man and a Christian; if error or heresy could be proved upon him, he would disown it, even in the market place; but to the truth, he would stand to the last drop of his blood. Bound in conscience he held himself, to obey all righteous laws, whether there were a king or not; and if he offended against them, patiently to bear the penalty. And to cut off all occasion of suspicion as touching the harmlessness of his doctrines, he would willingly give any one the notes of all his sermons, for he sincerely deeired to live in peace and to submit to the present authority. "But there are two ways of obeying," he observed; "the one to do that which I in my conscience do believe that I am bound to do, actively; and where I cannot obey actively, there I am willing to lie down, and to suffer what they shall do unto me." And here the interview ended, Bunyan thanking him for his "civil and meek discoursing," and breathing a wish that they might meet in Heaven."

Note C.-Page 62.

The following are Tyndal's words contained in the book referred to, and extracted by Ivimey. After reprobating severely the conduct of the Romish clergy for using a Latin form of words, he says, "The washynge without the word helpeth not; but thorow the word it purifyeth and clenseth us, as thou readest, Eph. 5. How Christe clenseth the congregation in the founteine of water thorow the word: the word is the promise which God hath made. Now as a preacher

in preaching the word of God saveth the hearers that beleve, so doeth the wasshinge in that it preacheth and representeth to us the promise that God hath made unto us in Christe, the wasshinge preacheth unto us that we are clensed wyth Christe's bloude shedynge which was an offering and a satisfaction for the synne of al that repent and beleve, consentynge and submyttyne themselves unto the wyl of God. The plungyne into the water sygnyfyeth that we die and are burid with Chryste as cōserning ye old life of synne which is Adā. And the pulling out agayn sygnyfyeth that we ryse again with Christe in a new lyfe ful of the holye gooste which shal teach us, and gyde us, and work the wyll of God in us; as thou seest Rom. 6."

Note D.-Page 65.

PROFESSOR SEARS, of Newton Theological Institution, having once mentioned to the author in conversation, some remarks which he had heard from Dr. Neander, touching the case of Melancthon, in accordance with what is stated of him on page 65, in answer to a letter of inquiry for my own private information on that point, incidentally suggests the following additional facts. Planck, in his celebrated history of the Protestant Theology, in speaking of the divine manifestations to which some of the anabaptists laid claim, says, "though their revelations were not real, yet with such an honest enquirer after truth as Melancthon, it did not follow that all their doctrines were false. The former

he could therefore leave to their own fate, and yet not deny that the strength of their reasons in regard to infant baptism, made a strong, and according to his convictions, reasonable impression upon his mind."

"The elector wishing to quell the controversy, dis. suaded the Wittenburg theologians from discussing the subject of infant baptism, saying he could not see what benefit could arise from it, as the article was not of much importance, and yet the rejection of it would create great excitement, since it had been so long hallowed in the church by the influence of Augustin, its defender. Melancthon said, that he "was agreed with the Elector, that the article of infant baptism was not of much importance, and that it were better not to have any thing to do with it, than that great doubts respecting it be excited." After confessing that the question was one of little importance, it was natural that he should follow the advice of the Elector in regard to his connexion with these men. Whether it were right in him to be so quickly, and as it would seem, so gladly convinced, we leave it for theology to determine."*

Note E.-Page 68.

An analysis of this manifesto, may not be uninteresting to some readers.

I. In the first article, the peasants set forth the benefits of public religious instruction, ask permission to

*Geshicte des Protestantischen Lehrbegriffs, v. II, p. 47, 50.

elect their own ministers to teach them the word of God without the traditions of men, and that they may have power to dismiss them if their conduct be reprehensible.

II. In the second, they represent that the laws of tithing in the Old Testament, ought not to be enforced under the present dispensation, and pray that they may be excused from all tythes except that of their corn, which they desire might be applied to the support of their teachers, the support of the poor, and the payment of public taxes.

III. In the third, they declare their former state of slavery to be disgraceful to humanity, and inconsistent with the religion of Christ-declare their willingness to submit to the control of magistrates, but not to be slaves, unless slavery could be proved right from the holy scripture.

IV. In the fourth, they complain of the injustice of the game laws, which had prevented them from taking birds or wild animals, or even chasing away those which devoured their herbage. They ask that pri vate privileges may yield to public benefit.

V. The fifth complains that a few men claimed all the forests, and that the poor could hardly obtain wood for fuel or repairs. It asks that this matter might be adjusted by the government; or by the proprietors, if the forests could be proved to be private property.

VI. The sixth set forth the innumerable and ill-timed services, which the lords obliged their tenants to perform, which were increasing every year, and which had become absolutely intolerable. They ask for ad

justment according to the laws of equity, and of christianity, and the warrant of ancient custom.

VII. The seventh complains of abuses connected with the tenures of their lands, which had been charged with oppressive fines, not embraced in the original grants.

VIII. In the eighth, they speak of the annual rents of their farms having been so much increased, as to exceed the worth of the land. They beg the princes to see that these are so adjusted, that they may gain a livelihood by their labor.

IX. The ninth complains of new laws being daily made, creating new crimes and new penalties, and all this not for the improvement of society, but for pretences to extort money. They ask that justice may not be left to private caprice, but administered according to ancient written forms.

X. The tenth complains that the common lands which had been allowed to the poor for pasturage, had been monopolized by the lords, merely to maintain their horses for luxury and needless wars.

XI. The eleventh declares that the demand of he riots (or fines to be paid to the lord on the death of a tenant,) was the most inhuman of all oppressions. That the affliction of the widow and fatherless children made no impression on the officers, who increased the sufferings of the bereaved, by swallowing up all their property. They required that this custom should be utterly abolished.

XII. In the twelfth they declare that they were willing to retract any demand which could be proved