in the denomination of which it was a part, and had determined to undertake securing some one to preach for them who would proclaim the Gospel in its purity and fullness. They were worshiping in a building known as “The Hemlock Church,” because built cheaply with hemlock siding, placed in an upright position, and then battened. The members had belonged to other Syracuse societies, but had withdrawn, banded themselves together, and formed the Third Methodist Episcopal Church, as a means of securing such preaching as they believed needful to their spiritual growth. Different preachers supplied them for some time, among whom was G. W. Henry, a blind Virginian, better known to survivors of early Free Methodism in Western New York as “Blind Henry,” author of “Shouting in All Ages,” who was a great favorite among them.

     Among the leading members of this Church was Mr. Charles P. Hicks, a man who used to have his name lettered inside his hat, followed by the words, “Death on rum, tobacco and slavery,” and also another man of prominence named Gordon. When the Free Methodist movement began, the members of this Third Church naturally sympathized with it, and some of them attended the old Bergen camp-meeting. About the time the Free Methodist Church was organized the Rev. B. P. Roberts visited them, accompanied by his devoted wife, Mrs. W. C. Kendall (later Mrs. P. S. LaDue), Ellen Fuller (afterward wife of the Rev. James Mathews), another sister who later became the wife of Rev. A. B. Burdick, and Mrs. Esther Preston, the only one of the company now living (1914).

     At this time the Rev. William Gould, who later figured prominently for many years in the Free Methodist movement, was acting as pastor of an Independent Methodist Church, which had swarmed from the First Methodist Episcopal Church under his leadership, on account of the pro-slavery principles and practices of its pastor. He attended the services held by Mr. Roberts and his company in “The Hemlock Church,” and invited Mr. Roberts to preach for him, which he did, the service being held in a hail which the society had hired as a place of worship, at which time Mr. Roberts also dedicated the hall for the Independent Church people.

     About this time a sort of rivalry sprang up between Mr. Hicks and Mr. Gordon of the Third Church, known as “the Hemlock Church,” and some of the members drew out with Mr. Hicks, presumably intending to form themselves into a Free Methodist Society. Mr. Gordon, as leader of those who remained, proceeded to organize them into a Free Methodist class. Mr. Roberts soon visited Syracuse again, but declined to recognize the followers of Mr. Gordon as Free Methodists, and on the other hand did recognize those who followed Mr. Hicks. These formed the nucleus from which the Free Methodist Society of Syracuse was developed. Mr. Gordon and his followers finally connected themselves with the Methodist Protestant Church. [2]

     Mr. Hicks became one of the most influential, laymen of the Susquehanna Conference. He was born in New Jersey, and early in life removed to Buffalo, New York, where he engaged in trade. In 1830 he removed to Syracuse, in the same State, and soon afterward entered the County Clerk’s office, in which he remained as Deputy Clerk and County Clerk about forty years. He was elected County Clerk in 1840, and reelected in 1843. He was also admitted to the practice of law in the Court of Common Pleas, and at the last city election before his death he was elected to the office of Justice of the Peace for the city at large. He was a man of unbending integrity, and enjoyed the confidence of his fellow citizens in a high degree. All who knew him understood full well that he was a man who could not be bought at any price.

     Mr. Hicks was converted in 1835, and soon after united with the First Methodist Episcopal Church of Syracuse. He filled the position of class-leader in this Church for many years. Under the labors of Dr. Redfield and Fay H. Purdy he was finally led into the experience of entire sanctification, and openly declared what God had done for him in this experience. His was an experience much beyond that of the fashionable holiness (?) of the time, and his testimony regarding it and its fruits was an occasion of annoyance to the rank and file of worldly conformed professors in the Church. Finally, feeling that he could not countenance the pride and worldly popularity of the Church to which he belonged, now that his eyes had been opened to its sinfulness, by remaining in its fellowship and contributing of his means to its maintenance, he, together with others of like convictions and spirituality, had severed connection with the First Church and formed the Third Methodist Episcopal Church of Syracuse.

     As soon as the Free Methodist Church was organized, Mr. Hicks united with it, and continued a faithful and devoted member until summoned to the Church on high. His influence did much toward building up the Free Methodist Church in Syracuse and in the Susquehanna Conference. He was a warm supporter of B. P. Roberts in the early struggles of Free Methodism, and was also generous and hospitable in the entertainment of the preachers and “pilgrims” generally.

     He was gradually failing for about two years before his end came, but he kept on his feet until about two weeks before his death. His resolute will made a brave fight against disease until its long continuance finally overpowered him. A little before his departure he told his wife he was going home to glory. His sky was clear, and he passed victoriously to his reward on Thursday, November 2, 1871.

     One of the most unique and interesting characters in the Susquehanna Conference for many years was Moses N. Downing. He was what in colloquial phrase would be called “a live wire.” He was a man who always made things lively around him—a man who could not and would not live in atmosphere of spiritual death. He was one of those who attended the Convention of Preachers and Laymen at Pekin, New York, in 1860, at which the Free Methodist Church W5$ formed, and helped in its formation. He joined the new denomination but a few days prior to the session of the first Annual Conference, and remained in full fellowship with it to the close of his life. He was a preacher and writer of more than ordinary ability, and at times was decidedly eloquent in the pulpit. He served the Church faithfully for thirty-eight years, and much precious fruit of his labors remains. His work was chiefly in the Susquehanna, New York, Genesee and Southern California Conferences, where those who knew him hold his memory dear. He was a number of times a delegate to the General Conference. He died in the triumphs of faith in Christ at his home in Whittier, California, June 30, 1913. One of his last utterances was, “Tell all the people I am bound for glory.”

[1] Editorial In “Free Methodist” of November 10, 1870.
[2] The facts here given have been gleaned from a personal letter from the Rev. William Gould and from his private Journal.