These things resulted in an anomalous ecclesiastical condition, for modern times at least. Here were several men of superior ability and influence suddenly deposed from their ministry and excommunicated from the church of their choice. No breath of scandal or immorality was attached to them. Even their enemies testified to the purity of their character and their ability. They were in the prime of vigorous manhood. The call of God was upon them. Not conscious of having committed any wrong against God or man, they did not feel that they could relinquish the work to which they had consecrated their lives Denied a hearing by the final court of appeal in the church, they committed their case to God and turned their faces toward the work which seemed to come to their hands. Hundreds of laymen of unblemished reputation and sterling character had been, without even the form of a trial, thrust out of the church for no other crime than expressing their sympathy for these deposed ministers. Those who had been thus thrust out naturally turned to these ministers for spiritual leadership and -instruction. They were all, ministers and laymen, Methodists by conviction and by choice. Cut off from church fellowship and association what should they do? Other church doors might have been open to them. But they were Methodists. For some time the ministers labored in an informal manner organizing “Bands” wherever there was a company of these outcast “pilgrims.” But they knew that some closer form of organization must soon obtain or the work would be scattered and destroyed. Those in the east and those in the west were now in communication with each other and there was a general feeling that the time had come when something must be done to conserve the work in both sections. In the summer of 1860 a call was issued for a convention to meet at Pekin, New York, to consider the advisability of organizing a church.

This call read as follows: “A convention will be held at Pekin for the purpose of adopting a Discipline for the Free Methodist church, to commence at the close of the camp meeting, August 23. All societies and bands that find it necessary, in order to promote the prosperity and permanency of the work of holiness, to organize a Free church on the following basis, are invited to send delegates:
 

“1. Doctrines and usages of primitive Methodism, such as the witness of the Spirit, entire sanctification as a state of grace distinct from justification, attainable instantaneously by faith; free seats and congregational singing, without instrumental music in all cases; plainness of dress.

“2. An equal representation of ministers and members in all the councils of the church.

“3. No slave-holding and no connection with secret oath-bound societies.

“Each society or band will be entitled to send one delegate at least, and an additional one for every forty members. [1]

In response to this call a considerable number of delegates or representatives, both ministerial and lay came together August 23, 1860 at the close of the camp meeting which was held in a grove on the farm of Mr. I. M. Chesbrough, father of S. K. J. Chesbrough, at Pekin, Niagara County, New York. There was some division of sentiment as to the best course to pursue. Not all believed that the time had come to organize. Writing of this convention, S. K. J. Chesbrough says: “At the time of the convention I was not clear in my mind that the time had come for us to organize, and therefore I refused to be a delegate to the convention. I took no part in the proceedings. In fact, I was not present at the convention on the camp ground. All I remember of it is this: Before the convention was called, B. T. Roberts and several others came together under an apple tree right back of our kitchen. I sat in the kitchen door looking at them. They were nearly all seated on the ground under the tree, and it was voted that they proceed to organize the church. They then arose and went over into the grove, where the convention was held and the child born and named.”

M. N. Downing writes as follows: “I was a delegate to the convention at which the Discipline was decided upon at Pekin, New York. At this convention Revs. Joseph McCreery, W. Cooley, and, I think, a Rev. Mr. Farnsworth and several laymen opposed the immediate organization of a new denomination, on the ground, as they believed, that it would be premature. * * * * The majority prevailed and the organization was effected, taking the name of the Free Methodist church. The minority withdrew, and were after that known as the Nazarite faction. * * * This faction went to seed completely at a camp meeting at East Shelby, New York. Rev. W. Cooley and wife were at this meeting and seeing fanaticism in some of its wildest forms coming in, fled to the Free Methodist church for refuge, and were useful workers therein.”

Of this convention and its work B. T. Roberts wrote as follows in the Earnest Christian for September, 1860: “About eighty laymen and fifteen preachers met in convention at Pekin, New York, on August 23, to take into consideration the adoption of a Discipline for the ‘Free Methodist church.’ Quite a discussion took place as to the propriety of effecting at present a formal organization When the vote was taken all but seven—five preachers and two laymen—stood up in favor of organizing immediately. * * * After a careful examination, item by item, the Discipline as agreed upon was adopted with singular unanimity. * * * * The doctrines agreed upon are those entertained by Methodists generally throughout the world. An article on sanctification, taken from Wesley’s - writings, was adopted. * * * The annual and quadrennial conventions (now called conferences) are to be composed of an equal number of laymen and ministers. The episcopacy and presiding eldership are abolished. Class leaders and stewards are chosen by the members, and the sacred right of every accused person to an impartial trial and appeal is carefully guarded. * * * * It is not the intention to try to get up a secession. On the contrary, as much as in us lies, we shall live peaceably with all men.”

The founders of the Free Methodist church showed their strong attachment to Methodism by adopting all the Articles of Religion contained in the Methodist Episcopal Discipline and accepted by all, Methodists everywhere. They added two articles, one emphasizing the peculiarly Methodistic doctrine of entire sanctification and one on future rewards and punishments. The essential elements of the episcopal polity of the old church were retained while those which rendered it so liable to abuse were eliminated. The life tenure of the bishopric was discarded and an elective episcopate for a term of four years was substituted. The term presiding elder was discarded, but the essential elements of the office were retained in the district chairmen (now district elders) elected yearly by the annual conferences. A limited episcopacy is perhaps as nearly a correct name as one could give to the form of government.

B. T. Roberts was elected the first General Superintendent (Bishop), and at each succeeding General Conference was reelected, filling the office with great acceptability until the time of his death.

The first class, or society, organized under the new Discipline was formed at Pekin, New York, August 26, 1860. Of this Rev. S. K. J. Chesbrough writes: “I well remember the Sunday after the organization, when my wife and eighteen others answered the questions of the Discipline which Brother B. P. Roberts had written on a piece of paper and formed the first Free Methodist class ever organized under the Discipline.”

After diligent inquiry only thirteen of these names can be secured by the writer: Ann E. Chesbrough, Annette Groves, Adaline Rose, Jane E. Cushing, Jarvis Pike, George Rose, Ursula Mitchel, Cornelia Castle, 0. W. Carl, Joshua Carl, Elizabeth Carl, Lewis E. Chase and Lucina Chase.

Following the wholesale expulsion of lay members, to which reference has been made, “Bands” had been organized by the expelled members modeled after the bands of early Methodism. These bands now began coming into the new church by voting to adopt the Discipline put forth, by the convention at Pekin. These societies thus organized began to call upon the leaders in the movement to furnish them with spiritual guidance and pastoral oversight. The logical sequence was the organization of conferences to provide for this demand.

The first session of the Eastern Convention (now known as the Genesee conference) was held at Rushford, Allegany county, New York. There were fourteen preachers and fourteen lay delegates enrolled. These preachers were given appointments and the district chairmen were authorized to employ ten more and yet all the places calling for preachers could not be supplied.

The following are the appointments made by this conference:

Genesee District.—Chairman, —; Holly, to be supplied; Albion, L. Stiles; Kendall, M. N. Downing; Rochester and Chili, Daniel M. Sinclair; Buffalo (Thirteenth St.), James Mathews; Buffalo (Second Free Methodist church), supplied by S. K. J. Chesbrough and others; 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, Russel 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.

A. A. Phelps was ordained deacon. The project of starting a weekly paper was discussed, but it was decided that it was not best to undertake it, although the need of some medium through which to correct the many misrepresentations of their actions and motives was keenly felt. Speaking of this B. P. 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 their discomfiture, that the temptation to use them 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.” In this spirit of self-forgetfulness, committing themselves to Him that judgeth righteously, these men went forth from this first conference. Is it strange that the story of the next year is one of continuous revival and ingathering of souls?

During this year the work was spreading in Illinois. There, as in western New York, those who had been cast out had organized themselves first into “Bands,” then some of them into “Free” Methodist churches. After the Pekin convention these bands and churches adopted the Discipline and became Free Methodist societies. In June, 1861, a camp meeting was again held at St. Charles in Mr. Laughlin’s grove. It was largely attended and much good was accomplished. During this camp meeting the Western Convention (now the Illinois conference) was formally organized in the house of Mr. John Laughlin, a short distance from the camp ground. Twenty preachers and twenty lay. men composed the convention. B. P. Roberts presided. Ten preachers were received. Two, J. W. Redfield and J. Travis, were elected and ordained deacons; and two, Judah Mead and J. Travis, were elected and ordained elders. As an illustration of the devotion of these men of God it is recorded of one of them that, during the year, he had traveled 1,600 miles on foot, visited and prayed with 1,000 families and received thirty dollars. Such men, like Marion’s patriots living in the swamps and feeding upon sweet potatoes, could not be defeated—victory was assured.

The following appointments were made by this conference:

St. Louis District.—Joseph Travis, chairman; St. Louis, Joseph Travis, one to be supplied.

St. Charles District.—Judah Mead, chairman; St. Charles circuit, Thomas LaDue; Clinton circuit, J. H. Fairchild, W. D. Bishop; Aurora circuit, J. G. Terrill, Erastus Ribble; Marengo circuit, E. P. Hart, J. W. Dake, one to be supplied; Crystal Lake circuit, B. M. Hooker, E. Cook; Newfield circuit, G. L. Shepardson (supply); Ogle circuit, C. Underwood, G. P. Bassett; Sugar Creek circuit, Wisconsin, P. F. Shepardson, C. E. Harroun; Geneva circuit, P. C. Armstrong; Belvidere circuit, J. W. Matthews; Elroy circuit, J. Collier; Rennselaer mission, A. B. Burdick; Norwegian mission, J. Oleson; general missionary, J W. Redfield.

The events which have so far been recorded which, in the east, led up to the organization of the church all occurred in western New York, but the same conditions, though perhaps not in such an aggravated form existed in other places. In the eastern section of the state were many who having become tired of the prevalent conditions of worldliness and formality wished for a church home where they could freely unite in worshipping in simplicity and spirituality. Hearing of the organization of the new church they entered into communication with Mr. Roberts and others, who, answering to the call, came over and helped them. B. T. Roberts, William Cooley and Zenas Osborne were the pioneers who blazed the way for Free Methodism in this section. The first society was organized by B. P. Roberts in a stone school-house near Rose Valley, Wayne county, New York, December 2, 1860. The members of this society were: Josephus Collins, John Glen, William Glen and wife, Harrison Holcomb and wife, John Barrett and wife, Lewis Barrett, Leonard Mitchell, Sarah Mitchell, William Sherman and wife, Margaret Nusbickel, Elizabeth Finch, John Weeks. February 12, 1861, Mr. Roberts organized another society at the home of Aaron Winget, in the town of Huron, Wayne county, New York. The following were members of this society: Aaron Winget and wife, Benjamin Winget, Lovilla Winget, John B. Stacy and wife, — Perkins and Sophia Perkins. From these societies as a beginning grew the Susquehanna conference. Three persons named among the members of these societies afterward entered the ranks of the itinerary and did faithful service. John B. Stacy several years ago crossed triumphantly over. John Glen, in the evening of life is still active in the Oregon conference. [2] Benjamin Winget is now and has been for several years the faithful and laborious missionary secretary of the church.

From these beginnings the work continued to develop in different places in that section. Those engaged in its development believing it necessary to its progress and conservation and urging the step, Mr. Roberts, on April 10, 1862, at Union, New York, organized the third convention (or conference), known as the Susquehanna Convention. The meeting for the organization was held out of-doors, the members sitting upon a rail pile in an apple orchard. This first session made the following appointments: Union circuit, James Guion; Madison and Otsego, J. Olney; Rose, W. Cooley; Hudson River mission, A. B. Burdick; Susquehanna, T. F. Johnson; Whitehaven, to be supplied.

Although the New York conference was not organized until 1874, twelve years after the meeting of the first General Conference, and the Michigan conference preceded it in date of organization by eight years and the Minnesota and Northern Iowa, by two years, yet its history is so closely associated with that of the Susquehanna conference that an account of its beginnings and organization properly belongs here.

Some time during the year 1861, Rev. Loren Stiles, Jr., in answer to an earnest call from a company of pilgrims who had been forced out of the Methodist Episcopal church because of their decided stand for the “faith once delivered to the saints,” went to White Haven, Luzerne county, Pennsylvania, held some meetings among them and organized a Free Methodist society. A church was soon erected and dedicated, and at the session of the Susquehanna conference held at Rose, New York, September, 1863, A. B. Burdick was appointed to this field. In 1864, there were two preachers appointed to charges in this territory. In 1865, six were appointed. October, 1867, about one hundred and seventy-five members and probationers from this territory were reported to the conference, five preachers were appointed and one charge was left to be supplied. Two years later about three hundred members were reported and nine preachers were appointed. The growth was steady until the time of the organization. The New York conference was organized at Brooklyn, New York, September 3, 1874, B. T. Roberts presiding. Thirteen ministers in full connection who had been members of the Susquehanna conference; three who had been on trial; one in full connection from the Genesee conference and one received on trial composed the ministerial force. Over six hundred members and probationers were reported. One traveling chairman, W. Gould, and J. Mathews, a stationed chairman, were elected. Sixteen charges were supplied with pastors and two were left to be supplied. At the present time (1908) there are about twelve hundred members and probationers in the conference and about seventeen preachers regularly employed besides several supplies.

[1] Life of B. T. Roberts, p 230
[2] Since this was written Mr. Glen has died.