flourished. When the christian government res vived and extended, especially in Arragon, it was government by law, and the governors, as well as the governed were amenable to the laws. Then the Arragonian stood erect, he dared to think, and to speak and act according to his thoughts. It was gradually that civil despotism, aided by its faithful ally, ecclesiastical tyranny, undermined and trampled on the laws and liberties of the people, and so introduced persecution and slavery. It seems unitarianism had flourished in some parts of Spain until the country was enslaved.

If the ancestors of Servetus left their native country because its laws were subverted and its liberties no more, and to avoid the cruel fangs of merciless inquisitors, which is not improbable, they would naturally cherish the love of liberty, and instil it into their offspring; they would endeavor to excite in him a manly spirit and an abhorrence of civil and religious tyranny. If they came from Villanova, in the county of Urgel, which has been called the old seat of unitarianism, it is probable they brought with them to their new residence, unitarian principles: and of course would communicate them to their son. Mr. Robinson says, Servetus 'was an Arragonian of the old cast, and seems to have

imbibed both the political and religious principles of his ancestors; for it is far more probable that he was trained up in those principles, in a country where it is known they had always been inculcated from the times of the Goths, than that he learned them all on a sudden in Italy.'

In Navarre, where we suppose Servetus was born, and received the first rudiments of his education, some degree of civil and religious liberty still existed. 'There (says the above writer) Jews, Moors, and Christians, lived at ease, and there most likely he received his education and his notions of civil and religious liberty, as well as his knowledge of physic, and his peculiar sentiments of religion.' Brought up amid the vallies and mountains where the Waldenses had once flourished, many of whom were unitarians, an ingenious and studious youth, might meditate on their history, and it would be natural for him to catch something of their spirit, and have his mind excited to the examination of their principles. He might converse with Jews and Mahommedans, without crossing to Africa, and be instructed by them in the doctrine of the divine unity. The bold scenery of nature around him would, in a mind so active and studious, inspire exalted thoughts

of the Deity, and lead to the contemplation of the one first cause of all things. Thus the rudiments of Servetus' character might be formed. The face of nature might, by the magnificent objects it exhibited, inspire the love of liberty in so ardent a mind, and awaken grand ideas. The voice of paternal instruction might foster the impressions nature made, and direct his thoughts into the channel in which they flowed. If he met with no written accounts of the Waldenses, traditions concerning them were likely to reach his ear, and excite sympathy and congenial thoughts. Conversation with Jews or Mahommedans might convince him more fully of the divine unity, and an attention to the scriptures mature his judgment and establish him in his opinions.

After all, it must be acknowledged, these are but conjectures, yet they are founded in probability. It is possible for Servetus to have derived his opinions simply from the scriptures.They most plainly teach the unity of God, and are utterly irreconcileable with the popular notions he opposed. Could it be proved that he derived those opinions, which were so obnoxious to the reformers, simply from the study of the scriptures, it would argue very strongly in favor of their consistency with divine revelation;

fór it would be very unlikely that a youth, si tuated as he was, should perceive them in the sacred writings if they were not conspicuous there. It is presumed, that if christians would bring every opinion to the test of reason and scripture, they would find many things, which pass for doctrines of truth, to be extremely erroneous. Whatever might lead Servetus to the adoption of the opinions he maintained, he certainly believed them to be scriptural, and thought himself capable of defending them by scripture and reason: nor dare his opponents leave the points in dispute to be decided by rational and scriptural argument; they resorted to fire and faggot, and silenced him by taking away his life.

SECTION II.

Servetus publishes a book concerning the errors about a Trinity, which creates great alarm among the protestants.

The bookseller at Basil, to whose care Servetus had entrusted his manuscript concerning the trinity, either through prejudice, or fear of the consequences, declined printing it. He

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sent it to Haguenau, where Servetus went himself in order to hasten its publication. This work appeared in 1531. In it the author opposed the unintelligible notion of three persons in the Godhead, and asserted that the name Son of God denotes only a man.

The publication of a book of this kind was sure to give much alarm to the trinitarians. Bucer, who has been called a very moderate man, was irritated to such a degree, that he declared from the pulpit, That Servetus deserved to be cut in pieces, and to have his bowels torn out of him.'

The divines in Switzerland were much offended. This appears from a letter of Oecolampadius to Bucer. ' I saw this week (says he) our friends of Berne, who make their compliments to you and to Capito. They are very much offended with the book entitled, De Trinitatis Erroribus, which some of them have seen. I desire you would acquaint Luther, that this book was printed out of this country, and without our knowledge. For (to mention but one article) it is an impudent thing to affirm, as the author does, that the Lutherans do not understand the doctrine of justification. But that man, whether he be a Photinian, or of any other sect, thinks he knows more than every body else. Our church will be very ill spoken of, unless our