ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, (that is, sedition) but as the servants of God.' "2. But should this interpretation appear to be too feebly supported by the testimony of facts, still the words themselves will be found to inculcate rather the duty of obedience than to describe the extent of it, for while they enforce the obligation by the proper sanctions of christianity, they neither enlarge nor contract the limits by which it is bounded. In like manner, the same Apostles enjoin servants to be subject to their masters, children to obey their parents in all things, and wives to submit themselves unto their husbands; yet, no one doubts that the commands of masters, parents, and husbands are often so immoderate, unjust, and inconsistent with other obligations that they both may and ought to be resisted.* Hence, we are at liberty to infer, that if unlimited passive obedience leads, as it could not fail to do, to the imposition of commands equally immoderate and inconsistent with other obligations, a similar resistance would be justifiable on the part of a people exposed to such commands. After so full an account of what seems to be the general design and doctrine of these much agitated passages, little need be added in explanation of particular clauses. St. Paul has said, Whosoever resisteth the power, resisteth the ordinance of God.' This has been considered as an authority for the most superstitious views of the regal character. But surely truth has been sacrificed to adulation; for, 1st, the expression is just as applicable to the elective magistrates of a pure republic, as to an absolute hereditary monarch; and, 2nd, it is not the supreme magistrate individually, but the officer, be he high or low, to whom obedience is due. The divine right of kings is, like the divine right of constables, a right ratified by the Divine approbation, so long as obedience to their authority appears to be conducive to the common welfare. Princes are ordained of God only so far as his will sanctions every law of society which promotes the happiness of man; and thus, without any repugnancy to the words of St. Paul, they are by St. Peter, denominated the ordinance of man.'" Louth. W. B. CORRESPONDENCE. ON THE EMPLOYMENT OF AN EVANGELIST OR REVIVALIST. THE latter word is added, because the work contemplated by the writer is that of building up Churches already existing, rather than of establishing new ones. It has long been thought by the writer, that 66 a man full of faith and of the Holy Ghost," resembling Stephen, Philip, &c., might, with unspeakable advantage to our Churches, and to perishing sinners, be employed by our Connexion, or rather by a few Churches, or even individuals, in visit ing the Churches that would accept his labours, and stirring up their pure minds by way of remembrance, or arousing them from lethargy, or saving them from death. We that are employed in watching for souls, being men of like passions with others, would be much benefited by the occasional visit of one of more eminent piety than ourselves. Our "helpers in Christ Jesus" would be quickened, and rendered more efficient, and more beloved. In most Churches there are some whose activity and spiritual health the pastor has long laboured in vain to promote. In most congregations there are some who have steadily resisted all endeavours to secure their practical regard to the one thing needful, on whom appeals from another tongue, the exhibition of the truth with some variation of form, might, through God's blessing, How strikingly does Mr. Kiddall's principle of passively giving Cæsar all, militate against the injunction to provide for his household, on pain of being branded an infidel by the God of heaven.-W. B. be availing. Is there any probability that notwithstanding the exception of marrying these will be saved without the adoption of the widow of a deceased brother, who died some extraordinary measure? If, by any childless, the prohibition of marrying a lawful means their ruin can be prevented, brother's widow be absolute, (Lev. xviii. 16) who is unwilling to assist? 1 Cor. ix. 22. I see not on what ground it can be otherThe visit of such a brother would bring wise than absolute, that a woman should many careless youths, and many halting not marry the husband of her deceased sisbetween two opinions, to the Lord's side; ter. The case seems perfectly parallel, the whilst He that died for sinners would be reasons entirely the same. In the case of a magnified in their present obedience and man not being allowed to marry his aunt; future glorification. whence our laws conclude, that a woman ought not to marry her uncle, some difference may be marked; a reversal in the superiority of relation takes place in the one instance, and not in the other. But even this cannot be urged in the case in point. Who can examine the reports and statis. tics of our Churches as they appear in the Minutes of our Associations without intense anxiety? The employment of a suitable Evangelist would increase the number of conversions in our more prosperous Churches, would preserve some of our Churches from extinction, and others, degraded, miserable, and useless, would be elevated, made happy and efficient. The result of brother Pulsford's labours among the Particular baptists might be adduced in support of preceding assertions, and with equal force, the labours of brother Tunnicliffe amongst some of our Yorkshire Churches. The disadvantages attendant in some places on brother P.'s labours on account of differing Calvinistic sentiments, do not exist amongst us. If Churches do not take up this plan, let eight or ten persons, more or fewer, regarding this as an excellent way of coming to the help of the Lord, and possessing the means of supporting an evangelist, seek out their agent, make themselves, or a part of their number, the managing committee, and commence a correspondence with some of the pastors of our Churches, and with some Churches that are without pastors. Let the evangelist be publicly and solemnly set apart to this work. Let the consent of the Churches, and of the pastors when they exist, be invariably given previous to his visit. The present, on many accounts, are stirring times. Error, yea, damnable heresy, is most zealously propogated. An excite. ment, an extraordinary and extensive excitement, on behalf of the truth as it is in Jesus, is a special desideratum. Let us not sleep, but arise, and shine. "Whatsoever our hands find to do, let us do it with our might.," I remain, yours, OBLIGATUS ET BENEVOLENS. ON MARRYING A DECEASED WIFE'S SISTER. That these laws cannot be in all possible cases of moral obligation, must be admitted. It might be possible for a man and woman to be placed in the same situation as Adam and Eve in such matters; yet still, in all ordinary cases, some laws of this kind are needful, and highly beneficial; and I apprehend, in all countries professing christianity, more strict rules have been adopted, not only by legislators, but by missionaries and casuists, than were adopted by the heathen; yet St. Paul's language concerning him who had his father's wife implies, that the regu lations of the more enlightened Gentiles on this subject were right. The only fault in nominal christians has been, extending the restrictions beyond those in the divine law. But, if we reject the laws in Leviticus, we have no law of God on the subject; no, not against marrying sisters and brothers, or any relation. Now, can we think that God intended to set aside these laws in Leviticus, and give no other in their stead? Can we suppose that he meant to leave the christian Church without law? The laws in Leviticus are in full force, in all general cases; and therefore, as a casuist, I must consider the intended marriage as contrary to the law of God. The regulations and permissions of the judicial* law, about divorces and polyga my, being unsuitable to the more enlarged dispensation of the gospel, are particularly regulated by our Lord and his apostles; when therefore, as in the present case, no regulation is made, no intimation of change is given, it must be supposed that the law continues in force-whatever these laws are, they are not rituals, ceremonies, shadows of good things to come: so they do not pass away of course as the ceremonial law did. The principle of our laws appears to be this; that in the Levitical law "all the de (An Extract from Rev. Thos. Scott's Let. grees by name are not expressly set down; ters and Papers.) "I think that our law on this subject coincides with the divine law to Israel. If, for the Holy Ghost there did only declare That is, the law of the land among the Jews, versal obligation. as contradistinguished to the moral law of uni By an Act passed about eight years back, it was enacted, that such a marriage if solemnized should be, not simply voidable, but, null and void. "All things," writes the apostle, "are lawful to me, but all things are not expedient," may I then take my stand here, and say that it is "not expedient" to form such a connection for the following reasons: plainly and clearly such degrees, from a connection but it is positively opposed to whence the rest may evidently be deduced. the common law of England. As for example, where it is prohibited that the son shall not marry his mother, it followeth also that the daughter shall not marry her father. And by this parity of reason the case before us is determined Lev. xviii. 16. and xx. 21. forbid a man to marry his brother's wife (i. e. widow): therefore, it is inferred, a woman is not to marry her (late) sister's husband; for a woman stands in precisely the same relation to her sister's husband, that a man does to his brother's wife. The words of Bishop Jewel, in his printed letter upon this point, are as follows; "Albeit I be not forbidden by plain words to marry my wife's sister, yet I am forbidden to do so by other words, which by exposition are plain enough. For, when God commands me that I shall not marry my brother's wife, it follows directly by the same, that he forbids me to marry my wife's sister, for between one man and two sisters, and one woman and two brothers, is like analogy and proportion." To the Editor of the General Baptist Repository. SIR, Your Correspondent "Viduus" has requested an answer to the question, "Is there any impropriety in marrying the sister of a deceased wife." If you think it well to insert the following brief reply you will oblige, Your brother in Christ, OMICRON. The question does not refer to the law. fulness of such a marriage in a scriptural point of view, but is simply a question of propriety; with that part of the subject we have therefore nothing to do on the present occasion. It may, or may not be opposed to the requirements of the Word of God. By some it is contended that the interdicted marriage in Leviticus xviii. 16, is equally applicable to a marriage with the sister's husband; while on the other hand their opponents object that the precept contained in Leviticus xviii. 18, appears to sanction such a marriage, or at least presents no hindrance. It may therefore, perhaps, not be opposed to the "law and testimony" to form such First. That the wife will not be looked upon in society with the same complacency, as if no legal interdict rested on the marriage: and that this will be cause of great disquietude of mind to a sensitive female. Secondly. That the issue of such a marriage will be decidedly illegitimate in the eye of the law, and therefore it will "mar their inheritance." They will have no right or title to the name or inheritance of their parents. Lastly. That, in the event of the husband's death, without having set his house in order by will, the widow and children will be shut out from the enjoyment of every farthing of the deceased's property. It will be well to ponder these things in the mind; and I submit that they are sufficiently weighty reasons why such a marriage would be inconsistent with propriety. PENNY POSTAGE. So To the Editor of the General Baptist Repository. SIR, I feel disposed, if you will allow me, through this medium, to say a word or two respecting our penny postage. cheap and easy a mode of conveying letters is certainly a very great advantage and accommodation to all classes. I accidentally made these remarks to one of our ministers, a short time ago, when he replied, that he thought it cost him as much, or even more, now than formerly; for, when letters were seven-pence or eight-pence each, his friends, knowing he could not very well afford to pay for them, used to send them postpaid, and request him to reply without paying; but now, as the postage is so trifling, they do not think of making this request; and he has frequently to pay from one shilling to two shillings a week in replying to letters relative to the Saviour's cause. I know it is the practice of some friends, when writing to a minister requiring a reply, to enclose stamps; and, if all would adopt this plan, the evil would be at once remedied; and, when this is not done, I would recommend all ministers to send them replies without prepaying. "But a word to the wise is sufficient." Yours affectionately, A LAYMAN. QUERIES. If a General Baptist Church, was situated in a densely populated neighbourhood, where a very large Sunday School might be filled, where it is almost impossible to obtain a suitable place, and where the chapel is very substantial, but very low-could the Church or Trustees, or both united, build or cause to be built, a School Room over the Chapel, or on any other part of the premises not interfering with the accommodation for public worship, without violating the Trust Deeds, or rendering themselves liable to litigation. A FRIEND OF THE YOUNG. Has Matt. v. 23, 24. any relation to the Christian Church, and if so, how is it to be applied. S. T. fication of spirit, soul, and body, as menWhat am I to understand by the sanctitioned by the Apostle, in 1 Thess. v. 23. S.T. Is it right for Members of Christian Churches to send their dinners to the Public Bakehouse on a Sabbath-day! CONSISTENCY. REVIEW. SCRIPTURE NATURAL HISTORY; contain ing a description of quadrupeds, birds, reptiles, amphibia, fishes, molluscous animals, corals, plants, trees, precious stones, and metals, mentioned in the Holy Scriptures. Illustrated by engravings. Tract Society. 12mo., pp. 276. think you clear the brambles and thorns out of his way." This little book is well adapted to its purpose. By instructive and amusing examples the little scholar is led to think on and comprehend something of the philosophy of common things. THE CHRISTIAN ALMANACK FOR THE YEAR 1844. FOR 1844. THE title of this work sufficiently describes it. It is replete with useful and well- THE TRACT SOCIETY'S PENNY ALMANAC digested information, and will be of great service to such as are anxious to understand the Holy Scriptures, and have not access to larger and more costly works. THE SHEET DITTO. THESE almanacs are equal to similar publications of former years. The former LEARNING TO THINK. Tract Society. one contains a considerable amount of scien 18mo., pp. 180. "EDUCATING a boy without teaching him to think, is like dragging him through thorns and brambles: by teaching him to tific information, besides selections, hints for the garden, farm, notices of laws, taxes, lists of London bankers, members of parliament, peers, &c. OBITUARY. MRS. ELIZABETH ADCOCK, of Mel. bourne, departed this life on Saturday, Nov. 4th, 1843, aged seventy-three. The subject of the following short memoir was born at Breedon, April 4th, 1770, and was the only surviving daughter of William and Elizabeth Haimes; the former of whom died Dec. 4th, 1794, aged fifty-two; the latter, Oct. 19th, 1832, aged eighty-eight. These friends were members of the General Baptist Church at Melbourne in its early his. tory, namely, when it was a branch of that at Barton-in-the-Beans. Mrs. Adcock experienced good impressions at an early age; no doubt, mainly through the pious example and instructions of her parents. At the age of twenty one she became a christian, and was received by baptism into Church fellowship with the General Baptists at Kegworth, Mr. Tarrat being pastor. An essential fruit of real conversion is a deep solicitude for the spiritual welfare of " the ignorant, and them that are out of the way." If such characters are among our near relatives, it is natural that their salvation should command our first anxiety. This feeling was apparent in our departed sister immediately after she had professed to have been born again. She had a husband, for whose salvation she was anxiously concerned. To use his own language, "She gave him no rest until he became a disciple of Christ." These friends having a large family to provide for by their own industry, it may be supposed that many cares and weighty duties would rest upon the maternal parent. Under these, however, she seems to have made religion her principal thing. It seems to have diffused its hallowed influence through her spirit and conduct in all the relations of life. As a wife, she was prudent and affectionate; as a mother, tender and indulgent, yet judicious, and very anxious for the everlasting welfare of her children; as a mistress, affable and kind; as a tradeswoman, her Lord's precept, "As ye would that men should do to you, do ye even so to them," seems to have been the constant rule of her conduct. In relation to her christian brethren she showed the same consistency. She loved both the Saviour's followers and his cause. This was apparent, especially in her earlier years, in great hospitality and beneficence towards them. When in the vigour of life, and able to pay them the attentions she wished, it was her delight, on public occasions, to entertain ministers and strangers, and to have her house filled with pious guests. She wept with them that wept, expressing her sympathy in "deed and in truth." While she "did good unto the household of faith," as far as able she did so" to all men." The poor and needy in general were objects of her benevolence. Mrs. A's. demeanour and manners were characterized by great sobriety, gravity, and frankness. Having a sound and wellinformed understanding, and grace in her heart, she was superior to every kind of ostentation and duplicity. Indeed, flippancy and flattery seemed contrary to her mental temperament. A stranger's first interview might induce him to think that she was wanting in courtesy. An intimate friend, however, would know that she was kindness and sincerity clothed in a homely garb, which, the more it was examined, the more the character beneath it was admired. Having read much, especially the Holy Scriptures, her views of religious truth were clear and accurate. Hence she was grounded and settled, and, although severely tried, was "never moved from the hope of the Gospel." Her conversation on experimental religion was always very simple, and, when relating to herself, would run in an humble strain. Doubtless she had her failings, which she was ever ready to confess and la. ment. Christ was the ground of all her hope and joy. She lived by faith on the Son of God. For several years sister A. had been subject to asthma. In process of time other complaints, with the infirmities of age, came upon her. Under these she was patient. About three months since her complicated disease assumed a dangerous appearance. Death threatened her, but produced neither terror nor fear. The sting of death had been taken away. After she had been confined to her room about a month, hopes of her recovery were entertained. This circumstance was to herself a disappointment. To use her own language, she had expected soon to have been with Christ. While she was expecting her speedy departure, she pointed to the 307th hymn in Smith's Supplement, as expressive of her state of mind. The following are the first lines: "To Jesus, the crown of my hope, And waft me away to his throne." Again she began to sink under her complaints, which received an accession of strength by jaundice. She continued perfectly calm, resigned, and expressing her trust in Christ, and hope of heaven. A few days before her death, the writer asked her if any change had taken place in the views which she had for so many years professed to entertain on religious truth. Very promptly, and in her own homely style, she responded, "I am a real old General Baptist." This sentiment is consoling to those with whom she was immediately connected by christian bonds, coming from a person of her judgment and experience. These sentiments, fully understood and carried out, will bear the ordeal of death. On Saturday, Nov. 4th, her happy spirit left its mortal tenement to be with Christ. Mrs. Ad. cock has left behind a husband, four sons, a daughter, and an only brother. May they all follow her, who, through faith and patience, has now inherited the promises. Amen. INTELLIGENCE. THE YORKSHIRE CONFERENCE assembled at Lineholm Sep. 28, 1843. Mr. G. Hardy from Queenshead opened the public worship of God in the morning at half past ten, and Mr. W. Butler preached from Rom. xii, 2. 1. The Church at Bradford, through the medium of its pastor, presented grateful acknowledgments for favors received from the conference by the payment of interest on the debt of Prospect Place Chapel for many years. The Church requests the continuance of the same generous act for the ensuing year, and engages to collect, in various ways, about VOL. 5.-N. S. ten pounds for the Home Mission. The debt on the chapel has been reduced the last year, fifty-five pounds; and the Church is desirous of devoting its entire energies to this special object in future. 2. The following Churches have agreed to collect one shilling per annum per member in future for the Home Mission, viz, Heptonstall Slack, Halifax, Clayton, Bradford, Leeds, Burnley, and there is encouragement to hope that Shore and Allerton will conform to the same regulation. 2 Z 3. The church at Leeds, in a long letter, |