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false, but because he thought it imperfect, as if written by a child to children. He added, that the confusion and impoliteness of his first work, must be ascribed to his unskilfulnes, and the carelessness of the printer. It was not the doctrine, but the confused and incorrect statement he had given of it he retracted, He hoped no christian would be offended with the doctrine on that account, for God sometimes made use of weak means to diffuse his wisdom. 'This retraction was imputed to him as a crime, and urged as a proof of collusion and unsteadiness in him; and this by men, who had retracted opinions not words, and who called their own retractions a conversion from popery; a coming out of darkness into light, an effect of the grace of God, and the irresistable influence of his holy spirit; by men too who required all their followers to change their opinions, and who condemned the pontiff of Rome, and all his cardinals, the whole clergy, and all the catholic states, because they would not retract popery.' Why might it not be a virtue in him to correct a mistake, or retract what he thought imperfect, as well as in them: there is no doubt had he changed to their opinions they would have spoken of it as a virtue.

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So far from its being any crime or disgrace for Servetus to retract what he thought wrong, it was an act of integrity, and did him honor. None but bigots will think it criminal to change their opinions: and none but weak or proud men will think themselves disgraced by retracting their mistakes : the doing it discovers real greatness of soul, and a sincere love of truth, while an obstinate defence of, and continuance in what is perceived to be imperfect, gives proof of littleness of mind, and indifference to that which is right.

For so young an author, so readily to acknowledge the imperfection of what he had published, was a clear proof of ingenuousness and humility. It seems it was impossible for him to please the reputed orthodox reformers. If he retracted any thing he had written, this was, in their estimation, a proof of collusion and unsteadiness. If he remained unalterable in his opinions, they thought him an obstinate heretic. It was not possible for him to give them any satisfaction, or to avoid their censures, so long as he could not admit their dogmas to be doctrines of divine truth; and that his conscience forbade.

Thus Servetus published two books against the trinity, and other popular notions, in less than two years, without scrupling to put his name to them. This shows him to have been, at an early period of his life, the intrepid advo cate of truth. It is said, though very young, he was extremely zealous for his opinions, and indeed this his conduct proved, nor was it any disgrace to him, for it is good to be zealously affected in a good cause. It has been conjectured that he was as yet but little acquainted with the principles of the reformers. He had visited and conversed with some of them, he had no doubt acquainted himself with their principal doctrines; but it is probable he did not fully know the malignity of their spirit. Being lately come out of France, into a protestant country, he supposed he might write as freely against the trinity, as they did against transubstantiation.

SECTION IV.

Servetus leaves Germany and goes to Paris.

After publishing the books already mentioned, Servetus left Germany. The reasons he gave for this step, when interrogated by his judges, were his poverty, and ignorance of the German language; but though these might be his leading reasons, it is highly probable, other consideratious helped to influence him to change his residence. Without doubt he quitted Germany with very different ideas of the reformers and their party to those he had entertained when he went thither. It is likely he expected to find those men who had protested against the tyranny and corruptions of the church of Rome, steady friends to free enquiry; and that he might propagate his own views of truth, not only with impunity, but with considerable success, in a country which had so recently given birth to the reformation, and made so noble a stand against clerical usurpatiou. In this he found himself disappointed. Experience had taught him, during his residence among them, that the reformers were no more favorable to his opinions than the romanists: that, though they had cast off the pope, they had in no wise renounced all the principles and maxims of popery: that he could expect no countenance nor support among them, unless he could bring himself to assent to their favorite notions: that there was but little prospect of effecting a change in the views of a people who were ignorant of the principles of liberty, fettered by creeds, and under the influence of a few great leaders: and that he could not avow his sentiments among them

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without incurring reproach, and exciting the spirit of persecution. Convinced of these things, and feeling the inconveniences of poverty, it is not to be wondered, he resolved to withdraw from a country in which he was regarded as a dangerous character, and of whose language he had but an imperfect knowledge. It is likely he would leave it lamenting that the boasted reformation had done so little towards rooting out prejudice and bigotry, and inspiring the minds of christians with the noble principles of genuine liberty and charity. From what came out in the course of his trial, it appears that he was in a manner driven from Germany by the demon of persecution.

Leaving Germany he returned to Basil, and from thence proceeded to Lyons, where, it seems he continued for some time. Whether it was at this, or some other period, that he was corrector of the press at Lyons, or in what other pursuits he engaged during his stay there, we are not informed. It is not improbable, poverty might render it necessary for him to attend, for a time, to some employment, that would procure him pecuniary assistance, before he proceeded to the university of Paris. However this might be, his active mind would be still employed in the pursuit of truth, and the

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