_The Thirty-eight final Articles of Impeachment, and Servetus’s Replies._ ARTICLE. I.-IV. Servetus, says Calvin, maintains that all who believe in a Trinity in the essence of God are Tritheists, or have three Gods instead of one God; or they are Atheists, and properly have no God at all, their God being tripartite or aggregative, not absolute. That the three Persons of the Trinity are Phantoms; and that there should be distinct entities in the one God is a thing impossible; so that a Trinity of Persons in an Unity of Being is a dream. Further: That the Jews, resting on numerous authorities, wonder at the Tripartite Deity we acknowledge; and, yet more, That it was the admission of _real_ distinctions in the Incorporeal Deity which led Mahomet to deny Christ. REPLY. I.-IV. From the authors quoted, it is evident that in the Essence and Oneness of God there is no _real_ distinction into three invisible entities. That there is a figurative or personal distinction between the Invisible Father and the Visible Son, however, I admit; so that in this way I religiously believe in a Trinity, though denying it as usually understood. The truth of what I say about the Jews and Mahometans, I maintain to be amply borne out by history and what we see among the Turks of the present time. ARTICLE. V. To colour his infamous opinions, he speaks of a personal distinction in the Godhead; but this is external only, not internal, or inherent in the Essence of God; the Word, according to him, having been Ideal Reason from the beginning—mere Reflection, Figure, or Semblance; Person only in the sense of appearance; and that this prefigured the future Man, Jesus Christ. REPLY. V. I have always acknowledged the subsistence of the Son in God, both externally and internally. And you contradict yourself; for if the Reason was Ideal, then was it Internal. It plainly appears you know not what you say. ARTICLE. VI. Confounding the Persons, the Wisdom of Scripture is said to have been formerly both Word and Spirit, no real distinction being acknowledged between them; the mystery of the Word and Spirit being defined to have been the effulgent glory of Christ. REPLY. VI. Irenæus thus interprets the matter; Wisdom, he says, was the Holy Spirit. So does Tertullian. Solomon understands the wisdom that was given him as the Holy Spirit. And in my Eighth Letter, I show that the whole mystery of the Word and the Spirit was to the glory of Christ, because in him was the plenitude both of the Word and the Spirit. O wretched man, thus to go on condemning what you do not understand! ARTICLE. VII. Denying any real distinction in the Persons of the Godhead Christ is said 408 to have been invested with such glory as to be not only God of God, but very God from whom another God might proceed. REPLY.