XVI.

SECT. III.

PART II.

sect, it will appear to have been, in some measure, CENT. founded upon this principle, that practical piety, is the essence of religion, and that the surest and most infallible mark of the true church is the sanctity of its members; it is at least certain, that this principle was always universally adopted by the Anabaptists.

on of the

XIV. If we are to form our judgment of the The religireligion of the Mennonites from their public creeds Mennoand confessions, we shall find, that though it va- nites. ries widely from the doctrine of the Lutherans, yet in most things it differs but little from that of the Reformed church. They consider the sacraments in no other light, than as signs or symbols of the spiritual blessings administered in the Gospel and their ecclesiastical discipline seems to be almost entirely the same with that of the Presbyterians. There are, however, peculiar tenets by which they are distinguished from all other religious communities, and these may be reduced under three heads. For it is observable, that there are certain doctrines, which are held in common by all the various sects of the Mennonites; others, which are only received in some of the more eminent and numerous sects of that community (such were the sentiments of Menno, which hindered him from being universally acceptable to the Anabaptists); and others, again, which are only to be found among the more obscure and inconsiderable societies of that denomination. These last, indeed, appear and vanish alternately, with the transitory sects that adopt them, and therefore do not deserve to employ our attention any farther in this place.

on which

XV.The opinions that are held in common by the The great Mennonites seem to be all derived from this lead- principle ing and fundamental principle, that the kingdom the general which Christ established upon the earth is a visi-doctrine of ble church or community, into which the holy and nonites is Hh 2

the Men

the founded.

XVI.

CENT. the just are alone to be admitted, and which is consequently exempt from all those institutions SECT. III. and rules of discipline, that have been invented by human wisdom for the correction and reformation of the wicked.

PART II.

This fanatical principle was frankly avowed by the ancient Mennonites; their more immediate descendants, however, began to be less ingenuous; and in ther public Confessions of Faith, they either disguised it under ambiguous phrases, or expressed themselves as if they meant to renounce it entirely. To renounce it entirely was impossible, without falling into the greatest inconsistency, and undermining the very foundation of those doctrines that distinguished them from all other Christian sccieties [a]. And yet is certain that the present Mennonites, as they have, in many other respects, departed from the principles and maxims of their ancestors; so have they given a

striking

[a] That they did not renounce it entirely, is evident from their own Creeds and Confessions, even from those in which the greatest caution has been employed to conceal the principles that rendered their ancestors odious, and to disguise whatever might render themselves liable to suspicion. For example, they speak in the most pompous terms concerning the dignity, excellence, utility, and divine origin, of civil magistrates; and I am willing to suppose that they speak their real sentiments in this matter. But when they proceed to give reasons that prevent their admitting magistrates into their communion, they disco-i ver unwarily the very principles which they are otherwise so studious to conceal. Thus in the thirtieth article of the Waterlandian Confession, they declare, that "Jesus Christ has not comprehended the institution of civil magistracy in his spiritual kingdom, in the Church of the New Testament, nor has he added it to the offices of his church:" The Latin words are: "Protestatem hanc politicam Dominus Jesus in regno suo spirituali, ecclesia Novi Testamenti, non instituit, neque hanc officis ecclesiæ suæ adjunxit." Hence it appears, that the Mennonites look upon the church of the New Testament, as a holy republic inaccessible to the wicked, and consequently, exempt from those institutions and laws that are necessary to oppose the progress of iniquity. Why then do they not speak plainly, when they deliver their doctrine concerning the nature of the church, instead of affecting ambiguity and evasions?

XVI. SECT. III.

striking instance of defection in the case now be- CENT. fore us, and have almost wholly renounced this fundamental doctrine of their sect, relating to the PART II. nature of the Christian church. A dismal experience has convinced them of the absurdity of this chimerical principle, which the dictates of reason, and the declarations of scripture, had demonstrated sufficiently, but without effect. Now, that the Mennonites have opened their eyes, they seem to be pretty generally agreed about the following tenets: First, That there is an invisible church, which is universal in its extent, and is composed of members from all the sects and communities that bear the Christian name: Secondly, That the mark of the true church is not, as their former doctrine supposed, to be sought for in the unspotted sanctity of all its members (since they acknowledge that the visible church is promiscuously composed of the righteous and the wicked), but in the knowledge of the truth, as it was delivered by Christ, and in the agreement of all the members of the church in professing and defending it.

or doc

XVI. Notwithstanding all this, it is manifest, Their pecubeyond all possibility of contradiction, that the liar tenets religious opinions which still distinguish the Men- trines. nonites from all other Christian communities, flow directly from the ancient doctrine of the Anabaptists concerning the nature of the church. It is in consequence of this doctrine, that they admit none to the sacrament of baptism but persons that are come to the full use of their reason; because infants are incapable of binding themselves by a solemn vow to a holy life, and it is altogether uncertain whether or no, in maturer years, they will be saints or sinners: It is in consequence of the same doctrine, that they neither admit civil rulers into their communion, nor allow any of their members to perform the functions of magistracy; for where there

Hh3

are

SECT. III.

PART II.

CENT. are no malefactors, magistrates are useless. Hence XVI. do they pretend also to deny the lawfulness of repelling force by force, and consider war in all its shapes, as unchristian and unjust; for as those who are perfectly holy, can neither be provoked by injuries, nor commit them, they do not stand in need of the force of arms, either for the purposes of resentment or defence. It is still the same principle that excites in them the utmost aversion to the execution of justice, and more especially to capital punishments; since, according to this principle, there are no transgressions nor crimes in the kingdom of Christ, and consequently no occasion for the arm of the judge. Nor can it be imagined, that they should refuse to confirm their testimony by an oath upon any other foundation than this, that the perfect members of a holy church can neither dissemble nor deceive. It was certainly then the ancient doctrine of the Anabaptists, concerning the sanctity of the church, that gave rise to the tenets now mentioned, and that was the source of that rigid and severe discipline, which excited such tumults and divisions among the members of that community.

Their sys

tem of mo

XVII. The rules of moral discipline that were rality. formerly observed by the Mennonites, were rigorous and austere in the highest degree, and thus every way conformable to the fundamental principle, which has been already mentioned as the source of all their peculiar tenets. It is somewhat doubtful whether these rules still subsist and are respected among them; but, it is certain, that in the times of old their moral precepts were very severe. And, indeed it could not well be otherwise; for, when these people had once got it into their heads, thatsanctity of manners was the only genuine mark of the true church, it may well be imagined, that they would spare no pains to obtain this honourable character for their sect; and that, for this purpose, they would use the strictest precautions

to

XVI. SECT. III.

PART II.

to guard their brethren against disgracing their CENT. profession by immoral practices. Hence it was that they unanimously, and no doubt justly, exalted the rules of the Gospel, on account of their transcendent purity. They alleged, that Christ had promulgated a new law of life, far more perfect than that which had been delivered by Moses and the Prophets; and they excluded from their communion all such as deviated, in the least, from the most rigorous rules of simplicity and gravity in their looks, their gestures, their clothing, and their table: all whose desires surpassed the dictates of mere necessity: nay, even all who observed a certain decorum in their manners, and paid a decent regard to the innocent customs of the world. But this primitive austerity is greatly diminished in the more considerable sects of the Mennonites, and more especially among the Waterlandians and Germans. The opulence they have acquired, by their industry and commerce, has relaxed their severity, softened their manners, and rendered them less insensible of the sweets of life; so that at this day the Mennonite congregations furnish their pastors with as much matter of censure and admonition as any other Christian community [b]. There are, however, still some remains of the abstinence and severity of manners that prevailed formerly among the Anabaptists; but these are only to be found among some of the smaller sects of that persuasion, and more particularly among those who live remote from great and popular cities.

XVIII. The particular sentiments and opinions The singuthat divided the more considerable societies of the lar tenet Mennonites, sects.

Hh 4

[b] It is certain, that the Mennonites 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.

of some