as almost too self-evident an axiom to prove. Indeed the chief
difficulty under which the Advocate laboured throughout this whole
process was the monstrous assumption by his judges of a political and
judicial system which never had any existence even in imagination. The
profound secrecy which enwrapped the proceedings from that day almost to
our own and an ignorant acquiescence of a considerable portion of the
public in accomplished facts offer the only explanation of a mystery
which must ever excite our wonder. If there were any impeachment at all,
it was an impeachment of the form of government itself. If language could
mean anything whatever, a mere perusal of the Articles of Union proved
that the prisoner had never violated that fundamental pact. How could the
general government prescribe an especial formulary for the Reformed
Church, and declare opposition to its decrees treasonable, when it did
not prohibit, but absolutely admitted and invited, provinces and cities
exclusively Catholic to enter the Union, guaranteeing to them entire
liberty of religion?

Barneveld recalled the fact that when the stadholdership of Utrecht
thirty years before had been conferred on Prince Maurice the States of
that province had solemnly reserved for themselves the disposition over
religious matters in conformity with the Union, and that Maurice had
sworn to support that resolution.

Five years later the Prince had himself assured a deputation from Brabant
that the States of each province were supreme in religious matters, no
interference the one with the other being justifiable or possible. In
1602 the States General in letters addressed to the States of the
obedient provinces under dominion of the Archdukes had invited them to
take up arms to help drive the Spaniards from the Provinces and to join
the Confederacy, assuring them that they should regulate the matter of
religion at their good pleasure, and that no one else should be allowed
to interfere therewith.

The Advocate then went into an historical and critical disquisition, into
which we certainly have no need to follow him, rapidly examining the
whole subject of predestination and conditional and unconditional
damnation from the days of St. Augustine downward, showing a thorough
familiarity with a subject of theology which then made up so much of the
daily business of life, political and private, and lay at the bottom of
the terrible convulsion then existing in the Netherla