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 censured the severity of our theologians,” said a Catholic contemporary, accumulating all the religious offences of the Prince in a single paragraph, “because they keep strictly the constitutions of the Church without conceding a single point to their adversaries; he blamed the Calvinists as seditious and unruly people, yet nevertheless had a horror for the imperial edicts which condemned them to death; he said it was a cruel thing to take a man’s life for sustaining an erroneous opinion; in short, he fantasied in his imagination a kind of religion, half Catholic, half Reformed, in order to content all persons; a system which would have been adopted could he have had his way.”  This picture, drawn by one of his most brilliant and bitter enemies, excites our admiration while intended to inspire aversion.

The articles of agreement at Antwerp thus promulgated assigned three churches to the different sects of reformers, stipulated that no attempt should be made by Catholics or Protestants to disturb the religious worship of each other, and provided that neither by mutual taunts in their sermons, nor by singing street ballads, together with improper allusions and overt acts of hostility, should the good-fellowship which ought to reign between brethren and fellow-citizens, even although entertaining different opinions as to religious rites and doctrines, be for the future interrupted.