Free Methodism was first introduced into Canada by means of the Earnest Christian, a monthly magazine edited and published by the Rev. B. T. Roberts, A. M., of North Chili, New York, a little hamlet just west of the City of Rochester. In some way the magazine had come to the notice of Mr. Robert Loveless, a Primitive Methodist layman, who lived in Ellesmere, Ontario, a town about thirteen miles north of Toronto, and he had become a regular subscriber to it. By this means he learned of the Free Methodist Church.

Being a devout and earnest Christian man, and deeply lamenting the prevalent unspiritual conditions in the Churches all around him, he corresponded with Mr. Roberts, and finally prevailed upon him to visit Ellesmere with a view to preaching in that region. lie seemed to have been impressed, through the reading of the magazine, that Mr. Roberts and the Free Methodists generally were offering the people a type of religious truth which was just what they needed, and such as they were not getting from their own preachers and Churches. Mr. Roberts preached at Ellesmere, and also at the town of Stouffville, some fourteen miles farther north. This was the first Free Methodist preaching within the Dominion of Canada, so far as recorded. A fire had been kindled which was to spread more or less extensively throughout the Dominion.

In November, 1874, Gilbert Showers, of Paris, Ontario, sent for B. T. Roberts to come to Paris and hold some meetings, which he did. As he could remain only a short time, he advised Showers to send for W. A. Sellew, who was then pastor at Tonawanda, New York. lie and his wife went to Paris and began meetings December G, 1874, and as a result of these meetings Gilbert Showers was received into the Free Methodist Church by W. A. Sellew, as a member of the Tonawanda society. lie was the first member of the Church, as we understand it, in Canada.

The first regular Conference appointment of a Free Methodist preacher to Canada was made in 1876 by the North Michigan Conference, and read, "Canada, C. H. Sage." It appears, however, that a Free Methodist class had been formed at Galt prior to that time. Mr. Sage says: "The first place I preached in Canada was Galt. Here I found that a Sister Smith had raised up a small class, which seemed to be doing well."[1] This must have been the first Free Methodist class formed in Canada. Nor has the "candlestick" been removed out of its place, as appears from the fact that Galt reported to the Annual Conference of 1913, a membership of twenty-two, with Church property valued at $5,000, and parsonage property valued at $1,600.

Mr. Sage does not appear to have accomplished much during the year, perhaps owing to the fact that in his ignorance of the Canadian prejudices at that time, he advertised himself quite extensively as "a live Yankee." He says in his Autobiography, "I could not have done a worse thing." Toward spring he became discouraged, and wrote his Chairman that he desired to return to Michigan. The Chairman consented, and he returned, and was appointed to supply the Goodland circuit for the remainder of the year.

Much to his surprise the Conference of 1877 returned him to Canada, and several societies having been in the meantime raised up, grouped them in a district and appointed him Chairman. The circuits within his district were, Warwick, Galt, London, E Jlesmere, and Gananoque. The only Conference preacher besides himself in the Canada work was D. D. Marston. In addition, however, the Conference appointed three men as supplies, and one charge was left to be supplied. He found a valuable lay helper and supporter of the work in Robert Loveless, whom he reports as having been "the main stay of the whole Canada work."

Mr. Sage was faithful to his trust this year, sticking to the work, and besides taking general oversight of the few little societies already raised up, labored also at Thedford, London, Ellesmere, and other points, as best he could, still having to encounter much prejudice against the "Yankees," occasioned chiefly by a number of the communities where he sought to labor having been visited by "Yankees," some of them professing to be ministers, who had proved themselves base hypocrites. He had left his field to visit his home but three or four times during the year, and had practiced rigid economy, because, as he tells us, he had received but about forty dollars for himself and family, and had no missionary appropriation.

He was returned to the work in the same relation in 1878, and again in 1879. In the early part of 1878 the work was opened at Woodstock, and a Doctor Brown, a dentist who, with his wife and daughter, had moved there from St. Johns, Michigan, made a home for him and his wife. At Hannon his labors were greatly blessed. A gracious revival occurred, and, as he tells us, "A class of thirty-two was raised up." His labors were generally successful during this and the following year, as were also the labors of the preachers who had been appointed to the Canada work with him. He was particularly successful in enlisting a number of talented and thoroughly devoted young women in the work, who were of great service to the cause as evangelist-pastors during subsequent years, when a sufficient number of men who were made of the right stuff for soldiers of the Cross could not be procured, because of the hardships to be endured.

It would be interesting, did space permit, to follow this man of God, this unpolished and fearless son of thunder, in his labors at Armadale, Belhaven, Brace-bridge, and numerous other places, where his efforts did much for the establishment of Free Methodism, and to raise up workers who should later make themselves highly efficient in spreading the work throughout East and West Ontario. Throughout all these parts of the country his name is still "as ointment poured forth." He subsequently went to Tennessee, but soon found he made a serious mistake, as the people there took "no stock in Northerners." From Tennessee he moved to South Dakota in 1887, where he later united with the South Dakota Conference, and labored with much efficiency until 1893. when, after being elected District Chairman, he resigned, feeling that he was too old to endure the exposure and fatigue of traveling over those broad prairies, and with a view of seeking a milder climate, he took work as a supply in the Oregon and Washington Conference, and was sent to Baker City, Idaho, where, amid the greatest of embarrassments and discouragements, he conducted a revival in which several prominent people were converted, and two preachers - S. H. Yockey and E. H. Waring -were sent out from the class formed.

Baker City not agreeing with their health, they finally decided to go farther west, and at the session of the Oregon and Washington Conference held at Portland, Oregon, in April, 1895, he united by transfer from the South Dakota Conference and was stationed at First Church, with his wife in charge of the work at Third Church, Seattle. Some good work was done, a new Church was erected at Green Lake, a few miles out, was finished and paid for, the foundation being thus laid for a substantial work. They labored here but seven months, however, being compelled to relinquish the work, because of Mrs. Sage being seriously afflicted with rheumatism, and return to the East.

After his return to Michigan he built up a small work at Marine City, and was then sent, at the age of seventy-three, to Bay City, to get a Church and parsonage out of debt. He succeeded in having the buildings repaired, the improvements paid for, and, through collections made by a financial agent, the indebtedness liquidated.

At the next session of the Conference he was suffering from erysipelas, and told the stationing committee that his work was done. Notwithstanding this, when the appointments were made the Superintendent read off, "C. H. Sage, Bay City." Referring to this matter in his Autobiography he says, "For the first time in my life I backed up, and would not go; and I felt perfectly clear in the course that I pursued. A change was made, and I went back to Marine City."

At the Conference of 1901 he asked to be superannuated, and his request was granted. He had labored in the ministry of the Free Methodist Church thirty-two years. He spent the sunset of his life at Port Huron, Michigan, tenderly cared for by his devoted wife, until he died in peace, April 4, 1908.

In 1879 the Rev. Albert Sims, an Elder from the Primitive Methodist Church in Canada, connected himself with the Free Methodist Church, joined the North Michigan Conference, and was sent to Woodstock, Ontario. He was a strong man, of good administrative ability, and had recently been brought into the experience of entire sanctification, of which he was a shining example. From the beginning of his labors in the Free Methodist Church he was a powerful factor in the development of the work in Canada, and has steadily maintained his record for godliness, and for efficiency in ministerial labors, until the present time. He was an admirable preacher, a fine disciplinarian, an able writer, the author of a number of excellent books, and at present is editor and publisher of a bright and stirring evangelical paper called The Lamp of Life.

On his arrival at Woodstock Mr. Sims found, as he has told us in a little book entitled, "Yet Not I," which is a brief sketch of his early life, Christian experience, and ministerial labors, that "there was neither Church in which to worship, nor any organized society, only three members. It was a circuit only in name." God marvelously opened his way, however, in this apparently forbidding place, gave him the hearts of some of the best of the people, sent a gracious awakening, and must have enabled him to organize a new society somewhere in that vicinity, as the statistics presented at the following Conference show the Woodstock work to have had a membership of nine in full connection and forty on probation.

That the Canada work was steadily progressing is evident from the fact that the North Michigan Conference Minutes for the fall of 1880 show thirteen appointments on the Canada District. Eight of these received Conference preachers, and five were to be supplied.

In this list of appointments the name of James Craig appears for the first time in connection with the Canada work. He was sent to Thedford. Mr. Craig was destined to be another of the powerful factors in the building up of Free Methodism in Canada. He was a Michigan man, but was of Scotch descent, and because of his slightly foreign accent, and his similarity in temperament to native Canadians, he was especially well adapted to the Canadian field. He was slightly short in stature, rather stout of build, with dark hair and complexion, having a nose sufficiently aquiline to indicate inflexible determination, but of slightly phlegmatic temperament, characterized by much moderation in manner, kindness, quietness, and unobtrusiveness at all times; and withal he was ~ man of ability and thoroughness in everything undertaken, an excellent preacher, a firm disciplinarian, a dignified executive officer, and a man of positive convictions with the courage to avow them, and always to defend the evangelical doctrines of the Gospel as held by the Free Methodist Church. In fact, he was just such a man as the Canada work needed to help give it shape and strength in its formative period.

Later both Mr. Sims and Mr. Craig became District Chairmen of the Canada Conference, which positions they continued to occupy, for many years, and to fill with much efficiency and acceptability, thereby giving to the work in the Dominion a rugged and virile character which was certainly enviable. A number of years since Mr. Craig went to California, largely for the health of himself and his excellent wife. He united with the Southern California Conference, labored acceptably for a few years, and then took a supernumerary relation, which he still holds.

Matters having developed sufficiently in Canada to require it, the Canada Conference was organized by General Superintendent Roberts, at Galt, Ontario, October 21, 1880, with the following preachers in full membership: C. H. Sage, James Craig, T. Carveth, and Albert Sims. The lay delegates were, J. Carter, J. Wright, J. H. Winter, and J. Ballantyne. C. M. Smith and J. H. Winter were received into the Conference on trial, and William McKearnan was continued on trial. The thirteen circuits were grouped into the London and Toronto districts, and C. H. Sage was made Chairman of both. Besides the regular Conference preachers sent to fill the appointments, A. C. Leonard, M. Harrison, J. Wright, J. A. Adams, D. Fletcher, A. Alguire, and Misses Nagle and Thomas were sent out as supplies, the Tatter being sent together. The lay membership at this time was reported as 374, nearly half of whom were probationers.

Reference has already been made to the fact that the Canada Conference employed women quite extensively in its ministry. This has been done more or less by many of the Conferences, and generally with good results, but by no other Conference so extensively as the Canada. As suggested in a former paragraph it became a necessity there, because for years men of the right stamina were not forthcoming in numbers sufficient to meet the demands of the work. "Apparently it was a case where Barak would not go and Deborah had to take the lead." Moreover, there seemed to be very little of that deep-seated prejudice against women laboring in this capacity among the Canadian people that prevailed elsewhere, although it might naturally have been expected to manifest itself even in a stronger degree, because of the more conservative character of the Canadians generally.

To the noble women, both young and middle-aged, who gave themselves most zealously to this work, enduring the self-sacrifice, hardship, fatigue, and other inconveniences, embarrassments, and even sufferings at times, incident to the building up of Free Methodism in Canada, the Church owes vastly more than it can ever pay. Too much can scarcely be said in commendation of their sterling worth, or in appreciation of their highly efficient services.

It has generally been the custom of the Canada Conference, in employing women, to send them out two by two, unless in cases of married women so circumstanced that their husbands could accompany them to their circuits; and the plan was a wise one. Much of the work in Canada was raised up by these women evangelist-pastors, and was also settled upon a firm foundation under their labors.

Moreover, such loyalty to the principles of Scriptural holiness; such persistency of devotion to the interests of the work assigned them; such wisdom in the management of difficult and embarrassing cases; such unmurmuring resignation to the hardships of the itinerancy; such closeness of walk with God; and such prudent and consistent deportment at all times, as were manifested by these noble women could scarcely be paralleled among the same number of men anywhere in similar relations. And has it not ever been characteristic of the sex throughout the history of Christianity that they have been superior In their devotion to Christ, in their integrity of character, in their faithfulness to duty, in the purity of their lives, and for their enlistment in good works? A reputable poet thus celebrates the consistency and persistency of woman's devotion to her Lord and Savior:

"Not she with traitorous kiss her Savior stung,

Not she denied Him with unholy tongue;

She, while apostles shrank, could danger brave,

Last at His cross, and earliest at His grave."[2]

Under the aggressive labors of its ministers, both men and women, the Canada work was rapidly spread over a wide extent of territory. In fact, there were scattered societies formed within a few years all the way from the extreme west to the extreme east of the Province of Ontario. This, of course, made the Canada Conference so large territorially, though not numerically large, as to occasion much inconvenience and expense in managing and developing the work. Believing that the interests of the work could be better conserved and promoted by division of territory, it was finally decided to divide it into the East and the West Ontario Conferences.

This division was effected in 1896. The West Ontario Conference was organized as a separate body at Brantford, Ontario, September 2, of that year, with W. C. Walls, J - M. Eagle, W - J. Campbell, Robert Hamilton, David Allan, C. H. Reed, M. S. Benn and J. P. Maitland as preachers in full connection. Marcus O. Coates was continued and John Timbers received on probation. Superintendent Jones presided. The Rev. J. M. Eagle, secretary of the Conference during its eight years, and the Rev. David Allan, familiarly known as "the indefatigable Dave," are the charter members who still belong to the body, and they are both District Elders (1915), serving with much efficiency. About 500 lay members and probationers were reported, with Church property valued at $16,920, and parsonage property to the amount of $1,900. The Conference was divided into three districts, and J. M. Eagle was appointed District Elder over the Hamilton District, and W. C. Walls over the Brantford and Sarnia Districts. Since then the work has had a slow but steady growth, until at the present time (1915) there are twenty-eight preachers, six of whom are probationers, belonging to the body, and about 800 lay members and probationers within the Conference bounds. The Church property is reported as valued at $55,300, and the parsonage property at $20,600.

The East Ontario Conference was organized at a session held at Armadale, Ontario, September 9-12, 1896, by Superintendent Jones. The preachers in full connection were, James Craig, Albert Sims, R. Burnham, A. Alguire, L. A. Sager, W. H. Wilson, W. H. Reynolds, George Overpaugh, Edward Walker, S. Rogers, H. L. Miner, J W. Commodore. J. Clink, E. Snyder and S. Walker were continued on probation, and Charles Cunningham was received into probationary membership. Albert Sims and James Craig were made District Elders over the four districts into which the Conference territory was divided. The Church membership was reported as 753, including 129 probationers; the Church property at $17,990, and parsonage property at $600. The present lay membership of the East Ontario Conference numbers very nearly 900, of whom 111 are probationers. The preachers aggregate twenty-two, of whom six are probationers. The Church property is valued at $55,275, with parsonage property to the amount of $19,060 in addition.

To any one who knows the numerous and grave obstacles against which Free Methodism had to contend from the beginning in Canada, as also the strictness with which the Discipline of the Church has ever been enforced, and also the unpopularity of many of its principles in the Dominion, the showing of these two Conferences is not unfavorable. In no part of its domain has the Free Methodist Church had a class of communicants who were more loyal to the principles and traditions of the early days than in the Province of Ontario, Canada.

Migrations of Free Methodist people from East and West Ontario, and to some extent also from northern and northwestern portions of the United States, into the Provinces of Alberta, Saskatchewan, and Manitoba, during the last decade of the past century, finally left many scattered ones in those regions "as sheep having no shepherd." After becoming settled on those great and fertile prairies they began to feel their want of some one to minister to their spiritual needs; and, the larger portion of them being former residents of Eastern Canada, they wrote urgent requests to that part of the Dominion for preachers to be sent them. "These appeals awakened a response in the hearts of the brethren in the East, and one brother especially felt this needy field laid on his heart. J. D. Shier, a man of some means and a member of the Free Methodist Church in Bracebridge, Ontario, provided money to put the first missionary in the field; also to purchase a tabernacle, tents, and outfit for holding meetings."[4]

In the Western Tidings for December, 1910, a monthly sheet devoted to the extension of Free Methodism in the Canadian Northwest, is an article from the Rev. F. M. Wees, on the "History of the Western Canada Conference," from which the following is gleaned:

The beginning of Free Methodism in the Canadian West was when some devoted lay members of the Free Methodist Church in search of homes settled in Manitoba and Saskatchewan. Prominent among these may be mentioned Mrs. Sarah Green who, with her husband and family, and also Mr. and Mrs. Robert Elsom, settled in the fertile district of Moose Jaw, Saskatchewan. These, and others who soon settled in the same vicinity, being interested in the spiritual welfare of the people about them, and also in the spreading of Scriptural holiness, began the work of disseminating the truths so dear to them as best they could in various ways. Preaching services were held, Sunday-schools were organized, religious literature was distributed, personal visitations were made among the people; and these things in some measure prepared the way for the events which were to follow. Repeated requests were sent to the Eastern Conferences for ministerial help for this very needy field, and finally, in 1898, the West Ontario Conference responded, and appointed the Rev. W. H. Wilson as missionary to Manitoba and the Northwest.

The field was immense as to territory, and the members were few and separated by long distances from each other. Mr. Wilson, his devoted wife, and Mrs. Jennie Robinson, who accompanied them to assist in the missionary work of this newly settled country, experienced numerous and serious difficulties in their efforts to get a nucleus established for the work in this great and needy field. They tried at different points, and held several protracted meetings without much fruit, before anything of a permanent character was accomplished. Finally, however, through a gracious revival at Westview, twenty-five miles from Moose Jaw, they were enabled to organize their first Free Methodist society in the Canadian Northwest. Sixteen members were received on probation as the result of their labors at this point. This was sixteen months after their arrival on the field. There is at the present time a good society at Westview, having a good Church edifice and parsonage property, together valued at $3,300.

In June, 1900, the Rev. J. W. Haley went from Ontario to assist in the work, and was appointed to take charge of the work at Westview. He proved to be an energetic and fruitful worker, while he tarried in this region, a number being converted, and at least one preacher, Herman Hurlburt, being raised up under his labors. His stay was short, however, as in 1902 he was accepted by the General Missionary Board and sent as a missionary to Southeast Africa.

At the session of the West Ontario Conference that year F. M. Wees and Mrs. F. M. Wees were sent out and put in charge of the work at Westview. [At this time the West Ontario Conference had a Manitoba and Northwest District embracing six circuits in its list of appointments.] Thus it will be seen that the work was making some headway in face of all the manifold hindrances and embarrassments.

In l905 the Rev. E. Steer transferred from the East Michigan to the West Ontario Conference, with the request that he be sent as an assistant to the work in Western Canada. His wife was an Evangelist, who had done good service in Eastern Canada before her marriage, and together they were given charge of the Moose Jaw Circuit. At the same session of Conference the Rev. Oscar L. King transferred from the East Michigan Conference to the West Ontario, and offered to go to the Province of Alberta to represent and establish Free Methodism there. This offer was made in response to calls sent out by certain Free Methodists who had settled in that Province, and desired to have the work of Free Methodism established in their vicinity and throughout the Province. The Conference accepted Mr. King's offer, formed an Alberta District, over which he was made District Elder, and sent him to that distant field.

He and his wife went to their field in that new country full of faith and courage. They encountered many difficulties and discouragements, but continued their labors, assured that they were in the will of God. Later they were greatly encouraged by the arrival of R. H. Shoup from Oklahoma, W. H. Haight from Michigan, and F. G. Mathews from Pennsylvania (all ministers) on the field. Societies were soon formed at Calgary, Edmonton, Conjuring Creek, Wittenburg, and Bruce, where a commodious Church building has since been erected. In the winter of 1909 a gracious revival was held at Earlville, where a society of over twenty members was raised up.

Special mention should be made of Mr. Frank B. Lewis, a local preacher, who is said to have done more than any other layman toward the planting of Free Methodism in the Province of Alberta. A printing press was purchased, called the Purity Press, and was used effectively to spread abroad the truths pertaining to holiness. Rev. H. H. Shoup operated it, and the paper called Western Tidings was printed on it. The work in Alberta had now spread until it had been thought best to divide it into two districts, which was done, these districts being supervised by one traveling and one stationed District Elder.

Permission having been given by the Executive Committee, the Western Canada Conference, to comprise the Provinces of Saskatchewan, Alberta, and Manitoba, was organized at a camp-meeting held at Moose Jaw, July 5, 1906. Bishop[5] Jones presided. At the organization six preachers and six lay delegates were enrolled. The membership from the various circuits was 124, with twenty-four probationers, making 148 all told. At this session the Rev. Robert Hamilton, who had formerly lived in Ontario, where he labored with great efficiency, united. Though no longer effective, because of a physical malady which finally terminated his life, lie was welcomed to the Conference, and was himself gladdened by seeing his son, R. H. Hamilton, step in to fill up the ranks which he knew he must soon leave vacant. Robert Hamilton was a noble Christian man, and being somewhat prospered in respect to this world's goods, he was generous in supporting the work while he lived, and provided by legacy for his financial help to continue when he could be present to participate in it no more.

The Western Canada Conference has now (1914) been organized nine years, and its preachers and members seem full of hope and aggressive enthusiasm for the future; and well they may. The achievements of the past and the prospects for the future are both decidedly encouraging. At the session of their Conference, held September 24-27, 1913, they had thirteen preachers in full membership and five on probation, with a lay membership numbering 403, inclusive of eighty-one probationers, and with Church and parsonage property valued at $55,750.

Owing to the great distance between the Alberta work and that of the eastern part of this Conference, the Conference petitioned the Executive Committee in the fall of 1913 for a division of their territory into two Conferences, to be known respectively as the Alberta and the Saskatchewan Conferences. The petition was granted, and the new Conferences were organized in the autumn of 1914.

What had formerly been known as the Saskatchewan District of the Western Canada Conference now became the Saskatchewan Conference. This Conference was organized, as such, at Weyburn, Saskatchewan, September 23-26, 1914, by Bishop William Pearce. The ministers composing it were as follows: F. M. Wees, E. Steer, R. H. Hamilton, J. B. Newville, F. F. Pryor, T. L. Fletcher, W. A. Miller, F. D. Bradley, J. F. Ayre, in full connection, and C. B. Garratt, J. F. Airhart, C. A. Babcock, W. A. Hurlburt, and C. W. Wilkinson, on probation. The total lay membership within the Conference was reported as 190 in full connection, and forty-eight on probation. There were thirteen appointments, to eight of which regular preachers were appointed, the rest being provided with supplies. The appointments were all grouped in one district, over which H. H. Hamilton was made District Elder. The Church property was reported at $26,000, and the parsonage property at $17,600.

The Alberta Conference was organized at Edmonton, Alberta, September 30, 1914. Bishop Pearce presided. The Conference was organized with six preachers in full connection, and two on probation. Those in full connection were, Oscar L. King, H. H. Haight, W. H. Haight, C. T. Dierks, H. H. Shoup, Ada Henderson. Charles W. Cronin and D. S. Forester were the probationers. There were thirteen appointments, all grouped in one district, over which W. H. Haight was made District Elder. The lay membership within the Conference bounds was reported as 154 in full connection, and thirty-one on probation. Church property was reported amounting to $6,500, and parsonage property to the amount of $1,900.

[1] "Autobiography," p 81.
[2] Eaton S. Barett.
[3] In a small work published by the Rev. James Craig In 1894, entitled, "woman's Rights and Ordination," appears the following, under the heading, "A Few Statistical Facts:" "The following circuits in the Canada conference of the Free Methodist Church have been raised up principally by the labors of female preachers: Armadale, with a membership of forty and one chapel; Belhaven, seventy and two chapels; Severn Bridge and Barkway, about twenty members; Landsdowne, about fifteen members; Port Credit, twelve members and one chapel; Ebenezer, about twelve members; Middlemiss, about twenty members; Walsingham, about fifty members and one chapel; Brantford, about thirty members and one chapel; Keith and Thorncliffe, about seventy members and one chapel. The above was about the statistical status of these circuits when they passed from under the jurisdiction of female pastors and evangelists." Again he says: "The last session of the Conference gave appointments to one Elder, three Deacons, three evangelists, and four preachers, not yet ordained, that were converted under the labors of a few elect ladles."
[4] MacGeary's "Outline History," p. 138.
[5] The title General Superintendent was changed to Bishop by the General Conference of 1907.