whether he would not be willing to become a cardinal of the Roman Church, that was only an attempt to kindle his ambition, and to open negotiations, which might have had further consequences: but he did not fall into the snare. After a time people on the contrary spoke of the probability that Cuneo might be raised to this dignity, which he hoped to achieve by the aid of the Queen, and that he might then remain in England wearing the purple. The Roman court was apprehensive lest a violent ecclesiastical quarrel for precedence might thus be raised. Between Cuneo and Laud, who outside the English court were considered allies, harmony by no means prevailed: they did not get beyond the external forms of ordinary politeness to one another. From the beginning Laud could not endure that another ecclesiastical influence should exist at court beside his own. Cuneo’s letters to Rome show an ill-feeling towards the Archbishop[64] which is mingled with [A.D. 1637.] bitterness, and even with a kind of contempt. Cuneo declares him incapable of contributing in the least to the removal of the English schism. With absolute certainty we can pronounce that the statement which was then made, that Charles in connexion with Cuneo and Laud designed to bring back the English nation to Catholicism, is erroneous. The supposed allies were personally bitter antagonists. The King, with his Archbishop, adhered to the point of view of the Anglican Church, which they only endeavoured to raise to complete supremacy. _State of Opinion in the Church of England at this time._ The controversy which then most busily engaged men of active minds, did not concern the differences between Catholicism and Protestantism. Only as to the frontiers of the spiritual and temporal power were opinions still wavering: on all other points every man had already taken his side. Even the old dispute between Lutherans and Calvinists about the Lord’s Supper, although it still went on, attracted no special attention. The questions, which are properly traced to the spirit of the age, were fought out within the domain of the Reformed Church. They concerned the doctrine of election by grace, which determined the system of dogmas, and the influence in spiritual affairs appertaining to the temporal power, which was of decisive importance for the constitution of the Church. The Synod of Dort derived widespread importance from its adherence to the strict Calvinistic doctrines of unconditional election by grace, and of the independence of the Church. It condemned the Arminians, who were inclined to less rigid views on both questions: they were expelled from their offices in the Netherlands.