inconsiderable, and inflamed the minds of the people. Happy would it
have been had this theological hatred exhausted its zeal upon the common
enemy, instead of venting its virus on the adherents of a kindred faith!

Unanimity amongst the Protestants might, by preserving the balance
between the contending parties, have prolonged the peace; but as if to
complete the confusion, all concord was quickly broken. The doctrines
which had been propagated by Zuingli in Zurich, and by Calvin in Geneva,
soon spread to Germany, and divided the Protestants among themselves,
with little in unison save their common hatred to popery. The
Protestants of this date bore but slight resemblance to those who, fifty
years before, drew up the Confession of Augsburg; and the cause of the
change is to be sought in that Confession itself. It had prescribed a
positive boundary to the Protestant faith, before the newly awakened
spirit of inquiry had satisfied itself as to the limits it ought to set;
and the Protestants seemed unwittingly to have thrown away much of the
advantage acquired by their rejection of popery. Common complaints of
the Romish hierarchy, and of ecclesiastical abuses, and a common
disapprobation of its dogmas, formed a sufficient centre of union for
the Protestants; but not content with this, they sought a rallying point
in the promulgation of a new and positive creed, in which they sought to
embody the distinctions, the privileges, and the essence of the church,
and to this they referred the convention entered into with their
opponents. It was as professors of this creed that they had acceded to
the treaty; and in the benefits of this peace the advocates of the
confession were alone entitled to participate. In any case, therefore,
the situation of its adherents was embarrassing. If a blind obedience
were yielded to the dicta of the Confession, a lasting bound would be
set to the spirit of inquiry; if, on the other hand, they dissented from
the formulae agreed upon, the point of union would be lost.