There were also in the IIIrd Century several Catholic Bishops in Asia and Africa, who held the Baptism of Heretics invalid; and therefore re-baptized such as were converted to Orthodoxy. But these ancient Re-baptists were not called Anabaptists. See RE-BAPTIZER. In the XIIth Century, the Waldenses, Albigenses, and Petrobrusians, are also recorded as of the same Belief; but neither was the Denomination given them. See ALBIGENSES, WALDENSES, &c. Those properly called Anabaptists, are a Sect of Protestants, who first appeared in the XVIth Century, in some Provinces of Germany, particularly Westphalia, where they committed several Outrages—They taught, that Baptism was not to be conferred on Children; that it is unlawful to swear, or to bear Arms; that a true Christian cannot be a Magistrate, &c. "It is not known who was the Author of this Sect: Some charge it on Carlstadt; others on Zwingli. Cochleus says it was Balthazar Pacimontanus, who began to teach in 1527, and was burnt, at Vienna, some time afterwards.—Mezorius affirms it was first broached by Pelargus, in 1522; who was seconded by Bodenstein, Carlstadt, Westenberg, Quiccou, Didymus, More, &c. But the common Opinion fathers it on Thomas Münzer, or rather Müncer, of Zwickau, a City of Misnia; and Nich. Storck, of Stalberg in Saxony; two Persons originally Disciples of Luther, from whom they took occasion to separate, on seeing that his Doctrine was not perfect enough; that he had only carried the Reformation half-way.
At the true essential Religion of Christ, immediate Revelation must be added to the dead Letter of divine revelations to be judged, as stated by Muncerus. In effect, if these two Persons were not the first Inventors of the Doctrine, they appear, at least, to have been the first Teachers, and Propagators thereof. See LUTHERANISM. Sleidan furnishes the best Account of the Origin of the Anabaptists in his Historical Commentaries. Luther, he observes, had preached so strenuously for the Evangelical Liberty, that the Peasants of Swabia, flocking together, leagued themselves against the Ecclesiastical Powers, on the pretense of defending the Evangelical Doctrine and shaking off the Yoke of Servitude; "Obducta causa quasi et Evangelii doctrinam tueri, et servitutem ab se profligare vellent." Luther wrote several Exhortations to lay down their Arms, but in vain. They retorted his own Doctrine upon him, maintaining that having been made free by the Blood of Jesus Christ, it was injurious to the Name of Christian, that they had hitherto been reputed Servants, "quod huc usque sint habitivelut conditione servi." Accordingly, they proclaimed everywhere that they only took up Arms because they esteemed themselves obliged thereto by the Commandment of God. Luther, finding all his Exhortations ineffectual, published a Book wherein he invited all the World to take up Arms against those Fanatics, who thus abused the Word of God. He was obliged to write a second, soon after, to justify his Conduct, which to many appeared too severe, and even cruel.
The Anabaptists, to the Number of forty thousand, ravaged all the Places wherever they came. John of Leiden, who headed them, declared himself their King and never stirred out or appeared in public without a large Retinue of principal Officers. Two young Men always rode immediately after him, the one bearing in his Hand a Crown, and the other a naked Sword. Their Pretense was to establish the new Reign of Jesus Christ on Earth by force of Arms, condemning all use of Arms for other Purposes. Calvin wrote a Treatise against the Anabaptists, still extant in his Opuscula. What they chiefly supported their great Doctrine on was those Words of our Saviour, "He that believes and is baptized, shall be saved," Matt. C. XVI: v.16. As none but Adults are capable of believing, they argued that no others were capable of Baptism. Especially as there is no Passage in all the New Testament where the Baptism of Infants is clearly enjoined. Calvin and other Writers against them are pretty much embarrassed to answer this Argument and are obliged to have recourse to Tradition and the Practice of the Primitive Church. In this Point, they have apparently the Advantage over them, mention being made of Infant-Baptism by Origen, the Author of the Questions attributed to Justin; a Council held in Africa, spoken of by St. Cyprian, where the Baptism of Infants immediately after they were born was expressly enjoined; and several other Councils of Autun, of Mâcon, of Giron, of London, of Vienna, etc., besides other Fathers, as Irenaeus, Tertullian, Ambrose, Augustine, etc. It must be added, that very considerable Arguments may be drawn against the Anabaptists even from Scripture. Children, we are told, are capable of the Kingdom of Heaven: Mark X. 14; Luke XVIII. 16; and our Saviour made such be brought near him and blessed them. Yet, He assures us in St. John III. 5, that unless a Man be baptized, he cannot enter the Kingdom of God. Whence it follows that Children, inasmuch as they are capable of entering into Heaven, are also capable of being baptized. The Anabaptists answer that those here spoken of by our Saviour were grown big since they could come to him, and consequently were capable of an Act of Faith. But this is contrary to the express Terms of Scripture, which in St. Matthew and St. Mark calls them παιδία (paidia), little Children; and in St. Luke, βρέφη (brephē), little Children. The same St. Luke writes that they were brought to Jesus, which is a Presumption that they were not yet able to walk. Another Argument much insisted on is drawn from these Words of St. Paul to the Romans, C.V. "If by one Man's Offence Death reigned; much more they who receive abundance of Grace and of the Gift of Righteousness, shall reign in Life by one, Jesus Christ." For, if all become criminal by one, then are Children criminal. Consequently, if all are justified by one, then are Children justified. But this cannot be without Faith. And consequently, Children may have the Faith required for the receiving of Baptism, i.e., an Actual Faith, preceding the Sacrament, as a Disposition requisite thereto. This Faith they have, not of themselves, but by others, viz., their Parents, or their Godfathers and Godmothers, who answer for them. Nor is there anything in the whole Dispensation but what is very equitable. It being but just, that as they had sinned in the Will of another, they might also be justified by the Will of another.