conducted in an unjust, vexatious, and most scandalous manner. Caught in the toils of his enemies, he could obtain neither justice nor mercy at their hands. Every method was taken to ensnare, criminate, and destroy him. One thing is very observable, i. e. the correspondence between papists and protestants, and their apparent agreement, and co-operation, in this nefarious business. They seemed for a moment to forget their animosity and hatred of each other, that they might pour out their venom, and direct their mutual vengeance against the persecuted physician. Papists could even thank protestants for their intelligence respecting the proscription of such a reputed heretic. Even protestants were not ashamed to inform the agents of the bloodstained mother of harlots that they had lodged in a gloomy prison, a man whose only crime was, that he dared to differ in his opinions from them both. The reader, perhaps, will remember that, on a very memorable occasion, Herod and Pontius Pilate were made friends.

SECTION IV.

Articles extracted by Calvin from the books of Michael Servetus, with a view to criminate him, with the Doctor's answer.

The judges ordered Calvin to extract several propositions, word for word out of Servetus' book, and that Servetus should answer, and prove his doctrine in latin. Pursuant to that order, Calvin went immediately about it, and reduced those propositions to thirty-eight articles. The title prefixed to them runs thus:

"Sentences or Propositions extracted from the books of MICHAEL SERVETUS, which the Ministers of the church of Geneva, declare to be full of impious blasphemies against God, and of other mad and profane errors, altogether repugnant to the word of God, and the orthodor agreement of the church,'

1. All those who believe a Trinity in the essence of God, are Tritheists, true Atheists; nor have they any other than a tripartite, and aggregate God, connotative, not absolute;

they have imaginary Gods, and illusions of demons; 30th p. of the first book on the Trinity; to which agrees what he adds in the following page: They are dreams of your own; cast your eyes upon what phantasms are, and you will soon perceive that your Trinity is not intelligible without three phantasms. At length he concludes that all Trinitarians are Atheists."

2. He asserts that the Hebrews being supported by so many authorities, deservedly wonder at the tripartite Deity that is introduced by us.'

3. To assert that the incorporeal Deity is really distinct within itself, has given the handle to Mahomet to deny Christ.'

4. That there should be three incorporeal beings, distinct in the unity of God, is utterly inconsistent, and is no other than an imaginary Trinity

5. That he may color over his impious opinions, he confesses that there was a personal distinction in God, but understands it of a person only external, that does not truly subsist in the essence of God. He says, that the word was an ideal reason from the beginning, which now relates to him as man; was the examplar, person, effigies, countenance, face of the future man Jesus Christ, in the word with God; the

representation of man in God. In his first Dialogue likewise, p. 229, he says, that there is no real difference between the word and the spirit; and in his first book of the Trinity, p. 189, that there was in God no real generation or spiration.'

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6. That it may plainly appear, that the persons are confounded by him, he, in the second book of the Trinity, p. 66, speaks after this manner; The wisdom itself was formerly both the word and the spirit, because there was no real distinction, that very same wisdom was the spirit; and in his 5th book, p. 164, he defines the whole mystery of the word and spirit to have been the effulgent glory of Christ.'

7. However, though he denies any real distinction in the three persons, before the incarnation of Christ, yet he says that Christ was invested with so much glory, that he may not only be God himself of God, but that he may be God from whom another God may proceed. p. 185, of his fifth book of the Trinity.'

8. Christ himself is the Son of God, not only as begotten by God in the womb of the virgin Mary, but because God begot him of his own substance, in p. 11 and 12, of the first

book of the Trinity, and in his epistle to Calvin, 1 and 2.'

9. That the word of God descending from heaven, is now the flesh of Christ; so as that the flesh of Christ is from heaven, p. 17, 18, of his first book on the Trinity, and in the second, p 73. The very body of Christ is the very body of the Deity; his flesh is divine, the celestial flesh of God, begotten of the substance of God: and in p. 251, of his first dialogue, the soul of Christ is God, the flesh of Christ is God; and his soul as well as his flesh, were from eternity, in the proper substance of the divinity.'

10. In the second book of the Trinity, p. 77, he thus expresses himself. The essence of the body and soul of Christ is the Deity of the word and spirit; and Christ was from the beginning, as well in regard to his body, as to his soul; so in p. 87, the substance of the Deity is not only in the soul, but in the body of Christ. So in the 5th book, p. 164, God was the word, and the spirit variously dispensing, word and spirit into body and soul.'

11. That he may show how he sports himself with the divinity of Christ, he explains himself, by calling it the wisdom and power of God, and the splendor of his glory, even as if