dangerous admixture of politics and
religion rendered the stake a favorite instrument of statecraft. One
of the earliest measures of the reign of Edward VI was the repeal of
this law, as well as those of 1382 and 1414, together with all the
atrocious legislation of the Six Articles. With the reaction under
Philip and Mary, came a revival of the sharp laws against heresy.
Scarce had the Spanish marriage been concluded when an obedient
Parliament re-enacted the legislation of 1382, 1400, and 1414, which
afforded ample machinery for the numerous burnings which followed.
The earliest act of the first Parliament of Elizabeth was the repeal
of the legislation of Philip and Mary, and of the old statutes which
it had revived; but the writ _de haeretico comburendo_ had become an
integral part of English law, and survived, until the desire of
Charles II for Catholic toleration caused him, in 1676, to procure
its abrogation, and the restraint of the ecclesiastical courts in
cases of atheism, blasphemy, heresy, and schism, and other damnable
doctrines and opinions 'to the ecclesiastical remedies of
excommunication, deprivations, degradation, and other ecclesiastical
censures, not extending to death."[1]

[1] Lea, op. cit., vol. i. pp. 352-354.

These ideas of intolerance were so fixed in the public mind at the
close of the Middle Ages, that even those who protested against the
procedure of the Inquisition thought that in principle it was just.
Farel wrote to Calvin, September 8, 1533: "Some people do not wish us
to prosecute heretics. But because the Pope condemns the faithful
(i.e., the Huguenots) for the crime of heresy, and because unjust
judges punish the innocent, it is absurd to conclude that we must not
put heretics to death, in order to strengthen the faithful. I myself
have often said that I was ready to suffer death, if I ever taught
anything contrary to sound doctrine, and that I would deserve the
most frightful torments, if I tried to rob any one of the true faith
in Christ. I cannot, therefore, lay down a different law to
others."[1]

[1] _OEuvres completes de Calvin_, Brunswick, 1863-1909, vol. xiv, p.
612.

Calvin held the same views. His inquisitorial spirit was manifest in
his bitter prosecution and condemnation of the Spaniard Michael
Servetus.[1] When any one found fault with him he answered: "The
executioners of the Pope taught that their foolish inventions were
doctrines of Christ, and were excessively cr