beset by enemies, looks with steadfast faith to the coming of a better day.

The publisher has done his part of the work well, with the exception of a few typographical errors, and the very remarkable omission of an interclause of the new translation of chap. i. verse 7, of Haggai, and found on p. 60. We are disposed, however, to enter our protest in behalf of the brethren who are low in purse, against the size and consequent cost of the work. It might have been published in a neat and handsome duodecimo, and thus have come within the means of a much larger circle of those who would greatly appreciate its perusal. The price of two dollars for a Commentary on three of the minor prophets would suggest a painful question in the rule of three to many a poor clergyman.

But by far the most striking point in this work is found in the introduction. We have, first, a discussion of the nature of the prophetic gift; which is defined as "something bestowed by God on any one, by virtue of which he was qualified and authorised to speak authoritatively for him." The prophet is one who speaks instead of another, and that without reference to the question whether the announcement refers to present, past, or future. Then follows a new and very striking classification of the different modes of God's manifestations to man. First, the theophanee, in which God revealed himself by visible appearances, and extending through the patriarchal dispensation, and closing with the mission of Moses. The Mosaic dispensation is termed theopneustic, because in it God revealed himself mediately through inspired men. The third dispensation is the Christian, and which is called theologic, because in it God reveals himself permanently by inspired writings. This classification deserves attention, and for a full comprehension of its character and bearings we refer the reader to the extended discussion of it, to be found in this excellent introduction.

In discussing the literature of these three prophetic books, our author pays a deserved tribute to the wonderful genius, learning, and services of John Calvin, in revealing the mind of the Spirit as here recorded. Indeed, it seems that, while many of the older commentaries are becoming mere library lumber or repositories of curious, exploded theories of interpretation, the great thinker and theologian of the Reformation is getting a firmer hold on the reverence and affection of the most advanced minds amongst us. There are some statues so gigantic in proportions, that they are not seen to advantage except at a distance. So it has been with him. For a time after the great impulse which he gave to the generation in which he lived, it was fashionable to neglect him. But now he is again rising above the horizon, a luminary of

the first magnitude, whose calm and serene radiance will, as we trust, shine on the way of life till the end of time.*

We close this work with a feeling of profound satisfaction, and recommend it to all students of the Bible. And a reperusal of these three prophets, with the lights that are now offered, is suggestive at once of hope and fear. For as we are cheered by promise of the speedy and glorious coming of the Son of God, we are reminded that when he comes he will inaugurate a day of searching scrutiny. He will be as refiners' fire and as fullers' soap. He brings, therefore, both blessings and cursings. And while we trace the first streaks of the morning light, we catch a glimpse of consuming fire that shall burn the enemies of God.

ART. VII.--Calvin and Servetus: the Reformer's Share in the Trial of Michael Servetus historically ascertained. From the French, with Notes and Additions. By the Rev. W. K. TWEEDIE. Johnstone & Hunter, Edinburgh.

HAD Servetus been burned by the Romanists at Vienne, we should probably never have heard his name; or, at most, his case would have excited no higher interest than the thousands of martyrs who have fallen victims to inquisitorial power. His wild speculations in theology, together with his more useful discoveries in physiological science, would have been swept into oblivion by the flames of Papal justice.

We initiate our present effort with this (as some may think) bold announcement, that our readers may bear in mind the proposition which we hope to demonstrate, and that they may fairly and fully weigh all the facts as they shall be given in detail. Rome had consigned myriads of God's most faithful ones to the rack, the fire, and the dungeons of the Inquisition, for the damning heresy of calling in question her dogmas and authority, until these things came to be considered matters of course; and until, from the vast numbers of her victims, a single name, unless one of marked eminence, was lost from public view.

But few of all the distinguished names connected with the great Reformation of the sixteenth century have obtained a

* We notice, with special pleasure, that Dr Schaff, in his new work on Religion in America, acknowledges that Calvinism is the dominant influence in the American Church.

more world-wide renown than that which stands at the head of this article. And for what reason? Not because, like Luther, Melancthon, Calvin, and others, he battled manfully "for the faith once delivered to the saints," and contributed much to the purging of the church from error and delusion; not because of any signal service he rendered to the temporal interests of mankind; not even because he died a martyr at the stake, for the theological opinions he sought to promulgate to the world; but because he suffered at the hands of those professing the Reformed faith, under the walls of Geneva. Men of every shade of faith, from the most orthodox to the most heretical, can easily perceive now that the practice of persecution for religious opinions but ill comports with the pure and correct gospel precepts which were taught in that republican city. But then, the chiefest Reformers had not so learned the doctrines of their divine Master as to realise that the weapons of their warfare were not carnal. Those clouds of error and superstition, which had enveloped the church in their folds for a thousand years, had only begun to break away and admit the rays of the Sun of Righteousness to the minds of men. The whole system of truth, as revealed in the precepts of Christ and his apostles, in faith and practice, was not yet fully grasped and clearly understood, even by the mightiest minds and the purest spirits of the Reformation. The consequence was, that Servetus fell before the power of a Protestant tribunal, just as he would have done at the hands of Romanists a few months before, had not circumstances prevented.

But at whose door lies the sin of putting the heretic to death? We anticipate the answer which many, and perhaps the world generally, would give. Romanists, and many Protestants too, for generations past, have unhesitatingly visited the crime on the great Genevan Reformer. By many, of whom we should have expected other sentiments, Calvin has been regarded as the vengeful and truculent murderer of Servetus. And from absence of the necessary testimony in the case, the most ardent professors of that system of faith so clearly set forth in the immortal "Institutes," have been borne along by the tide of public opinion, and only enabled to offer a plausible defence for their adherence to his doctrines, by separating them from the life of Calvin himself.

But justice, though tardy, seems at last to have entered upon its perfect work. The errors of the writers upon this subject heretofore, seem now likely to be corrected. Not a few during the last 150 years have professed to give correct narratives of this, at least one of the most remarkable trials ever had before a human tribunal. De la Roche,

Mosheim, Alwoerden, and Jennebier, during the last century; and Fleury, Trechsel, Valayre, and Audin, of the present; have given the results of their labours. Some of these wrote with undisguised hostility to Calvin and his doctrines; and all, in the absence of the authentic data, which were absolutely necessary to a fair exposition of the solemn procedure. Audin, one of the most recent, and a Romanist, wrote his "Vie de Calvin," as a set-off to D'Aubigné's "History of the Reformation." Maunder, too, represents the agency of Calvin in the death of Servetus as leaving an indelible stain on his character.

It is well known that the late Dr Thomas M'Crie contemplated giving the world a life of Calvin, as he had done that of Scotland's great Reformer, Knox; and for this purpose sent his son, John M'Crie, to Geneva, to examine the registers of the city, and thus draw upon original sources for his materials. A biography of Calvin from a Scottish standpoint, to be placed side by side with that of his "true yoke fellow" Knox, would be an invaluable contribution to Presbyterian literature. But the intentions of both father and son were frustrated by a wise Providence, which called them to go up higher; and the work is now in the hands of another of the same family, Thomas M'Crie, D.D., who will, if God permit, ere long give the results of their united efforts to the world.

But our regrets for the loss of the labours of two eminently qualified friends of Calvin, have been more than mitigated by the efforts that have been made by one of a different faith from the great Reformer, and whose testimony, consequently, comes to us divested of the suspicion of prejudice in his favour.

The original records of the trial of Servetus before the "Little Council of Geneva" were, until recently, supposed to be lost. We have now the satisfaction of announcing that this is not the fact. And the discovery of these records is due to the efforts of one not of Calvin's faith. We may then reasonably anticipate that he "will a plain, unvarnished tale deliver." In 1844, Mons. Albert Rilliet, whom we learn to be a Unitarian clergyman of Geneva, published a brochure or treatise on this proceeding, which was based upon the original documents, which had not been before published or examined. In this tractate we now have probably all the light that we ever can have, until the secrets of all hearts shall be made known at the judgment bar.*

Its title in the original French is, "Relation du Proces Criminel Intente a Geneve, en 1553, contre Michel Scrvet, redigee d'apres les Documents Originaux, par Albert Rilliet."

To present even a cursory view of the life of Calvin, would be both unnecessary and far exceed our prescribed limits. But to do justice to the labours of Mons. Rilliet, we shall find it necessary to notice the principal events in the life of his antagonist before the tragic scene which closed with his death.

Michael Servetus, also called Reves, was a Spaniard, a native of Villanova in Aragon. He first saw the light about 1509, and was, consequently, of about the same age with Calvin. At an early age he exhibited a taste for religious speculations, and a decided aversion to the scholastic theology of the Romish Church. In consequence of these traits of character, his father, who is supposed to have designed him for the church, fearing that his speculations might expose him to the fury of the Inquisition, changed his purpose, and sent him to the University of Toulouse, to study law. Here he became associated with some young men who had imbibed the doctrines of Luther, and at their solicitations applied himself to the study of theology with them. Being now deeply interested in the new doctrines, and ambitious to distinguish himself in the work of the Reformation, he left Toulouse and travelled over Italy, where, in February 1530, he was present at the coronation of Charles V. Passing into Germany, he stopped at Bâle, the residence of Ecolampadius. The latter, who at first welcomed him, soon discovered that he abjured vastly more than the errors of Rome, and differed not less with the Reformed than with the adherents of the Pope. The discovery of his denial of the doctrine of the Trinity detached Ecolampadius from him; and he experienced the same cold reception from Bucer and Capito at Strasburg.

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Denounced by these Reformers, he determined now to act for himself, and to form a party of his own through the influence of his writings. In 1531, he published his first work at Hagenau, entitled "De Trinitatis Erroribus, Libri VII." This was succeeded by another work in the following year, entitled Dialogorum de Trinitate, Libri II." A copy of each of these books is now in the Angelic Library at Rome, in both of which the doctrine of the Trinity is rejected. These writings were not without their influence, both in arresting the progress of the Reformation, and in promoting heresy and schism. To them Dr M'Crie traces the sources of the errors that prevailed in Italy in the sixteenth century.*

The publication of these opinions brought down upon Servetus a storm of opposition from the Reformers at Bâle and Strasburg, which he was ill able to encounter. And not meeting with the success which he had anticipated, he resolved * History of Reformation in Italy, pp. 150, 151.