It would certainly be unjust and futile to detract from the vast debt which the republic owed to the Geneva Church.  The reformation had entered the Netherlands by the Walloon gate.  The earliest and most eloquent preachers, the most impassioned converts, the sublimest martyrs, had lived, preached, fought, suffered, and died with the precepts of Calvin in their hearts.  The fire which had consumed the last vestige of royal and sacerdotal despotism throughout the independent republic, had been lighted by the hands of Calvinists.

Throughout the blood-stained soil of France, too, the men who were fighting the same great battle as were the Netherlanders against Philip ii. and the Inquisition, the valiant cavaliers of Dauphiny and Provence, knelt on the ground, before the battle, smote their iron breasts with their mailed hands, uttered a Calvinistic prayer, sang a psalm of Marot, and then charged upon Guise, or upon Joyeuse, under the white plume of the Bearnese.  And it was on the Calvinist weavers and clothiers of Rochelle that the great Prince relied in the hour of danger as much as on his mountain chivalry.  In England too, the seeds of liberty, wrapped up in Calvinism and hoarded through many trying years, were at last destined to float over land and sea, and to bear large harvests of temperate freedom for great commonwealths, which were still unborn.  Nevertheless there was a growing aversion in many parts of the States for the rigid and intolerant spirit of the reformed religion.  There were many men in Holland who had already imbibed the true lesson—­the only, one worth learning of the reformation—­liberty of thought; but toleration in the eyes of the extreme Calvinistic party was as great a vice as it could be in the estimation of Papists.  To a favoured few of other habits of thought, it had come to be regarded as a virtue; but the day was still far distant when men were to scorn the very word toleration as an insult to the dignity of man; as if for any human being or set of human beings, in caste, class, synod, or church, the right could even in imagination be conceded of controlling the consciences of their fellow-creatures.

But it was progress for the sixteenth century that there were individuals, and prominent individuals, who dared to proclaim liberty of conscience for all.  William of Orange was a Calvinist, sincere and rigid, but he denounced all oppression of religion, and opened wide the doors of the Commonwealth to Papists, Lutherans, and Anabaptists alike.  The Earl of Leicester was a Calvinist, most rigid in tenet, most edifying of conversation, the acknowledged head of the Puritan party of England, but he was intolerant and was influenced only by the most intolerant of his sect.  Certainly it would have required great magnanimity upon his part to assume a friendly demeanour towards the Papists.  It is easier for us, in more favoured ages, to rise to the heights of philosophical abstraction, than