Unfortunately both incidents occurred, and the evil results of both were
quickly felt. One party rigorously adhered to the original symbol of
faith, and the other abandoned it, only to adopt another with equal
exclusiveness.

Nothing could have furnished the common enemy a more plausible defence
of his cause than this dissension; no spectacle could have been more
gratifying to him than the rancour with which the Protestants
alternately persecuted each other. Who could condemn the Roman
Catholics, if they laughed at the audacity with which the Reformers had
presumed to announce the only true belief?--if from Protestants they
borrowed the weapons against Protestants?--if, in the midst of this
clashing of opinions, they held fast to the authority of their own
church, for which, in part, there spoke an honourable antiquity, and a
yet more honourable plurality of voices. But this division placed the
Protestants in still more serious embarrassments. As the covenants of
the treaty applied only to the partisans of the Confession, their
opponents, with some reason, called upon them to explain who were to be
recognized as the adherents of that creed. The Lutherans could not,
without offending conscience, include the Calvinists in their communion,
except at the risk of converting a useful friend into a dangerous enemy,
could they exclude them. This unfortunate difference opened a way for
the machinations of the Jesuits to sow distrust between both parties,
and to destroy the unity of their measures. Fettered by the double fear
of their direct adversaries, and of their opponents among themselves,
the Protestants lost for ever the opportunity of placing their church on
a perfect equality with the Catholic. All these difficulties would have
been avoided, and the defection of the Calvinists would not have
prejudiced the common cause, if the point of union had been placed
simply in the abandonment of Romanism, instead of in the Confession of