sidered all such marriages as antiscriptural; and so they certainly are, insomuch that when a person of either sex can deliberately make choice of a companion for life, who is destitute of the fear of God, it is but too evident that religion is at a very low ebb in the soul of such an individual. A truly pious person, one whose heart is devoted to God, cannot take pleasure in worldly company; much less will such an one think of uniting for life with a worldly-minded companion. Our directory is sufficiently plain,— "Be ye not unequally yoked together with unbelievers." 2 Cor. vi. 14. "Come out from among them, and be ye separate," ver. 17. The admonitions of the apostle to the Corinthian converts, to forsake the society and pollution of their idolatrous neighbours, are applicable to christians generally; for whatsoever is loved more than God is an idol; and an unrenewed heart loves the world, its pleasures, its pursuits, or any thing, more than God. As well might light and darkness, fire and water, coalesce, as a truly pious character with one of this description. "Can two walk together except they be agreed ?" Amos iii. 3. As a christian it will be your desire to erect an altar to God in your family; a carnal partner will be a great hinderance to this: for though such an one may kneel with you at the throne of grace, yet it will be very discouraging to you to reflect, that it is mere outward worship, that your united prayers and thanksgivings are not ascending to the Father of mercies, that you are solitary in your devotional exercises, and that the heart of your companion is wholly unaffected by, and uninterested in, the service in which you are engaged, or perhaps considers it an irksome task. Beware, lest such an union occasion you to abandon family worship altogether.

Christian experience is subject to various changing vicissitudes; sometimes, possibly, your evidences may be bright, you may feel happy under a sense of the favour of God, and walk in the light of his countenance; then what a pleasure to communicate your happiness to your companion in life. Again, your experience may be dark, and your language may be, O that it were with me as in months past; how seasonable then would be a word of consolation and encouragement from your nearest and dearest friend. Frequently you may be harrassed with doubts and perplexities, then what a relief to unburden your mind to, and consult and advise with, your bosom friend: and if in error, either of judgment or practice, or in a state of spiritual declension, not less valuable and salutary, the faithful caution or admonition, administered in a christian spirit, with meekness and wisdom. Of these, and many other advantages, you will deprive yourself, if you act so unwise, so inconsistent a part, as to unite with one who is a stranger to religion.

Some, in prospect of such an unscriptural union, in order to justify themselves, urge, that they hope to bring the other party over. Alas! daily observation teaches us that there is much more danger of the bad corrupting the good, than hope that the good will benefit the bad. "Religion," say others, "is a personal thing." Truly it is so; and if you chain. yourself to a clog in your spiritual course, instead of running the way of God's commandments, you will drag on heavily; it will be a great injury to your personal religion, and very detrimental to your growth in grace.

Possibly some may say, "It is not as I please, what is to be will be: I must have the person who is alloted for me." Let such be assured, that the Divine Being has not passed any decree that shall compel them to act in direct opposition to his revealed will; and take care lest they be of the

number of those who make their fate by their folly, and then complain that there is no resisting it.

"Well," say others, notwithstanding all that can be said on the subject, I see many as good as I who do not attend to it." This may be true, yet it can be no reason that, because others transgress the law of God, you should do the same. The question is not what others do, but what saith the Scripture? you are at liberty to be married to whom you will," only in the Lord. 1Cor. viii 39. It is at your peril you overstep this limitation. Because others madly rush into ruinous connexions, is that any reason you should follow their example? View them rather as beacons for you to shun, than as patterns for you to imitate. It is an evidence of the low state of religion in the soul, when any one brings forward excuses to palliate and justify what God has forbidden; this is not that frame of mind which humbly asks, "Lord, what wilt thou have me to do?" Remember, "the friendship of the world is enmity with God; whosoever will be the friend of the world is the enemy of God." Take not, therefore, for your nearest friend, one of God's enemies; for whatever outward amiable qualities_the_carnal mind may appear to possess, it is still "enmity against God." Rom. viii 7. Nor do these remarks apply merely to the openly profane; in the present day, it is common to put on the appearance of religion by regular attendance on public worship, but dear young friends be not decieved, persons may assemble in the sanctuary of God, join in singing his praises, pass their opinions on different preachers, speak highly of some popular and favourite ministers, they may do all this, and much more, and yet be destitute of religion, "lovers of pleasure more than lovers of God." Consider friends, that to form an union for life, is perhaps the most serious and important of all earthly engagements. Others, if found to be unsuitable, may be dissolved, but on this depends your future comfort or unhappiness, so long as the life of both parties shall be continued; neither, probably, will the good or evil resulting from a proper or improper choice, be confined to yourself alone. Should you become a parent, it would be your desire above all things to bring up your children in the nurture and admonition of the Lord. If you have an irreligious partner, you will find this a very difficult duty indeed to perform; all your pious instruction and advice, instead of being seconded and enforced, will be counteracted by your companion, till, perhaps, wearied and disheartened, you will give up the attempt, and both you and your children may have to lament your unhappy choice to all eternity.

To avoid so great an evil, before you either make or encourage an overture of this nature, be careful to ascertain that the individual you have in view is decidedly pious: if opportunity is afforded, it might be advisable to inquire of some mature and judicious christian, who from long experience and observation, and moreover being unbiassed and disinterested in the matter, may be able to form a more correct estimate of the person than you can yourself. Above all, make it a matter of earnest and constant prayer to God, that you may be directed aright. "In all thy ways (and in this most important one especially) acknowledge him, and he shall direct thy paths."

GENERAL BAPTIST HISTORY.

Continued from page 208.

SOON after the affair at Nailstone was settled, John Taylor, who had been a principal sharer in the late persecution, removed to London, and in a short time after, David Taylor, who has already been mentioned, succeeded him as the regular preacher at Barton, and the other places adjacent. He had before introduced a person, whose name was Stephen Dixon, who now exercised as assistant to Taylor in the ministry. Dixon became acquainted with some of the Moravian brethren, and joined a society of that denomination at Pudsey, in Yorkshire. On his union with the Moravians, he introduced some of the brethren to the people at Barton and Ratby, and endeavoured, with his colleagues, to form the people into a Moravian Church. Dixon, however, continued only about a year in connection with the Moravians, being excluded their communion. Whatever was the real cause of his expulsion, it never came to the knowledge of the people at Barton. In consequence of Dixon's excommunication from the society at Pudsey, William Kendrick, a member of that society, and an intimate friend of Dixon, professed to be highly offended; insisting that Dixon was excluded without sufficient cause: and to show his dissatisfaction with the measure, withdrew from the society at Pudsey himself. This effected a still closer union betwixt Kendrick and Dixon, than had before subsisted. They both fell into the design of aiding the people at Barton, and accordingly contrived to fix their abode where they might do it with

convenience.

By the acquisition of these two men, who were both preachers, both at the service of this people, and seemingly zealous to promote their cause, they were considerably flushed with hopes of raising their small and despised interest. For whatever Dixon was in point of ability, Kendrick had a pleasing address, a Auency of speech, and a readiness of wit, which made him highly popular. And though the people had little knowledge of the nature, or necessity of church fellowship, there were a few, whom Kendrick and Dixon persuaded to form themselves into a body. And though there were only seven persons who composed this body, there were several who were waiting in a state of suspense, till circumstances might arise, which would direct them in their pursuits, and give a preponderancy to their wavering inclination.

The Church being formed, the seven persons who composed it, unanimously chose Mr. Kendrick and Mr. Dixon for their elders, and Mrs. Kendrick eldress. Numbers attended the public worship, and many were added to the society. At present they had no better temple than a dwelling house, and sometimes a chamher to preach in; which inconveniency, owing to the increasing number of their hearers, obliged them to think of erecting a meeting-house. It was presently determined, and speedily erected in Barton, at the united expence of the members, though there were few who possessed superfluity of property.

This new meeting-house was finished in the year 1745, and previous to its being opened, Mr. Kendrick went to London, and on his return, brought with him a Mr. William Collins, who was a preacher, in connection with Mr. William Cudworth. Mr. Collins preached the first sermon in the new chapel, and continued in the neighbourhood about a month, during which time he endeavoured

Whether Taylor joined any society in London, or continued to preach, or what were his motives for removing, is now unknown.

+ It has been affirmed, that Kendrick himself was excluded the Moravian church for immoral conduct, having first joined Whitfield, then Wesley; and being excluded by the latter, joined the Moravians. It is moreover said, that, after being excluded by the Moravians, they, out of tenderness to the man, and a regard to the cause of religion, refused to expose his faults, when an account of his character was requested by the people of Barton.

The dimensions of this their first meeting-house were about thirty-six by twenty-two feet. It had a convenient vestry, and chambers over the whole, designed as a residence for the single brethren, and single sisters of the community, in separate apartments, on the plan of the Moravians. The pulpit was large enough to hold eight or ten preachers of their description: and it was customary for all the preachers to sit there on public days, until they were too numerous to be all admitted.

to instruct the people in the nature and design of church fellowship and government. Conference-meetings were appointed, and held every Friday evening, for the purpose of promoting each other's spiritual improvement, and conducting the affairs of the Church: and several of the members who resided many miles distant, were regular in their attendance on these occasions, as well as the opportunities peculiarly appropriated to public worship. Their zeal contributed to their prosperity, and their prosperity in return, kept their zeal and activity alive.

But though they were embodied as a church, had a regular service, a place of worship, and officers to fill the various departments allotted them, they were yet a nameless society, except by those who loaded them with epithets of reproach. Though it was a matter in some respects of trifling consequence; yet as it respected the security of the public property belonging to the society, it was necessary the writings should specify to what denomination it should be conveyed. After some deliberation, it was judged proper to style themselves Independents, not because their views of either doctrine or discipline were conformable to the generality of those who bear that name; but indeed for the same reason that the Independents originally applied it to themselves; that is, they were independent of other religious societies, and were determined to be under no foreign control.

Though Mr. Kendrick and Mr. Dixon were elected elders, or the principal overseers of the flock, and took care to secure as much authority as they could to themselves, especially the former, yet others were occasionally employed in exhorting and preaching, as the labour increased. Mr John Aldridge and Mr. Whyatt were frequently engaged, having indeed done a little in this way before the meeting-house was built; but now were considered as regular preachers.

About the year 1746 Mr. Dixon made a journey to London, and visited Mr. Ault, who was a preacher rather of the Antinomian cast, and who also kept a school. Mr. Ault being disposed to visit Barton, left Dixon in the care of his school, and during his stay in the country, Dixon had so far neglected his duty, or was so far defective in capacity, that the school was nearly broken up: Mr. Ault was obliged to give it up entirely. On his declining the school, he returned into the country, and assisted Mr. Kendrick in preaching at Barton, in conjunction with the rest. His sentiments were nearly congenial with theirs, at least so far as each chose to be explicit, or seemed to understand the other; but soon after this Mr. Dixon began to imbibe and propogate universal salvation. Mrs. Kendrick inclined also to the same opinion, and being eldress, and pretty "apt to teach," she, with Dixon, created a rupture in the church, which issued in Dixon's expulsion. He afterwards removed to Annesley-Woodhouse, in Nottinghamshire, where he continued for several years; but it appeared too evident that his religious opinions were not the only ground of his exclusion.

Mr. Kendrick, who now began to be firmly fixed, and growing in the estimation of the people, engaged to set up a boarding school, and met with considerable encouragement from his friends. His new employment required him to be more stationary, and thus called some of the other preachers more to itinerate, and preach at the distant places. They extended their labours on every side: preaching at Hugglescote, Swannington, Hinckley, and many other places. The county was soon too contracted for them; and even distant parts of other counties they visited. Codnor, in Derbyshire; Annesley Woodhouse, and Hucknal Torkard, in Nottinghamshire; Wedgebury, Tipton-green, and Wolverhampton, in Staffordshire, were among the places included in their mission. New converts were added, some of which very soon commenced preaching. Among these were Joseph Donisthorpe, of Normanton-on-the-Heath, near Ashby-de-la-Zouch; John Grimley, of Donnington-on-the Heath; Francis Smith, of Melbourn, in Derbyshire, all of whom were men of good natural abilities, lively and active in spreading the gospel, and eminently useful as preachers.

In the year 1747, on account of the preaching at Swannington, several persons besides Mr. Francis Smith, attended from Melbourn, and invited the preachers there, to which they shewed no reluctance; but were "instant in season and out of season." The interest gained ground in Melbourn exceedingly, and in two or

three years a meeting-house was erected, and Mr. Smith was ordained elder in conjunction with Mr. Kendrick, by Mr. William Cudworth, who preached at Barton on the occasion.*

It will not excite surprise to find among these men, as well as others, some who were fond of power, and like the disciples of Jesus, striving who should be the greatest. This, however, appeared not so much among the new preachers, as was discovered in Messrs. Kendrick and Ault. The latter wished to have the preeminence over the people at Hinckley, while the former was unwilling to relinquish an iota of his dominion. It would have been intolerable for Mr Ault, who wished to be a ruler, to be subject to one whose station he envied; he therefore rebelled, fixed his abode at Hinckley, and raised a party to himself, though Mr Kendrick retained the old preaching house. Mr Ault from this time was never connected with Mr. Kendrick or any of his followers.

It was to the honour of the new preachers, that while those men to whom they had looked with deference and respect, were aiming to be "lords over God's heri tage," they were laborious in propagating the Gospel among their ignorant fellowcreatures. They carried the glad tidings of salvation not only to many towns and villages within their reach, but the hills of Charnwood forest+ echoed to their voice. Bagworth-heath became a consecrated temple to the living God, and the sacrifice of praise and adoration was offered from a hollow tree. The word of eternal life was freely and boldly proclaimed to listening crowds, and numbers were made partakers of its inestimable blessings. The rocks formed most noble pulpits for the zealous orators, and the scattered stones and hillocks served instead of pews for the weary travellers in the surrounding congregation. Some indeed there were who behaved with rudeness, and sometimes assailed the preacher with vollies of dirt, rotten eggs, and stones; but they knew how to "endure hardness, as good soldiers of Jesus Christ;" nor were they in the least intimidated by the insults and abuse they suffered in so good a cause.

(To be continued.)

REVIVAL AT HALIFAX.

In taking a retrospective view of the progress of the cause of Christ amongst us for the last few months, we are led to exclaim, "Behold! what hath God wrought." Truly it is "not by might, nor by power, but by my Spirit, saith the Lord." When we consider the number of dark minds that have been enlightened, the hardened hearts and rebellious wills softened and subdued, and the precious souls saved, through God's blessing on the feeble and imperfect instrumentality used, our hearts are filled with gratitude, and with the deepest humility we can say, "Not unto us, O Lord, not unto us, but unto thy name be the glory." God sometimes makes use of the weakest instrumentality to effect the mightiest of his purposes, that "the praise may not be of man, but of God."

The Redeemer's cause at Halifax has for years past been in a low state, the additions to the Church being but few, and those principally out of the Sabbathschool. This was deeply lamented by those who were alive to the best interests of Zion. Our attention was drawn to the subject of revivals of religion; conversation frequently turned to that subject, and prayer was offered for it. We obtained Finney's lectures, and Dr. Reed's pamphlet on Revivals, which were read by some who were interested in the subject. By reading, our minds were enlightened, and we were convinced that according to the means used God would give his blessing. We heard of revivals taking place in other Churches, and why

*It is proper to observe, that though Melbourn is twelve or fourteen miles distant from Barton, yet the people there, and in all the other places where any joined the Church, were considered as belonging to Barton, and attended there to receive the Lord's supper once a month. Mr. Smith was not ordained as elder over the people at Melbourn alone, but to take a part in the ministry at large. The principal places in Charnwood, commonly called Charley Forest, where they assembled for preaching, were on Ringing hill, near Whitwick, and on Bill-o-barrow hill, near Stantonunder-Bardon.