d had fortified
themselves in an habitual detestation of those who were denominated
heretics, they adhered with more obstinacy to the principles of their
education; and the limits of the two religions thenceforth remained
fixed and unchangeable.

Nothing more forwarded the first progress of the reformers, than the
offer which they made of submitting all religious doctrines to private
judgment, and the summons given every one to examine the principles
formerly imposed upon him. Though the multitude were totally unqualified
for this undertaking, they yet were highly pleased with it. They fancied
that they were exercising their judgment, while they opposed to the
prejudices of ancient authority more powerful prejudices of another
kind. The novelty itself of the doctrines; the pleasure of an imaginary
triumph in dispute; the fervent zeal of the reformed preachers; their
patience, and even alacrity, in suffering persecution, death,
and torments; a disgust at the restraints of the old religion;
an indignation against the tyranny and interested spirit of the
ecclesiastics; these motives were prevalent with the people, and by such
considerations were men so generally induced, during that age, to throw
off the religion of their ancestors.

But in proportion as the practice of submitting religion to private
judgment was acceptable to the people, it appeared in some respects
dangerous to the rights of sovereigns, and seemed to destroy that
implicit obedience on which the authority of the civil magistrate
is chiefly founded. The very precedent of shaking so ancient and
deep-founded an establishment as that of the Romish hierarchy, might, it
was apprehended, prepare the way for other innovations. The republican
spirit which naturally took place among the reformers, increased this
jealousy. The furious insurrections of the populace, excited by Muncer
and other Anabaptists in Germany,[*] furnished a new pretence for
decrying the reformation. Nor ought we to conclude, because Protestants
in our time prove as dutiful subjects as those of any other communion,
that therefore such apprehensions were altogether without any shadow of
plausibility. Though the liberty of private judgment be tendered to the
disciples of the reformation, it is not in reality accepted of; and men
are generally contented to acquiesce implicitly in those establishments,
however new, into which their early education has thrown them.

* Sleidan, lib. iv. and