When the ordinary man gets a new idea, it does not necessarily dislodge the old ones that may be antagonistic to it, or even greatly modify them.[156] The tendency to cling to the established church was as strong in the minds of most Puritans as was their self-confidence in their own beliefs and superior sanctity, and their desire to alter the Church to suit them, whether in the earlier demands in the matter of vestments, or the later in matters of polity and doctrine. Thus the survival of the mediæval idea of the Church, coupled with the new one of individual judgment and responsibility, led the conservative Puritans to adopt a half-way policy as compared with the Churchmen and the Separatists. Footnote 156: “Unless we allow for the innate capacity of the human mind to entertain contradictory beliefs at the same time, we shall in vain attempt to understand the history of thought in general and of religion in particular.” J. G. Frazer, _Adonis, Attis, Osiris_ [_The Golden Bough_] (London, 1907), p. 5 _n._ Under Henry VIII there had been little change, save in the single fact of the break with Rome, and the substitution of King for Pope as the head of the Church. The ecclesiastical property had, indeed, been largely confiscated and distributed among the laity so as to create a powerful economic interest in the maintenance of the King's supremacy. By the fact of that supremacy, religious questions had become political, and important changes would necessarily in time have to be made in church administration and discipline. Otherwise, however, there was little alteration, and apparently but two out of the King's subjects refused to conform to the new order.[157] Although further progress was made under Edward, the reign of Mary restored the union with Rome, and sent many exiles to Frankfort, Geneva, and other centres of the Protestant movement on the continent.[158] Footnote 157: D. Neal, _The History of the Puritans_ (New York, 1843), vol. I, p. 34. Footnote 158: Hinds, _The England of Elizabeth_, pp. 6-68.