felicity she was ready to turn and rend the man whom she was bound by
every tie of duty to cherish and to revere.

Sir Dudley Carleton, the new English ambassador to the States, had
arrived during the past year red-hot from Venice. There he had perhaps
not learned especially to love the new republic which had arisen among
the northern lagunes, and whose admission among the nations had been at
last accorded by the proud Queen of the Adriatic, notwithstanding the
objections and the intrigues both of French and English representatives.
He had come charged to the brim with the political spite of James against
the Advocate, and provided too with more than seven vials of theological
wrath. Such was the King's revenge for Barneveld's recent successes. The
supporters in the Netherlands of the civil authority over the Church were
moreover to be instructed by the political head of the English Church
that such supremacy, although highly proper for a king, was "thoroughly
unsuitable for a many-headed republic." So much for church government. As
for doctrine, Arminianism and Vorstianism were to be blasted with one
thunderstroke from the British throne.

"In Holland," said James to his envoy, "there have been violent and sharp
contestations amongst the towns in the cause of religion . . . . . If
they shall be unhappily revived during your time, you shall not forget
that you are the minister of that master whom God hath made the sole
protector of His religion."

There was to be no misunderstanding in future as to the dogmas which the
royal pope of Great Britain meant to prescribe to his Netherland
subjects. Three years before, at the dictation of the Advocate, he had
informed the States that he was convinced of their ability to settle the
deplorable dissensions as to religion according to their wisdom and the
power which belonged to them over churches and church servants. He had
informed them of his having learned by experience that such questions
could hardly be decided by the wranglings of theological professors, and
that it was better to settle them by public authority and to forbid their
being brought into the pulpit or among common people. He had recommended
mutual toleration of religious difference until otherwise ordained by the
public civil authority, and had declared that neither of the two opinions
in regard to predestination was in his opinion far from the truth or
inconsistent with Christian faith or the salvation of so