The success achieved by the Free Methodist Church is to be measured not merely by its own statistical showing, material equipment and spiritual development, but also by the good it has accomplished, incidentally and other-wise, outside the pale of the organization itself. it Would be impossible for any one to gather up all the historic facts necessary to show the full extent of that influence, and if they could be gathered, it would require much more space to set them forth than is at the author's disposal.

The most that can here be attempted, therefore, is the presentation of a few typical instances in illustration of the subject, and a few general observations regarding the scope of the Church's influence beyond the limits of her own communion during the half century and over of its denominational existence.

1. The influence of the Free Methodist Church as an evangelizing agency has been decidedly marked in relation to the general "Holiness Movement" of the country. It was the first distinctively Holiness Church organized in the United States. Holiness, or entire sanctification as a second work of grace attainable in this life and obligatory upon all believers, was the real issue in the old Genesee Conference troubles which finally led to the expulsion of Roberts, McCreery, Stiles, and others prominent in the formation of the Free Methodist Church; and, a little later, to the wholesale exclusion of lay members by the "reading-them-out" process. Had Methodism remained true to her standards and to her original profession, such excommunications for such a cause would have been impossible. Had a majority of her representatives in the General Conference of 1860 been in sympathy with the work of holiness as defined in the foregoing, and as taught by John Wesley, it cannot be reasonably doubted that they would have entertained the appeals, and granted the redress which more than fifteen hundred intelligent and spiritual laymen of the Methodist Episcopal Church petitioned for. In that case there would have been no demand for the new organization, and the Free Methodist Church would not have come into existence.

When the new Church became a necessity in order that those excluded from the mother Church and those who were finally constrained to withdraw therefrom for conscience' sake might have a congenial Church home, and also in order to preserve Methodism in its original simplicity and purity, those who were instrumental in effecting it took good heed to see that a doctrinal statement on the subject of entire sanctification, embodying the teachings of John Wesley and formulated in most explicit terms, found its place among the Articles of Faith. So far as the author has been able to learn this was the first organized body of Christians on the continent thus explicitly to declare itself in its creed on the subject.

With its attitude thus definitely expressed, and with its object declared to be that of spreading Scriptural Holiness over the land, it also required that candidates for full membership should either be in the enjoyment of that perfect love that casteth out fear or promise to seek diligently until they obtain it. These things show that holiness was the central and dominating idea in the founding of the organization. This was long before any of the now numerous "Holiness Associations" came into existence-seven years prior to the organization of the National Holiness Association, which is oldest of them all-and many years before the founding of any of the "Holiness" Churches of to-day.

Moreover, at the time when the Free Methodist Church was organized the Earnest Christian, edited and published by B. T. Roberts, was the only publication in this country devoted explicitly to promoting the work of holiness save one, the Guide to Holiness. Until 1909, when its publication was discontinued, it continued faithfully to bear testimony to the doctrine and experience of full salvation, and that effectively, too, as thousands on earth and in heaven can bear witness.

From the very first of Free Methodist history its preachers have all been pledged to labor to their utmost for the promotion of holiness, in the distinctively technical sense of that term, and the ordinary Church services, as also all its more general evangelistic gatherings, have made the work of full salvation as prominent.

In view of the foregoing facts it must be evident to any unprejudiced mind that the Free Methodist Church was a pioneer of the now widely-spread Holiness Movement of the country, and a parent of that movement iii its manifold developments.

But another respect in which its influence relative to the work of holiness has been manifest, although indirectly, is in its reaction upon the Methodist Episcopal Church. At a Free Methodist camp-meeting in Rahway, New Jersey, some years ago, the Rev. William B. Osborne, of the Methodist Episcopal Church, and for many years prominent in connection with its missionary work in India, was present in the Sabbath morning love-feast, and in testifying said: "I have come fifty miles to attend this meeting that I might thank the Free Methodists for the privilege I have of preaching holiness in the Methodist Episcopal Church. I want you Free Methodists to keep right on as you are doing, even should you never see one soul converted directly as a result of your labors; for you are doing a great work in our Church, and in other Churches also. You make it possible for us to take a stand for God and righteousness we could not otherwise do." That brother, speaking his honest convictions, uttered a great truth illustrative of the influence of the Free Methodists as a people beyond the limits of their own communion.

2. The influence of the Free Methodist Church as a witnessing body and as an evangelizing agency has also been marked in its relation to the spirituality of the other Churches generally. The latter part of the testimony of the Rev. Mr. Osborne, as given in the foregoing, is also to the point here. "You are doing a great work * * * in other Churches also." The spirituality of the Free Methodist people generally, as also their uncompromising and radical stand for righteousness of every kind, is remarked by the fair-minded of other Churches in all parts of the country where they are known, and usually in terms of approval and in acknowledgement of the beneficent influence of their work. Even where, as is still the case in some instances, other Churches disfellowship and oppose them, the very ground and character of their opposition are a testimony to their influence in the direction of disturbing formalism and making it generally uncomfortable for false and superficial professors of religion.

A worthy Presbyterian minister made substantially the following statement to the Rev. William Manning, of the Genesee Conference, some years ago: "Mr. Manning, your people must not measure the extent of the good they are doing by the results seen in their own denomination. You are exerting a most wholesome influence upon the other Churches with which you come in contact. I represent a Church generally looked upon as quite decidedly unlike your people, and yet I am sure that the influence of the Free Methodist Church has done much to quicken spirituality in the Presbyterian Church wherever the two bodies have come in touch with each other."

Sentiments such as are instanced in the foregoing paragraphs frequently have been expressed by representatives of other denominations who are competent to judge, and of whose honesty in these statements there can be no reasonable doubt.

3. Again, the influence of the Free Methodist Church may be traced beyond the bounds of its own communion in respect to certain other evangelistic movements which have blessed our own and other countries. It is a historic fact that the late Dwight L. Moody was instructed regarding the baptism with the Holy Spirit by two Free Methodist women of Chicago, and under their direction was led to seek and obtain the experience. He was laboring in the Y. M. C. A. work of the city with great earnestness, but with no such marked results as attended his efforts subsequently. Women were welcomed to their Yoke Fellow meetings, temperance services, noon-day meetings, etc. Among those who attended were "Auntie Cooke," as she has long been familiarly called, and Mrs. Hawxhurst. They felt a deep interest in Moody, and used to tarry after the service to speak with him regarding matters of experience, and particularly to urge upon him the importance of seeking the baptism with the Spirit. They also experienced great travail of soul in praying for him to the end that he might receive his Pentecost; and the author sat by his side in Buffalo, and heard him tell to thousands of how he searched the Scriptures on the subject which those "plainly-dressed and shining-faced women" had been urging upon him until, fully convinced that the doctrine was Scriptural, and that the baptism was for him, he went on his knees in his room in New York resolved never to rise until he should receive the promised Comforter. In concluding the statement he said, in substance, "Whatever success has attended my evangelistic labors has been due to the baptism with the Spirit I then received."

It is also true, though not generally known, that Jerry McAuley and his great work in Water Street Mission were largely the products of Free Methodism. The Rev. J. S. Bradbrook, of Binghamton, New York, who used to be the editor of McAuley's paper published in the interest of the mission, was probably as well informed as any one in the country respecting the facts of McAuley's religious experience, and also regarding the Water Street Mission under his supervision.

He has given an interesting account of the conversion of Jerry McAuley through the instrumentality of Samuel Irwin; of his reclamation through the efforts of '"Brother Little," another Free Methodist; of the conversion of Samuel H. Hadley, and of the work of the latter. It appears, too, from what he has written that through their association with the work of Water Street Mission The Free Methodists were indirectly influential to some extent in giving spiritual character to the - organization of the Salvation Army.

The following is Mr. Bradbrook's version regarding these things:

Just about the time Brother Sam. Irwin joined us he went with "Awful" (Orville) Gardner to Sing Sing prison to talk with the prisoners. Orville had recently been converted at a little town above New York City, where he went to meet his wife, he having just served a sentence in Blackwell's Island for breaking a man's jaw with his fist.

 

Jerry McAuley was present in line , serving a fifteen-year sentence for river piracy, and was converted immediately after their visit, as a result of their talk. (Authority: Jerry, Sam, and "Awful" Gardner himself, while my guests at Dover for a few months).

Jerry joined the Norfolk Street Methodist Episcopal Church after having been released from Sing Sing, but was so disgusted with what he saw there that he gave up everything and returned to his drink and river piracy as before.

A man by the name of Little-a Free Methodist, Brother Irwin and others informed me-was working as a slum missionary and had a little mission of his own. lie got after Jerry night and day, following him into saloons, on the streets, etc. Jerry would run from him when he could. Finally, by advice of his associates one night, full of whisky, he went after Little, and securing entrance to the mission room after meeting hours, proceeded to "put a head" on him, and forever stop further interference on Little's part with his own reckless rush to ruin. The plan was all right, and might have worked to perfection but for one thing, viz.: Little was the better man, and after a few moments, with the loss of a few splintered wooden benches, Jerry was pinned to the floor; and when Little asked, "Now, Jerry, will you be still?" Jerry very reluctantly replied, "Pwhat else can I do, Little? Sure, yez have me quiet now."

Little took him up stairs, fed him, put him into a good bed and was so kind to him that he broke down and started again-to stay. Jerry himself was my informant as to this; and always called Little "that Free Methodist missionary."

Jerry started his Water Street mission, but in the meantime had been encouraged and helped by a number of Free Methodists of New York. He had for his first helpers Brother and Sister Frank Smith, of the Brockport, New York, Free Methodist class, and they gave him valiant help, and actually formed and fashioned the sturdiness of Christian rule and character that afterward made him the success he became.

During his mission life the New York pilgrims [Free Methodists] * * * made a large part of his active workers In the mission meetings. The Brooklyn pilgrims [Free Methodists) and our German Free Methodists were regular helpers, and their prayers, testimonies and thoroughness gave tone and depth to the meetings, overbalancing the superficial work to be expected from worldly professors who were attracted to the mission and participated in the exercises.

Sister [Jane] Dunning's girls helped very much there, and two of them became very closely identified with that work, viz.: Sisters Pangborn and Sherwood, the latter being "Mother Sherwood," who was Hadley's main stay, and was buried from the Water Street Mission with great mourning and quite a public funeral. [Portraits of these women, with tributes to their memory, may be found in Hadley's, "Down In Water Street."]

Brother Joseph Mackey and Brother Irwin actually had as much (if not more) to do with Samuel H. Hadley's conversion and continuance in the Christian life as Jerry himself; for Jerry was openly opposed to him, and refused for a while to permit him to speak In the public services, even after Hadley had appealed to the trustees of the Cremorne Mission * * * for indorsement. Mackey and Irwin for years attended Jerry's services, especially in Cremorne Mission, rarely missing a service; and Mackey put in a great many dollars.

I was editor of the Jerry McAuley newspaper from the first number, and remained such until the second year, attending every meeting there, and helping otherwise-a Free Methodist also.

Mr. John B. Gough told me he came from his London tour with Mr. William Noble, a coworker of marked ability and prominence in England on temperance lines. Noble was so taken up with the clear testimonies of those redeemed men and women (in Water Street Mission) and the devotedness of Brother and Sister Smith that he declared to Mr. John B. Gough, "I will never lecture on temperance again while I live. We don't go far enough. I shall go immediately back to London, and, securing the great Music Hall, will open just such meetings as these and keep It up till I die."

 

He did so, and was very successful. To this point my Information was verified, as Jerry also mentioned the same thing to me frequently. Mr. Gough gave a lecture or two at the mission for the benefit of the work, and I reported his talk and had several conversations while submitting the press proofs to him; and It was on one of these occasions he spoke of the matter. The matter, if true, is of much importance, as it actually makes the work done for Jerry and with him by Free Methodists the means of the Salvation Army taking the trend and line of work that has since astonished the world. This Is Jerry's statement:

"The meetings in the great Music Hall held by Mr. Noble attracted much attention from religious workers in London, and throughout England also. Among others drawn to hear and see the new movement for the redemption of the 'submerged classes' were William and Catherine Booth, then engaged in Christian work among the poor of London. They caught the inspiration there, as Noble caught the Infection at Jerry's mission, and the Booths declared, as Noble did, before them, "This is the line. This is just what we were looking for," or words to that effect; and the present Salvation Army line of work and organization followed right along Free Methodist lines, as taught Jerry by them at first, then Noble by Jerry, then the Booths by Noble."

A number of years passed, and one day a stranger called at his door and inquired, "Does the Rev. Mr. H-live here?" On being answered in the affirmative, he said in substance: "You don't know me, but I know you. My name is Fuller. I was formerly a Congregational clergy-man in the State of Ohio. A number of years ago I heard you preach a sermon on 'The Lord's Coming' one Sabbath afternoon at a camp-meeting in Ridgeville, Ohio. It was the first discourse I ever heard on that subject. It set me to thinking and studying, led me to new views of Scripture, and resulted in the renewal of my consecration to God, and in my call to the foreign missionary work; and for the past six years my wife and myself have been laboring in India under the auspices of the Christian Alliance. I am returning to my home on a furlough, and have stopped off here to thank you for the preaching of that sermon at the Ridgeville camp-meeting."

That man was the Rev. M. B. Fuller, who has for many years been one of the chief representative men of the Christian Alliance in connection with their India work, and whose first wife, of precious memory, wrote the book entitled, "The Wrongs of Indian Womanhood." Mr. Fuller is now editor of the India Alliance.

Another philanthropic and evangelistic work which was largely aided and influenced by Free Methodist workers was known as Providence Mission, New York City. This institution, which was organized chiefly for ministrations among the sick and the poor, was under the supervision of Dr. Sabine, a Christian medical man of philanthropic disposition, who gave largely for its maintenance and devoted himself personally to the work for many years. His foremost workers were chosen from the Free Methodist Church, as he alleged, because of their superior spirituality and efficiency. Mrs. Jane Dunning was for a long time his chief dependence, and Lida Dunning Lamont and Jennie Pierce were also among his most trusted and valued helpers. The work of this mission became quite famous, and its character and effectiveness were acknowledged to be largely due to the influence of the workers chosen from among the Free Methodist people.

4. In its attitude toward reforms the Free Methodist Church has also made its influence prominently felt beyond the limits of its own communion. It has ever stood in the foremost ranks of the reform forces. Organized at a time when the anti-slavery reform was reaching its culmination, among its General Rules was one forbidding "the buying, selling, or holding of a human being as a slave." From that day forward Free Methodism was ever aggressively devoted to the abolition of slavery until the doom of that "sum of all villainies" was forever sealed.

In relation to temperance reform and the prohibition of the liquor traffic its attitude has ever been equally radical and aggressive. The foremost champions of this reform, from the platform, through the press, and in their private utterances, with one consent declare that wherever they find a Free Methodist they are sure of finding a helpful friend of the cause, and acknowledge that the attitude of that people as an organization is a powerful aid to the work in which they are engaged. The influence of their women in connection with the Woman's Christian Temperance Union is worthy of particular mention under this head. They are devoted, uncompromising and faithful to the very best of their ability, and the wholesome character of their influence is generally acknowledged.

The anti-secrecy reformers have also found in this people strong and reliable allies wherever they have met them. In fact, they are pioneers in this reform, so far as relates to the Church's attitude on the subject; and, so far as the author knows, they are about the only people that have not compromised or receded from their original position on the subject in some degree.

Then, the attitude of the Free Methodists respecting free seats in the Churches, congregational singing, simplicity and plainness of attire, and their constant and universal agitation on these subjects, have been among the forces that have effected remarkable changes around us in these several respects. The agitation has not always been with wisdom, it is admitted; and what work of reform, or even of religious revival, ever was carried on with no breach of the law of wisdom and propriety? But, notwithstanding all the mistakes made by over-zealous and poorly-balanced men and women, the influence of the Church as a whole has been extensive and beneficent relative to these things. The rented pew system and the monopolizing of the song services in the Churches by their choirs, which were the well-nigh universal rule fifty years ago, have largely gone out of date, while modesty and simplicity of attire, particularly among Christian workers and representatives of the Holiness cause, have become very much more common. It is but reasonable to suppose that the attitude and example of this people have been among the influences that have effected these changes.

5. Finally, the Free Methodist Church has exerted in no inconsiderable degree beneficent influences beyond its own denominational bounds through the work done in its various schools. Through no other single agency does a Church's influence become more cosmopolitan than through its educational institutions. While these schools are denominational as to their ownership and administration, they are, with all their benefits, open to and attended by the representatives of all denominations.

In Greenville College, while the author was President, there were among the students, and as boarders in the college family, Methodists, Baptists, Presbyterians, Disciples, Mennonites, Episcopalians, and Roman Catholics, besides many that were from families of no particular religious persuasion. These students were regular in attendance at family worship, chapel services, and at the Sabbath morning service in the Free Methodist Church. No effort was spared to make stalwart Christians of them all, although the matter of their various denominational affiliations was not interfered with. Some of them ultimately became Free Methodists, but many of them did not. Of those who did not many were greatly benefited in various ways, and went forth under the inspiration of the ideals received at the College to labor in various fields for the uplift of humanity.

Similar conditions have prevailed in all the schools of the Church. As a result there are ministers of the Gospel, missionaries, teachers, and men and women engaged in numerous other kinds of philanthropic work, in nearly every part of the world who received their educational equipment, and most if not all of their spiritual qualifications, in some one or more of these various schools. In India, Africa, China, Japan, Persia, Ceylon, Santo Domingo, and in fact in nearly every country on the globe, the influence of these educational institutions is constantly pulsating through the labors of such of their alumni as are not members of the Free Methodist Church, in religions, educational and philanthropic lines. Who can estimate the influence of the Church beyond the limits of its own communion exerted through this agency alone?

The Church ought to have exerted a much wider and more powerful influence upon the nation and the world than it has; yet, when we remember the smallness of its beginning, the limited character of its resources, the zealous and often unrighteous competition it has had to meet, and the well-nigh universal opposition it encountered for many years, and which is by no means at an end yet-when we look at what has been achieved in the light of these things, we surely have reason to exclaim: "What bath God wrought?"