History of the Free Methodist Church of North America

Volume II

By Wilson T. Hogue

Chapter 6

FREE METHODISM IN WESTERN PENNSYLVANIA

 

Western Pennsylvania has been a fruitful field for Free Methodism. The work first spread into this region from the Genesee Conference. Mr. Hiram A. Crouch and his excellent and devoted wife were the pioneers who introduced it. They were people who are worthy of being specially mentioned here. Mr. Crouch had a remarkable conversion in early life; and while amid surroundings of prevalent spiritual darkness; and when, in 1859, he was brought under the ministry of B. T. Roberts, W. C. Kendall and their associates in the itinerancy, he soon received the truth relative to "the higher Christian life," and was clearly led into the experience of entire sanctification.

In 1863 he and his wife united with the Free Methodist Church in Rochester, New York. For a time they lived in Jamestown, New York, and were in quite affluent circumstances.  At the time when Chili Seminary was started, or soon thereafter, Mr. Crouch felt that the Lord would have him purchase the large farm adjoining the new school for Seminary purposes, and in his heart he purposed to do so; but seeing what appeared to be a very advantageous opportunity to invest his money in the oil region of Pennsylvania, he put his capital in there, expecting returns that would enable him to do much more largely for the Seminary than he was then able to do. The investment failed, and he lost everything. He was never afterward able to do for the institution anything in a financial way.

He received his misfortune as a deserved chastening from the Lord, and was never heard to utter a word of complaint, though he frequently referred with language of profound regret to his sad mistake in not obeying the Lord promptly. After the failure, and while they were living in the oil country, a former well-to-do neighbor from Jamestown, New York, who was also a local preacher in the Methodist Church of that city while Mr. and Mrs. Crouch were members of it, visited them; and the author remembers having heard him state that they were then so poor that they had only rough boards for a table, and not a chair in the house except some improvised rude benches. Other accommodations were similar; yet he said they offered no words of complaint, or even of apology, but invited him to their simple meal with as much dignity and grace as they could have done when in their better financial circumstances. It was the grace of God triumphant over changed earthly conditions which enabled them thus to glorify God in being "made low."

Both Mr. and Mrs. Crouch were extraordinary examples of Christian holiness; and, like Aquila and Priscilla of old, they were preëminently gifted in being able to instruct those who had experienced the beginnings of holiness "in the way of the Lord more perfectly," as many in the Free Methodist Church to-day can personally testify. Both wrote more or less for the Church periodicals, and always in a way to edify the devout reader. Mrs. Crouch was especially gifted as a writer on the types of Old Testament Scriptures.

After being used of God for some years in the oil region in a most remarkable way they removed to Colorado Springs, Colo. Here Mr. Crouch procured a small but productive farm, for which he went considerably in debt, expecting that with the help of his three growing boys he would be able to live from the proceeds of the farm, and possibly finish paying for it. He seemed to have been born for disaster, however. One day while in the mountains for a load of poles, the load capsized, he was caught and held fast under the poles, where he lay, in bitter freezing weather, some twenty-four hours before being found. His feet were so badly frozen that one had to be entirely amputated, while only a portion of the other was saved. Thus crippled for life he received it in the same meek and unmurmuring way in which he received his financial reverse of fortune. Through it all, even to the close of his life, he ever manifested the sweetness of "perfect love," and the calm and triumphant confidence of Christian hope.

A wealthy brother of Mr. Crouch living in Rochester, New York, finally purchased artificial feet for him, by which he was enabled to get around, with the aid of a cane, though not without considerable discomfort.  At home he usually left his feet off, and made his way about the chores and over the truck farm on padded knees. He was the most cheerful and heavenly-minded farmer the author ever met.

Some years after his great physical affliction his wife was called to her heavenly home, and he was left companionless to the end of his days. This sore bereavement was taken in the same calm and resigned spirit as were his other troubles. Each added trial and sorrow of his life developed a fuller knowledge of God, a more intimate communion with Him, a dignified mellowness of spirit that reflected the likeness of the Son of God, and an ever increasing ability to expound the Scriptures in a way to awaken sinners and edify believers.

He was made a local preacher before leaving Pennsylvania, and after going to Colorado was received into the Colorado Conference, where in course of time he was made Deacon, then Elder, and where he served acceptably as a traveling preacher for some time, and preached occasionally as a superannuate so long as he lived there. A few years ago, together with his son, Samuel R., and his daughter Ellen, who had remained at home and kept house for him and the boys after her mother's death, adding greatly to the father's earthly joy, he removed to Las Palomas, New Mexico, where, on the 13th of December, 1910, he sweetly fell asleep in Jesus.

Such were the souls whom God used to kindle the fires of Free Methodism in Western Pennsylvania-souls "of whom the world was not worthy," and the result of whose faithfulness in testimony and works only eternity will disclose.

In the oil regions they were brought into contact and acquaintance with the Rev. Richard Watson Hawkins, an Elder in the Erie Conference of the Methodist Episcopal Church, who was at that time employed as bookkeeper for the Columbia Oil Farm Company. He was a man of pleasing appearance, great refinement, rare intellect, great penetration, fine scholarship, poetic imagination, remarkable oratorical ability, and of extraordinary personal magnetism. Like Apollos he "was an eloquent man, and mighty in the Scriptures."  Mr. and Mrs. Crouch perceived in him the beginnings of grace, and the natural elements of great usefulness, and, as did Aquila and Priscilla in the case of Apollos, "they took him and expounded unto him the way of God more perfectly," by which they became instrumental in leading him into the experience of sanctification, and later into the Free Methodist Church, where he was mightily used of God for many years in building up the work in Western Pennsylvania.

On September 16, 1870, Mr. Hawkins united with the Susquehanna Conference of the Free Methodist Church, and by that body was assigned Oil Creek Mission as his appointment. A little later he organized a Free Methodist society at Columbia Farm, about six miles from Oil City. The following named persons were members, besides others whose names can not be ascertained: Mr. and Mrs. H. A. Crouch, Mrs. Wood, Miss Frankie Wood, Mrs. Miller, Miss Minnie White, Mrs. Ferry, Miss Mary Smith and Mr. and Mrs. Shaw.

Camp-meetings have been among the most fruitful instrumentalities in promoting the work in Western Pennsylvania, as in most other sections of Free Methodism. The first one for this region was held during the summer of 1871 in Oil City. In writing regarding it H. A. Crouch said, "The sound thereof went abroad. Pittsburgh, Pennsylvania, Dover, New Jersey, and other places felt its influence, for it was born of God.' Heaven and earth felt its power."  The Rev. B. T. Roberts said of it in the Earnest Christian, "This meeting was, in every respect, a decided success.  *  *  * The preaching was plain, practical, and in the Spirit, and all the meetings were deeply interesting. An untold amount of good was done. Many were saved, and impressions were left upon the minds of the people which, we trust, will be lasting."

Soon after this meeting, and probably as one of the results of it, the Oil City society was formed. Among the charter members were Charles Lee, Jennie Davis, Mrs. Reynolds, Mary E. Holtzman, Mary Marshal, Mr. and Mrs. James Whitehill, and Margaret Lee. The societies at Columbia Farm and Oil City were centers from which the light was spread in all directions over Northwestern Pennsylvania, until the work in that region now embraces two of the largest Conferences of the connection.

The work in Western Pennsylvania has from the beginning met with a degree of success beyond that which has characterized it in many other places. This has been partly due to the greater simplicity and approachableness of the people in that part of the country, partly to the absence of that general and deep-seated prejudice against it which is so formidable an obstacle in many places, and largely because of wise and competent leadership, those in command of the work having had the rare faculty of enlisting all the forces in active service and developing them for ever increased efficiency. The work continued to strike deeper and spread more widely, and finally, in 1874, a camp-meeting was held at Franklin, Pennsylvania, in charge of Mr. Hawkins. Prior to this Mr. Hawkins had transferred his membership to the Genesee Conference, and was now Chairman of the Allegeny district, which included a small portion of Western Pennsylvania.

The Rev. E. P. Hart, then District Chairman in the Michigan Conference, attended this meeting on invitation, preaching with remarkable power and efficiency. Mr. Hart's introduction to the Western Pennsylvania work was through Clifford Barrett, a local preacher and evangelist. This very unique character had attended some of Mr. Hart's camp-meetings in Michigan, was profoundly impressed with his power and usefulness, and desired to have him attend some of the meetings in Pennsylvania. Knowing that Mr. Hart had abandoned the prospect of becoming a lawyer to enter the ministry, he invariably referred to him as "the reformed lawyer." Being an intimate friend of Mr. Hawkins he was instrumental in securing an invitation to Mr. Hart to attend the Franklin camp-meeting.

Mr. J. B. Corey, a wealthy coal dealer of Braddock, Pennsylvania, was in attendance at this meeting, and, being deeply impressed by Mr. Hart's preaching, besought him to accompany him to his home at Braddock, and preach there. Mr. Hart consented, and spent a Sabbath there, preaching with great freedom. So great was the interest awakened that he went home and made provision to have his district work supplied for a season, while he and Mrs. Hart went to Braddock to engage in a series of protracted meetings. The irrepressible C. B. Barrett was present to help push the battle. He was specially burdened for the miners working in the coal shaft, and would frequently and earnestly beseech the Lord to "bless the boys in the pit." Occasionally he would bound up in the meetings like a rubber ball, and exclaim, "I'm going through clickety-click with the glory in my soul."

As a result of this special series of meetings more than one hundred fifty souls professed conversion, many also entered into the experience of entire sanctification, and a large Free Methodist class was organized. "The following are some of those who formed this first class:  A. Borland, Elizabeth Borland, Rachel Corey, J. B. Corey, Cyrus Riley, Nancy Riley, Rachel Wallace, I. A. Pierce, Edward Kolb, Reese McWilliams, Mary McWilliams, Elizabeth McWilliams, Adda McWilliams, Matilda Phillips."[1] There were many others whose names are equally worthy of mention, but who can not be enumerated here.

The Rev. Ellsworth Leonardson, a bright and promising young man from Michigan, was placed in charge of the Braddock work for the first year. Territorially the work in Western Pennsylvania now extended from Oil City to Braddock, a suburb of Pittsburgh. By action of the General Conference of 1874 this Western Pennsylvania territory was given to the Genesee Conference, which had the charge of it until the formation of the Pittsburgh Conference, in 1883.

On account of its isolated condition and other circumstances the work in the Southwestern part of the State for several years made but little progress.  The work in the vicinity of Oil City, however, developed steadily.  Societies were organized at Franklin, Tionesta, East Hickory, Tidiouto, one near Bradford, in the McKean County oil regions, and at other more remote points. One society at a country point known then as Stewart's Run P.O., In Forest County, is worthy of special notice because from that society seven preachers went out into the work, six of whom, John S MacGeary, A. D. Zahniser, J. J. Zahaiser, E. S. Zahniser, B. A. Zahniser, and A. H. M. Zahniser, the last five brothers, sons of a godly Presbyterian mother,-are still (1909) engaged in active service.[2]

These men are still (1914) vigorously engaged in service in the Free Methodist Church, J. S. MacGeary filling the office of Missionary Bishop in Africa, A. D. Zahniser being General Conference Evangelist, J. J. Zahniser, District Elder in the Oil City Conference, E. S. Zahniser, pastor of the First Church, Oil City, A. H. M. Zahniser, pastor at Duke Center, and II. A. Zahniser, pastor of the Steuben Street Church, Pittsburgh. They are a remarkable class of preachers, all to have been sent forth from one Free Methodist society, and that in an obscure country town. The work went with great intensity and enthusiasm in this whole region of country, and many remarkably useful men were "plowed up" and brought into the ranks of Free Methodism, both laymen and ministers, whose names it would be a pleasure to mention did space permit. Most of them, too, made good in their respective callings, and have either gone triumphantly home to glory, or are calmly awaiting their summons, except those who are still waging the battle of their King with heaven-inspired zeal and courage.

By the action of the General Conference of 1882, and in accordance with a petition presented to that body requesting it, that portion of Pennsylvania lying west of the eastern boundary of Potter County and the Allegheny mountains was separated from the Genesee Conference and made the territory of a new one, to be known as the Pittsburgh Conference.  Later the boundary line was changed on the east so as to run due south across the State from the southeast corner of Potter County.

The first session of the Pittsburgh Conference was held at Oil City, Pennsylvania, October 18-21, 1883. General Superintendent Hart presided. The preachers in full connection were J. T. Michael, R. W. Hawkins, John S. MacGeary, Jeremiah Barnhart, transferred from the Genesee Conference, and James Spear, who came to the Conference from the Wesleyan Methodist Connection. On account of his age and impaired health Mr. Spear was never employed in the active work of the Conference. The probationers in the Conference were J. D. Rhodes, who remained on trial and transferred from the Genesee Conference, A. D. Gaines, M. L. Schooley, and Darius B. Tobey, received on trial during the session. John S. MacGeary was chosen secretary, and J. T. Michael and R. W. Hawkins were elected District Chairmen. Jeremiah Barnhart was ordained Elder. The Conference had a total of 518 lay members and probationers within its bounds. The territory was divided into four districts, and fifteen circuits were embraced in the first list of appointments, five of which were in charge of supplies, and four left to be supplied by the District Chairmen. Those who received appointments to circuits as supplies were R. H. Bentley, S. Sager, Noah Palmer, Albert Bean, and Edward M. Sandys, all of whom later became regular ministers in the Church, and served with much efficiency.

The work of the new Conference started off remarkably well. Revival fires were kindled on various charges, in which many were converted and sanctified; the district and circuit Quarterly Meetings were generally seasons of great power; the camp-meetings were remarkable for general interest and for their excellent fruit; and under these favorable conditions goodly numbers of talented young men and young women were brought into the Church who later became preachers and Christian workers of more than ordinary acceptability and usefulness.

It was not long, however, before "the Conference struck stormy sailing, and for a time it looked as though the work would be wrecked." The occasion of the disturbance was the introduction of erroneous doctrine by the Rev. R. W. Hawkins, one of the ablest ministers of the Conference, who taught the redemption of the body from disease and mortality. The ability, spirituality, and strong personal magnetism of the man, together with the subtle and specious character of his teaching, combined to bring many most devoted souls under the influence of the error, some of whom made sad shipwreck of their faith. While he gave no intentional encouragement to the "free love" heresy, others who embraced his doctrine did, and, in some cases, families were disrupted by the working of this mischievous leaven. Cases of "spiritual affinity" became far too common, and there grew up in certain quarters, under the pretense of spiritual freedom, a degree of freedom and imprudence between the sexes which could not be justified by any code of ethics or of etiquette. These extremes were not countenanced by Mr. Hawkins, but were indirectly due to his peculiar teaching.

This condition of things was stoutly withstood by the better balanced class of preachers and laymen, or it would have been fruitful in more wide-spread disaster than it did occasion. Some strained relations resulted from the efforts to deal with propagators of this error, but better such strained relations than that those who saw the trend of affairs should have remained supinely quiet, and allowed the havoc to go on.

Finally the chief teacher of this heresy put himself on record by writing a book entitled, "Redemption, or the Living Way," in which the principal doctrines of the Church relating to salvation were stated, expounded, and defended with much ability, but in which he also incorporated his peculiar views on "The Redemption of the Body," as well as some things adjudged unwise regarding certain exceptional relations between the sexes.

A "Memorial" was sent to the General Conference of 1890, by the Pittsburgh Conference, calling the attention of the former body to these peculiar views as taught in "Redemption, or the Living Way," and requesting that the General Conference should pass upon the soundness or unsoundness of the same. This "Memorial" was referred to the "Committee on the State of the Work." Much time was spent by the committee in considering this matter, and at last a majority and minority report were both presented, the former being signed by E. P. Hart, G. W. Coleman, F. J. Calkins, L. C. Ebey, and F. M. Sumner, and the latter being signed by B. T. Roberts only. The following is a copy of the majority report, which was adopted by the General Conference, after considerable discussion, by a majority of thirty-five to twenty-eight:

Your Committee on the State of the Work, to whom the "Memorial" from the Pittsburgh Conference concerning the book entitled, "Redemption, or the Living Way," by B. W. Hawkins, was committed would respectfully report as follows:  "Having patiently listened to the representations of the parties, who, In behalf of the Pittsburgh Conference, presented the 'Memorial,' and also to the defense offered by the author of the book; and having carefully examined its contents, we are forced to the conclusion, that portions of said book, in their teaching and doctrine, are unsound and unscriptural, and consequently misleading and dangerous; therefore, in our judgment, its circulation should be discountenanced by our people, and the author should be affectionately requested to withdraw it from sale, and In the Interests of unity and harmony, cease from its further publication."

The minority report, presented by Mr. Roberts, was as follows:

    That part of the book which treats of Justification and Sanctification is clear and instructive.  The book gives an unscriptural definition of Redemption, and bases a theory on this false foundation.  The chapter on "Spiritual Affinity" speaks out plainly against this dangerous and destructive doctrine; but it makes the grave mistake of stating so strongly the danger of spiritual affinity that some readers get the idea that those who attain to a high state of grace are, almost as a matter of course. tempted to spiritual affinity.  Therefore, I recommend that we decide:
    1. That while we would not pronounce upon the doctrine of Translation, yet It should not be so taught, if taught at all, as to produce dissension among us, or as to call off attention from more practical matters.
    2. That Brother Hawkins add as an Appendix to his book a statement that can not be misunderstood, that he is opposed to spiritual affinities in all their forms and manifestations.
    3. That In our opinion, as our Church has no pronounced dogma on the subject of Translation, treated of in Brother Hawkins's book, therefore he Is not exposed to ecclesiastical censure for writing and publishing his book on "Redemption."
Mr. Hawkins was sorely afflicted by the action of the General Conference in this matter.  A little later he severed his relation to the Free Methodist Church, and united with the Wesleyan Methodist Connection (Church), giving himself to the work of building up the cause he had newly espoused with all the earnestness and energy at his command. He was finally elected by that body to the office of Missionary Secretary. Into this new position he brought his talent, learning, eloquence, executive ability, and experience; and, had he lived long enough he might have demonstrated that the change he had made was both wise and proper.  But, naturally frail, and previously much overworked, his constitution could not bear up under the Herculean efforts with which he sought to make good in his new relation; and, after a short ministry among the Wesleyan people, he was taken with pneumonia of a violent type, to which he soon succumbed, passing away in peace January 14, 1892, at his home in Olean, New York.

The following mention of his departure was made by General Superintendent Roberts, editorially, in the Earnest Christian, and by S. K. J. Chesbrough, publisher of the Free Methodist, in that organ. Mr. Roberts says:

"While attending a quarterly meeting at Salamanca, New York, we were greatly surprised to hear of the death of our beloved friend, Rev. R. W. Hawkins. He died at his home at Olean, of the influenza, having been sick but about a week. He was an earnest Christian, an eloquent, zealous, successful preacher, a writer of ability, and an upright man of uncommon talents.  His death will be mourned by thousands all over the land."

Mr. Chesbrough said: "A good man has gone to his reward. We were greatly shocked to hear of the death of our old friend, Rev. R. W. Hawkins. There seems a mystery in his sudden departure. We have read with much interest his articles in the American Wesleyan, and saw the large field he had laid out for his future labors. He has laid aside his work for others to carry forward. We regretted his going from us, but never lost our fellowship for him. We became acquainted with him in 1873, and always regarded him as a valued Christian friend. We may have differed on some points, but at his grave we unite with others, and say, 'A good man has fallen.'"

These are fair samples of the esteem in which he was held throughout the Free Methodist Church, notwithstanding the fact that he had severed his connection with it, and had given himself to the work of the Lord in another communion.

Notwithstanding the disturbance occasioned by the introduction of the heresy and fanaticism mentioned in the foregoing paragraphs, the work of God steadily progressed, and spread in all directions. Revival fires were kindled in all parts of the Conference in which multitudes were saved; new societies were organized, new Church buildings erected, "and the work was enlarged and strengthened in a manner almost unprecedented in the history of Free Methodism." There were Pentecostal outpourings of the Holy Spirit on every hand. Nor was the work superficial, but deep and thorough in its character. The fruit thereof was choice and abiding.

Camp-meetings were multiplied as agencies for the introduction of the work into new communities, and for the development of the work in societies already established, and in nearly every instance they fully justified the great trouble and expense incident to holding them, by the spiritual results which were realized.  With the rapid spread of the work, and under these gracious outpourings of the Spirit, many of the young men who were converted and sanctified heard the Voice of the Lord saying, "Whom shall I send, and who will go for us?" and, with fire-touched lips and hearts, responded, like Isaiah of old, "Here am I, send me." Thus was raised up a company of as bright, intelligent, devoted, uncompromising, and self-sacrificing young men to preach the gospel as any religious denomination need covet. Moreover, the promise was graciously fulfilled, which says, "And on my servants and on my handmaidens will I pour out in those days of my Spirit, and they shall prophesy." The "handmaidens" who received with the Spirit's baptism the prophetic impulse and inspiration were not a few, nor was there any inclination to restrain those on whom it came from exercising their gifts in the public ministry of the Word. They were encouraged rather to enter fields of ministerial work, and did so, greatly to the advantage of the cause in which they were engaged, as a general thing.

The faith and courage of the men and women who entered the ministry of the Free Methodist Church in those days, especially in this newly developing territory, were frequently put to severe tests, under which only consecrated and Spirit-filled men and women would have remained firm. In instances not a few they were given appointments representing only opportunities and possibilities to build up a work from the foundation-fields without societies, Churches, parsonages, Official Boards, or any kind of guarantee of temporal support-yet they joyfully and courageously went forth upon their mission, trusting God to supply their needs, nor trusting Him in vain.

One of the results of the organization of the new Conference was that the work In the Southwestern portion of the State was given more attention and made rapid progress, as well as that in the Northwestern part. At the session of the Pittsburgh Conference, held September 27 to October 1, 1998, at New Castle, Pennsylvania, a resolution was adopted asking the General Conference to divide the territory Into two Conferences.  The petition was granted, the division was made, and two Conferences, the Oil City and the Pittsburgh, were created out of the territory, the Oil City Conference occupying a little more than one-half of the original territory in the Northwestern part of the State, and the Pittsburgh the remaining part in the Southwestern section of the State, and the state of West Virginia. Some changes in the boundaries of the two Conferences have been made since.[3]

The first session of the Pittsburgh Conference after its division into the Oil City and Pittsburgh Conferences was held at Apollo, Pennsylvania, September 27-30, 1899, Bishop Jones presiding.  It was organized with twenty preachers.  Four were admitted from a probationary relation, two by transfer, and one by credentials from an-other denomination, making the total at the end of the session twenty-seven. The total lay membership of this Conference after the division was 1,125, inclusive of 161 on probation. The valuation of Church property was $4l,080, and of parsonages $3,650.

Providence Mission and Rescue Home, a philanthropic institution situated in the City of Pittsburgh, is a very worthy child of the Pittsburgh Conference prior to the division of that body, and has been chiefly maintained and its work carried on by the body still bearing that name; although many generous contributions have been made to it by generously disposed people of the Oil City Conference from time to time. It was first established by the Rev. Edward M. Sandys, under the name of Hope Mission, in 1895. The late Rev. Aura Claire Showers preached the opening sermon. In 1900 it was incorporated, being chartered as Providence Mission and Rescue Home.  Many have contributed of their means toward the establishment and work of this institution, but its richest benefactor was Mrs. Rebekah Dawson (deceased 1913) - The institution has been fruitful in great good during its entire history. Although conducted as one corporation the Mission and Home are separate. Several successful preachers and evangelists began their ministerial work in Providence Mission. The Rescue Home, commanding a beautiful view of Pittsburgh from the side of Mt. Washington, has already become a landmark, and is a deservedly popular institution. Scores of girls have here found succor and been turned from contemplated suicide and from social woe to Jesus Christ and salvation. Providence Mission Tidings, the Rev. J. F. Silver, editor, is the organ of the institution, and has been efficiently conducted since it was started in 1907.

The earnest and efficient labors and the wise counsels of M. B. Miller and R. H. Bentley are deserving of special mention in connection with the history of the Pittsburgh Conference before its division by the formation of the Oil City Conference. After the division Mr. Miller went to the Oil City and Mr. Bentley remained in the Pittsburgh Conference, each continuing faithfully to serve the cause in his respective Conference.  The latter died of paralysis in 1910. His death was a great loss to the Church. He was a man greatly devoted to the work of God, and generally beloved wherever known.  In his obituary it was said, "It is a question whether there could be found a minister in the history of the Pittsburgh and Oil City Conferences who has seen, under his own personal labors, as many souls saved, believers sanctified, or members received into the Church as he."

Before the division the Pittsburgh Conference had about fifty preachers in full connection and twenty-tour on probation. It also had nine Conference Evangelists, all but two of whom were women. There were also within its bounds twenty-four Quarterly Conference Evangelists, all of whom were women, a ad quite a number of whom the Conference used to supply the work on the rapidly multiplying circuits. The aggregate lay membership within its bounds numbered about 2,900. The Conference comprised seven districts, with between eighty and ninety circuits. These facts and figures indicate that from the beginning the work in Western Pennsylvania had been characterized by steady and healthful growth.

The first session of the Oil City Conference was held at Oil City, Pennsylvania, October 4-7, 1899, Superintendent B. R. Jones presiding. The preachers in full connection at the time of organization numbered thirty-two. Four more were received during the session, making a total of thirty-six.  There were also nine preachers remaining on trial at the beginning, and six more were received during the session. The lay delegates numbered forty-one.  The minutes for that year show a total of twenty-four local preachers within the Conference bounds, six Conference Evangelists, four of whom were women, and thirteen Quarterly Conference Evangelists, all of whom were women. The aggregate lay membership within the Conference was 1,768. The Conference was divided into six districts, embracing fifty-three circuits.  Mendal B. Miller was chosen secretary, an office which he continuously filled thereafter until his resignation because of somewhat enfeebled health in September, 1913.  W. B. Roupe, S. Sager, Mendal B. Miller, and F. E. Glass were elected District Elders.

The two Conferences have now (1915) an aggregate of 4,312 members and probationers-an increase of 1,412 since the time of the division. Of these the Pittsburgh Conference has 2,011, and the Oil City Conference 2,301. There are also about one hundred preachers, including probationers and exclusive of supplies, regularly appointed to circuits. The Pittsburgh Conference has Church property valued at $131,000, and parsonage property to the amount of $52,050; and the Oil City Conference has $170,050 of the former, and $47,350 of the latter-a total of $378,550 for the two.

The Pittsburgh Conference has furnished one Bishop, the Rev. Walter A. Sellew, and two General Conference Evangelists, the Rev. C. W. Stamp and A. D. Zahniser, to the Church at large, although Bishop Sellew originally began his ministry in the Genesee Conference, and Mr. Stamp in the Kansas and Missouri Conference.  

[1] MacGeary's "Outline History of the Free Methodist Church," p. 102.
[2] Do., 108.
[3] "Outline History of the Free Methodist Church," p. 106.