Undoubtedly a spirit of rebellion existed; no doubt the old ecclesiastical law, condemning heretics to death, was still in force, and the Reformation could not in one or two years reform every error; and further, there is no question that the Romish states would have accused the Protestant states of encouraging disorder if they had not punished these enthusiasts; but these considerations may explain, although they cannot justify, the severity of the magistrates. They might have taken measures against everything that infringed the civil authority; but religious errors, being combated by the teachers, should have enjoyed complete liberty before the civil tribunals. Such opinions are not to be expelled by the scourge; they are not drowned by throwing their professors into the water; they float up again from the depth of the abyss; and fire but serves to kindle in their adherents a fiercer enthusiasm and thirst for martyrdom. Zwingle, with whose sentiments on this subject we are acquainted, took no part in these severities.[608] [608] Quod homines seditiosi, reipublicæ turbatores, magistratuum hostes, justa Senatus sententia, damnati sunt, num id Zwinglio fraudi esse poterit? Rod. Gualteri Ep. ad lectorem, Opp. 1544, ii. CHAPTER XI. Progression and Immobility--Zwingle and Luther--Luther's Return to Scholasticism--Respect for Tradition--Occam--Contrary Tendency in Zwingle--Beginning of the Controversy--Œcolampadius and the Swabian Syngramma--Strasburg mediates. It was not, however, on baptism[609] alone that diversities were to prevail; more serious differences were to arise on the doctrine of the Lord's Supper. [609] Vol. I. p. 145, bot. [Sidenote: PROGRESSION AND IMMOBILITY.] The human mind, freed from the yoke that had pressed upon it for so many ages, made use of its liberty; and if Roman-catholicism has to fear the shoals of despotism, Protestantism is equally exposed to those of anarchy. Progression is the character of Protestantism, as immobility is that of Romanism. Roman-catholicism, which possesses in the papacy a means of continually establishing new doctrines, appears at first sight, indeed, to contain a principle eminently favourable to variations. It has in truth largely availed itself of it, and from age to age we see Rome bringing forward or ratifying new doctrines. But its system once complete, Roman-catholicism has declared itself the champion of immobility. In this its safety lies; it resembles those buildings which tremble at the least motion, and from which nothing can be taken without bringing them wholly to the ground. Permit the Romish priests to marry, or aim a blow at the doctrine of transubstantiation, and the whole system is shaken, the whole edifice crumbles into dust.