4. Formation of the Free Methodist Church

ND now, behold a situation! Methodist ministers and Methodist laymen expelled from their church because they believed in and contended for the doctrines, standards and usages of their church! Some of these have used the only means they know to get back into the church which has so mistreated them, but have been denied the privilege. What can they do?

     Blessed camp meetings were held at Bergen, New York, and at St. Charles, Illinois. These were under Methodist auspices. Holiness was the great theme. The doings of the Lord with His people were heralded far and wide. To take care of and promote such revivals and preserve the work for which the expelled members had contended it was evident that some organization must be formed.

     Accordingly, a call was sent out in 1800 which read as follows:

     “A convention will be held at Pekin (New York) for the purpose of adopting a Discipline for the Free Methodist Church, to commence 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 laymen in all the councils of the church.

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

     “Each society or band will be entitled to one delegate at least, and an additional one for each forty members.”

     In response to that call the convention met at the place and date appointed, on the farm of Mr. I. M. Chesbrough. There were eighty laymen and fifteen ministers. Some believed that the time had not come to form the new organization. However, when the vote was taken all but seven of the company voted to organize the new church at once. This they proceeded to do. The conventions which had led to this hour and convention and the nature of the call made clear the positions and the likely procedure of the new organization.

     The name they felt to be important. They said, “We are Methodists. We must keep this name.” They did. But how distinguish between themselves and the Methodist Episcopal Church, from which they had been thrust out? Rev. C. D. Brooks proposed the full name, “Free Methodist Church”—”Methodist” for the reason given above; “Free,” said he, “because we are to be free from the domination of secret societies, free from slavery (slavery was a burning issue; the country was moving toward the Civil War); we are to have free seats in our churches (most churches either sold or rented pews in those days); and we believe in the freedom of the Spirit in our services.” His argument prevailed. The name was adopted.

     The convention proceeded to discuss “Articles of Religion” which would form the creed of the Free Methodist Church. B. T. Roberts says that they adopted, “with singular unanimity, * * * the doctrines agreed upon by Methodists throughout the world.” The fact was that the creed as written in the Methodist Discipline was taken over in its entirety, and in addition two articles were added. The one was on entire sanctification and was taken from the writings of John Wesley. The other was on future rewards and punishments. Both of these matters were fundamental in Methodism. The additions in no way differed from the general teaching of the Methodist authorities upon these subjects. They formally rounded out the fundamental creed at points where there had been a rather strange omission.

     It is not surprising that the conference further followed Methodism closely in the adoption of “general rules” or standards of conduct. But in addition, since the leaders of the new church felt that secret societies had been one of the great causes of the spiritual declension in Methodism, one of the sources of division, and the main agent used by the “Regency” in expelling the preachers and laymen from the Methodist Church, it is no surprise that all secret societies were forbidden. Also slave-holding was prohibited.

     It is interesting that though the government of the new organization was largely patterned after that of the parent body, the system finally adopted was more democratic and made impossible the repetition of some of the governmental abuses which had been possible in the parent church. The rights of ministers and laymen were more carefully guarded. “Limited episcopacy” is the description sometimes given. It was felt that the bishops of Methodism had exercised too much power and that they were beyond the control of the people in being elected for life. Accordingly, though the idea of a bishop, or general shepherd, was retained the incumbent was to be called “General Superintendent” (name changed to “Bishop” at General Conference of 1907) and was to be elected for four years only but might be re-elected indefinitely. Also in the new government laymen were allowed equal representation with ministers in all deliberative bodies. This at that time was unknown in Methodism.

     (It is interesting to note that the Methodist Episcopal Church has at some points now caught up to some of the reform positions taken by the Free Methodists in their beginnings. Three citations: They came to take a position against slavery; they made the seats in the churches free to all; and they allow lay representation in governing bodies.)

     B. T. Roberts had been one of the leaders for the old faith in the struggle in the Genesee Conference of the Methodist Church. He was a college graduate, a man of fine qualities of leadership and sound judgment, of absolute integrity and spotless moral character. It was only reasonable, therefore, that he should be elected the first general superintendent of the Free Methodist Church, an office which he held until his death.

     These things accomplished, the convention adjourned, and the new church was on its way