JUSTIFICATION is the dogma that is next entered on, and is said to be by _grace_: ‘We are justified,’ says Servetus, following Paul, ‘when we believe in Christ as the Son of God,’--in the way he apprehended the sonship, being of course to be understood. But, escaping from leading strings, we find him elsewhere declaring, and still in advance of his day, that all who of their own natural motion lead good lives, be they Jews or Pagans, are justified before God, and that the good life suffices to have men resuscitated in glory. ‘God,’ says he, ‘does not repute us just of his own good grace only, but also by the merits of our works; in other words, of our lives.’ * * * * * In the book on the perdition of the world and its restoration by Christ, which follows, our author has much on the subject of baptism--the means or preliminary, in his eyes, to REGENERATION. He will not, however, allow that unbaptized infants can possibly be looked on as lost souls. ‘The little children whom Christ blessed,’ says he, ‘were not baptized. How should the most clement and merciful Lord condemn those who had never sinned? Did he ever say to the little ones unbaptized: Go ye accursed into everlasting fire? How should he curse those he blessed? They seem to me to attempt to befool me who say that the salvation of an unconscious infant depends on my will to baptize or to leave it unbaptized.’ Opposed to the baptism of infants as a meaningless and inefficient ceremony, Servetus was all the more emphatic in his insistence on the indispensableness of the rite performed later in life. ‘Jesus was circumcised indeed as an infant,’ says he, ‘but only baptized when he was thirty years of age. We ought not, therefore, to approach the LAVER OF REGENERATION before this age if we would imitate Christ.’ ‘Pædobaptism,’ says he, ‘is a detestable abomination, an extinction of the Holy Spirit in the soul of man, a dissolution of the Church of Christ, a confusion of the whole Christian faith, an innovation whereby Christ is set aside and his kingdom trodden under foot. Woe to you, ye baptizers of infancy, for ye close the kingdom of heaven against mankind--the kingdom of heaven into which ye neither enter yourselves, nor suffer others to enter--woe! woe!’ He who is baptized in his infancy, consequently, who believes that he is properly baptized and so neglects the regenerative rite in years of discretion, according to Servetus, loses his chance of instant entrance into Christ’s kingdom on his death. In his comprehensive charity, however, we fancy Servetus must have a salvo for such neglect, though we have missed it. If he has failed to set it forth in words, we feel assured that it was nevertheless alive in his heart.