sect in the United Provinces, and in most respects the same with those who were, in other places, called Anabaptists. They had their rise in 1536, when Menno Simon, a native of Friesland, who had been a Catholic priest, and a notorious profligate, resigned his rank and office in the Catholic church, and publicly embraced the communion of the Anabaptists.

Menno was born at Witmarsum, a village in the neighbourhood of Bolswerp in Friesland, in the year 1505, and died in 1561 in the duchy of Holstein, at the country-seat of a certain nobleman not far from the city of Oldesloe, who, moved with compassion by a view of the perils to which Menno was exposed, and the snares which were daily laid for his ruin, took him with certain of his associates under his protection, and gave them an asylum. The writings of Menno, which are almost all composed in the Dutch language, were published in folio at Amsterdam in the year 1651. About the year 1537, Menno was earnestly solicited by many of the sect with which he connected himself, to assume amongst them the rank and functions of a public teacher; and hence he looked upon the persons who made this proposal as exempt from the fanatical frenzy of their brethren at Munster, though according to other accounts, they were originally of the same stamp, only rendered somewhat wiser by their sufferings, he yielded to their entreaties. From this period to the end of his life, he travelled from one country to another with his wife and children, exercising his ministry, under difficulties and calamities of various kinds, and constantly exposed to the danger of falling a victim to the severity of the laws. East and West Friesland, together with the province of Groningen, were first visited by the zealous apostle of the Anabaptists; from thence he directed his course towards Holland, Guelderland, Brabant, and Westphalia, continued it throughout the German provinces situated on the coasts of the Baltic Sea, and penetrated as far as Livonia. In all these places his ministerial labours were attended with remarkable success, and added to his sect a prodigious number of followers. Hence he is deservedly considered as the common chief of almost all the Anabaptists, and the parent of the sect which still subsists under that denomination. Menno was a man of genius, undirected by sound judgment. He possessed a natural and persuasive eloquence, and such a degree of learning as made him pass for an oracle in the estimation of the multitude. He appears, moreover, to have been a man of probity, of a meek and tractable spirit, gentle in his manners, pliable and obsequious in his commerce with persons of all ranks and characters, and extremely zealous in promoting practical religion and virtue, which he recommended by his example as well as by his precepts. The plan of doctrine and discipline drawn up by Menno was of a much more mild and moderate nature than that of the furious and fanatical Anabaptists, whose tumultuous proceedings have been recited under that article, but somewhat more severe, though more clear and consistent than the doctrine of the wiser branches of that sect, who aimed at nothing more than the restoration of the Christian church to its primitive purity. Accordingly he condemned the plan of ecclesiastical discipline which was founded on the prospect of a new kingdom, to be miraculously established by Jesus Christ upon the ruins of civil government and the destruction of human rulers, and which had proved the fatal source of dreadful commotions, frequent rebellions, and enormous crimes. He declared publicly his dislike of that doctrine, which pointed out the approach of a marvellous reformation in the church by the means of a new and extraordinary effusion of the Holy Spirit. He expressed his abhorrence of the licentious tenets, which several of the Anabaptists had maintained, with respect to the lawfulness of polygamy and divorce; and finally, he considered as unworthy of toleration those fanatics who were of opinion that the Holy Ghost continued to descend into the minds of many chosen believers, in as extraordinary a manner as he did at the first establishment of the Christian church, and that he testified this peculiar presence to several of the faithful by miracles, predictions, dreams and visions of various kinds. He retained, indeed, the doctrines commonly received amongst the Anabaptists, in relation to the baptism of infants, the millennium or reign of Christ upon earth for a thousand years, the exclusion of magistrates from the Christian church, the abolition of war, the prohibition of oaths enjoined by our Saviour, and the vanity as well as the pernicious effects of human science. But whilst Menno retained these doctrines in a general sense, he explained and modified them in such a manner as made them resemble the religious tenets which were universally received in the Protestant churches; and this rendered them agreeable to many, and made them appear inoffensive even to numbers who had no inclination to embrace them. It happened, however, that the nature of the doctrines considered in themselves, the eloquence of Menno which set them off to such advantage, and the circumstances of the times, gave a high degree of credit to the religious system of this famous teacher amongst the Anabaptists, so that it made rapid progress in various parts. And thus it was in consequence of the ministry of Menno, that the different sorts of Anabaptists agreed together in excluding from their communion the fanatics who dishonoured it, and in renouncing all tenets that were detrimental to the authority of civil government; and by an unexpected coalition they formed themselves into one community.

Though the Mennonites usually pass for a sect of Anabaptists, yet Mr. Herman Schyn, a Mennonite minister, who has published their history and apology, maintains, that they are not Anabaptists either in principle or in origin. No- Mennonites thing, however, can be more certain than this fact, that the first Mennonite congregations were composed of the different sorts of Anabaptists, of those who had been always inoffensive and upright, and of those who, before their conversion by the ministry of Menno, had been sedulous fanatics. Besides, it is alleged that the Mennonites do actually retain, even at this day, some of those opinions and doctrines, which led the sedulous and turbulent Anabaptists of old to the commission of so many enormous crimes; such particularly is the doctrine concerning the nature of Christ's kingdom, or the church of the New Testament, though modified so as to have lost its noxious qualities, and to be no longer pernicious in its influence.

The Mennonites are subdivided into several sects, the two principal of which are the Flandrians or Flemings, and the Waterlanders. The opinions, says Mosheim, that are held in common by the Mennonites, seem to be all derived from this fundamental principle, that the kingdom which Christ established upon earth is a visible church or community, into which the holy and just alone are to be admitted, and which is consequently exempt from all those constitutions and rules of discipline that have been invented by human wisdom, for the correction and reformation of the wicked. This principle, indeed, was avowed by the ancient Mennonites, but it is now almost wholly renounced; nevertheless, from this ancient doctrine, many of the religious opinions that distinguish the Mennonites from all other Christian communities, seem to be derived. In consequence of this doctrine, they admit none to the sacrament of baptism but persons who are come to the full use of their reason; they neither admit civil rulers into their communion, nor allow any of their members to perform the functions of magistracy; they deny the lawfulness of repelling force by force, and consider war, in all its shapes, as unchristian and unjust; they entertain the utmost aversion to the execution of justice, and more especially to capital punishments; and they also refuse to confirm their testimony by an oath. The particular sentiments which divided the more considerable societies of the Mennonites are the following: The rigid Mennonites, called the Flemings, maintain with various degrees of rigour, the opinions of their founder Menno, as to the human nature of Christ, alleging that it was produced in the womb of the Virgin by the creating power of the Holy Ghost; the obligation that binds us to wash the feet of strangers, in consequence of our Saviour's command; the necessity of excommunicating and avoiding, as one would do the plague, not only avowed sinners, but also all those who depart, even in some slight instances pertaining to dress, &c. from the simplicity of their ancestors; the contempt due to human learning, and other matters of less moment. However, this austere system declines, and the rigid Mennonites are gradually approaching towards the opinions and discipline of the more moderate or Waterlanders.

The first settlement of the Mennonites in the United Provinces, was granted them by William Prince of Orange, towards the close of the sixteenth century; but it was not before the following century that their liberty and tranquility were fixed upon solid foundations, when, by a confession of faith published in the year 1626, they cleared themselves from the imputations of those pernicious and detestable errors that had been laid to their charge. In order to appease their intestine discords, a considerable part of the anabaptists of Flanders, Germany, and Friesland, concluded their debates in a conference held at Amsterdam, in the year 1630, and entered into the bonds of fraternal communion, each reserving to themselves a liberty of retaining certain opinions. This association was renewed and confirmed by new resolutions, in the year 1649; in consequence of which, the rigorous laws of Menno and his successors were, in various respects, mitigated and corrected.