aced between two great countries, where the new
principles had already taken root. The Lutheranism of Germany and the
Calvinism of France had each its share in producing the Netherland
revolt, but a mistake is perhaps often made in estimating the relative
proportion of these several influences. The Reformation first entered the
provinces, not through the Augsburg, but the Huguenot gate. The fiery
field-preachers from the south of France first inflamed the excitable
hearts of the kindred population of the south-western Netherlands. The
Walloons were the first to rebel against and the first to reconcile
themselves with papal Rome, exactly as their Celtic ancestors, fifteen
centuries earlier, had been foremost in the revolt against imperial Rome,
and precipitate in their submission to her overshadowing power. The
Batavians, slower to be moved but more steadfast, retained the impulse
which they received from the same source which was already agitating
their "Welsh" compatriots. There were already French preachers at
Valenciennes and Tournay, to be followed, as we shall have occasion to
see, by many others. Without undervaluing the influence of the German
Churches, and particularly of the garrison-preaching of the German
military chaplains in the Netherlands, it may be safely asserted that the
early Reformers of the provinces were mainly Huguenots in their belief:
The Dutch Church became, accordingly, not Lutheran, but Calvinistic, and
the founder of the commonwealth hardly ceased to be a nominal Catholic
before he became an adherent to the same creed.

In the mean time, it is more natural to regard the great movement,
psychologically speaking, as a whole, whether it revealed itself in
France, Germany, the Netherlands, England, or Scotland. The policy of
governments, national character, individual interests, and other
collateral circumstances, modified the result; but the great cause was
the same; the source of all the movements was elemental, natural, and
single. The Reformation in Germany had been adjourned for half a century
by the Augsburg religious peace, just concluded. It was held in suspense
in France through the Macchiavellian policy which Catharine de Medici had
just adopted, and was for several years to prosecute, of balancing one
party against the other, so as to neutralize all power but her own. The
great contest was accordingly transferred to the Netherlands, to be
fought out for the rest of the century, while t