Calvin maintained, that under instructions from God, through the Bible, an infant, dying without baptism, could not escape the tortures of Hell, a locality described by the same authority, as a place of horrors, of endless burning amid sulphurous fires, of never ending thirst, and of a “weeping, wailing and gnashing of teeth” through all time to come. Servetus expressed his doubts of the justice of this infliction upon sinless infants, and attempted to show that it was not authorized by the Sacred Book. He also denied the doctrine of the Holy Trinity, as it was commonly received. He did not deny a kind of Trinity in the unity of God, but believing that it was merely formal, and not personal, mere distinctions in the divine essence, and that, as generally understood, it was a dream, and an invention of the Fathers of the Church. He also asserted, upon good authority, that there was a Christian doctrine before there was any adoption of the Hebrew legends; that these legends did not become a part of the church, until nearly a century after the great moral teacher had met his cruel death. He also came as near as he dared, to expressing his belief, that the Son was merely a man, with the divine inspiration in a large degree. Such advanced ideas as these, asserted with the positiveness of conviction, and backed with unanswerable argument, were the cause of his undoing. Calvin, at this time, was at the head of a church already powerful. He ruled it with an autocratic will, and upon all questions of doctrinal beliefs, he was the last court of appeal. He had long accepted the homage of his followers, as one selected by the Almighty for their spiritual guidance, and, with the common weakness of humanity, he became arbitrary and despotic in his management of church affairs. He was always ready to advise and direct, and in his first letters to Servetus, assumed some show of argument while denying his doctrines. Servetus answered him, not with that deference that his adversary usually received, but in all the spirit of earnest debate. Nothing more exasperating to Calvin could have occurred, and to cap the climax of affront, his adversary, a mere layman, published a book “Christianity Restored” setting forth his advanced views, and with a reckless temerity, sent the reformer a copy. The controversy between them immediately degenerated into mutual recrimination and abuse. Calvin’s anger was raised to a white heat, when he saw the errors and blasphemies, as he regarded them, and which he had vainly sought to combat, confided to the printed page, and thrown broadcast upon the world. Besides the alleged heretical matter of the book, he found himself taken to task, declared to be in error, and his most cherished doctrines controverted. But he discovered withal some matter in the book which pleased him. His enemy had committed himself in abusing the Papacy: evidence sufficient to convict him at once of blasphemy in the