He was also put under a very expensive regimen. John Crickett was a star in the Methodist firmament of humble magnitude, but his light shone clearly and steadily. His He was buried in Luton churchyard, a fact justly noted in the "Youth's Instructer" for 1836 as one of the sacred and venerable associations of Luton Church. funeral is still remembered by one survivor. The attendance was large, and when the vicar, the Rev. Daniel Besley, himself an earnest Gospel minister, had closed the Burial Service, the Methodist mourners struck up a hymn of triumph. "Stay, stay," exclaimed the worthy cleric, with good-humoured deprecation, "till I get into the vicarage; and As no stone marks then a few lines to the memory of John Crickett and of his godly wife, who, nine years after, was also buried there? Happily there is still room on the monumental slab for a brief record. What hath God wrought in Luton since John Crickett used to preach in its little out-of-the-way chapel? So despised at that time were the Methodist preachers in Luton, that the now age-stricken man, who, when a boy, first showed Mr. Crickett the way to" the Rushmore meeting" in Luton, "was terribly ashamed and afraid lest any one should see" him. "And O, how glad I was," says he, "when we got out of the public street!" There are now four Methodist chapels in Luton town, two of them very large; a fifth where service is still occasionally conducted; and a sixth which is utilized for other Methodist purposes. Within the bounds of the parish there are six more. THE LESSONS OF THE PRESENT REVIVAL. In this article we propose to give the What the present religious movement, which has been carried on partly by Smith and partly by Moody and Sankey, teaches us, for the better performance of our work, is, 1. That the laity ought to preach more and be more employed in church work. The men mentioned above are all three laymen. In the New Testament we find nothing to show that the preaching of the Word, whether in the congregation or to those outside, is to be confined to a particular office. I believe that the clergyman should aim at getting as much spiritual work as possible done by laymen. At any rate he should employ them in holding meetings, speaking in aid of missions, conducting Sundayschools, visiting the sick and engaging in other work for God of a similar kind. See Spener's answer to the question: "Where are such people to be found?" "I think the preachers can themselves form them." 2. That the means of grace at present supplied by the Church are not sufficient to satisfy the wants of believers or win the unconverted. Believers must have opportunity for brotherly expression of views, fellowship in prayer, conversation about the concerns of the soul, etc. The Moravians with their associations, the Methodists with their Class-meetings, Moody with his after-meetings, Smith with his experience and inquiry meetings, supply precedents worthy of being taken to heart. But as regards people not yet brought to Christ, we must make our services, Biblereadings, etc., more interesting and attractive, by good singing, short prayers and addresses, by appointing several to speak in the same meeting, by banishing the common sacerdotal or sermonic tone, or substituting for it a kind of sermon that thrusts home, like those of Moody, Smith and such men. is also important that good lighting, heating and ventilation should be secured in the churches and meeting places. The people frequently sleep because there is not enough fresh air. In the large meetings held by Smith and by Moody these external matters were also very much taken into account. Can we reproach the world for preferring to go into a brilliantly appointed and lighted place of amusement rather than sit in the close foul air of a place for religious services? But we must not be afraid also to act on the aggressive. We must hold, when opportunity presents, services in a public-house, concert hall or other public room to which the people are accustomed to go, and where out of curiosity a larger or a different gathering can be found than in the church. In addition, the people must be invited (Luke xiv. 23) to come to these meetings as well as to the church and the smaller meeting. Our members, or rather those who frequent our smaller and more select meetings, are far too much afraid in this respect, and most preachers have by no means enough of the missionary spirit. The clergyman should, in his sermon, and in everything that he says, not only recognise, but also give prominence to, the actual and existing difference between converted and unconverted, ungodly and pious, nominal Christians and true Christians; he should address the unconverted as such, and invite them, if they wish to begin a new life, to come to him after the sermon, and join those who profess to be converted. Many good feelings and resolutions are brought about by the sermon, but are often lost because we do not strike the iron while it is hot. We 3. But the main point is, in our life and preaching to present a happy, joyful Christianity; ourselves overcoming sin and care, going before the people as lights in everything that is good, and testifying with power out of our own experience that Jesus saves; that not only the curse of sin is taken from us, but its power is also broken in us. are called to preach the Gospel, and we must before everything else avoid perverting the Gospel into a mere outward law, by our unbelief, exaggerated caution or self-righteousness. To inspire courage, invite with friendliness, throw the net far out, and win large numbers-this should be our task. The fundamental fault of much of the theology learnt at the universities is that it teaches only to distinguish correctly; to criticize. Judges and 4. We ought in general to be far more childlike and simple. Many clergymen and converted laymen imagine themselves called to be watchmen on the walls of Zion, and bound to speak a great deal about the signs of the times and their significance, as also about what will take place at the end of the world and such like. But our first object should rather be to bring dead souls to life. We are too distrustful and worldly wise. We are so terrified at the thought of making a mistake that we had much rather do nothing than undertake anything in which there might be faults. We ought to be as children, even if weak and erring. By falling, we learn to walk. Never venture, never win. Without practice no one will become perfect. We are so theoretical and so We ought to use all kinds of stiff! means; become all things to all men, change our voice (Gal. iv. 20, etc.) and fear no criticisms of man. 5. We ought more powerfully to use the Word of God in our sermons: some strong words of Christ or Paul. We often break off the edge by warding off with theological nicety all possible mistakes, quoting all the passages that seem to teach the opposite. When, for instance, the Word 66 says: Lay not up for yourselves treasures upon earth," many so preach on such a passage that one might suppose Jesus really meant we ought to make it our chief business to amass property, provided we did not forget to do good with it. Another,preaching on the missionary command, proves that every one ought to remain in his calling, and do as much good there as he can. Another is afraid to let the statements about the omnipotence of faith stand in their full force, and weakens them by too much talk about repentance, good works, love, patience and the like. The Bible ought in this matter to be our example. Look for instance, at the Epistle to the Romans on the one hand, and at that of James on the other. People who have to be brought to decision do not require to be led through all the depths of a matter, or to have it presented to them under all aspects, but should be wrought on by practical motives, not metaphysical reasons. Smith accomplishes a great deal by taking particular passages of God's Word that have to do with joy, forgiveness of sin, holy freedom from care, etc., and urging them with great power and, to a certain extent, in a one-sided way. It makes a fine impression when a passage of Scripture is presented with the confidence of personal experience. Also, Bible readings on "holiness," "faith," "heaven," "prayer," etc., are greatly to be recommended: by this means a series of passages that apply to a particular subject are sought out, read and very briefly expounded. 6. To lay stress on the now is of great importance. The preacher cannot see the heart of any one, and he knows not how each one stands as regards the truth. He must preach as if it were the last opportunity he had to present the Gospel to sinners, who may perhaps not live another day. He must therefore speak" as dying man to dying men." 7. The central position which is due to the preaching of faith may be learnt even by us from R. P. Smith. The preacher especially must himself have faith: a certainty that he is sent of God to save sinners, comfort the sorrowful, strengthen the But weak; and a confidence invigorated by prayer, in the success of his work, and that too in every sermon. the doctrines also which he teaches must present the same character. We often preach that a person is justified by faith alone, but becomes holy by his own efforts, assisted, it is true, by the Holy Ghost. That is false. Through faith we come to Christ, through faith we abide in Him, and abiding in Him is what makes us holy. 8. But what is it that hinders people from abiding by faith in Jesus, and thus ripening on in joyful growth into full Christian maturity? The answer must be: It is the sin, which has not as yet been definitely rejected, nailed to the Cross of Christ and laid in His grave. It is the cleaving to this or that accursed thing: the more or less conscious retaining of something which we ought to give up. This being the case we are bound to emphasize perfect sincerity, perfect consecration, perfect trust, etc. To this belongs the preaching of repentance in the way pointed out in Psalm cxxxix. We must say to Christians that sin, in their case, is something still more terrible than it is in children of the world; that Jesus will make us quite holy and unblemished, that He can and will save us from every sin; that we must commit ourselves without reserve to His care, trust Him with everything and expect everything from Him. 9. In the midst of all this, we must lay stress upon the fact that Christ has made an atonement for our sins. Be our failings or experiences what they may, that remains an unchangeable, undeniable fact. We say to a person longing for the forgiveness of sins, but almost yielding to despair: "But it is nevertheless true that Jesus has died for you; let this fact avail; only accept it as reality, no matter whether you feel anything of it or not." We must in just the same way deal with souls in every other stage of the spiritual life; in temptation, when they have sinned, when care oppresses them, etc., "Jesus saves me now!" is at all times applicable. It is never out of place. The complete, mighty, merciful, omniscient Saviour is always at our service, and He is more concerned than we ourselves about our welfare. We must present this objective fact to faith, despite all doubts. God is present. Jesus is near you. God will have all men to be saved. Such powerful words must be employed when dealing with souls, indeed, we must put them as weapons into the hands of the people. 10. Much singing; in family worship, in meetings; at the bedside of the sick, when they can bear it. Pauses for silent prayer and some other points may also be imitated. But on the other hand we must take care not to frighten away outsiders who come into a meeting by demanding from them all kinds of things that they are not used to. THE LESS-KNOWN METHODIST WRITERS. V.-DR. DANIEL MCALLUM. (Continued from page 41.) "As the fining-pot for silver, and the furnace for gold; so is a man to his praise." Nothing tests a man's character, his strength of sense and grace, more than outrageous popularity. This is especially true of pulpit popularity. A metropolitan preacher, who knew it from experi ence, compared it to the embrace of a bear, crushing with its merciless hug, and stifling with its rank breath. Young Dr. McAllum fought with this perilous beast at Haddington and Dalkeith, and came out of the arena unscathed. No doubt, his terrible bereavement proved a stern but merciful ally, and he buried all his fond ambitions in the grave of his young, devoted wife. But his simplicity of aim and strict habits of selfscrutiny were his real safeguards. He writes:— "March 13th, 1831.-Lately, in thinking how unprofitable I had been in my ministry, both to the souls of others and to my own, I have been in a measure cast down, and have questioned my call to the pastoral office. It is a crying inconsistency that I should have made sacrifices to unite myself to what I deem a spiritual priesthood, and, after all, should be so little zealous and so unwatchful; and it is affecting, in these circumstances, that I am so little useful. I know these are not reasons for deserting my work, but for redoubled diligence and prayer in the discharge of it." Three weeks after his wife's death he made the following record: 66 May 2nd. I felt strange but delightful consciousness that the spirit of my dear, dear Ann, was present with me. Tears of delight flowed down my cheeks; and, at length, I was enabled to say 'Thank God for this also;' and my heart rose in gratitude to Him." Brief as had been their union it was perfect. At the Conference of 1821 he was "admitted into Full Connexion," and received a strong proof of the high estimate which that assembly had formed of his judgment, by his appointment to visit alone the Shetland Isles, in order to ascertain the feasibility of a Methodist Mission amongst their hardy and neglected population. This commission he accomplished in the summer of 1822. He kept a minute journal of his experiences and observations during this brief expedition, which was published after his death. It evinces a keen and sensitive observing faculty, and a charming facility of description and narration. Nothing of interest or importance eludes his quick and searching insight. It is, in our judgment, in proportion to its size, quite as entertaining and instructive as Johnson's "Tour in the Hebrides," whilst the style is much more easy and elastic, being entirely free from monotonous mannerism. It is written in felicitously simple, gentlemanly English, uncorrupted by Johnsonese. He began his inspection on the day of his landing, by attending service in the kirk at Lerwick. He records : "The sermon was in a devotional strain, but seemed to me like a sword of true steel which wanted a point and an edge. There was little, if anything, of close application to the conscience." The next evening he preached in the Independent Chapel. Of this service he says: "I ought to make mention of the psalmody. Both in church and chapel it is singularly beautiful, and has an air of wildness in it that will not soon be forgotten by any one who has a taste for music. The congregation joined with great exactness and feeling. It was a season of comfort to me, and in heart I thanked God for the opportunity of inviting the inhabitants of the rock to sing. The first hymn was the 23rd Paraphrase from the 11th verse; a composition of great beauty and apparently appropriate to the occasion : 'Lo! former scenes, predicted once, Conspicuous rise to view; And future scenes, predicted now, Shall be accomplished too. Sing to the Lord in joyful strains, The universal song ; The cheerful notes prolong. 'Let Kedar's wilderness afar Lift up its lonely voice; |