it ever reached France, would do the author of the ‘Restoration of Christianity’ no harm, if it did not even tend to exalt him among orthodox adherents of the Church of Rome. Every reasonable precaution therefore taken that the new book on the Restoration of Christianity should not get abroad in France, Servetus seems to have thought himself safe against detection and pursuit. He was in fact altogether unknown, as we have said, in the place of his residence as Michael Serveto, alias Revés, of Aragon, in Spain. He was M. Michel Villeneuve, Physician of Vienne, and living under the patronage of its Archbishop. There was, however, so strong a family likeness between the ‘Seven Books and Two Dialogues on Trinitarian Error’ and the ‘Restoration of Christianity,’ or the views therein contained, that the most cursory comparison of the two works would have disclosed their common parentage, even if the writer of the ‘Restoration’ had not himself hinted plainly enough at the fact. He must have thought himself perfectly safe in his incognito at Vienne, and seems not to have dreamt of danger from abroad. There could be no reason, therefore, why Calvin, and through him the other Reformers of Switzerland, should not be made aware of what he had been about. He would in truth take his place beside or above them all as the real Restorer of Christianity, proclaimer, as he believed himself to be, of the true doctrine concerning Christ as the naturally begotten Son of God; of the Salvation to be secured by faith in him as such; of the Regeneration to be effected by baptism performed in years of discretion, and of the absurdity implied in imagining division in the essence of God, and instead of the One great Creator of heaven and earth, having a Three-headed chimæra for a Deity! In this view, as we conclude, he sent a copy of his book to Calvin; and with consequences which it will now be our business to follow to their disastrous conclusion; for all that remains of the life of Michael Servetus, cut short in the flower of his age, is entirely subordinated to influences brought to bear on it through the printing of this work and the interference of the Reformer of Geneva.[63] CHAPTER XVIII. CALVIN RECEIVES A COPY OF THE ‘CHRISTIANISMI RESTITUTIO.’