we assume that one of them was inspired? If we reject superstitions
which they rejected, there is nothing except their authority to prevent
us from rejecting all or some of the superstitions which they retained.
Moreover, their Bible-worship promoted results which they did not
foresee. [1] The inspired record on which the creeds depend became an
open book. Public attention was directed to it as never before, though
it cannot be said to have been universally read before the nineteenth
century. Study led to criticism, the difficulties of the dogma of
inspiration were appreciated, and the Bible was ultimately to be
submitted to a remorseless dissection which has altered at least the
quality of its authority in the eyes of intelligent believers. This
process of Biblical criticism has been conducted mainly in a Protestant
atmosphere and the new position in which the Bible was placed by the
Reformation must be held partly accountable. In these ways,
Protestantism was adapted to be a stepping-stone to rationalism, and
thus served the cause of freedom.

[83]

That cause however was powerfully and directly promoted by one sect of
Reformers, who in the eyes of all the others were blasphemers and of
whom most people never think when they talk of the Reformation. I mean
the Socinians. Of their far-reaching influence something will be said in
the next chapter.

Another result of the Reformation has still to be mentioned, its
renovating effect on the Roman Church, which had now to fight for its
existence. A new series of Popes who were in earnest about religion
began with Paul III (1534) and reorganized the Papacy and its resources
for a struggle of centuries. [2] The institution of the Jesuit order,