One of the most dynamic ideas, however, which had come in with the Reformation, was that of the responsibility of the individual to God, both for his own life and for that of others. To those whose minds were open to receive it, the thought came with a force which was almost overwhelming. In the training of youth, it is well recognized that responsibility must be thrown upon them gradually if their characters are to grow normally, and not be warped or broken under sudden strain. But here were men, in many cases incredibly ignorant of the Christian story, to whom the very existence of such a book as the Bible had been unknown, and whose faith and conduct had been regulated for them for centuries. Suddenly they found themselves in possession of the original sources in their own tongues, and were told that the eternal salvation of their souls was no longer in the keeping of the institution upon which they had always leaned with the unconscious confidence of a child upon its parents. Inspired by a new sense of their importance as individuals, and, in the majority of cases, by a self-confidence born of ignorance, earnest men undertook to interpret the scriptures, and to revise the existing ritual, dogma, and government of the Church. Extreme individualism on all these points was the natural result. Sects, often counting only single congregations in their numbers, arose everywhere. Separatism was the logical end of these discontents and strivings; but men are not logical in their actions, and separatism formed but a small element in the Puritan movement. Where it did occur, the disintegrating force did not usually stop there, but continued to plague, with petty and ignoble quarrels, the little groups thus split off. Not only were the Separatists logical, but their action required far more courage than that of the mere Nonconforming Puritans. Not only did the act itself call for a higher degree of intellectual daring, but the penalties attached to it were greater. In many cases, Nonconformity, so far from entailing loss or suffering, possessed a distinct money and social value; but no highly paid cure or easy berth in the household of a Puritan nobleman awaited the Separatist. Misguided as many of the latter may have been, and disappointing as were many of the Separatist movements, it would seem that, on the whole, the Separatists possessed more sincerity and loyalty to their ideas than the Puritans who remained within the Church. This the great majority of them did. The number of Separatists, like the number of Puritans generally, has usually been overstated in the past. The twenty thousand Brownists mentioned by Raleigh in 1593 have dwindled, under the light of modern critical research, to a mere five or six hundred at most.[155] Footnote 155: Burrage, _English Dissenters_, vol. I, p. 152.