. them, much greater than that manifested among our brethren who reside in the same cloister; and their inducements to this conduct were the consideration that the Lord Jesus Christ lived in deep poverty in this world; and, leaving an example of pure undisguised affection, he has commanded us to copy it, and to enter by the strait gate, that has so many difficulties to our poor nature. The observations which I made on this people, occasioned me some very serious reflections on the subject of leaving that communion, which had, for so many ages, been the Catholic and continued my search: the people ridiculed me, saying, what do you want with such poor illiterate creatures? By persevering, I found some of the Anabaptists, with whom I could have more free, intercourse than with those at Antwerp; and although they were of the lower order of people, I, nevertheless, found them, in their knowledge so accurate, in their acquaintance of the scriptures so profound, and in their arguments so weighty, that I was greatly astonished. I asked them, if they had any teachers, or ministers? they informed me, there were none at the Hague, but at Leyden, Am-church; but then, I thought, sterdam, Haarlem, and other that would look like leaning too Dutch towns, there were many. much on my own wisdom: but, At my request, they gave me on the other hand, I considered direction to one at Haarlem, that the word of God was the but who could not speak Latin; only wisdom proper to be the he, however, introduced me to guide of man. I again conanother, who spoke Latin well; sidered my connections, my fafrom whom, as well as from ther, my old relations, and parothers, (for I conversed with ticular friends, and well knew many,) I received such inform- what I had to expect from ation as still more surprised them, who were all zealous me; and, instead of my cor- Catholics; on the other side, I recting their errors, as I pur- knew that the Lord Jesus posed to myself, they very Christ said, 'Whosoever loveth nearly brought me over to their father, mother, sister, or broopinions. As I continued some ther more than me, he is not time among them, I had fre-worthy of me, nor can he be quent opportunities of ascer- my disciple.' These opposing taining the doctrines they held, interests produced so much which appeared to me to be disquietude, that I sometimes scriptural; and I clearly saw scarcely knew in what they the deportment of their lives would issue. was that of men not conformed to the present world. They chiefly supported themselves by the labour of their hands; they were attentive to each other in necessity, and a cordial mutual love prevailed among "At length I adopted the plan to which I seemed most inclined, and wrote to my father, that it was my purpose to pursue my studies at Leyden, where, at that time, a number of learned men flourished; which I did; and with more success than I had hitherto done in any seminary. In the mean time, I kept up an intercourse with the Anabaptists. Sometimes I communicated information to them, but they usually imparted much more to me. "The prior farther observed, that he remained at Leyden nineteen months, and that, during that period, he had remarked some disunion among the people, which, he conceived, was carried to a needless length; especially on the subject of the Ban, or excommunication, and the avoidance,* in which many of the churches of the Mennonites, at that time, acted with the utmost rigour; and these were the reasons the prior assigned for not uniting himself with this people. "He closed his address by stating to this effect: I frankly confess, that I found among this people, many who feared God from the heart, and that to no common extent, which was apparent in their lives and conversation. They certainly were the occasion of my leaving the world, and entering upon the clerical profession; I might otherwise have been a noble, and supported the same style of life, as others, (to which the nobles present nodded their assent.) On this account, said he, I cannot hear, with approbation, the entire rejection of this sect; for, he added, in the work of rejecting, and condemning, we may very easily err. Let us then act a nobler part, and pray for all. That is your proper work, father, said the company. But, he replied, it is the work of every Christian to seek to promote the kingdom of Christ; and not to reject, or destroy any living man. This last sentiment seemed to excite the surprise of the whole company. One said, I never, in my life, heard such a relation. Another said, Father, you were in great danger; God discovered great love in delivering you. The whole company expressed their opinion on the account, as it respectively struck them. "After some conversation between the prior and one of the nobles, not on the subject before us, Bartel Louwer proceeds to relate, that some of the company addressed themselves again to him, and said: German, you have heard in what great danger this gentleman was of being led astray; however, he is a Catholic, and become a priest in order to save his soul. You investigate too much, according to your own account; unite yourself, then, to the original and unanimous Roman Catholic church, and you shall not err. The prior exhorted me, and said: As you are a traveller, and probably will continue to be one, always * The more rigid Mennonites carried the excommunication of unworthy members to an entire avoidance of the individual who was excluded. It formed a fruitful subject of controversy between them, and the moderate party; but it would prolong this article to an undue length, to detail a controversy; a full account of which may shortly meet the public eye in another mode. remember that God the Lord knows your works, words, and thoughts. He hears, sees, and knows you. If you act under an impression of that, at all times, you will learn the fear of the Lord, and this fear is the beginning of the wisdom, by which you shall know which is the right and which is the corrupt church; and having discovered this, you will, I am confident, make your choice accordingly. Thus he closed his address to me. state, is withdrawn, conscience awakened to its more lively exercises, and ready to set, even sins that were before scarcely noticed, full in their sight, while Satan tempts them to unbelief. They look over their evidences of grace, but a dark cloud hangs upon them, and they are afraid all is not right; that they have been deceiving themselves, and consequently have no right to apply any of the promises of comfort to themselves. Now, supposing "The nobles employed a this your case, what is to be number of arguments; question- done? Are you to give up ing, advising, and admonishing your hope in Christ? By no me, and making professions of means. It is our duty, as well friendship. The countess pur- as interest, to hope, even when chased the articles she desired" our souls are cast down withme to bring her; and thus I in us;" and, consequently, to took my leave of the whole as- believe and trust in the promises sembly, paying my respects to of mercy. So the prophet exthe nobles; all of whom re- horts us, when we "walk in quested me, that if I came in darkness and have no light." the neighbourhood of their re- When our evidences of grace, sidences, I would call on them; already received, fail us, and we assuring me a friendly recep- can derive no comfort from tion, and declaring their rea- them, let us turn our eye to the diness to have farther conver-fulness of Christ, from whence sation on the subject." all grace is derived to us; and, if we cannot go to him as saints, let us go as sinners; and he has assured us, "he will in no wise cast us out." Let conscience have its full scope, and bring all its charges against you in their fullest aggravations; admit it all, and plead guilty; but still hope. Jesus Christ came to save sinners, even the chief; and presents himself to you in that character. His arms of mercy are extended to invite and embrace you. His gracious language is," Come unto me, all ye that labour and are heavy laden, and I will give and nothing can inspire you with the love of holiness, but a humble trust there, nor any thing afford you true comfort but this. Give up your immortal interest into his hands; rest in his faithful word, and wait for the promised salvation in patience, and you will assuredly find it. You have my daily, constant, fervent prayer, that, as you find your "heart and flesh fail you," you may, with happy experience, be en you rest."-"Blessed are they who hunger and thirst after righteousness, for they shall be filled."" Let them come, and take of the waters of life freely." The question is, not what you have been, but what you now are? If even one of the chief of sinners in time past, yet, if now sensible of it, if sin itself be your aversion, what you hate, strive and pray against, and likeness to God be indeed your desire, your way is clear to all the promises of the gos-abled to say, and feel, that" the pel; you are the sinner that Lord is the strength of your Jesus seeks and has found; for heart, and your portion for else you would not have felt this ever.' The Lord Jesus, who aversion to sin, or desire after calls upon you to look to and holiness. To you, therefore, he trust in him, is as gracious as says, "Fear thou not; for I powerful, and as willing as able, am with thee: be not dis- to save. Fear not to commit mayed; for I am thy God: I the whole of your immortal inwill strengthen thee; yea, Iterest into his hands. The salwill help thee; yea, I will up-vation of sinners is the travail of hold thee with the right hand of my righteousness." Isa. xli. 10. In short, whatever doubts and fears may attend you, yet, committing your soul to Christ, and the mercy of God in him, with a desire of his whole salvation, as matter of pure grace, you will find mercy. He that delighteth not in the death of a sinner, but that he should repent and live, will not suffer you to perish, but save you to the uttermost. his soul. He will keep what you commit to him. His blood cleanseth from all sin. By his stripes we are healed. Blessed is the man that trusteth in him. Your affectionate friend, and brother in Christ, D.TURNER. ON THE MEANING OF THE WORDS οἶκος AND οἰκια. To the Editors of the Baptist Magazine. Think much on that delight- I BELIEVE a wish has been ful expression of the apostle, very generally felt, among your "God is love." You cannot readers, that controversial pathink too highly of his good-pers, on the subject of baptism, ness, nor of the all-sufficiency might, for some considerable and perfection of the sacrifice time at least, be excluded from of Christ, while you consider them as affording the strongest motives to repentance, and not as encouraging us to live in sin: the magazine; not, I apprehend, from a suspicion of the weakness of their cause, but from a desire to avoid, or allay, that bitterness of spirit, which such papers do commonly occasion or increase. It appears, however, that the time for which we had longed, and on the attainment of which we had begun to congratulate ourselves, is already expired. Another pamphlet, in support of infant baptism, has made its appearance, and has been hailed, by one reviewer, with joy approaching to triumph. I hope, for the sake of truth, of fair argument, and good breeding, it will not be long ere your pages exhibit a just character of this assuming and boasted performance. In the mean time, I trust, I shall not be thought to infringe on the province of the reviewer, if I enter on the investigation of one of the arguments it adduces in favour of infant baptism. I am induced to do so, more especially, because it must be confessed, that the argument is new, and has a very plausible bearing on the subject. The argument to which I allude, in substance is this: The words oikos and oikia, by our translators rendered indifferently house or household, have distinct significations. The import of the term oikia, includes all the inhabitants of a house; but scripture ALWAYS employs the term oikos, to denote kindred in the nearest possible degree; and, therefore, emphatically, children; while it uniformly, and necessarily, excludes servants. Hence it is inferred, that the apostles, who so frequently baptized the collection of persons, called an oikos, but never speak of baptizing an oikia, must have baptized infant children. I believe this statement is correct and adequate; but, without attending, at present, to the justice of the inference, let us try, by the scriptural use of the terms oikos and oikia, the validity of the distinction; and, in order to secure impartiality, let us judge of the obvious meaning of a few passages, before we know which of the terms is employed. "Into whatever house ye enter," said our Lord to his disciples, "first say, Peace be to this house." Now, on whom are we to suppose that the disciples were to invoke this blessing? On any one part of the inhabitants, exclusive, or even irrespective, of the other? Surely, not. Their mission had equal respect to all the inhabitants of every house they entered. To the blessings. they had to propose, all were equally welcome; and they were bound to use equal endeavours with all, to procure their acceptance. Does it not appear, therefore, that the word here rendered house, whatever it may be, refers to all the inhabitants, without any distinction between kindred and servants, and that it * Facts and Evidences on the Subject of Baptism. In three Letters to a Deacon of a Baptist Church. By the Editor of Calmet's Dictionary. ↑ Evangelical Magazine, for September and October. Facts and Evidences, Letter ii. pp. 24-26. Letter iii. pp. 3-7. § Luke, x. 5. VOL. VII. 3 Y |