nites*, from the famous Menno Simon, who lived in the sixteenth century.

The modern Mennonites not only consider themselves as the descendants of the Waldenses, who were so grievously oppressed and persecuted by the despotic heads of the Roman Church, but asserted moreover, that they were the purest offspring of these respectable sufferers, being equally averse to all principles of rebellion on the one hand, and all suggestion of fanaticism on the other.-See Herm. Schyn. Plenior Deductio Histor. Mennon. cap. i. p. 2, as also a Dutch work entitled Galenus Abrahamzon, Verdediging der Christenem, die Doopsgezinde genamd worden, p. 29.

Their adversaries, on the contrary, represent them as the descendants of those turbulent and furious Anabaptists, who, in the sixteenth century, involved Germany, Holland, Switzerland, and more especially the province of Westphalia, in such scenes of blood, perplexity, and distress and allege, that, terrified by the dreadful fate of their associates, and also influenced by the moderate counsel and wise injunctions of Mennon, they abandoned the ferocity of their primitive enthusiasm, and were gradually brought to a better mind.

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The Mennonites are subdivided into several sects; whereof the two principal are the Flandrians or Flemingians, and the Waterlandians. The opinions 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 institutions 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 that 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 that divided the more considerable societies of the Men

In the seventeenth century, the English Anabaptists differed from their Protestant brethren about the subject and mode of baptism alone; confining the former to the grown Christians, and the latter to immersion or dipping. They were divided into generals and particulars from their different sentiments upon the Arminian controversy. The latter, who were so called from their belief of the doctrines of particular election, redemption, &c. were strict Calvinists, who separated from the Independent congregation at Leyden, in the year 1638. Their confession was composed with a remarkable spirit of modesty and charity.

Baptists are sometimes denominated Antipædobaptists, from their refusing to baptize children.

See Mosheim, Neal, and Gregory.

Neal remarks in his History of the Puritans," that there was not one professed Anabaptist in the as

nonites, are the following: The rigid Mennonites, called the "Flemingians," 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 light 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 Waterlandians.

* The particular Baptists separated from the Independent congregation about the year 1638, and set up for themselves under the pastoral care of Mr. Jesse; but having renounced their former baptism, they sent over one of their number, Mr. Blunt, to be dipped by one of the Dutch Anabaptists of Amsterdam, that he might be qualified to baptize his friends in England after the same manner.

sembly, (A.D. 1644.) but their sentiments began to spread fully without doors."

"Their teachers were, for the most part, illiterate, though Mr. Baxter says, He found many of them sober, godly, and zealous, not differing from their brethren but as to infant baptism.' These joining with the Independents in the point of discipline and toleration, made them the more considerable, and encouraged their opposition to the Presbyterians, who were for establishing their own discipline with, out regard to such as differed from them."

See Neal.

The Mennonites, in Pennsylvania, administer baptism to none but adults; but they do not baptize by immersion.

Their common method is this; the person to be baptized kneels, the minister holds his hands over him, into which the deacon pours water, and through which it runs on the crown of the kneeling person's head, after which follow imposition of hands and prayer.

No. 5.

Edwards's History of the American Baptists.

An injunction was given in the reign of Edward VI, that in the administration of baptism, a cross was to be made on the child's forehead and breast, and the devil was exorcised to go out, and enter no more into him. The child was to be dipt three times in the font, on the right and left side, and on the breast, if not weak. A white vestment was to be put upon it in token of innocence; and it was to be anointed on the head, with a short prayer for unction of the Holy Ghost.

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In the reign of Queen Elizabeth, the Puritans tested strongly against the custom of using the sign of the cross in baptism.

No. 7.

See Neal's Hist. of the Puritans.

(ROMAN CATHOLICS.)

Provided an infant is in danger of dying before a priest can be procured, any other person, whether man, woman, or child, may baptize it in the following manner :

Whilst pouring common water on the head or face of the infant, pronounce these words,

"I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen."

See "the Garden of the Soul, or Manual of Spiritual Exercises and Instructions for the Roman Catholics."

The Greeks practise the trine immersion, or form of dipping the child thrice in water. Previously to baptism, the child, though not two months old, must be solemnly initiated into the church, as a catechumen, through the medium of its sponsors, when exorcism is used.

Formerly only one sponsor was required, but at present the number is not limited. It is not, however, unworthy of notice, that a godfather is not permitted to marry his god-daughter.

When the child is baptized, the priest proceeds immediately to anoint it with the holy chrism; for this, though reckoned a distinct mystery, is inseparable from baptism. Previous to baptism, the child was anointed with oil, which was likewise used

in the consecration of the baptismal water; but this chrism is a very different thing from it, and consists of various oils, and other precious ingredients, which in different proportions are all boiled together, and afterwards solemnly consecrated by a bishop, and only on Maunday Thursday, that is, Thursday in passion week; and as the anointing with it is substituted in place of the apostolical rite of the laying on of hands, called Confirmation in the churches of Rome and England, and it is occasionally used for some other purposes, great quantities of it are of course prepared at once, and distributed among the different churches of each diocese. This anointing, the Greeks call "the seal of the gift of the Holy Ghost;" which words the priest repeats while he applies the chrism, or holy oil, to the forehead, eyes, nostrils, mouth, ears, breasts, hands, and feet of the child.

Immediately after, or some days after, as ordered, the child is again brought to the church; when the priest, after praying for it, unties its girdle and linen clothes, and then taking a new sponge, moistened with clean water, he washes its face, breast, &c. saying, "Thou hast been baptized, enlightened, anointed, sanctified, and washed, in the name of the Father, and of the Son, and of the Holy Ghost, now and for ever, even unto ages of ages. Amen."

The last ceremony appended to baptism, is that of the tonsure, or cutting the hair of the child's head in the form of the cross; when the priest offers up for it several prayers, all alluding to the rite to be performed, and then cuts its hair crosswise, saying, N. the servant of God, is shorn in the name of the Father, and of the Son, and of the Holy Ghost, &c. See King's Rites and Ceremonies of the Greek Church in Russia, and the Supplement to the Encyc. Brit. Art. Church.