The concluding part of the ‘Restoration of Christianity’ is an address to Melanchthon and his colleagues on the Mystery of the Trinity and the discipline of the ancient Church. We have seen that Melanchthon of all the Reformers was the one who seemed to be most taken by the theological speculations of the seven books on Trinitarian error. ‘I read Servetus a great deal,’ says he to his friend Camerarius; and if he found the work objectionable in many respects, as he says, it yet contained matter that would not be put aside, but that forced itself on his attention, and may be presumed to have influenced his final conclusions on some of the highest and most difficult doctrines of orthodox Christianity. Certain it is that the first and earlier editions of his highly popular work, the ‘Loci Theologici,’ differ notably from those that appeared subsequently to the publication of Servetus’s ‘De Erroribus Trinitatis.’ In the first and earlier editions there is nothing said of God, whether as One or Triune, of Creation, the Incarnation, and other purely speculative matters. ‘These subjects,’ he says, ‘are wholly incomprehensible, and we more properly adore than attempt to investigate the mystery of Deity. What, I ask you,’ he continues, ‘has been the outcome of the scholastic and theological discussions that have gone on for all these ages?’ But the metaphysics of Christianity were not passed over in any such way by Servetus. His earliest work even meets us in some sort as a complementary criticism of the ‘Loci’ of Melanchthon, and that it was so held by the Reformer seems to be demonstrated by the many changes and additions to be noticed in the revised edition of the work of the year 1535, the first that was published after the appearance of the ‘De Erroribus Trinitatis’ and ‘Dialogi duo de Trinitate.’[62]