lomacy on this assumption. Since the fourteenth century every
one acknowledged

[77] the need of reforming the Church, and reform had been promised, but
things went from bad to worse, and there was no resource but rebellion.
The rebellion led by Luther was the result not of a revolt of reason
against dogmas, but of widely spread anti-clerical feeling due to the
ecclesiastical methods of extorting money, particularly by the sale of
Indulgences, the most glaring abuse of the time. It was his study of the
theory of Papal Indulgences that led Luther on to his theological
heresies.

It is an elementary error, but one which is still shared by many people
who have read history superficially, that the Reformation established
religious liberty and the right of private judgment. What it did was to
bring about a new set of political and social conditions, under which
religious liberty could ultimately be secured, and, by virtue of its
inherent inconsistencies, to lead to results at which its leaders would
have shuddered. But nothing was further from the minds of the leading
Reformers than the toleration of doctrines differing from their own.
They replaced one authority by another. They set up the authority of the
Bible instead of that of the Church, but it was the Bible according to
Luther or the Bible according to Calvin. So far as the spirit of
intolerance went, there

[78] was nothing to choose between the new and the old Churches. The
religious wars were not for the cause of freedom, but for particular
sets of doctrines; and in France, if the Protestants had been
victorious, it is certain that they would not have given more liberal
terms to the Catholics than the Catholics gave to them.

Luther was quite opposed to liberty of conscience and worship, a
doctrine which was inconsistent with Scripture as he read it. He might
protest against coercion and condemn the burning of heretics, when he
was in fear that he and his party might be victims, but when he was safe
and in power, he asserted his real view that it was the duty of the
State to impose the true doctrine and exterminate heresy, which was an
abomination, that unlimited obedience to their prince in religious as in
other matters was the duty of subjects, and that the end of the State
was to defend the faith. He held that Anabaptists should be put to the
sword. With Protestants and Catholics alike the dogma of exclusive
salvation led to the same place.

Calvin's fame