The fourth, sixth, and seventh epistles are remarkable for their pantheistic views. ‘God,’ says Servetus, ‘is only known through manifestation, or communication, in one shape or another. In Creation God opened the gates of His Treasury of Eternity,’ says he very grandly. ‘Containing the Essence of the Universe in Himself, God is everywhere, and in every thing, and in such wise that he shows himself to us as fire, as a flower, as a stone.’ Existence, in a word, of every kind is in, and of, God, and in itself is always good; it is act or direction that at any time is bad. But evil as well as good he thinks is also comprised in the essence of God. This is indicated, he conceives, by the Hebrew word, ‘π’ (ihei); and he illustrates his position by the text: ‘I form light and create darkness.’ All accidents, further, are in God; whatever befals is not apart from God. Without beginning and without end, God is always becoming--_Semper est Deus in fieri_. In the eighth and ninth letters he informs Calvin that he ‘would have him know how the _Logos_ and _Sapientia_, the Divine Word, the Divine Reason, were to be understood, in order that he should not go on abusing these sacred words;’ and it is here that we meet with various expressions which only acquire significance when the pantheistic ideas with which he is full are borne in mind. Here, too, we find the reason why he would not concede that Calvin and the Reformers held the true belief in Christ as the Son of God:--_Ille est vere filius Dei quem in muliere genuit Deus, non ille quem tu somniasti!_ Neither did the Reformers, in his eyes, rightly apprehend JUSTIFICATION, which, according to him, only comes through belief in the Sonship of Christ as he conceives it. In the eleventh epistle he says he thinks it will be labour well spent if he exposes the error into which his correspondent falls in his interpretation of the Doctrine of James. Calvin and his sect, we know, set little store by works of charity and mercy. ‘All that men do,’ proceeds our letter-writer, ‘you say is done in sin and is mixed with dregs that stink before God, and merit nothing but eternal death. But therein you blaspheme. Stripping us of all possible goodness you do violence to the teaching of Christ and his Apostles, who ascribe perfection or the power of being perfect to us: “Be ye therefore perfect, even as your Father in heaven is perfect.” (Matt. v. 48.) You scout this celestial perfection because you have never tasted perfection of the kind yourself. In the works of the Saintly, I say, there is nothing of the corruption you feign. The works of the Spirit shine before God and before men, and in themselves are good and proper. Thou reprobate and blasphemer, who calumniatest the works of the Spirit--_Tu improbus et blasphemus qui opera Spiritus calumniaris!_’