In 1541, the Doctor gave a second edition of his Ptolemy's geography, and dedicated it to his friend and protector, the archbishop.

In the year 1553. He printed his work entitled, Christianismi Restitutio, i. e. The restitution of Christianity. This work cost him four years labor. He is said to have sent the manuscript to a German, called Marinus, one of his friends, for him to get it printed at Basil. Either through fear, or prejudice, or from some other cause, it seems the booksellers in that city declined having any thing to do with it. Marinus sent him back the manuscript, acquainting him that he was not ignorant why he could not have it printed at Basil at that time. Not being able to succeed there, the Doctor intrusted it with Balthazat Arnoullet, a bookseller at Vienne in Dauphine, and William Gueroult, Arnoullet's brother in-law, and director of his printing press. By arguments and promises he induced them to print it. He let them know that he had very strong reasons which would not allow him to put his name to it, nor the name of the city, nor of the printer; he added, to make them undertake it, that the impression should be at his own expense; that he would correct the proofs himself, and promised to each of them a gratuity of

a hundred crowns; a considerable sum for that time.' This work was executed so secretly that not one person at Vienne had the least knowledge of it. When it was finished all the copies were sent to Lyons, from whence Frellon sent one part to Frankfort, the other part remained under the care of Peter Merrin, a caster of types, till an opportunity should offer of sending them to Italy. Some say there were eight hundred, others a thousand copies printed off. In all probability it would have passed into circulation in Germany and Italy, without either author or printer being detected by the papists, had it not been for the destructive vigilance of protestants, who betrayed the author into the hands of the common enemies of reformed christianity.

A

This was Servetus' last work, shortly after it was printed, an end was put to his useful labors. The demon of persecution dragged him from his peaceful retreat, his enemies gratified their resentment in his destruction. After passing through a shocking scene of persecution, he died a martyr to the cause he had espoused,

CHAPTER III.

PERSECUTION OF SERVETUS.

Sect. 1. Calvin raises a persecution against Servetus. Sect. 2. He is arrested at Vienne, makes his escape, is burnt in effigy with his books; goes to Geneva, is arrested there. Sect. 3. Trial of Servetus at Geneva. Sect. 4. Articles extracted by Calvin from the books of Servetus, with a view to criminate him, with the Doctor's answers. Sect. 5. The petitions of Servetus to his judges respecting the cruel treatment he received. Sect. 6. The correspondence between Calvin, the magistrates of Geneva, and the other reformed ministers and magistrates, on the case of Servetus. Sect. 7. Servetus condemned to die. Sect. 8. His dying speech. Sect. 9. He is burnt alive.

THE Successful commencement of the reformation might naturally lead men to expect the revival of true christian liberty, that freedom of enquiry would no longer be thought criminal,

that no one would henceforward be persecuted for his opinions, that dungeons and the devouring flames would no more be the lot of virtuous men, at least in those countries where the reformed religion was adopted; but those who formed such pleasing expectations soon found themselves mistaken. The spirit of popery did not depart with the renunciation of the pope's authority, nor were the corrupt maxims of antichristian priests banished when the arbitrary edicts of the court of Rome were contemned; the same tyrannical measures which had so long disgraced the catholic church, were in too many instances adopted by the leaders of the reformation.

Servetus had already experienced many bitter reproaches from some of the reformed ministers, and been very ill treated by them; but a scene of trial and persecution awaited him, which what he had already met with could not lead him to apprehend, at least from those who had made so much outcry against the persecuting spirit and conduct of the papists. That those who had so lately broken from religious thraldom, and barely escaped being devoured by the demon of persecution themselves; who had protested against the dominion which the roman pontiff had usurped over the consciences

of men, and the arbitrary decrees of popish counsels, should, with an air of infallibility, lord it over the faith of others, endeavor to put their consciences in fetters, and destroy them merely for their opinions, may well excite surprise. Before the reader has gone through this chapter he will be convinced of the propriety of Grotius' remark, That the spirit of antichrist did appear as well at Geneva as at Rome.' The spirit of persecution is the spirit of antichrist, in whatever religious community it is found. Names cannot change the nature of things, and a reformed church, that is influenced by this spirit, is as much antichristian as the church of Rome. What does it signify to me, if I am robbed of christian liberty, whether the pope or John Calvin be the thief? If I am imprisoned and burnt for my opinions, it makes no difference whether it be by catholics or protestants.

SECTION I

Calvin raises a persecution against Servetus.

The great Calvin took a leading part in the persecution of the learned Spanish physician, not only at Geneva but also in France; as he