Other particular sentiments that divided the Mcn- nonites are the following: The Flemingians maintain, with various degrees of rigor, the opinions of their founder iSIenno as to the human nature of Christ, al- leging that it was produced in the womb of the Virgin by the creating power of the Holy Ghost, and hence object to the terms person and trinity as not consistent with the simplicity of the Scriptures; they hold to 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, etc., from the simplicity of their ancestors; the con- tempt due to human learning, and to other matters of less moment. Another separation took place at Am- sterdam in KiiM, and had a much wider influence, ex- tending also to the other Dutcli churches; it was be- tween the ^lennoiiites who held to the opinions of the Remonslndits ( (). v.) and the old orthodox ])arty. The leader of the llemonstrants, or Socinians, Avas Dr. Gale- nus Abrahams (see iicnthim, /Jol/dnd. Ki?r/ie- ii.Sc/iii- Instaat, i, 832; Jehring, p. 30), hence called diilleniats (q. v.), and, from the house where they assembled (Inj het Lam), Lamists; the opponents were called Apostoo- lians, from their leader. Dr. Samuel Apostool; an<l Zon- ists, from their house in de Zon (sun). By the A Irje- meene JJoojiSffezinde Socieleit, founded in 1811, the two
churches came again into closer fellowship (see Jahr- boekje voor de Doopsgez. Ganeenten, 1838 and 1839, p. 118; com p. p. 99).
But, though divided, all Jlennonites are agreed in regard to the fundamental doctrine of baptism, which is administered by pouring, and only to adults. "The opinions," says Mosheim (Kccles. Hist, iv, 142 sq.), " that . are held in common by the IVIennonites, seem to be all derived from this fundamental principle, that the king- dom 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 conseiiuently ex- empt from all those institutions and rules of discipline that have been invented bj' human wisdom for the cor- rection and reformation of the wicked. This fanatical principle was avowed by the ancient Mennonites, but it is now almost wholly renounced. Yet from this ancient doctrine many of the religious opinions that distinguish the Mennonites from all other Christian communities seem to be derived. In consccjuence of this doctrine, they admit none to the sacrament of bajitism except 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 pretend to deny the lawfidness 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 first settlement of the Mennonites in the United Provinces was granted them by A\'illiam, prince of Or- ange, towards the close of the IGth century. During the War of Liberation they had played no uniinportant part. Although their obligation not to carry arms pre- vented them from entering the army, they nevertheless greatly aided the cause by liberal contributions of mon- ey, etc. It was not, however, before the 17th century that their liberty and tranquillity were fixed upon solid foundations, when, by a Confession of Faith puljlished in the year 162G, they cleared themselves from the impu- tations of those pernicious and detestable errors that had been laid to their charge. In order to ajiiiease their intestine discords, a considerable part of the Anabajjtists of Flanders, Germany, and Friesland concluded their de- bates in a conference held at Amsterdam in the year 1G30, and entered into the bonds of fraternal commun- ion, each reserving to themselves a liberty of retaining certain opinions. This association, simply nominal, how- ever, was renewed and confirmed by new resolutions in the year 1G49, in consequence of which the rigorous laws of Menno and liis successors were in various re- spects mitigated and corrected. Their association at tiiat time was very much like that of the Congregation- alists in the United States. Indeed, in cul^is they had much in common with this religious body. Each con- gregation chooses its own jiastor, whom they call ex- horter, and iqion him they lean in his strength or weak- ness. These preachers frequently were not paid by their congregations, but depended upon business or trade en- terprises for their daily bread. When no preacher could be secured, the deacon woidd minister unto the male portion, and the deaconess unto the female portion of the congregation.
In the 17th and 18th centuries the persecution of the jMeinionitcs in (Jermany and Switzerland drove many to Holland, and the "iiarent" body was thus largely in- creased. It was estimated about the middle of the 18th centur.' at some IGO.OOO. Since that time the Dutch Mennonites have again cpnsiilerably decreased in num- ber. An important event in their liistory was the pro- vision of the theological training of their ministry by the establishment of a seminary in 1735. There are no buildings connected with this college, but the students receive theological instruction in a room, containing the library, over the JMennonite chapel. The lectures are delivered in Latin ; and each student before his entrance