748 THE REFORMATION IN FRENCH SWITZERLAND.
There is no guilt without knowledge of good and evil.^ Actual transgression is not possible before the time of age and responsibility, that is, about the twentieth year.^ He infers this from such passages as Ex. 30:14; 38:26; Num. 14:29; 32:11; Deut. 1:39.
The serpent has entered human flesh and taken possession of it. There is a thorn in the flesh, a law of the members antagonistic to the law of God; but this does not condemn infants, nor is it taken away in baptism (as the Catholics hold), for it dwells even in saints, and the conflict between the spirit and the serpent goes on through life.^ But Christ offers his help to all, even to infants and their angels.^
In the fallen state man has still a free-will, reason, and conscience, which connect him with the divine grace. Man is still the image of God. Hence the punishment of murder, which is an attack upon the divine majesty in man (Gen. 9 : 6). Every man is enlightened by the Logos (John 1 : 17). We are of divine origin (Acts 17:29). The doctrine of, the slavery of the human will is a great fallacy Qnagna fallacia)^ and turns divine grace into a pure machine. It makes men idle, and neglect prayer, fasting, and almsgiving. God is free
^ " Nullum est penitus nee in coelesti, nee nt terrestri justitia, crimen, sine scientia boni et mali : quanquam sine ea sint nune infantium animce sub tenebras in infernum deductce." Best. 387.
2 " Circa vicesimum annum incipit vera peecatorum remissio, sieut tunc incipiunt vera, et actualia secundcB mortis peccata." . . . 36.3. " Peccatum mortale non com mitt itur ante vicesi7nu7n annum, sicut nee crimen corporali justitia capitale." 363 sq.
3 Rest. 366 : " Quamvis autem universce carni intrusus nunc sit serpens, et originalem habeat etiam in came infantum nidum : hoc tamen nee infantes illos damnat, nee tollitur per baptismum, cum Sanctis etiam insit. N'ec abjiciuntur carnis sordes in baptismo, nee tollitur lex membrorum , nee anyelus Satance. Perpetuo m nobis ipsis duos habemus pugnantes prineipes, Deum in spiritu et serpentem in came." He calls original sin " serpentis oecupatio, inkabitatio et potestas, ab ipso Adam ducens originem."
* Rest. 369 : " Adventus Christi omnia innovavit, et omnibus opem tulit, etiam parvulis, et eorum angelis. Ccelestia, terrestria, et in/ernalia, adventum Christi senserwit, et per eum sunt immutata."
§ 147. THE THEOLOGICAL SYSTEM OF SERVETUS. 749
himself and gives freedom to eveiy man, and his grace works freely in man. It is our impiety which turns the gift of freedom into slavery.^ The Reformers blaspheme God by their doctrine of total depravity and their depreciation of good works. All true philosophers and theologians teach that divinity is implanted in man, and that the soul is of the same essence with God.^
As to predestination, there is, strictly speaking, no before nor after in God, as he is not subject to time. But he is just and merciful to all his creatures, especially to the little flock of the elect.^ He condemns no one who does not condemn himself.
Servetus rejected also the doctrine of forensic justification by faith alone, as injurious to sanctification. He held that man is justified hy faith and good works, and appealed to the second chapter of James and the obedience of Abraham. On this point he sympathized more with the Roman theory. Justification is not a declaratory act of imputation, but an efficacious act by which man is changed and made righteous. Love is greater than faith and knowledge, because God is love. It embraces all good works which clothe, preserve, and strengthen faith and increase the reward of future glory. He who loves is better than he who believes.*
^ Rest. 568 : " Tmpietas nostra facit arhitrium ex lihero servum."
2 634 sq. : " Philosophi veri, ac etiam theologi ajffirmant, esse menti hominis insitam divinitatem esseque animam Deo o/xooixriov, consubstantialem."
^ liest. 321 : " Concludendum est igitur, veram Dei in omnes suas creaturas esse justitiam et misericordiam : at in pusillum gregem suum, solum sibi pecuJiariter proedestinatum, insignem gratice suhlimitatem." Melanchthon wrote to Camerarius that Servetus " de justijicatione manifeste delirat," but Tollin (III. 194) maintains tliat he supplements tlie one-sided forensic view of the Reformers. Comp. also Henry, III. 267-272.
* See the chapter De Charitate, quid Jides efficiat, quid ckaritas, et opera, pp. 342 sqq., and the letters to Calvin, where he gives ten reasons for the utility of good works, and the letter to Poupin, where he charges the Church of Geneva that it had a gospel without good works.