The present study is a revision of a 1992 University of Bristol PhD dissertation. The third chapter, ‘Balthasar Hubmaier: Anabaptist enigma’, has been rewritten to take account of more recent scholarship. The subject is Hubmaier's hermeneutics, with particular emphasis on his writings during his two Anabaptist pastorates: the first in Waldshut, an Austrian territory on the borders of the Swiss Confederation, from April to December 1525, the second in the Moravian lordship of Nikolsburg, from July 1526 to July 1527. Chatfield occupies himself with all Hubmaier's extant writings; hence he claims to be able to trace the changes in Hubmaier's hermeneutics and his changing place in the configuration of major and minor Reformation figures with whom he interacted. In the Waldshut period, following Hubmaier's advocacy of believers' baptism, Chatfield describes him as adhering to a hermeneutic based on both the Old and New Testaments, but focused on the incarnate Christ in such a way as to significantly diminish the weight of the Old Testament. He assesses Hubmaier's hermeneutic as somewhere between those of Ulrich Zwingli and Conrad Grebel, the preeminent Anabaptist in Zurich. The first Swiss Anabaptists are described as holding to an exclusively New Testament-centred hermeneutic. This contravenes the findings of Arnold Snyder from 2006 (of which Chatfield is aware), which present Grebel and Hubmaier as close allies in the leadership of early Anabaptism. Recent work by John Roth, correcting earlier Mennonite scholarship, describes the hermeneutics of early Swiss Anabaptists as essentially the same as Hubmaier's during his Waldshut period. Chatfield notes changes in emphasis and orientation in Hubmaier's hermeneutic after he established himself in Nikolsburg. In this period Hubmaier emphasises Christ as logos, performing a salvific function during the Old Testament period, a change which significantly increases the weight of the Old Testament in his hermeneutic. He also occupies himself with the issues surrounding human free will and divine omnipotence that concerned Erasmus, Luther and Hans Denck from 1524 onward. Chatfield describes Hubmaier as taking a position distinct from each of these men, but stressing cooperation between divine grace and human freedom, thus opposing the emphasis on the divine will in classical Protestantism. Chatfield notes the emergence of the ban as one of the essential marks of the Church in Hubmaier's Nikolsburg period, putting it on a plane with baptism and the Lord's supper. He also marks the growing authority that Hubmaier assigns to the pastor in this time, as opposed to his earlier stress on congregational consensus. Chatfield describes the Anabaptist Church of Nikolsburg, correctly, I think, as a magisterial Reformation. The presentation of Nikolsburg Anabaptism would have been much stronger had Chatfield incorporated the recent findings of Martin Rothkegel, of which he is substantially unaware. While Chatfield greatly enriches our understanding of Hubmaier's interaction with the Bible, his conclusions separate Hubmaier too much from Anabaptism and place him too close to the classical Reformers, Zwingli and Luther. This deficit results from insufficient attention to scholarship dating from after the 1992 completion of Chatfield's dissertation.