"ed to the Production of fomething or other, miniftring to the Suftenance of Human Life. For, than the plain Countries nothing can be more fruitful, "whether for the Production of Corn or Cattle, and confequently of Milk. The Hills, tho' improper "for all Cattle, except Goats, yet being difpofed "into fuch Beds as are afore defcribed, ferved very "well to bear Corn, Melons, Goards, Cucumbers, and fuch like Garden-Stuff, which makes the principal Food of thefe Countries fr feveral Months in the Year. The most rocky Parts of all, which "could not well be adjusted in that manner for the "Production of Corn, might yet ferve for the Plan*tation of Vines and Olive-Trees, which delight to extract the one its Fatnefs, the other its fprightly ર Juice, chiefly, out of fuch dry and flinty Places. And the great Plain joining to the Dead Sea, which, by Reafon of its Saltness, might be thought unferviceable both for Cattel, Corn, Olives, and Vines, had yet its proper Usefulness for the Nourishment of Bees, and for the Fabrick of Honey: Of which Jofephus gives us his Teftimony, de Bell. Jud. Lib. V. Cap. 4. And I have Reafon to believe it; becaufe when I was there, "I perceived in many Places a Smell of Honey and "Wax, as ftrong as if one had been in an Api<< ary. Why then might not this Country very well maintain the vaft Number of its Inhabitants, be"ing in every Part, fo productive of either Milk, "Corn, Wine, Oyl, or Honey? Which are the princi

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pal Food of thefe Eaftern Nations: The Conftitu "tion of their Bodies, and the Nature of their Clime, inclining them to a more abftemious Diet than we "ufe in England, and other colder Regions". But to return to Servetus.

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In the next Place, they produced against him his Notes upon the VIIth and VIIIth Chapters of Ifaiah,

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*"Ec quant aux Annotations de la Bible, ils ont produit le 7 & 8, Chap. d'Efaie, & le 53. d'Efaie,

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particularly thofe which he had made upon the LIIId Chapter of that Prophet, which he understood in a literal Senfe of Cyrus, who (faid he) died for the Sins of the Jews, adding that the mystical Sense concerned Jefus Chrift, who is principally meant in that Chapter. * Calvin does very much exclaim againft that Explication, and calls it an impious thing. Grotius, who applied that Chapter to Jeremiah, in a literal Senfe, was no lefs mistaken than Servetus: I cannot tell whether any Body did ever call the Explication of that Learned Man an impious Thing. Servetus maintained, that Nicolas de Lyra explained the fame Chapter as he did; but the Book was fent for, and they fhewed him that it was falfe. Whereupon Calvin † fays that Servetus, boldly quoted feveral Authors whom he had never read, and that he could not read Greek. I cannot tell whether the first Accufation be well grounded; but I am fure the fecond is not true.

The next Book produced against the Prifoner was his Chriftianifmi Reftitutio, especially from the 22d Leaf (feuillet) to the 35th and 36th, where he calls the Trinity a Dream of St. Auguftin, and ufes feveral offenfive and extravagant Expreffions, calling those who believe the Trinity Tritheifts. Servetus anfwered in his Vindication: tt" That he did not call those,

auquel dernier paffage ils difent ledit Servet avoir "attribué à Cyrus ce qui eft attribué à Jefus Chrift quant à l'effacement de nos pechés & portement de nos iniquités. A quoy ledit Servet refpond que "le principal doibt eftre entendu de J. Chrift; mais "" quant à l'hiftoire & à la lettre, il le faut prendre de Cyrus, & que les anciens Docteurs ont mis deux fens en l'Ancien Teftament, affavoir fens Litteral & "fens Myftique, &c.

* Ubi fupra.

+ Ibid.

t+" Sur ce il Servet refpond qu'il n' appelle Tri"theites ceux qui croient la Trinité, car il la croit

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thofe, who believed the Trinity, Tritheists, for he "himfelf believed it; but only thofe, who mifre

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prefented it, admitting a real Diftinction in the Di"vine Effence; That they divided God, and deftroy"ed the Unity of the Divine Nature, and those he "called Trinitarians and Atheists; and that there is a Perfonal, and not a Real Diftinction in the true Trinity". He added, That his Doctrine was the fame with that of the Difciples of the Apostles and the Primitive Fathers, fuch as St. Ignatius, St. Polycarp, St. Ireneus, Clemens Alexandrinus, and Tertullian, whom he had quoted in his Book.

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He further faid, "That by the Word Perfon or Hypoftafis he understood a visible or apparent Subfiftence.

On the fame Day his Accufers produced several other Paffages out of his Printed or Manuscript Books, to prove the Herefies charged upon him. 'Tis obfervable, That every Time he was brought to the Bar, they feldom failed to infift upon his abufing Calvin. In order to make out this important Accufation, they produced, befides the Latin Letter inferted in my laft, a Copy of Calvin's Inftitutions, full of Marginal Notes, written with Servetus's own Hand.

Servetus declared on the fame Day, that his Printer had fent feveral Copies of his Chriftianifmi Reftitutio to Francfort.

On the 21st of Auguft, la Fontaine and Colladon exhibited a Letter of Balthazar Arnollet, who printed Servetus's Book, and had been imprisoned with him at Vienne. That Letter was written from that City Fuly

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"luy mefme; mais il appelle ceux là qui la degui"fent autrement qu'elle n'eft, c'eft affavoir ceux qui << mettent diftinction realle en l'Effence Divine; que 66 ceux là divifent Dieu, & oftent l'unité de l'Effence "Divine, & il appelle ceux là Trinitaires & Atheistes; "Et qu'en la vraye Trinité, il y a diftinction per “fonnelle, & non point reale ".

July 14, to one James Bertet at Chatillon. The Printer acquainted his Friend Bertet, that he had been deceived by Gueroult, the Corrector of Servetus's Book, who concealed from him the Errors contained in it, tho' he often asked him, whether there was any. He defired Bertet to deftroy thofe Books privately.

Afterwards Calvin came in attended by all the Minifters of Geneva. He undertook to prove against Servetus, that the Ancient Fathers, alledged by him, far from faying any Thing that might countenance his Opinions, taught a very different Doctrine. That Reformer and the Prifoner had a long Difpute about the true Sense of the Words Perfon and Hypoftafis. That Difpute being ended, Calvin and his Attendants went away; and the Judges ordered that Servetus fhould have fuch Books, as he wanted, bought at his own Charges, if they were to be found at Geneva, or at Lyons. Calvin had brought fome with him, out of which Servetus kept Tertullian, St. Irenæus, St. Ignatius's Epiftles, and another.

Laftly, It was ordered that the Prisoner fhould have Paper and Ink to write a Petition, according to his defire.

Accordingly the next Day (August 22.) Servetus prefented the following Petition to his Judges. I fhall make no Alteration in his Orthography,

A mes tres honorés Seigneurs Meffeigneurs les Syndics & Confeil de Geneve.

"SUPE

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UPPLIE humblement Michel Servetus accufé, mettant en faict, que c'est une no: "velle invention ignorée des Apoftres & Difcipies & de l'Eglife anciene, de faire partie crimi "nelle pour la doctrine de l'Efcriture, ou pour que, "ftions procedantes d'icelle. Sela fe monftre pre"mierement aux Actes des Apoftres, Chapitre 18 & 19. ou tiels accufateurs font deboutés, & renvoyés aux Eglifes, quant ni a aultre crime que questions

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queftions de la Religion. Pareillement du temps "de l'Empereur Conftantin le grand, où il y avoyt grandes herefies des Arriens, & accufations crimi. "nelles, tant du cofté de Athanafius, que du cofté "de Arrius, le dict Empereur par fon confeil, & "confeil de toutes les Eglifes, arrefta que fuyvant la "anciene Doctrine, teles accufations nariont poynt de

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lieu, voire quand on feroyt un heretique, comme "eftoyt Arrius. Mais que toutes leurs queftions se"riont decidées par les Eglifes, & que eftila que feroyt convencu, ou candamné par iceles, fi ne fe voloyt reduire par repentance, feroyt banni. La quiele punition a efté de tout temps obfervée en "lanciene eglife contra les heretiques, comme fe preuve par mille autres hiftoires, & authorites des "docteurs. Pour quoy, Meffeigneurs, fuyvant la do"ctrine des Apoftres & Difciples, que ne permirent oncques tieles accufations, & fuyvant la doctrine, "de fanciene Eglife, en la quiele' tieles accufations ne eftiont poynt admifes, requiert le dict Suppliant "eftre mis dehors de la accufation criminelle.

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Secondament, Meffeigneurs, vous fupplie confi"derer, que na poynt offanfé en voftre terre, ni "ailleurs, na poynt efté fedicieux, ni perturbateur. "Car les queftions que luy tracte, font difficiles, &

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feulement dirigées à gens fcavans. Et que de tout. "le temps que a efté en Alamagne, na jamais parlé de ces queftions, que a Oecolampadius, Bucer & Capito. Auffi en France nen ha jamais parlé a home. En oultre que les Anabaptiftes fedicieux "contre les magiftrats, & que voliont faire les chofes communes, il les a tousjours reprouvé & repreuve. Donc il conclur, que pour avoir fans fe"dition aucune mifes en avant certaines queftions "des anciens docteurs del Eglife, que pour fela ne ¿ doyt aulcunement eftre detenu en accufation crimi.

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Tierfement, Meffeigneurs, pour ce quil eft eftranger, & ne fcait les coftumes de ce pays, ni

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comme