took their rise and derived their name from those ancient sects above described, who were opposed to infant baptism and re-baptized those who had baptism administered in a state of infancy. Hence the name Wieder-taeuffer; i. e. Anabaptists. For it is evident that many of those sects were opposed to infant baptism; and, though Dr. Mosheim says nothing, that we can find, of the baptism of the Waldenses, yet, in the large German work above referred to, it is proved to a demonstration that they maintained adult baptism. Some tribes, however, of this sect, in after times may have revolted and joined themselves to other denominations. And hore it will also be necessary to state, that some of those who were called Anabaptists, were desperately spurious in their religious faith and practice; insomuch that they resorted to arms, and attempted by war and bloodshed to accomplish their ends-a principle which was always disavowed and held in the utmost aversion by the Mennonites, the orthodox Waldenses, and other ancient sects from which the Mennonites took their rise. These perniciously spurious Anabaptists were a grievance to those who were genuine in their religious doctrine, faith and practice, inasmuch as a proper distinction was not made between them. "The Mennonites," says Dr. Mosheim, "have preserved voluminous records of the lives, actions, and unhappy fate of those of their sect who suffered death for the crimes of rebellion or heresy, which were im puted to them. Certain it is, that they were treated with severity; but it is much to be lamented that so little distinction was made between the members of this sect, when the sword of justice was unsheathed against them. Why were the innocent and the guilty involved in the same fate? Why were doctrines purely theological, or at worst, fanatical, punished with the same rigour that was shown to crimes inconsistent with the peace and welfare of civil society? Those who had no other marks of peculiarity than their administering baptism to adult persons only, and their excluding the unrighteous from the external communion of the church, ought undoubtedly to have met with milder treatment than what was given to those seditious incendiaries, who were for unhinging all government and destroying all civil authority." ."....."It is true, indeed, that many Anabaptists suffered death, not on account of their being considered as rebellious subject1, but merely because they were judged to be incurable heretics; for in this century (the sixteenth) the error of limiting the administration of baptism to adult persons only, and the practice of rebaptizing such as had received that sacrament in a state of infancy, were looked upon as most flagitious and intolerable heresies." From the foregoing quotations of Dr. Mosheim, it is plainly seen how wrongfully the Mennonites suffered, when they were so violently persecuted, from different powers, and with the utmost severity tortured and put to death, for professing doctrines purely scriptural and orthodox. For, can it be said with integrity, that it is heresy or fanaticism to be opposed to infant baptism, when at the same time we cannot find a single command of our Saviour's or his Apostles to ratify and establish the authenticity and practice of it? Neither is it unscriptural to exclude the unrighteous and unholy from the external communion of the church, but in perfect concordance with it. For Christ saith, If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Matth. 18: 15, 16, 17.—If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. Therefore put away from among yourselves that wicked person. 1 Cor. 5: 11, 13.-Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 2 Thess. 3: 6, 14.-Hence it is evident that the unrighteous and unholy should be excluded from the external communion of the church. For the church of God, which he hath purchased with his own blood, consists of holy members; as Peter saith, As he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, Be ye holy; for I am Holy. 1 Pet. 1: 15, 16.--But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light. 2: 9. From these, and many other parallel passages of scripture it is, that the opinions of the Mennonites are held, That the kingdom which Christ established upon earth is a visible church, into which the holy and the just are alone to be admitted. That practical piety is the essence of religion, and that the surest and most infallible marks of the true church, is the sanctity of its members. But alas! how often do hypocritical and unholy professors intrude upon the true members of the church of Christ, by their inconsistent and unholy walk and conversation, to the great detriment of the cause of religion! May the Lord grant, that his church may be more and more replenished with true believers and holy members, such as will be an ornament to the |