a Protestant sect which sprung up in Germany immediately after the Reformation. It was founded in the year 1521, by Nicholas Storch, Mark Stübner, and Thomas Münzer; who had been followers of Luther, but abandoned him on pretence that his doctrine was imperfect. Storch being a man of no learning, boasted of inspirations; Stübner, who had wit and some learning, applied himself to find out suitable explications of the word of God; and Münzer, who was bold and zealous, played the enthusiast in the most extravagant manner.

The most remarkable of their religious tenets related to the sacrament of baptism; which, as they contended, ought to be administered only to persons grown up to years of understanding, and should be performed not by sprinkling them with water, but by dipping them in it: for this reason they condemned the baptisms of infants; and, re-baptizing all whom they admitted into their society, the sect came to be distinguished by the name of Anabaptists. To this peculiar notion concerning baptism, which has the appearance of being founded on the practice of the church in the apostolic age, and contains nothing inconsistent with the peace and order of human society, they added other principles of a most enthusiastic as well as dangerous nature. They maintained, that among Christians, who had the precepts of the gospel to direct and the spirit of God to guide them, the office of magistracy was not only unnecessary, but an unlawful encroachment on their spiritual liberty; that the distinctions occasioned by birth, or rank, or wealth, being contrary to the spirit of the gospel, which considers all men as equal, should be entirely abolished; that all Christians, throwing their possessions into one common stock, should live together in that state of equality which becomes members of the same family; that as neither the laws of nature, nor the precepts of the New Testament, had placed any restraints upon men with regard to the number of wives which they might marry, they should use that liberty which God himself had granted to the patriarchs.

By these doctrines they soon drew over vast numbers to their side; so much that Munster ventured openly to exhort the people to refuse the magistrates, and constrain princes to divest themselves of their authority. Accordingly the peasants of Germany, to whom the idea of unlimited independence was peculiarly flattering, rose in many places, and committed a thousand acts of violence. But they were defeated by the troops of the empire, with great slaughter; and Munster, who had deluded them, was taken, and beheaded in the year 1525.

But though the insurrection excited by that fanatic was so soon suppressed, several of his followers lurked in different places, and endeavoured privately to propagate his opinions.

In those provinces of Upper Germany which had already been so cruelly wasted by their enthusiastic rage, the magistrates watched their motions with such severe attention, that many of them found it necessary to retire into other countries; some were punished, others driven into exile, and their errors were entirely rooted out. But in the Netherlands and Westphalia, where the pernicious tendency of their opinions was more unknown, and guarded against with less care, they got admittance into several towns, and spread the infection of their principles.

In particular, two Anabaptist prophets, John Matthias, a baker of Haarlem, and John Boccold, or Benkels, a journeyman taylor of Leyden, possessed with the rage of making proselytes, fixed their residence at Munster, an imperial city in Westphalia, of the first rank, under the sovereignty of its bishop, but governed by its own senate and councils. As neither of these fanatics wanted the talents necessary for such an undertaking, great resolution, the appearance of sanctity, bold pretensions to inspiration, and a confident and plausible manner of discoursing, they soon gained many converts. Among these were Rothman, who had first preached the Protestant doctrine in Munster, and Chipperdoling, a citizen of good birth and considerable eminence. Emboldened by the countenance of such disciples, they openly taught their opinions; and not satisfied with that liberty, they made several attempts, tho' without success, to seize the town, in order to get their tenets established by public authority. At last, having secretly called in their associates from the neighbouring country, they suddenly took possession of the arsenal and senate-house in the night-time; and running through the streets with drawn swords, and horrible howlings, cried out alternately, "Repent, and be baptized;" and "Depart ye ungodly." The senators, the canons, the nobility, together with the more sober citizens, whether Papists or Protestants, terrified at their threats and outrages, fled in confusion; and left the city under the dominion of a frantic multitude, consisting chiefly of strangers. Nothing now remaining to overawe or control them, they set about modelling the government according to their own wild ideas: and though at first they showed too much reverence for the ancient constitution, as to elect senators of their own feet, and to appoint Chipperdoling and another profelyte council, this was nothing more than form; for all their proceedings were directed by Matthias, who in the style and with the authority of a prophet uttered his commands, which it was instant death to disobey. Having begun with encouraging the multitude to pillage the churches, and deface their ornaments; he enjoined them to destroy all books, except the bible, as useless or impious; he appointed the estates of such as fled to be confiscated, and sold to the inhabitants of the adjacent country; he ordered every man to bring forth his gold, silver, and precious effects, and to lay them at his feet: the wealth amassed by these means, he deposited in a public treasury, and named deacons to dispense it for the common use of all. The members of his commonwealth being thus brought to a perfect equality, he commanded all of them to eat at tables prepared in public, and even prescribed the dishes which were to be served up each day. Having finished his plan of reformation, his next care was to provide for the defence of the city; and he took measures for that purpose with a prudence which favoured nothing of fanaticism. He collected vast magazines of every kind; he repaired and extended the fortifications, obliging every person to work in his turn; he formed such as were capable of bearing arms into regular bodies, and endeavoured to add the vigour of discipline to the impetuosity of enthusiasm. He sent emissaries to the Anabaptists in the Low Countries, inviting them to assemble at Munster, which he dignified with the name of Mount Zion, that from thence they might set out to reduce all the nations of the earth under their dominion. He himself was unwearied in attending to every thing necessary for the security or increase of the feet; animating his disciples by his own example to refuse no labour, as well as to repine at no hardship; and their enthusiastic passions being kept from subsiding by a perpetual succession of exhortations, revelations, and prophecies, they seemed ready to undertake or to suffer anything in maintenance of their opinions.

Meanwhile, the bishop of Munster having assembled a considerable army, advanced to besiege the town. On his approach, Matthias fell out at the head of some chosen troops; attacked one quarter of his camp; forced it; and, after great slaughter, returned to the city, loaded with glory and spoil. Intoxicated with this success, he appeared next day brandishing a spear; and declared, that, in imitation of Gideon, he would go forth with a handful of men and smite the host of the ungodly. Thirty persons, whom he named, followed him without hesitation in this wild enterprise, and rushing on the enemy with a frantic courage were cut off to a man. The death of their prophet occasioned at first great consternation among his disciples; but Boc- cold, by the same gifts and pretensions which had gained Matthias credit, soon revived their spirits and hopes to such a degree, that he succeeded him in the same absolute direction of all their affairs. As he did not possess that enterprising courage which distinguished his predecessor, he satisfied himself with carrying on a defensive war; and, without attempting to annoy the enemy by fallies, he waited for the succours he expec- ted from the Low Countries, the arrival of which was often foretold and promised by their prophets. But though less daring in action than Matthias, he was a wilder enthusiast, and of more unbounded ambition. Soon after the death of his predecessor, having by ob- scure visions and prophecies prepared the multitude for some extraordinary event, he stripped himself naked, and, marching through the streets, proclaimed with a loud voice, "That kingdom of Zion was at hand; that whatever was highest on earth should be brought low, and whatever was lowest should be exalted." In order to fulfil this, he commanded the churches, as the most lofty buildings in the city, to be levelled with the ground; he degraded the senators chosen by Matthias; and depriving Caipperdoling of the consulship, the highest office in the commonwealth, he appointed him to execute the lowest and most infamous, that of com- mon hangman; to which strange transition the other a- greed, not only without murmuring, but with the ut- most joy; and such was the dejection and rigour of Boccold's administration, that he was called almost ev- ery day to perform some duty or other of his wretched function. In place of the deposed senators, he na- med twelve judges, according to the number of tribes in Israel, to preside in all affairs; retaining to himself the same authority which Moses anciently possessed as legislator of that people.

Not satisfied, however, with power or titles which were not supreme, a prophet, whom he had gained and tutored, having called the multitude together, declared it to be the will of God, that John Boccold should be King of Zion, and sit on the throne of David. John kneeling down, accepted of the heavenly call, which he solemnly protested had been revealed likewise to himself; and was immediately acknowledged as a mo- narch by the deluded multitude. From that moment he assumed all the state and pomp of royalty. He wore a crown of gold, and the richest and most sumptu- ous garments. A bible was carried on his one hand, a naked sword on the other. A great body of guards accompanied him when he appeared in public. He coined money stamped with his own image, and ap- pointed the great officers of his household and king- dom, among whom Caipperdoling was nominated go- vernor of the city, as a reward for his former submit- tion.

Having now attained the height of power, Boccold began to discover passions, which he had hitherto re- strained, or indulged only in secret. As the excesses of enthusiasm have been observed in every age to lead to sensual gratifications, the same constitution that is sus- ceptible of the former being remarkably prone to the latter, he instructed the prophets and teachers to ha- range the people for several days concerning the law- fulness and even necessity of taking more wives than one, which they asserted to be one of the privileges granted by God to the saints. When their ears were once accustomed to this licentious doctrine, and their passions inflamed with the prospect of such unbounded indulgence, he himself set them an example of using what he called their Christian liberty, by marrying at once three wives, among which the widow of Matthias, a woman of singular beauty, was one. As he was al- lured by beauty, or the love of variety, he gradually added to the number of his wives, until they amounted to fourteen, though the widow of Matthias was the only one dignified with the title of queen, or who shared with him the splendour and ornaments of royalty. Af- ter the example of their prophet, the multitude gave themselves up to the most licentious and uncontrolled gratification of their desires. No man remained satis- fied with a single wife. Not to use their Christian li- berty was deemed a crime. Persons were appointed to search the houses for young women grown up to ma- turity, whom they instantly compelled to marry. To- gether with polygamy, freedom of divorce, its inse- parable attendant, was introduced, and became a new source of corruption. Every excess was committed of which the passions of men are capable, when restrained neither by the authority of laws nor the sense of dec- ency; and by a monstrous and almost incredible con- junction, voluptuousness was engrained on religion, and disolute riot accompanied the austerity of fanatical devotion.

Meanwhile, the German princes were highly offend- ed at the insult offered to their dignity by Boccold's presumptuous usurpation of royal honours; and the profligate manners of his followers, which were a re- proach to the Christian name, filled men of all profes- sions with horror. Luther, who had testified against this fanatical spirit on its first appearance, now deeply lamented its progress; and, exposing the delusion with great strength of argument, as well as acrimony of style, called loudly on all the states of Germany to put a stop to a phrenzy no less pernicious to society than fatal to religion. The emperor, occupied with other cares and projects, had no leisure to attend to such a difficult object. But the princes of the empire, assem- bled by the king of the Romans, voted a supply of men and money to the bishop of Munster, who, being unable to keep a sufficient army on foot, had converted the siege of the town into a blockade. The forces raised in consequence of this resolution were put under the command of an officer of experience; who, approaching the town towards the end of spring in the year 1535, prelief it more closely than formerly; but found the for- tifications too strong, and so diligently guarded, that he durst not attempt an assault. It was now above fifteen months since the Anabaptists had established their do- minion in Munster; they had during that time under- gone prodigious fatigue in working on the fortifica- tions, and performing military duty. Notwithstanding the prudent attention of their king to provide for their subsistence, and his frugal and regular economy in their public meals, they began to feel the approach of fa- mine. Several small bodies of their brethren, who were advancing to their assistance from the Low-Coun- tries, had been intercepted, and cut to pieces; and while all Germany was ready to combine against them, they had no prospect of succour. But such was the ascendant which Boccold had acquired over the multi- tude, and so powerful the fascination of enthusiasm, that their hopes were as sanguine as ever; and they hearkened with implicit credulity to the visions and predictions of their prophets, which assured them, that the Almighty would speedily interpose, in order to deliver the city. The faith, however, of some few, shaken by the violence and length of their sufferings, began to fail; but being suspected of an inclination to surrender to the enemy, they were punished with immediate death, as guilty of impiety in disfranchising the power of God. One of the king's wives, having uttered certain words that implied some doubt concerning his divine mission, he instantly called the whole number together; and commanding the blasphemer, as he called her, to kneel down, cut off her head with his own hands; and so far were the rest from expressing any horror at this cruel deed, that they joined him in dancing with a frantic joy around the bleeding body of their companion.

By this time, the besieged endured the utmost rigour of famine; but they chose rather to suffer hardships, the recital of which is shocking to humanity, than to listen to the terms of capitulation offered them by the bishop. At last, a deserter, whom they had taken into their service, being either less intoxicated with the fumes of enthusiasm, or unable any longer to bear such distress, made his escape to the enemy. He informed their general of a weak part in the fortifications which he had observed; and assuring him that the besieged, exhausted with hunger and fatigue, kept watch there with little care, he offered to lead a party thither in the night. The proposal was accepted, and a chosen body of troops appointed for the service; who, scaling the walls unperceived, seized one of the gates, and admitted the rest of the army. The Anabaptists, tho' surprised, defended themselves in the market-place with valour, heightened by despair; but, being overpowered by numbers, and surrounded on every hand, most of them were slain, and the remainder taken prisoners. Among the last were the king and Caiperdolling. The king, loaded with chains, was carried from city to city as a spectacle to gratify the curiosity of the people, and was exposed to all their insults. His spirit, however, was not broken or humbled by this sad reverse of his condition; and he adhered with unshaken firmness to the distinguishing tenets of his sect. After this, he was brought back to Munster, the scene of his royalty and crimes, and put to death with the most exquisite and lingering tortures, all which he bore with astonishing fortitude. This extraordinary man, who had been able to acquire such amazing dominion over the minds of his followers, and to excite commotions so dangerous to society, was only 26 years of age.

Together with its monarch, the kingdom of the Anabaptists came to an end. Their principles having taken deep root in the Low-Countries, the party still subsists there, under the name of Mennonites; but by a very singular revolution, this sect, so mutinous and languidly at its first origin, hath become altogether innocent and pacific. Holding it unlawful to wage war, or to accept of civil offices, they devote themselves entirely to the duties of private citizens, and by their industry and charity endeavour to make reparation to human society for the violence committed by their founders. A small number of this sect, which is settled in England, retain its peculiar tenets concerning baptism, but without any dangerous mixture of enthusiasm.

Within these 12 years, the Anabaptists have formed a congregation in Edinburgh, (which is the first appearance they ever made in Scotland.) They pray for the king and all inferior magistrates; and subject themselves (in civil matters) to every ordinance of man, for the Lord's sake. They consider the kingdom of Christ to be spiritual, and not of this world; and are strictly upon the congregational or independent plan, admitting of no jurisdiction or authority (in matters of religion) but that of the Great Lawgiver. Their church-officers are bishops (or elders) and deacons, and these they generally choose from among themselves. They make the reading of the scriptures a part of their public service, and eat the Lord's supper every Sabbath-day. Their disciples, before they are admitted into communion, are first baptized in the Water of Leith, which they do at all seasons of the year; and, on these occasions, they are generally attended by a great number of spectators.