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the "community," and obstinacy, while he was deeply conscious of his responsibility as elder of the people of God. None of his Dutch con-

The works of Menno, still preserved (so far as extant) in their original editions at Amsterdam, were written in colloquial Low German and translated into Dutch after his death. The first edition of a small collection appeared in 1562, followed by larger collections in 1601, 1646, and 1681, the latter being almost complete. A German edition of all his writings was published at Elkhart, Ind., in 1876, and Eng. transl., in 1871. Although there a;e several portraits of Menno, none of them were taken from life, and only one, which is preserved .at Utrecht, seems to have come from a circle which knew him personally. In his later years he was a

II. Second Statement: Menno Simons and his coworkers differed from the more prominent reformers of the sixteenth century in rejecting the doctrinal system of Predestination (q.v.). Prior to Jacobus Arminius (q.v.) they taught the freedom of the will. Of the doctrine that freedom of choice is not granted man, and yet he is held responsible and punished for sin, Menno speaks as " an abomination above all abominations " (Merino Simons, Complete Works, ii. 94, i. 221, Elkhart, Ind., 1871). John Calvin, in turn, who had evidently never acquired a first-hand knowledge of Merino's teachings, speaks of Merino in most contemptuous terms.

While, according to the leading German reformers, " what is not against Scripture is for Scripture and Scripture is for it " (Luther), Merino held that, as concerns Christian doctrine and ceremonies, nothing can be rightly maintained that is not expressly taught and authorized in the New Testament. Need-

less to say that he attributed to the opinion of neither pope-whom he considered Antichrist-nor

Church Fathers any authoritative z. Views of weight. On the relation of the Old

Scriptures he differed fundamentally from Luther, Zwingli, and Calvin. Menno, as well as the Swiss Brethren and Huteritea (see MENNONTTE9), held that " Christ alone is our law-giver." The Old-Testament precepts were largely intended for premessianic times and have been restated by Christ and the apostles so far as they are to be applied to the Christian Church. The Old-Testament Scriptures are indeed a part of the Word of God, they are the foundation and groundwork for the New, while the latter is the fulfilment of the Old; but in matters of Christian worship, practise, and life, the New-Testament Scriptures are the only authority. While the Reformers Luther, Zwingli, and Calvin justified, on Old-Testament authority, a union of Church and State, war, capital punishment, the oath, and in part also ritualism, Menno rejected the same on New-Testament authority. Of the doctrine of the inner light, as held by Hans Denk (q.v.) and a few other Anabaptists and later by the Quakers, not a trace is found in his writings.

On original sin Menno teaches that through the fall all men inherit a sinful nature. Christ, the sec-

ond Adam, has atoned for the guilt of z. Sin; original sin, hence no one will be conJustificatioa demned for the sin of Adam. All in-

of Christ,, according to his express promise. Condemnation awaits those who reject the means of salvation offered them. The doctrine of justification by faith is given great prominence in Menno's system. Luther's teaching on the sacraments (baptismal regeneration and forgiveness of sin through the observation of the Lord's Supper) he rejects as inconsistent with this doctrine. " To teach and believe," says Menno, " that regeneration is the result of baptism, my brethren, is terrible idolatry and blasphemy against the blood of Christ. For there is neither in heaven nor on earth any other remedy for our sins, be they inherited evil propensities or transgressions, than the blood of Christ alone, as we have often shown in our first writings " (Works, ii. 200). " The blood of Christ is and will ever be the only and eternally valid means of our reconciliation, and not works, baptism, or Lord's Supper " (i. 158). The statement that " Christ is the only means of grace " is found oftentimes in Menno's writings; all the riches of grace may be obtained through faith in Chriatrby no means through works and ceremonies.

Probably no contemporary of Merino Simons insists with more emphasis on the inseparable con-

nection of an obedient, holy life with 3. Holy true faith. " Behold, beloved reader," Living; the says Merino, " thus true faith begets

commandments of God " (Works, ii. 246). " For this can never fail, where there is true Christian faith, there is also dying to sin, a new creature, true repentance, a sincere regenerated, unblamabie Christian " (i. 118). " True faith which