insist on walking, in the old paths of the Reformers." Was not this sentence intended to leave the impression, that unitarians persecute the orthodox because they adhere so tenaciously to the grand principles of the Reformation. Unitarians are so often accused of having departed from the great doctrines of the Reformers, that it is quite unnecessary to quote any passage in proof of the charge. Now, Sir, are these three propositions true? Can they be substantiated by any proper evidence? I think not. I will produce the reasons for my opinion. And I believe that the facts I shall here adduce will prove at least six particulars.

1. Reformers. In the first place, then, who are to be regarded as the principal Reformers? The first in the order of time was Martin Luther. He was born in Germany, in the year 1483. He received a classical education in the University of Erfurt. He was distinguished for good natural endowments, close application, and extensive acquirements. He intended to study law; but the sudden death of a friend by lightning induced him to enter a convent of Augustine friars. In 1507, he was admitted to the order of priests. The next year he was appointed Professor of Philosophy in the University of Wittenberg; and afterwards he received the appointment of Professor of Divinity in the same Institution. He performed the duties of his station with great fidelity and success. Soon after this period, he became convinced that certain abuses in the Catholic church, of which he was⚫ a most zealous member, greatly needed reformation. Without any intention or desire of leaving her communion, he boldly commenced his attacks upon her existing and glaring corruptions. Not long after, he was excommunicated from her fellowship, by the Pope, as an obstinate heretic. This act only served to animate him in accomplishing his good undertaking of delivering religion from human traditions. He was well qualified for a leader in this glorious work, being fearless, learned, and persevering; and, for the times, virtuous and pious. There were indeed many and great defects and blemishes in his temper and character; but such only as were too common in that period of comparative darkness and ignorance. He published many works in Latin and German. He framed a system of ecclesiastical government and theological doctrines; and a large body was then organized as his disciples, and to this day their descendants retain the name of Lutherans.

The second Reformer in the order of time was Philip Melancthon. He also was born in Germany, in the year 1495. He completed a classical education at Heidelberg. He was distinguished for superior talents, unwearied diligence, a thorough acquaintance with the ancient languages, and a beautiful classical style of composition. In 1518 he was appointed Professor of Greek at Wittenberg, where Luther was lecturing on theology. They soon became intimate friends; and Luther had the satisfaction of convincing him of the necessity of going

forward in the work of reformation. He was, indeed, well calculated to aid Luther on account of his accurate scholarship, and his elegant style of writing. He was, therefore, chosen to draw up the famous "Augsburg Confession," which contains the creed of the Lutheran church. In some points of doctrine he agreed with Luther; and was satisfied in assisting his exertions, rather than desirous of advancing another system of his own, and organizing a new denomination. He was too amiable, too mild, too retiring, too moderate, too fearful for a leader in that dark and stormy period of the church. For the times, he was a man of superior learning, goodness, and piety. One of his biographers speaks of him in the following terms. "Nature had given Melancthon a peaceable temper, which was but ill suited to the times in which he lived. His moderation served only to be his cross. He was like a lamb in the midst of wolves. Nobody liked his mildness; it looked as if he were lukewarm." He published a large number of works in Latin and German.

The third in the order of time, though perhaps the first in reality and importance, was Ulrick Zuingle. He was born in Switzerland, in the year 1487. At the age of eighteen he received the degree of Doctor of Divinity at Basil. He was soon known as one of the most popular preachers of the age. He was convinced from his own observation, and from his examination of the Scriptures, that a reformation was .needed in the Catholic church. He had actually begun the good work in a gentle manner, before he became acquainted with the exertions and writings of Luther. He was encouraged to press forward by the proceedings in Germany, and his exertions were crowned with great and wonderful success. A war, however, soon broke out between the Catholics and Protestants. Zuingle went with his parishioners into the midst of the conflict. In the beginning of the battle, he received a mortal wound, while animating the troops by his exhortations. Some Catholic soldiers soon discovered him, pierced his body through with a sword, and burned it to ashes. He was as great a man as Luther; and exhibited more of the Christian virtues. In his religious opinions, he differed very materially from the two before him, and the two who came next after him. His views were exceedingly liberal, not differing essentially, except in one or two points, from the liberal Christians of the present period. "As to original sin, he considered it as a disposition to do ill, not as actual sin; but he did not think it could bring on man eternal damnation. He rejected the Calvinistic notion of divine decrees. He believed that salvation would be extended, not only to unbaptized infants, but also to heathens of a virtuous character." He was undoubtedly the best, the most Christian, of all of the Reformers. He published many works, mostly in the German language.

The fourth in point of time was John Calvin. He was born in France, in the year 1509. He was originally designed for a Catholic priest; but for a time he gave his attention to the study of the civil law. He early became a convert to the cause of the Reformation ; and published his "Institutes of the Christian Religion" at a very early period of his labors. In 1536, he was chosen preacher and Professor of Divinity at Geneva. With the exception of a short banishment, he continued in these offices during the remainder of his life. He has been accused of many failings; among others, his excessive ambition, his tyrannical disposition, his arbitrary exercise of power, and his unchristian cruelty. It is a well known fact, that he persecuted those who would not conform to his standard of belief on doctrinal and ecclesiastical questions. He caused Jerome Bolsec, a French physician, to be banished for his heretical opinions. He served George Blandrata, an Italian physician, who denied the doctrine of the trinity, in a similar manner. His treatment of Sebastian Castalio, his friend and regent of the College, a great, learned, and good man, was much more severe and unchristian. And his causing the death of Michael Servetus has left an indelible stain of disgrace on his character. The only apology for all these unchristian persecutions is to be found in the history of that period. Calvin himself published a work to prove that it was lawful to destroy heretics; that is, those who differed from his interpretations of Scripture. He was a man of uncommon mental powers, of extensive acquirements, and respectable piety for the times in which he lived. His system of church government, and his views of the Lord's Supper, differed materially from those of Luther. On many other points he differed, not only from Luther, but most essentially from the other Reformers. He established a system of faith peculiar to himself; and his followers from that time to the present have been called Calvinists.

The last of those, who deserve a place among the principal Reformers, was Michael Servetus. He was born in Spain, in the year fifteen hundred and nine. He studied law three years in his native land. Hearing of the progress of the Reformation in other parts of Europe, he devoted his time and attention to the Scriptures. Taking these for his only guide of faith, and having at this time no connexion with the other Reformers, he immediately renounced, among other Catholic absurdities, the doctrine of the trinity. He then wrote a work on the Error of the Trinity, in seven books. As it could not be published in Spain without exposing his life, he went to Germany where more liberty was enjoyed, and there gave it to the world with his own name attached. He probably thought that this error would be one of the first to be rejected by those who took the Bible as their only standard of religious truth. He was sadly mistaken in this supposition. The publication produced a great sensation among all classes of the community,

and was of course condemned by most of the leaders in the Reformation. Next year he published two dialogues to explain and defend his views on the subject of the Trinity. Soon after this, he repaired to Paris, and pursued the study of medicine. Having obtained a medical degree, he commenced the practice of the profession in that city, and also engaged in lecturing on Geography and Mathematics. All this time he was in constant correspondence with Calvin. He spoke to him with all that unreserved freedom which is manifested by one devoted friend towards another. These familiar and confidential letters were afterwards used by Calvin to destroy his correspondent. In fifteen hundred and fifty-three, he published a large work without his name, entitled "The Restoration of Christianity." In this book, he not only pursues his attack on the trinity, but inveighs severely against other Catholic absurdities. The Catholics, having authority then in France, endeavoured to discover the author, that they might bring him to punishment. It has been proved to my satisfaction, that Calvin was so base as to give them information, and to send something like twenty of the Latin letters of Servetus, which might be used in his trial. He was accordingly seized and imprisoned; but soon after made his escape, and started for Switzerland. On his way he passed through Geneva, where Calvin reigned. He went in disguise, and did not mean to be known in the city. But Calvin discovered the fact on his first entrance into the place, and immediately gave information to the magistrates, who placed him in prison. After suffering various and most inhuman cruelties in his confinement, he was brought to trial, which lasted for a long period. A servant of Calvin was his accuser. A manuscript, which he had put into the hands of Calvin some years before for his friendly criticisms, was produced on his trial. He was finally condemned to be burnt alive in a slow fire of green wood. And we are informed that his sufferings were excruciating beyond description, and lasted more than two hours. From all accounts, it appears that Servetus was as learned, as accomplished, as zealous, and as pious, as any of the other Reformers. His system of belief differed from those of the others; and those, who adhered to his denial of the trinity, were called Servetists. Some of them were murdered for their heretical opinions; and so great was the persecution of unitarians, that the sect was but small for many years. But had Servetus possessed as much power as Calvin, I have no doubt but the prevailing system of belief in the reformed churches, would then and now have been unitarianism.

As some persons may wish to know precisely what hand Calvin had in the burning of Servetus, I will give a few extracts from his own writings. My first quotation will show that Calvin had determined in his own mind to bring Servetus to death for his heretical opinions. Here are the words: "Servetus has lately written to me, and sent me at the same time a large book stuffed with idle fancies, and full of

arrogance. He says I shall find in it admirable things, and such as have been unheard of hitherto. He offers to come here if I like it; but I will not engage my word. For if he comes, and if any regard be had to my authority, I shall not suffer him to escape without losing his life.” — My next quotation will prove that Calvin caused the imprisonment and prosecution of Servetus. Here are the words of Calvin himself: "I do not pretend to deny that I was the cause of his being apprehended in this city, that he might be put upon his trial. Let men of impious minds, and malignant tongues, exclaim against me ever so much, I frankly own and openly profess, that it was by my exertions the plaintiff appeared against him; nor do I deny that the form of his indictment was drawn up by my advice. Neither do I pretend but that I really thought it my duty to do all that lay in my power to CRUSH such an obstinate and irreclaimable fellow, that the contagion might spread no farther." My next extract will prove that Calvin wished Servetus condemned to death. It is from a letter written during the trial. Here are the very words of Calvin: "We are now engaged with Servetus. Perhaps he only designed to go through this city; for we do not yet know what reason moved him to come hither. He has been discovered, and I have been of the opinion that he should be arrested. I hope he will be condemned to death; but I wish the severity of his punishment may be softened. Spero capitale saltem fore judicium; pœnæ vero atrocitatem remitti cupio." From this latter clause, some have supposed that Calvin wished a punishment less severe than death might be inflicted on Servetus. But this is altogether a mistake. He merely wished that Servetus might be put to death in some easier mode, than by burning in a slow fire of green wood. This is fully and clearly proved by another passage written after the sentence of death had been pronounced. These are the words of Calvin: "Nevertheless he has been condemned without any dispute. He will be executed to-morrow. We have endeavoured to change that kind of death; but in vain. Genus mortis conati sumus mutare; sed frustra." This must be satisfactory to all. I think any one who will investigate this subject properly must come to the conclusion, that Calvin was the sole cause of the imprisonment of Servetus; that the plaintiff appeared at his request; that the indictment was drawn up by his advice; thut he furnished the evidence of his heresy; that he did all in his power to have him sentenced to death; and that he merely petitioned the magistrates to have one kind of death exchanged for another more sudden and less excruciating. And when I hear men of education deny these facts, I am truly astonished; for I know not whether to attribute such denial to ignorance or depravity. Such then is a very brief and imperfect notice of the principal Reformers. This sketch seemed necessary to render my following remarks fully intelligible to the unlearned reader.