to expostulate with the ministers, for the magistrates were at that moment not able to command.  Taffin, the Walloon preacher, had been tractable, and had agreed to postpone his exercises.  He furthermore had accompanied the pensionary to the cathedral, in order to persuade Herman Modet that it would be better for him likewise to defer his intended ministrations.  They had found that eloquent enthusiast already in the great church, burning with impatience to ascend upon the ruins, and quite unable to resist the temptation of setting a Flemish psalm and preaching a Flemish sermon within the walls which had for so many centuries been vocal only to the Roman tongue and the Roman ritual.  All that he would concede to the entreaties of his colleague and of the magistrate, was that his sermon should be short.  In this, however, he had overrated his powers of retention, for the sermon not only became a long one, but he had preached another upon the afternoon of the same day.  The city of Antwerp, therefore, was clearly within the seventh clause of the treaty of the 24th August, for preaching had taken place in the cathedral, previously to the signing of that Accord.

Upon the 2d September, therefore, after many protracted interview with the heads of the Reformed religion, the Prince drew up sixteen articles of agreement between them, the magistrates and the government, which were duly signed and exchanged.  They were conceived in the true spirit of statesmanship, and could the rulers of the land have elevated themselves to the mental height of William de Nassau, had Philip been able of comprehending such a mind, the Prince, who alone possessed the power in those distracted times of governing the wills of all men, would have enabled the monarch to transmit that beautiful cluster of provinces, without the lose of a single jewel, to the inheritors of his crown.

If the Prince were playing a game, he played it honorably.  To have conceived the thought of religious toleration in an age of universal dogmatism; to have labored to produce mutual respect among conflicting opinions, at a period when many Dissenters were as bigoted as the orthodox, and when most Reformers fiercely proclaimed not liberty for every Christian doctrine, but only a new creed in place of all the rest,—­to have admitted the possibility of several roads, to heaven, when zealots of all creeds would shut up all pathways but their own; if such sentiments and purposes were sins, they would have been ill-exchanged for the best virtues of the age.  Yet, no doubt, this was his crying offence in the opinion of many contemporaries.  He was now becoming apostate from the ancient Church, but he had long thought that Emperors, Kings, and Popes had taken altogether too much care of men’s souls in times past, and had sent too many of them prematurely to their great account.  He was equally indisposed to grant full-powers for the same purpose to Calvinists, Lutherans, or Anabaptists.  “He