part his spirit to the clergy; nor his talents, nor his enlightened principles, nor his pure zeal; and, after his departure, error acquired a more extensive range.

Its proselytes-in Provence, in Burgundy, and in Flanders, were known by the various names of Publicans, Good Men, &c. In a short time, so prodigious was their increase in Languedoc, that the kings of England and France deemed it necessary to send among them the most enlightened prelates of their respective realms, to assert the cause of religion and that of truth. Headed by the apostolical legate, they entered Toulouse amidst the insulting clamours of the populace, who complimented them with the opprobrious epithets of heretics, hypocrites, and apostates. One of the prelates harangued the multitude, and in his discourse refuted all their errors-with such a happy effect, that, intimidated by the force of his arguments, and awed too, perhaps, by the power of the Count of Toulouse, no one dared to speak his sentiments in public, or openly to advocate the desperate cause.

This was the only good effect of the mission: a few of the most noted sectarists were excommunicated and confined; and thus error was silenced for the moment, not reclaimed.

After similar ineffectual attempts to convert the Albigenses, in one of which the pope's legate had been assassinated, a crusade was set on foot against them. At its head appeared the Abbot of Citeaux, the Duke of Burgundy, the Counts of Nevers, of Montfort, &c. A series of the most dreadful disorders ensued ; and both parties seemed to rival each other in acts of cruelty and rapaciousness. The wretched Albigenses were eventually reduced, and treated with the utmost inhumanity to force them to abjure the errors of their sect. With the ancient Manichees they admitted two first principles or gods. The one they supposed to be the creator of things invisible, and termed him the Good Principle: the other they denominated the Evil Principle, and believed him to be the author of all things visible. The Old Testament they rejected, as the production of the latter, while they revered the authority of the gospels, as being the work of their better principle. They affirmed that all the fathers of the Old Testament were damned; and that John the Baptist was one of the arch-demons. Others among these fanatics held only one Creator, but that he had two sons, our Saviour Christ, and the Devil. The Roman church they called a den of thieves, and the whore of Babylon-as some of our enlightened protestant brethren are pleased to term it to this day.

Among other monstrous doctrines of these miscreants, they taught that matrimony was neither more nor less than a sworn prostitution; and that carnal commerce with a mother, a sister, or a daughter, was no greater crime than to have connection with any other woman. Their immoral theory and their prac

tice were in perfect unison; as we are informed by contemporary authors of unimpeached veracity. (See Lucas Tudensis, Gulielmus de Nangis, Petrus de Valle Cernaii, &c.)

It would be tedious and disgusting to the pious reader to detail in full the various impieties of this diabolical heresy. What has made Mons. Basnage strain every nerve to exculpate the Albigenses from the imputation of Manicheism, is their holding also the Sacramentarian doctrines, in opposition to the catholic church. Catholics need not envy the Reformed such glorious precursors. In fact, Basnage has proved only, that in Languedoc there existed sectaries of principles diametrically opposed to the Manichees. This indeed, no body ever contested. The province was overrun with sectaries of various denominations. But, that sect in particular, denoted by the appellation of Albigenses, against which the crusade was formed, were evidently Manichees from the concurrent testimony of all the monuments of those times, the councils, the interrogatories then instituted, and the distinction always expressly made between the Albigenses, the Waldenses and other fanatics of the day. Nor were the Albigenses themselves uniform in their system of faith, and much less so in their moral conduct. The life of their predestinate was extremely austere; and their doctors had taught the silly people to believe, that if they could but recite the our Father at the hour of dissolution, and obtain their benediction, nothing more was requisite for their admission into heaven, and the full atonement of all their crimes.

AMAURI, was a native of the diocese of Chartres, and had received clerical orders. He made considerable progress in the study of philosophy at Paris, and taught with reputation at the commencement of the thirteenth century. The works of Aristotle were then fashionable in France; and all the Arabian philosophers had adopted him for their guide in the study of logic, which was at that time almost the sole department of philosophy in general cultivation at the schools. Amauri's curiosity impelled him to examine also the metaphysical and physical compositions of that ingenious pagan philosopher; and in his researches concerning the formation and origin of the universe, he chose to follow his own conjectures, rather than the light of revetion, which, however, he pretended to reconcile with the system of Aristotle, or-to speak more accurately-with that of his disciple Strato. Strato combining the various opinions of his master Aristotle, attempted to account for the existence of all things in the universe by supposing matter to have been endowed with an inherent principle of motion from eternity. This absurd system was embraced, in after ages, by some Arabian commentators of Aristotle; and ascribed to him. It had been imported into the West together with the writings of these philosophers.

It is said, that the famous John Scotus Erigena had taughtthat there was but one substance in the world ;-which was primeval matter, and to which he gave the name of God. This was also Amauri's impious and extravagant opinion, and with it he affected to identify the sacred narrative of Holy Scripture. The university of Paris exclaimed aloud against the upholder of such doctrine; and Amauri appealed from its decision to the Roman pontiff, who approved the sentence of the university. To the papal authority Amauri thought fit to acquiesce, and retired to the monastery of St Martin, where he ended his days in sullenness and remorse: (See Gul. Armorii, Hist. de vit. Philip. ad an. 1209, d'Argentré loc. cit. S. Th. contr. Gent. c. 17.) Such is the extravagance and such the obstinacy of systematic pride! Amauri left behind him a disciple called David de Dinant. See this article.

ANABAPTISTS-So called from their re-baptising those who had received baptism in their infancy. According to Luther, the sacraments could not effect the justification of christians; but only the faith of the receiver. From this principle, Stork, one of Luther's disciples, concluded that infants could not be justified by the sacrament of baptism, and that it was necessary to re-baptise all who had been baptised in their infancy; because at that time they were incapable of forming an act of faith, by which alone a christian applies to himself the merits of Jesus Christ, conformably to Luther's system. The latter had established his doctrine neither upon tradition, nor upon the decisions of councils, nor upon the authority of the fathers; but, as he declared, upon scripture alone. Stork observed that infant baptism was not mentioned in holy scripture; on the contrary, that previous instruction seemed there to be insinuated, as necessary; and that persons were actually to believe when admitted to the font. Hence he inferred, that infant baptism was an anti-scriptural practice; and that those who had been baptised in their infancy, had not, in fact, received the sacra

ment at all.

Some colleges among the reformed patronised this new doctrine; and it began, at length, to be published from the pulpit. Stork, the better to vindicate his opinion, availed himself of the fundamental maxim of the reform, namely, that nothing ought to pass for revealed doctrine necessary to salvation, which was not contained in holy scripture: as for fathers, councils, and divines, togther with polite literature in general,-all these he discarded as polluted sources, and maintained that learning only filled the heart with pride, and the brain with science altogether useless and replete with danger. Thus he secured the suffrages of the ignorant, the stupid, and the mob, who were all well pleased to see themselves dubbed doctors of theology by this

agreeable conceit of their new apostle. As Luther had farther insinuated, that the Holy Ghost had inspired him with extraordinary lights; and that similar inspirations were not refused to those who asked them; Stork declared that these same inspirations and interior admonitions of the Divine Spirit were the rule of faith and conduct to every true believer. Carlostadius, Muncer, and other protestants, adopted the principles of Stork; and the Anabaptists now formed at Wirtemberg itself a powerful sect. At the head of this sect, Carlostadius and Muncer, in their pious zeal, flew from church to church to destroy the pictures and images of the saints, and abolished every remnant of the catholic worship which Luther had thought fit to leave inviolate. Luther hastened out of his retreat; preached against the Anabaptists, and caused Muncer, Stork, and Carlostadius, to be banished Wirtemberg. Carlostadius retired into Switzerland, where he laid the foundation of the doctrine of the Sacramentarians; while Stork and Muncer dogmatised in Suabia, Thuringia and Franconia, and every where disseminated their new gospel; preaching alike against Luther and the pope. The latter, according to Stork, overwhelmed the consciences of christians with a multitude of practices,—to say the least, superfluous: the former authorised a scandalous relaxation of christian morality in contradiction to the gospel, and a dissolution not inferior to that of Mahometism. The Anabaptists gave it out, that they had received a commission from above to abolish the too severe religion of the pope, and the licentious sectarism of Luther: the whole duty of a perfect christian, they said, consisted in a life exempt from pride and ambition, and free from vice.

Stork and Muncer now conceived the design of forming in the heart of Germany a new and independent monarchy; while some of their brethren, of more pacific dispositions, thought it criminal to stand upon their own defence even against the most wanton and unprovoked attacks of their enemies. The people of Mulhausen respected Muncer as a prophet, divinely commissioned to free them from oppression. They expelled their magistrates, declared all property to be common stock, and proclaimed Muncer judge of Israel. This new Samuel wrote to the sovereigns and various states of Europe, to notify to them that the time was now come when a final period should be put to the oppression of the people and the tyranny of kings; and that God had commanded him to exterminate the whole race of tyrants, and to establish over the people men of virtue and real merit. The flame of sedition quickly spread over the greatest part of Germany; and Muncer soon found himself at the head of a formidable army; whole districts suddenly rising in rebellion and flying to his standard. The disorders committed by this religious banditti, alarmed the princes of the neighbouring

At their head was the

states, and forced them to take the field. Landgrave of Hesse, who fell upon Muncer before he could be joined by the several bodies of insurgents on their march to reinforce him. Muncer was discomfited; and more than seven thousand Anabaptists perished on this occasion. Their fanatic leader was himself taken, and a short time after executed. (See Catrou, Hist. des Anab. Sleidam, 1. 10, Seckendorf Comment. Hist. &c.) The defeat and death of Muncer did not extinguish Anabaptism in Germany: the party, indeed, was no longer formidable; although it seemed even to increase in numbers. Its sectaries, odious alike to catholics, to protestants and sacramentarians, were persecuted and defamed throughout the German territories. In Switzerland, the Low Countries, and in Holland, they were treated with still greater rigor; numbers were put to death, and the prisons were crowded with these poor deluded people. Their enthusiasm, however, could not be subdued by terror; and they still continued to increase. From time to time there appeared among them impostors who promised them more happy times. Matthewson, a baker at Haarlem, sent ten apostles into Friesland, to Munster and other places. At Munster were already some Anabaptist proselytes, who received the new apostles as emissaries from heaven. They all assembled together in a body at night; and Matthewson's vice-deputy conferred upon them the apostolic spirit, which they were eagerly waiting to receive. They appeared not much in public, till their numbers were greatly augmented; when they suddenly ran up and down the country exclaiming: Repent ye, and do penance and be baptised, that the wrath of God may not fall upon you. The spirit of fanaticism was quickly diffused; and when the magistrates set forth an ordinance against them, the Anabaptists flew to arms, and seized upon the market-place: the townsmen took their post in another quarter of the city. Thus they guarded each other during three days; till they at length agreed to lay down their arms, and that both parties should mutually tolerate each other, notwithstanding their difference of sentiments in matters of religion.

Meanwhile the Anabaptists dispatched secret messages to different parts, informing by letter their adherents, that a prophet inspired by the Holy Spirit was come to Munster; that he predicted marvellous events, and instructed men in the true method of saving their souls. In consequence of this intelligence a prodigious number of Anabaptists repaired to Munster; upon which several of the party ran up and down the streets, crying out with all their might: Retire all ye wicked from this place, if you wish to escape entire destruction: all those who refuse to be rebaptised, will be knocked on the head. The clergy and the natives then abandoned the town; and the Anabaptists pillaged the churches and forsaken houses; and committed to the flames all books in

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