Part Two

THE MENNONITES

The Eastern Anabaptists, who came to be called Huterite Brethren, after Jacob Huter, were finally scattered and almost exterminated. Those of Western Europe held out through fearful persecutions. The terrible doings of the Münster Kingdom in 1535, increased their hardships and the disfavor from which they suffered. The name Anabaptist, already loaded with suspicion, fear, and opprobrium, became an intolerable stench in the nostrils of Europe. Persecution broke out with fresh fury, and princes who had not before persecuted, laid their hands to the sword. Frightful sufferings followed, but out of this night of their misfortunes came one great blessing-wild millenarian fanaticism received its deathblow. Henceforth they were the quiet in the land. They were gathered together and the work reorganized chiefly by a Dutchman, Menno Simons, a Catholic priest converted to Anabaptist views in 1536. He was a tireless and devoted worker, a popular and successful preacher, and a voluminous writer. Because of his great services in rehabilitating the Anabaptist cause in the Netherlands and North Germany, they came to be called Mennonites in Germany, Russia, and America, while they are usually called Doopsgezinde in the Netherlands and Taufgesinnte in Switzerland.

I. EARLIEST CONFESSION C. 1580

For many years they drew up no Confession of faith, some of them being opposed to Confessions altogether, and others feeling that they were unnecessary. But about

the middle of the sixteenth century the body fell into disagreement and dissension, chiefly over questions of discipline and the proper view of the person of Christ, which finally resulted in serious divisions and much strife. After some time the various parties began to put forth statements of their views in the form of Confessions. The earliest one was that of the Waterlanders, or Mennonites of north Holland, the most liberal wing of the body. It has special interest for Baptists, because it was in the midst of this party that John Smith and other Englishmen became convinced of believers' baptism and began the General Baptist work; and, further, because Hans de Ries and Lubbert Gerrits, who drew up this first Mennonite Confession, were the pastors with whom Smith and his followers corresponded, and who probably drew up one of the so-called Baptist Confessions. In so far as the General Baptists originated from or were influenced by the Anabaptists, that influence was exerted by the Waterlanders, and especially by Ries and Gerrits, the authors of the following Confession. Naturally the early English General Baptists approximated very closely the views and practices expressed in this earliest Mennonite Confession. The following is a translation of the Latin text of Schyn," Historia Christianorum," etc., I, 172-220. (Compare the Confession signed by Smyth and his followers, p. 54.)

It will be observed that this and all subsequent Confessions are much more elaborate and complete and better fortified with Scripture references than those of the Anabaptists. This is due to the influence of the theological work of Luther, Calvin, and other Reformers, and to the great Protestant Confessions which had been formulated after the work of the Anabaptists had been completed, but before this Confession was drawn up.

A BRIEF CONFESSION OF THE PRINCIPAL ARTICLES OF THE CHRISTIAN FAITH.

Prepared by

John de Rys and Lubbert Gerrits, Ministers of the Divine Word among the Protestants who, in the Belgian Confederacy, are called Mennonites.

ARTICLE I.

OF THE UNITY AND ATTRIBUTES OF GOD.

We believe and confess, sacred Scripture preceding and proving it, that there is (a) one God (who is (b) a Spirit or (c) spiritual substance), (d) eternal (e), incomprehensible (f), immense (g), invisible (h), immutable (i), omnipotent (k), merciful (1), just (m), perfect (n), wise (o), wholly good (p), the fountain of life and (q) the spring of all good, (r) Creator and (s) Preserver of heaven and earth, of things visible and invisible.

a. Deut. 6 4; 32: 39. b. John 4: 24. c. Rom. I: 10. d. Gen. 21 33. Rom. 16: 26. e. Ps. 129 6; Rom. II: 33. f. I Kgs. 8 27. Mat. 5: 34. Act. 7: 48. g. Col. i: 15. h. James I: 17. i. Gen. 17: 1; 2 Cor. 6: 18. k. Exod. 34: 6, 7; Luc. 6 36. 1. Ps. II: 7; Col. 3: 24, 25. m. Lev. 19: 2; Mat. 5: 48. n. Tit. I 17. o. Ps. 103: 8; Mat. 19 17. p. Jer. 2: 13. James I 17. r. Gen. 1: 1; Exod. 20: 11; Act. 4: 24. s. John 5: 17.

ARTICLE II.

HOW THIS ONE GOD IS DISTINGUISHED IN SACRED

SCRIPTURE.

q.

This one God in sacred Scripture is revealed and distinguished into (a) Father, Son and Holy Spirit (b). There are three (and yet) only one God.

a. Mat. 3: 16-19. b. John 5: 7.

ARTICLE III.

HOW THE FATHER, SON AND HOLY SPIRIT, ACCORDING TO THIS DISTINCTION, ARE THREE AND ONE.

The Father is (a) the spring and principle of all things, who begat his Son from eternity (b), before all creatures (c), in a manner which the human mind cannot comprehend (d). The Son is the Father's eternal Word and Wisdom (e), through whom are all things (f). The Holy Spirit (g) is God's power, might or virtue_(h), proceeding from the Father (i) and the Son (k). These three are neither divided (1) nor distinguished in respect of nature, essence, or essential attributes, such as eternity, omnipotence, invisibility, immortality, glory and similar things.

a. Rom. II 36; I Cor. 8 6. b. Mic. 5: 2. c. Col. I: 15; Heb. 7 2. d. Ps. 2: 7. e. John 1: I. f. I Cor. I 22; Col. 23. g. John 14: 26. h. Luc. 1: 31. i. John 15: 26. k. John 16: 7; Rev. 22: 1. 1. I John 5: 7.

ARTICLE IV.

OF THE CREATION, FALL AND RESTITUTION OF MAN.

This one God created man, good (a), according to his own image and likeness (b), for salvation or safety, and in him all men for the same happy end (c). The first man fell into sins (d) and became subject to divine wrath, and by God was raised up again through consolatory promises (e) and admitted to eternal life at the same time with all those who had fallen (f); so that none of his posterity, in respect of this restitution, is born guilty of sin or blame (g).

a. Gen. I 31. b. Gen. I: 27. c. Rom. 5 18. d. Gen. 3: 6; Rom. 5 19. e. Gen. 3 15, 21. f. Gen. 12: 3; 22: 18; 26: 4; Rom. 5 18. g. Col. 2: 22.

ARTICLE V.

OF THE FACULTY OF MAN BEFORE AND AFTER THE FALL.

There was in man who was created good (a) and was continuing in goodness, a faculty of hearing, admitting

or rejecting evil which was offered to him by the spirit of wickedness (b). Now in the same man, fallen and perverted, was a faculty of hearing, admitting or rejecting good, occurring and offered by God (c). For just as before the fall (d), hearing and admitting occurring evil, he manifested the faculty of admitting it, so also after the fall (e), by hearing and admitting occurring good, he shows that he has the faculty of accepting it. But that faculty of accepting or rejecting the grace of God truly offered, remains, through grace, in all his posterity (f).

a. Gen. I 31. b. Gen. 3: I, 6. c. Gen. 38: 10, 11, 12, 16, 17. d. Gen. 3: 1, 6. e. Gen. 3: 8, 9, 10, 15. f. Gen. 4: 6, 7; 6: 23, 12; Deut. 11: 26; 30: 19; Ps. 81: 14; Isa. I: 19, 20; 42: 18, 19, 20, 21; Jer. 8 : 7; 25 : 4; Mat. 11: 17; 22: 3; 23: 36; Luc. 13: 32; Jhan 5: 34, 40.

ARTICLE VI.

OF THE PROVIDENCE OF GOD.

God foresaw and foreknew (a) all things which have come to pass, are coming to pass, and shall come to pass, both good and evil, but since he is only perfect good (b) and the fountain of life, we believe and confess that he is the sole Author, Origin and Operator of those things which are good, holy, sincere, pure and which agree with his nature; but not at all of sins and damnable evils. For God enjoins that which is good (d); he desires that we obey him in that which is good (e); he consults for and admonishes to it (f), and makes great promises to those who obey (g). On the contrary he forbids evil (h), exhorts against evil (i), threatens evil doers (k), and punishes them not rarely in this life (1), and denounces against them eternal punishment (m). And by this means shows himself to be an enemy of sinners and that all iniquity is contrary to his holy nature. And therefore, not God who is good, but man who is evil, by voluntarily choosing sin to which the spirit of wickedness leads him, which is dominant in him, is the author (n), origin and operator of sins and all wickedness, and for this reason is worthy of punishment.