There are others among the accepted doctrines of the reformed Churches which, as repudiated by Servetus and so arraying the whole of their adherents against him and influencing his fate, require a passing notice at our hands. Justification by Faith, for instance, he maintains, comes not by belief in the merits or sufferings of Christ, but by belief in his worth or dignity as Son of God. On this ground, he says, the Lutherans do not understand what Justification really is. It is by belief of the kind he specifies, however, that we show our obedience to God, accept the new covenant instead of the old law, become the children of our heavenly Father, and have the Holy Spirit imparted to us. Such belief is, in fact, the very kernel of the Christian dispensation, and that on which the new covenant of grace reposes. It is the real rock on which Peter was to build the Church, against which the gates of hell should not prevail. But as hell does seem to have got the upper hand, he adds, we can only conclude that neither the Church on the rock nor the true Faith is now to be found among us. The Lutheran Justification by Faith, in a word, is mere magical fascination and folly (f. 82-84, Conf. ‘Ep. ad Calvin.’ xiii.). But Faith, even the most fervent, is not yet sufficient for salvation. The Justification thereby attained is still no more than negative in kind; to become positive, it must be associated with Love, i.e., with Charity in the widest sense of the word; with the Love, that is the fulfilment of the law, whereby alone do we secure for ourselves treasures in heaven. Faith is the entrance, Charity the sanctuary--_Fides ostium, Charitas perfectio_; and there is a fine passage in the ‘Christianismi Restitutio’ (p. 349), comparable in some sort to Paul’s eloquent outburst on the excellence of that much misused sentiment. When Servetus speaks of Charity, therefore, it is not the eleemosynary idea of his day that is meant, with its mendicant friars, its convent doles, and its engendered sloth and beggary; neither is it the mistaken view of later days, which gives indolence and improvidence a legal claim on industry and thrift. It is of the nobler, truer kind that, beside good works, gives man a right to think and to speak unfettered, and forbids him to fancy that his brother is damned for divergency in theological opinion.