Unlike the other Reformers of the Church, Servetus, in this his latest work as in his first, makes much less of the Fall of Man and the wrath of God as consequences of Adam’s transgression. Original sin can hardly be said to have a place in his system. Sin, he even says, was not brought forth on earth, but arose in heaven, through a revolt of the angels under Satan, who, utterly opposed to God in all things, seduced man from his allegiance and so obtained the empire which it was the purpose of Christ’s coming to regain. Instead of holding the heart of man as utterly evil and corrupt, he says, ‘that good works are proper and spontaneous to the individual. By the death of a sinless being on whom, as sinless, Satan had no hold, he was thrown out of the law, forfeited the rights he had acquired, through the disobedience of man, and God recovered the empire he had lost.’ Satan, therefore, performs a highly important part in the Christology of Servetus; but it differs notably from that both of the Roman Catholic and Reformed Churches, in this: that Christ does not suffer death to satisfy divine justice and reconcile God to mankind, but to traverse the Devil in the rights he had acquired by guile. But all such speculations belong to a former age of the world. They are the fossils of the speculative stratum in the nature of man, and only of interest now to reasonable people as records of the chimæras and incongruities that are engendered by imagination dissevered from science, when the understanding, instead of leading, is led, and the unknowable is assumed as foundation adequate to support conclusions affecting the lives of men in this world and their fate in Eternity.