"does, That the Lutherans do not under"ftand the doctrine of Juftification. But "that man, whether he be a Photinian, or "of any other fect, thinks he knows more "than every body elfe. Our churches will "be very ill spoken of, unleffe our Divines "make it their bufineffe to cry him down. "I beseech you, in particular, to keep a "watchful eye over it, and to make an apo

logy for our churches, at least in your con"futation inscribed to the Emperor. . We "know not how that Beaft came to creep in

among us; he wrefts all paffages of Scrip"ture to prove, That the Son is not coeternal " and confubftantial with the Father, and, "That the Man Chrift is the Son of God." This Letter is dated August 5, 1531.

The Magiftrates of Bafil defiring to know Oecolampadius's opinion concerning the book of Servetus, that Reformer made a fhort difcourse, in their prefence, in order to show that it was a pernicious book; but he expreffed himself with great moderation; which was certainly very commendable, and becoming a Divine. Oecolampadius wrote alfo two letters to Servetus, about his book; wherein he indeavored to confute him in a very civil manner, and intreated him to renounce his errors. The next year (1532) Servetus published

y Vide Oecolampad. & Zuingl. Epistol. Lib. IV. Pag. 801. Bafil. 1592. Quarto. 4 Vide, ut jupra, Lib. I. Pag. 83.

lished another book against the Trinity, at Haguenau. After he had published these two books, he refolved to return to France; because he was poor, and did not understand the German language. He himself alleged these two reasons, for it, at his trial. While he was there, Melanchton (who read Serve-" tus's books very much) wrote a letter to Joachim Camerarius; wherein he told him what he thought of Servetus and his books: He declared, That Servetus appeared to him to be a fubtile and cuning man, but that he wanted gravity; That his thoughts were confufed; That he had not fufficiently meditated upon the things he treated of; and, That his notion of Juftification was very extravagant. Melanchton adds, That he " 66 ways afraid that difputes about the Trinity "would break out, fome time or other." But, as that is a very curious paffage, and looks almost like a prophefy, which has been moft remarkably accomplished fince 1533, I will put down his words in the margin 2.

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Servetus,

a Пegi Tus Tgiád, fcis me femper veritum esse fore, ut hæc aliquando erumperent. Bone Deus! quales tragedias excitabit hæc quæftio ad pofteros, &ési úπósaσis ó λóg@; εἰ ἔςιν ὑπόςασις τὸ πνεῦμα; Ego me refero ad illas fcripturæ voces, quæ jubent invocare Chriftum, quod eft ei bonorem divinitatis tribuere, & plenum confolationis eft. Τὰς δὲ ἰδέας τῶν ὑποςάσεων καὶ διαφορὰς ἀκριβῶς ζητῶν ἐ πάνυ συμφέρει. "You know that I was always afraid thefe difputes about the Trinity would break out, fome time or other. GooD GOD! what tragedies.

66 will

Servetus, having been two or three years at Lions, went to Paris, where he studied Phyfic. He took his degree of Mafter of Arts, and was admitted Doctor of Phyfic, in that University; and he afterwards practifed Phyfic, and wrote fome books in that fcience. He was likewise, for fome time, corrector of the preffe at Lions. Beza informs us, that Calvin knew Servetus at Paris, and opposed his doctrine. The fame author adds, That Servetus, having agreed to ingage in a dispute with Calvin, upon a certain day and a certain hour, dared not appear in that conference.

b

While Servetus was at Paris, his Book De Trinitatis Erroribus was difperfed in Italy; and very much approved by many Italians, who defigned to forfake the church of Rome. Melanchton, being informed of it, wrote a Letter to the Senate of Venice, in the year 1539, importing, That a book of Servetus, who had revived the error of Paulus Samofatenus, was handed about, in their country. He

с

" will this queftion raise among pofterity, Whether the Logos be a fubfiftence, or perfon? Whether the Spirit "be a fubfiftence, or perfon? I have recourfe to those "words of Scripture, which command me to worship "Chrift, i. e. to afcribe the honor of Divinity to him, "which is full of confolation. But it is by no means "expedient accurately to examine into the ideas of the "fubfiftences, or perfons, and of their difference.

Hiftory of the Reformed Church of France, Vol. I. Page 14. Antwerp. 1580.

Melancht. Epift. Lib. I. Ep. III.

He befought them to use their utmost indeavors, that the impious errors of that man might be avoided, rejected, and abhorred. It is not improbable that Lælius Socinus, Fauftus's uncle, and feveral other Italians, took their Antitrinitarian notions from Servetus's book. That phyfician, having finished his ftudies at Paris, left that city, to go and practise physic in fome other places; which he did, two or three years, in a town about twelve leagues diftance from Lions; and then at Vienne, in Dauphine, for the space of ten, or twelve years.

I find very few particulars relating to him, during that time; though he then wrote feveral letters to his friends and acquaintance. He was at Lions in the year 1544, before he fetled at Vienne. And, in Lions, he corrected the proofs of a new edition of Pagnin's Latin Bible, and added a preface to it, under the name of Villa-novanus, from the name of the town where he was borne. For, in France, he went under the name of Villaneuve. vetus alfo added fome marginal notes to that Bible; of which we fhall have occafion to fpeak hereafter. Calvin calls them impertinent and impious Notes; and fais, Servetus got 500 Livres from the bookfeller "for his pains." That Reformer kept a

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long

Fidelis Expofit. Errorum Michaelis Serveti, &c. among Calvin's Theological Tracts, Pag. 830. Geneva, 1576.

e

long correfpondence with Servetus, by way of letters. He informs us, That he indeavored, by the space of fixteen years, to reclame that phyfician from his errors. Servetus wrote feveral letters to Calvin at Geneva, from Lions and Dauphine, and confulted him about feveral points, Calvin fais, That Servetus fent him the three following Questions, from Lions, and defired him to answer them. I. Whether the Man Jefus, that was crucified, was the Son of God; and, What was the ReaJon of his Filiation? II. Whether the Kingdom of Chrift is in men? When may a man enter into it; and, When is he regenerated? III. Whether Chriftian baptifm ought to be performed in faith, like the Lord's fupper? and, To what end these things were inftituted in the New covenant? Calvin answered these Queries. But Servetus, far from being satisfied with his explications, wrote him a fecond letter, containing a confutation of his anfwers. Calvin, being very much displeased at that letter, made a fharp reply, as he himself owns. Whereupon Servetus, who was no leffe fiery than his Antagonist, grew very angry with him. Calvin fais, That this difpute occafioned the hatred which Servetus conceived for him; and complains, & That that.

e Ibid. Pag. 817.

Fidelis Expofit. Errorum Michaelis Serveti, &c. Pag. 827.

Ibid. Pag. 835.