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 of reason; but once we exercise reason in the matter, why should we stop where Luther or Calvin or any of the other rebels stopped, unless we assume that one of them was inspired? If we reject superstitions which they rejected, there is nothing except their authority to prevent us from rejecting all or some of the superstitions which they retained. Moreover, their Bible-worship promoted results which they did not foresee. The inspired record on which the creeds depend became an open book. Public attention was directed to it as never before, though it cannot be said to have been universally read before the nineteenth century. Study led to criticism, the difficulties of the dogma of inspiration were appreciated, and the Bible was ultimately to be submitted to a remorseless dissection which has altered at least the quality of its authority in the eyes of intelligent believers. This process of Biblical criticism has been conducted mainly in a Protestant atmosphere and the new position in which the Bible was placed by the Reformation must be held partly accountable. In these ways, Protestantism was adapted to be a stepping-stone to rationalism, and thus served the cause of freedom.