the Church to consider; and political reasons would compel him sooner or later to modify the principle of ecclesiastical intolerance. Catholic States in the same way were forced to depart from the duty of not suffering heretics. The religious wars in France ended in a limited toleration of Protestants. The policy of Cardinal Richelieu, who supported the Protestant cause in Germany, illustrates how secular interests obstructed the cause of faith.
Again, the intellectual justification of the Protestant rebellion against the Church had been the right of private judgment, that is, the principle of religious liberty. But the Reformers had asserted it only for themselves, and as soon as they had framed their own articles of faith, they had practically repudiated it. This was the most glaring inconsistency in the Protestant position; and the claim which they had thrust aside could not be permanently suppressed. Once more, the Protestant doctrines rested on an insecure foundation which no logic could defend, and inevitably led from one untenable position to another. If we are to believe on authority, why should we prefer the upstart dictation of the Lutheran Confession of Augsburg or the English Thirty-nine Articles to the venerable authority of the Church of Rome? If we decide against Rome, we must do so by means
