The rude and fanatical period of the history of anabaptism closes with the scandal of Munster. A new era begins with 3lenno Simons. (See 3lEicNo.) Surrounded by dangers, Menno succeeded, by prudent zeal, in collecting the scattered adherents of the sect, and in founding congregations in the Netherlands, and in various parts of Germany. He called the members of the community " God's congregation, poor, unarmed Chris tians, brothers;" later, they took the name of Mennonites, and at present they call them selves, in Germany, Taufgesinnte ; in Holland, Doopsgezinden—corresponding very nearly to the English designation Baptists. This, besides being a more appropriate designation, avoids offensive association with the early Anabaptists. Menno expounded his principles in his Fundamentbuehevondemrechten Chridlieben Glauben,1556 (Elements of the True Christian Faith). This book is still an authority among the body, who lay particular stress on receiving the doctrines of time scripture with simple faith, and acting strictly up to them, and set no value on learning and the scientific elaboration of doc trines. They reject the taking of oaths, war, every kind of revenge, divorce (except for adultery), infant baptism, and the undertaking of the office of magistrate; magistracy they hold to be an institution necessary for the present, but foreign to the kingdom of Christ; the church is the community of the saints, which must be kept pure by strict discipline. With regard to grace, they profess universalism, or hold it to be designed for all, and their views of the Lord's supper fall in with those of Zwingli; in its celebra tion, the rite of feet-washing is retained. In Germany, Switzerland, and Alsace, their form of worship differs little from the Lutheran. Their bishops, elders, and teachers serve gratis. Children receive their name at birth, baptism is performed in the place of worship, and adults that join the sect are rebaptized.
But along with these general principles there have been endless diversities and splits in the sect, occasioned by differences as to strictness of discipline. This cause divided the body, as early as 1554, into the mild and the strict Mennonites. The first are known by the title of Waterltinders, from a place in Holland; the second split again into a mul titude of subdivisions, according to minute shades of strictness, and their several desig nations, derived from the names of leaders, places, and even peculiarities of dress (John Jacob Christians, Buttoners, Hook-and-eye-ers, etc.), bewilder the student of ecclesias
tical history. The purity of their lives, however, commanded everywhere respect, and their industry made them prosperous; so that they gradually secured formal toleration in many places.
Almost the only split among the early continental Baptists on doctrinal grounds was that which took place in Amsterdam in 1664. Arrninianism had not been without its influence, especially among the Waterlanders, originally more liberal in their views. A leading congregation accordingly divided into two parties, one (Galenists, from Galenus, their leader) advocating freer views in doctrine and discipline; the other (Apostoolists, from Samuel Apostool) adhering to absolute predestination and the discipline of Menno. The liberal party rejected creeds as of human invention, adopted much of the philosophy and theology of England, and exercised no little influence on the intellectual progress of Holland. These two parties gradually absorbed the other sections of the Baptists in the Netherlands; and about the beginning of the 19th c., a union took place by which all the congregations now belong to one body.
In Germany, the Baptists have made some attempts in more recent times to extend their church with considerable success. Under the Baptist Union of Germany (which, although churches in Holland, Poland, and other countries, derives its strength largely from Prussia) there were, in 1872, 103 churches, with 19,393 members. In Prus sia, various concessions had been made to the Baptists early in this century, such as exemption from military service. They were tolerated in Bavaria, Baden,Wurtemberg, Mecklenburg, Russia, France, and Denmark; but were expelled from Sweden. Wher ever they are settled, they are respected as quiet, industrious subjects; but several Ger man governments have imposed restrictions on their exercise of public worship; the reason assigned being the tendency to visionary enthusiasm,which had again shown itself in some congregations.
As the representatives of the sect in Great Britain and North America have little or no historical connection with the earlier A. of the continent, they fall more properly to be noticed under BAPTISTS.