Finding himself very freely handled in the revised editions of the ‘Loci,’ his _errors_, as they are designated as matter of course, being assimilated to those of Paul of Samosata and others, and his references to Tertullian and the ante-Nicæan Fathers proclaimed irrelevant, Servetus retorts, and, throwing moderation to the winds, proceeds in the diatribe we have before us to pour out the vials of his displeasure on the head of the great Wittemberg scholar and theologian. Our Restorer of Christianity does, it is true, see Melanchthon as somewhat nearer the mark than Luther, Calvin, and Œcolampadius; but the references made to Athanasius, Augustin, and the Fathers who came after the Council of Nicæa, are all put out of court--their conclusions are of non-avail; for they had all bowed the knee to the Beast, and bore his mark. The true Church of Christ had already forsaken the earth in their day, and their teaching on the Trinity, Baptism, the Supper, &c., was nought. Strange to say, as proceeding from a scholar, himself no indifferent master of the Latin tongue, he reproaches Melanchthon with the elegance of his Latinity. The Holy Ghost, says he, never spoke in fine phrases! (P. 674.) * * * * * It is difficult to conceive a man not utterly bereft of reason and common sense, living among Roman Catholics and in times of deadly persecution for heresy, writing in the style of Servetus on the Papacy and the most accredited tenets of Christianity. Yet is it impossible to imagine that he was blind to the danger he incurred in doing so; neither do we believe that he knowingly and advisedly staked his life against the cause he certainly had so much at heart. He may have said, indeed, that he believed he should die for his opinions; but we see him taking what he must have meant as sufficient precautions against such a contingency; and when first brought face to face with the prospect of accomplishing the destiny he foreshadowed, we find him showing anything but the recklessness of the true martyr. We presume that the security in which he had dwelt so long under his assumed name, the immunity from suspicion of heresy he had enjoyed since the publication of his first work, and the latitude allowed him by his clerical friends of Vienne in discussing the heresies of the Reformers--and it may be also some of a minor sort of their own--misled him. His seven books on erroneous conceptions of the Trinity appear to have been little, if at all, known to the ecclesiastics of France; and he probably imagined that in appealing to the press again and keeping his work from the booksellers’ shops of the country of his adoption, he would continue to be overlooked. Anything of a heretical nature he should publish now might possibly be challenged by the German and Swiss Reformers; but they were heretics in the eyes of the Viennese, and, provided he did not openly proclaim himself the author, their ill report, if perchance