are the German denominations used to dis- church. See Rues, Nachrichten, p. 93, 94.
tinguish these two sects. The same terms [For Rues asserts, that he had seen a docu-
have been introduced among the Protestants rnent, according to which, an old minister of
in Holland ; the fine denoting a set of peo- the church at Gouda affirmed before notaries
pie, whose extraordinary, and sometimes fa- and witnesses, that the Waterland churches
natical devotion, resembles that of the Eng- had never bound themselves by any partic-
lish Methodists ; while the gross is applied ular Confession of their faith ; but that Rys
to the generality of Christians, who make no drew up this Confession for some English
extraordinary pretensions to uncommon de- Baptists, who retired to Holland, but would
grees of sanctity and devotion." Mad.] not unite themselves with the Waterlanderg

(19) See Fred. Spanheim, Elcnchus con- until they had ascertained what their doc-
trovers. Theolog., Opp., torn, iii., p. 772. trinal views were. Rys however, solemnly
This sect are also called Johannitcs, from declared, that this Confession should not af-
John de Ries, [Hans de Rys], who in various terwards be binding on any one, but &;*uld
ways was serviceable to them, and in par- be regarded as a mere private writing, which
ticular, with the aid of Lubber t Gcrardi, in had reference only to the time then present.
1580, composed a Confession of faith. This Schl.~\

Confession, which exceeds all the others of



HISTORY OF THE ANABAPTISTS OR MENNONITES. 211

appellations from the majority of their respective partisans. To these
were added a third sect of Germans ; for many [followers of Menno] had
removed from Germany, and settled in Holland and the Netherlands. But
the greatest part of the Flandrians, the Frieslanders, and the Germans,
gradually came over to the moderate sect of Waterlanders, and became
reconciled to them. Such of the more rigid as would not follow this ex
ample, are at this day, denominated the old Flemings or Flandrians ; but
they are far inferior in numbers to the more moderate [or the WaterlancU
ers],

12. As soon as fanatical delirium subsided among the Mennonites, all
their sects, however diverse in many respects, agreed in this, that the prin
ciples of religion are to be derived solely from the holy scriptures. And
to make this the more manifest, they caused their Confessions of faith, or
papers containing a summary of their views of God and the right mode of
worshipping him, to be drawn up almost in the very words of the divine
books. The first of these Confessions both in the order of time and in
rank, is that which the Waterlanders exhibit. This was followed by oth
ers ; some of them common ones presented to the magistrates, and others
peculiar to certain parties. (20) But there is ground for inquiry, whether
these formulas contain all that the Mennonites believe true ; or whether
they omit some things, which are important for understanding the internal
state of the sect. It will be seen indeed, by every reader who bestows on
them but a moderate degree of attention, that the doctrines which seem
prejudicial to society, particularly those respecting magistrates and oaths,
are most cautiously guarded and embellished, lest they should appear alarm
ing. Moreover, the discerning reader will easily perceive, that these points
are not placed in their proper attitude, but appear artificially expressed.
All this will be made clear from what follows.

13. The old Anabaptists, because they believed they had the Holy
Spirit for their guide and teacher, did not so much as think of drawing up
a system of religious doctrines, and of imbuing the minds of their people
with a sound knowledge of religion. And hence they disagreed exceed,
ingly, on points of the greatest importance ; for instance, respecting the
divinity of the Saviour, which some professed and others denied, and re
specting polygamy and divorce. A little more attention was given to this
matter, by Menno and his disciples. Yet there was, even subsequently to
his age, vast license of opinion on religious subjects among the Menno
nites, and especially among those called the Fine or the more rigid. And
this single fact would be sufficient proof, if other arguments were not at
hand, that the leaders of the sect esteemed it the smallest part of their
duty, to guard their people against embracing corrupt doctrines ; and that

(20) Hcrrn. Schyn treats expressly of it ; who have not yet ceased to contend

ihese Confessions, in his plenior deductio warmly, and who think that the points,

Histories Mennonitar., cap. iv., p. 78. And which he regards as unimportant to religion

he concludes by saying (p. 115): It hence and piety, are of vast moment. And indeed,

appears, that the Mennonites, from the time how could any of the Mennonites, before

of Menno, have been as well agreed in re- this century, believe what he asserts ; while

gard to the principal and fundamental arti- the parties among them contended about

dcs of faith, as any other sect of Christians, matters which he treats with contempt, as

But if, perchance, the good man should bring if their eternal salvation hung suspended on

us to believe so, he would still find it very them 1
difficult to persuade many of hi* brethren of



Bia BOOK IV. CENT. XVI. SEC. III. PART II CHAP. III.

they considered the very soul of religion to consist in holiness of life and con
duct. At length necessity induced first the Waterlanders, and afterwards
the others, to set forth publicly a summary of their faith, digested under cer
tain heads : for that rashness of dissenting and disputing on sacred subjects,
which had long been tolerated, had drawn upon the community very great
odium, and seemed to threaten to bring on it banishment, if not something
worse. Yet the Mennonile Confessions appear to be rather shields, provi
ded for blunting the points of their enemies arguments, than established
rules of faith from which no one may deviate. For if we except a por
tion of the modern Waterlanders, it was never decreed among them, as it
is among other sects of Christians, that no one must venture to believe or
to teach, otherwise than is laid down in the public formulas. It was an
established principle with them all, from the beginning, (as is evinced by the
general character and spirit of the sect), that religion is comprised in
piety ; and that the holiness of its members, is the surest index of a true
church.

14. If we are to form our judgment of the Mennonite religion from
their Confessions of faith which are in every body s hands, in most things
it differs but little from that of the Reformed ; but it departs wider from
that of the Lutherans. For they attribute to what are called the sacra
ments, no other virtue than that of being signs and emblems ; and they
have a system of discipline, not much different from that of the Presbyte
rians. The doctrines by which they are distinguished from all other
Christian sects, are reducible to three heads. Some of these doctrines are
common to all the sects of Mennonites : others are received only in cer.
tain of the larger associations ; (and these are the doctrines which render
ed Menno himself not perfectly acceptable to all) : and lastly, others
exist only in the minor and more obscure associations. These last rise
and sink, by turns, with the sects that embrace them ; and therefore de
serve not a more particular notice.

15. All the opinions which are common to the whole body, are found
ed on this one principle, as their basis ; namely, that the kingdom which
Christ has established on the earth, or the church, is a visible society or
company in which is no place for any but holy and pious persons, and
which therefore has none of those institutions and provisions which human
sagacity has devised for the benefit of the ungodly. This principle was
frankly avowed, by the ancestors of the Mennonites ; but the moderns in
their confessions, either cover it up under words of dubious import, or ap
pear to reject it : yet they cannot actually reject it; or cannot, unless they
would be inconsistent, and would deprive their doctrines of their natural
basis. (21) But in regard to the most modern Mennonites, as they have

(21) This appears from their Confessions ; Waterland Confession, they say : This po-

and even from those, in which there is the litical power, the Lord Jesus hath not cstab-

greatest care to prevent the idea from enter- lished, in his spiritual kingdom, the church

ing the reader s mind. For instance, they of the New Testament ; nor hath he added is

first speak in lofty terms of the dignity, the to the offices in his church. The Mennonites

excellence, the utility, and the divine origin believe, therefore, that the New Testament

of civil magistracy : and I am entirely will- church is a republic which is free from all

ing, they should be supposed to speak here evils, and from restraints upon the wicked,

according to their real sentiments. But af- But why, I ask, did they not frankly avow

terwards, when they come to the reasons this fact, while explaining their views of the

why they would have no magistrates in their church ; and not affect ambiguity and COB

community, they incautiously express what cealment ?
ii in their hearts. In the 37th article of the



HISTORY OF THE ANABAPTISTS OR MENNONITES. 213

departed in very many things from the views and the institutions of theii
fathers, so they have abandoned, nearly altogether, this principle respecting
the nature of the Christian church. And in this matter, sad experience,
rather than either reason or the holy Scriptures, has taught them wisdom.
They therefore admit, first, that there is an invisible church of Christ or
one not open to human view, which extends through all Christian sects.
And in the next place, they do not place the mark of a true church, as
they once did, in the holiness of all its members ; for they admit, that the
visible church of Christ, consists of both good and bad men. On the con
trary they declare, that the marks of a true church are, a knowledge of
the truth as taught by Jesus Christ, and the agreement of all the members
in professing and maintaining that truth.

16. Nevertheless, from that doctrine of the old Anabaptists respecting
the church, flow the principal opinions by which they are distinguished
from other Christians. This doctrine requires, I. that they should receive
none into their church by the sacrament of baptism, unless they are adults,
and have the full use of their reason. Because it is uncertain with regard
to infants, whether they will become pious or irreligious ; neither can they
pledge their faith to the church, to lead a holy life, It requires, II. that
they should not admit of magistrates ; nor suffer any of their members to
perform the functions of a magistrate. Because, where there are no bad
men, there can be no need of magistrates. It requires, III. that they
should deny the justice of repelling force by force, or of waging war. Be-
cause, as those who are perfectly holy cannot be provoked by injuries nor
commit them, so they have no need of the support of arms in order to their
safety. It requires, IV. that they should have strong aversion to all pen
alties and punishments, and especially to capital punishments. Because
punishments are aimed against the wickedness and the crimes of men ; but
the church of Christ is free from all crimes and wickedness. It forbids, V.
the calling of God to witness any transactions, or the confirming any thing
by an oath. Because minds that are actuated solely by the love of what is
good and right, never violate their faith, nor dissemble the truth. From
this doctrine follows likewise, VI. the severe and rigid discipline of the old
Anabaptists, which produced so many commotions among them. (22)

17. The Mennonites have a system of morals, (or at least, once had ;

(22) [This derivation of the Anabaptist where, in Germany, in Switzerland, in Bo-

tencts from one single principle, although it hernia and Moravia; and they were imbold-

appears forced, especially in regard to the ened by the Reformation, to stand forth

second and third points, yet must be ad- openly, to form a closer union among them-

mitted to be ingenious. But whether it is selves, and to make proselytes to their tenets,

historically true, is another question. Nei- From them sprung the Anabaptists, whose

.her Menno, nor the first Anabaptists, had teachers were men for the most part without

such disciplined intellects, as to be able thus learning, who understood the Scriptures ac-

systematically to link together their thoughts, cording to the letter, and applied the worda

Their tenets had been advanced, long before of the Bible without philosophical deductions,

the Reformation, by the Cathari, the Albi- according to their perverse mode of interpre-

genses, and the Waldenses, as also by the tation, to their peculiar doctrines concerning

Hussites. This can be shown by unques- the church, anabaptism, wars, capital punish-

tionable documents, from the records of the ments, oaths, &c. Even their doctrine con-

Jnquisition and from confessions ; and Mo- cerning magistrates, they derived from Luke

ihcim himself maintains the fact, in sec. 2 xxii., 25, and 1 Corinth, vi., 1, and the man-

tff this chapter. Those sects were indeed ner in which they were treated by the magis-

oppressed, but not exterminated. Adhe- trates, may have had a considerable influence

rents to their tenets were dispersed every on their doctrine respecting them.- Sckl.]



214 BOOK IV. CENT. XVI SEC. III. PART II.-UHAP. III.



whether they still retain it is uncertain), coinciding with that fundamentaj
doctrine which was the source of their other peculiarities ; that is, one
which is austere and rigid. For those who believe that sanctity of life is
the only indication of a true church, must be especially careful, lest any
appearance of sinful conduct should stain the lives of their people. Hence
they all once taught, that Jesus Christ has established a new law for hu
man conduct, far more perfect than the old law of Moses and the ancient
prophets ; and they would not tolerate any in their churches, whom they
perceived swerving from the extreme of gravity and simplicity in their at
titudes, looks, clothing, and style of living, or whose desires extended be
yond the bare necessaries of life, or who imitated the customs of the world,
or showed any regard for the elegances of fashionable life. But this an
cient austerity became in a great measure extinct in the larger associa
tions, particularly among the Waterlanders and the Germans, after they
had acquired wealth by their merchandise and other occupations : so that
at this day, the Mennonite congregations furnish their pastors with as much
matter for censure and admonition, as the other Christian communities do
theirs. (23) Some of the smaller associations however, and likewise the
people who live remote from cities, copy more closely and successfully the
manners, the abstinence, and the simplicity of their fathers.

18. The opinions and practices which divide the principal associa
tions of Mennonites, if we omit those of less importance, are chiefly the
following. I. Menno denied that Christ received from the virgin Mary,
that human body which he assumed : on the contrary, he supposed it was
produced out cf nothing, in the womb of the immaculate virgin, by the
power of the Holy Ghost. (24) This opinion the Fine Anabaptists or the

(23) [" It is certain, that the Mennonites man body ; but was in doubt, which of the va



in Holland, at this day, are, in their tables,
their equipages, and their country seats, the
most luxurious part of the Dutch nation.
This is more especially true of the Mennonites
of Amsterdam, who are very numerous and
extremely opulent." Mad. This was writ
ten about the year 1764, and at the Hague,
where Dr. Madaine spent nearly his whole
life. It is therefore the testimony of an eye
witness, residing on the spot. TV.]

(24) Thus the opinion of Menno is stated
by Herman Schyn, Plenior deductio His
tories Mennonitar., p. 164, 165: but others
report it differently . After considering some
passages in Menno s writings, in which he
treats expressly on this subject, I think it
most probable, that he was strongly inclined
to this opinion ; and that it was solely in this
sense, that he ascribed to Christ a divine and
celestial body. For whatever comes imme
diately from the Holy Spirit, may be fitly
called celestial and divine. Yet I must
confess, that Menno appears not to have
been so certain of this opinion, as never to
have thought of exchanging it for a better.
For he expresses himself here and there,
ambiguously, and inconstantly : from which
t conclude, that he gave up the common
opinion lespecting the origin of Christ s hu-



rious opinions that occurred to his thoughts,
to adopt in the place of it. See Fvslin s
Centuria i. Epistolar. a Reformator. Hel-
veticis scriptarum, p. 383, &c. Menno is
commonly represented as the author of this
doctrine concerning the origin of Christ s
body, which his more rigid disciples still re
tain. But it appears to have been older than
Menno, and to have been only adopted by
him, together with other opinions of the Ana -
baptists. For John Falricius Boland (Mo-
tus Monasteriensis, lib. x., v. 49, &c.) ex
pressly testifies of many of the Anabaptists
of Munster, (who certainly received no in
structions from Mcnno), that they held this
opinion concerning the body of Christ :

Esse (Christum) Deum statuunt alii, sed

corpore carnem

Humanam sumpto sustinuisse negant :
At Diam mentem tenuis quasi fance canalia
Per Marias corpus virginis isse ferunt.

[It is very probable, that this doctrine was
propagated, from the Manichseans of the mid
dle ages, to the Anabaptists. For thus Mo*
neta, at least, says, in his Summa adv. Ca-
tharos et Waldenses, lib. iii., c. iii., Dicunt
(Cathari) quod corpus spirituale accepit
(Christus), operations Spiritus Sancli, ex



HISTORY OF THE ANABAPTISTS OR MENNONITES. 21!)

yld Flemings, still hold tenaciously ; but all the other associations have
long since given it up. (25) II. The more rigid Mennonitcs after the ex
ample of their ancestors, regard as disciplinable offences, not only those
wicked actions which are manifest violations of the law of God, but like
wise the slightest indications either of a latent inclination to sensuality, or
of a mind unsedate and inclined to follow the customs of the world ; as,
for example, ornaments for the head, elegant clothing, rich and unnecessa-
iy furniture, and the like : and all transgressors, they think, should be ex-
communicated forthwith and without a previous admonition ; and that no
allowance should be made for the weakness of human nature. But the other
Mennonites think, that none but contemners of the divine law deserve ex-
communication, and they, only when they pertinaciously disregard the ad
monitions of the church. III. The more rigid Mennonites hold, that
excommunicated persons are to be shunned as if they were pests, and are
to be deprived of all social intercourse. Hence the ties of kindred must bo
severed, and the voice of nature must be unheeded. Between parents and
their children, husbands and their wives, there must be no kind looks, no
conversation, no manifestation of affection, and no kind offices, when the
church has once pronounced them unworthy of her communion. But the
more moderate think, that the sanctity and the honour of the church are
sufficiently consulted, if all particular intimacy with the excommunicated
is avoided. IV. The old Flemings maintain, that the example of Christ,
which has in this instance the force of a law, requires his disciples to wash
the feet of their guests in token of their love ; and for this reason, they
have been called Podonipta [Feet-washers]. But others deny, that this rite
was enjoined by Christ.

19. Literature and whatever comes under the name of learning, but
especially philosophy, formerly were believed by this whole sect to be ex
ceedingly prejudicial to the church of Christ, and to the progress of religion
and piety. Hence, although the sect could boast of a number of writers in
this century, yet not one of them affords pleasure to the reader, by either
his ingenuity or his learning. The more rigid Mennonites retain this
sentiment of their ancestors, quite to our times ; and therefore despising
the cultivation of their minds, they devote themselves to hand labour, the
mechanic arts, and traffic. But the Waterlanders are honourably distin-

alia materia fabricatum. Schl. And is it the Confession of the Waterlanders or that
not probable, likewise, that most if not all of John Rics, will itself confute this error,
the peculiar sentiments of the old Anabap- Add Herm. Schyn>s Deductio plenior His-
tists of Germany, originated from the influ- toriae Mennonitar., p. 165. [Rues (p. 16)
ence of that Manichoean leaven, which was attributes this doctrine solely to the old
introduced into Europe in the ninth century Flemings ; yet he states as their opinion,
by the Paulicians ; and which spread far, that the human nature of Christ, which God
and produced from that time onward various first created out of nothing, received its sup-
fanatical and enthusiastic sects, quite down port and growth from the blood of the holy
to the time of the Reformation 1 See the virgin Mary. At the same time, they ex-
history of the Paulicians, in vol. ii., cent, ix., plicitly guarded themselves against the charge
pt. ii., ch. v., and the chapters on Heresies, of partaking in the error of the Valentinians,
in the subsequent centuries. Tr.] by this doctrine. Menno embraced this doc-
(25) I perceive that many represent the tine, as Rues also maintains, because he could
Waterlanders in particular, as acceding to not conceive how the human nature of Christ
this doctrine of Menno respecting Christ s could be without sin, if it be admitted that
body. See Histoiie des Anabaptistes, p. it descended from Mary. But his disciples
223. Ceremonies et Coutumes de tous les appeal for proof to 1 Corinth, xv., 47, and
peupies du rronde, torn, iv., p. 200. But John vi., 51. Schl.]



816 BOOK IV CENT. XVI. SEC. III. PART II. CHAP. III.

guished from the others in this as well as in many other respects. For
they permit several of their members, to prosecute at the universities the
study of languages, history, antiquities, and especially the medical art, the
utility of which they arc unable to deny. And hence it is, that so many
of their ministers at the present day, bear the title of Doctors of Physic.
In our age, these milder and more discreet Anabaptists pursue also the
study of philosophy ; and they regard it as very useful to mankind. Hence,
among their teachers, there are not a few who have the title of Masters oi
Arts. Indeed it is only a few years, since they established a college at Am
sterdam, in which a man of erudition sustains the office of Professor of Phi
losophy. Yet they still persevere in the opinion, that theology must be kept
pure and uncontaminated with philosophy, and must never be modified by its
precepts. Even the more rigid Flemings also in our times, are gradually
laying aside their ancient hatred of literature and science, and permitting
their members to study languages, history, and other branches of learning.

20. That ignorance, which the ancient Anabaptists reckoned among
the means of their felicity, contributed much, indeed very much, to gener
ate sects among them ; with which they abounded from the first, much
more than any other religious community. This will be readily conceded,
by any one that looks into the causes and grounds of their dissensions. For
their vehement contests were for the most part, not so much respecting
the doctrines and mysteries of religion, as respecting what is to be es
teemed lawful, proper, pious, right and commendable ; and what, on the
contrary, is to be accounted criminal and faulty. Because they main,
tained, that sanctity of life and purity of manners were the only sign of
a true church : yet what was holy and religious, and what not so, they
did not determine by reason and judgment, nor by a correct interpre
tation of the divine laws, (because they had no men who possessed solid
knowledge on moral subjects), but rather by their feelings and imaginations.
Now as this mode of discriminating good from evil is ever fluctuating and
various, according to the different capacities and temperaments of men, it
was unavoidable that different opinions should arise among them ; and di