real or imagined epigram of Prince Maurice.

"Your divisions in religion," wrote Secretary Lake to Carleton, "have, I doubt not, a deeper root than is discerned by every one, and I doubt not that the Prince Maurice's carriage doth make a jealousy of affecting a party under the pretence of supporting one side, and that the States fear his ends and aims, knowing his power with the men of war; and that howsoever all be shadowed under the name of religion there is on either part a civil end, of the one seeking a step of higher authority, of the other a preservation of liberty."

And in addition to other advantages the Contra-Remonstrants had now got a good cry—an inestimable privilege in party contests.

"There are two factions in the land," said Maurice, "that of Orange and that of Spain, and the two chiefs of the Spanish faction are those political and priestly Arminians, Uytenbogaert and Oldenbarneveld."

Orange and Spain! the one name associated with all that was most venerated and beloved throughout the country, for William the Silent since his death was almost a god; the other ineradicably entwined at that moment with, everything execrated throughout the land. The Prince of Orange's claim to be head of the Orange faction could hardly be disputed, but it was a master stroke of political malice to fix the stigma of Spanish partisanship on the Advocate. If the venerable patriot who had been fighting Spain, sometimes on the battle-field and always in the council, ever since he came to man's estate, could be imagined even in a dream capable of being bought with Spanish gold to betray his country, who in the ranks of the Remonstrant party could be safe from such accusations? Each party accused the other of designs for altering or subverting the government. Maurice was suspected of what were called Leicestrian projects, "Leycestrana consilia"—for the Earl's plots to gain possession of Leyden and Utrecht had never been forgotten—while the Prince and those who acted with him asserted distinctly that it was the purpose of Barneveld to pave the way for restoring the Spanish sovereignty and the Popish religion so soon as the Truce had reached its end?

Spain and Orange. Nothing for a faction fight could be neater. Moreover the two words rhyme in Netherlandish, which is the case in no other language, "Spanje-Oranje." The sword was drawn and the banner unfurled.

The "Mud Beggars" of the Hague, tired of tramping to Ryswyk of a Sunday to listen to Henry Rosaeus, determined on a private conventicle in the capital. The first barn selected was sealed up by the authorities, but Epoch Much, book-keeper of Prince Maurice, then lent them his house. The Prince declared that sooner than they should want a place of assembling he would give them his own. But he meant that they should have a public church to themselves, and that very soon. King James thoroughly approved of all these proceedings. At that very instant such of his own subjects as had seceded from the Established Church to hold conventicles in barns and breweries and backshops in London were hunted by him with bishops' pursuivants and other beagles like vilest criminals, thrown into prison to rot, or suffered to escape from their Fatherland into the trans- Atlantic wilderness, there to battle with wild beasts and savages, and to die without knowing themselves the fathers of a more powerful United States than the Dutch Republic, where they were fain to seek in passing a temporary shelter. He none the less instructed his envoy at the Hague to preach the selfsame doctrines for which the New England Puritans were persecuted, and importunately and dictatorially to plead the cause of those Hollanders who, like Bradford and Robinson, Winthrop and Cotton, maintained the independence of the Church over the State.

Logic is rarely the quality on which kings pride themselves, and Puritanism in the Netherlands, although under temporary disadvantage at the Hague, was evidently the party destined to triumph throughout the country. James could safely sympathize therefore in Holland with what he most loathed in England, and could at the same time feed fat the grudge he owed the Advocate. The calculations of Barneveld as to the respective political forces of the Commonwealth seem to have been to a certain extent defective.

He allowed probably too much weight to the Catholic party as a motive power at that moment, and he was anxious both from that consideration and from his honest natural instinct for general toleration; his own broad and unbigoted views in religious matters, not to force that party into a rebellious attitude dangerous to the state. We have seen how nearly a mutiny in the important city of Utrecht, set on foot by certain Romanist conspirators in the years immediately succeeding the Truce, had subverted the government, had excited much anxiety amongst the firmest allies of the Republic, and had been suppressed only by the decision of the Advocate and a show of military force.

He had informed Carleton not long after his arrival that in the United Provinces, and in Holland in particular, were many sects and religions of which, according to his expression, "the healthiest and the richest part were the Papists, while the Protestants did not make up one-third part of the inhabitants."

Certainly, if these statistics were correct or nearly correct, there could be nothing more stupid from a purely political point of view than to exasperate so influential a portion of the community to madness and rebellion by refusing them all rights of public worship. Yet because the Advocate had uniformly recommended indulgence, he had incurred more odium at home than from any other cause. Of course he was a Papist in disguise, ready to sell his country to Spain, because he was willing that more than half the population of the country should be allowed to worship God according to their conscience. Surely it would be wrong to judge the condition of things at that epoch by the lights of to-day, and perhaps in the Netherlands there had before been no conspicuous personage, save William the Silent alone, who had risen to the height of toleration on which the Advocate essayed to stand. Other leading politicians considered that the national liberties could be preserved only by retaining the Catholics in complete subjection.

At any rate the Advocate was profoundly convinced of the necessity of maintaining harmony and mutual toleration among the Protestants themselves, who, as he said, made up but one-third of the whole people. In conversing with the English ambassador he divided them into "Puritans and double Puritans," as they would be called, he said, in England. If these should be at variance with each other, he argued, the Papists would be the strongest of all. "To prevent this inconvenience," he said, "the States were endeavouring to settle some certain form of government in the Church; which being composed of divers persecuted churches such as in the beginning of the wars had their refuge here, that which during the wars could not be so well done they now thought seasonable for a time of truce; and therefore would show their authority in preventing the schism of the Church which would follow the separation of those they call Remonstrants and Contra-Remonstrants."

There being no word so offensive to Carleton's sovereign as the word Puritan, the Ambassador did his best to persuade the Advocate that a Puritan in Holland was a very different thing from a Puritan in England. In England he was a noxious vermin, to be hunted with dogs. In the Netherlands he was the governing power. But his arguments were vapourous enough and made little impression on Barneveld. "He would no ways yield," said Sir Dudley.

Meantime the Contra-Remonstrants of the Hague, not finding sufficient accommodation in Enoch Much's house, clamoured loudly for the use of