The Swiss churches, as is known, were not all at one with Luther and his followers upon some of the transcendental topics of their common faith; and Servetus in his book having attacked the Doctrine of Justification by Faith--the leading feature in Luther’s theology, in terms neither complimentary nor respectful, the Switzers were anxious to have the great head of the Reform movement informed that they had nothing in common with the Serveto, alias Revés, of the book ‘De Trinitatis Erroribus,’ and that it had not fallen from any of the presses of their country. In his letter to Bucer dated from Basle, August 5, 1531, Œcolampadius informs him that ‘several of their friends had seen Servetus’s book and were beyond measure offended with it.’ ‘I wish you would write to Luther,’ he continues, ‘and tell him it was printed elsewhere than at Basle, and without any privity of ours. It is surely a piece of consummate impudence in the writer to say that the Lutherans are ignorant of what Justification really means. Passing many things by, I fancy he must belong to the sect of the Photinians, or to some other I know not what. Unless he be put down by the doctors of our church, it will be the worse for us. I pray you of all others to keep watch; and if you find no better or earlier opportunity, be particular in your report to the Emperor in excusing us and our churches from the breaking in among us of this wild beast. He indeed abuses everything in his way of viewing it; and to such lengths does he go that he disputes the coeternity and consubstantiality of the Father and the Son--he would even have the man Christ to be the Son of God in the usual natural way.’[18] Bucer having perused the ‘De Trinitatis Erroribus’ would seem to have been excessively disturbed or scandalised by its contents. Known as a man of a perfectly humane disposition in a general way, he is now violent even to slaying. Denouncing its author from the pulpit, he is said to have declared that the writer of such a book deserved to be disembowelled and torn in pieces! Yet was not Martin Bützer always of this savage way of thinking. In a Preface and Postscript to an early work--a translation by a friend, of Augustin’s Treatise ‘on the Duty of the Ruler in matters of Religion,’[19] he is as mercifully disposed towards the erring as could be desired. They are to be prayed for, instructed, and it may be punished, but it is to be mildly; they are never to be put to death. He refers to his ‘Dialogues’ in which the subject is treated at length.