social, or political right or power which could oppose the discharge of that essential duty. The part Calvin had taken in the death of Servetus obliged him to develop more fully his views on the punishment of heresy. He wrote a short account of the trial,[283] and argued that governments are bound to suppress heresy, and that those who deny the justice of the punishment, themselves deserve it.[284] The book was signed by all the clergy of Geneva, as Calvin's compurgators. It was generally considered a failure; and a refutation appeared, which was so skilful as to produce a great sensation in the Protestant world.[285] This famous tract, now of extreme rarity, did not, as has been said, "contain the pith of those arguments which have ultimately triumphed in almost every part of Europe;" nor did it preach an unconditional toleration.[286] But it struck hard at Calvin by quoting a passage from the first edition of his _Institutes_, afterwards omitted, in which he spoke for toleration. "Some of those," says the author, "whom we quote have subsequently written in a different spirit. Nevertheless, we have cited the earlier opinion as the true one, as it was expressed under the pressure of persecution,"[287] The first edition, we are informed by Calvin himself, was written for the purpose of vindicating the Protestants who were put to death, and of putting a stop to the persecution. It was anonymous, and naturally dwelt on the principles of toleration. Although this book did not denounce all intolerance, and although it was extremely moderate, Calvin and his friends were filled with horror. "What remains of Christianity," exclaimed Beza, "if we silently admit what this man has expectorated in his preface?... Since the beginning of Christianity no such blasphemy was ever heard."[288] Beza undertook to defend Calvin in an elaborate work,[289] in which it was easy for him to cite the authority of all the leading reformers in favour of the practice of putting heretics to death, and in which he reproduced all the arguments of those who had written on the subject before him. More systematic than Calvin, he first of all excludes those who are not Christians--the Jews, Turks, and heathen--whom his inquiry does not touch; "among Christians," he proceeds to say, "some are schismatics, who sin against the peace of the Church, or disbelievers, who reject her doctrine. Among these, some err in all simplicity; and if their error is not very grave, and if they do not seduce others, they need not be punished."[290] "But obstinate heretics are far worse than parricides, and deserve death, even if they repent."[291] "It is the duty of the State to punish them, for the whole ecclesiastical order is upheld by the political."[292] In early ages this power was exercised by the temporal sovereigns; they convoked councils, punished heretics, promulgated dogmas. The Papacy afterwards arose, in evil times, and was