In the year 1609, died John, the last sovereign of Cleves and Juliers, and Jacob Arminius, Doctor of Divinity at Leyden. It would be difficult to imagine two more entirely dissimilar individuals of the human family than this lunatic duke and that theological professor. And yet, perhaps, the two names, more concisely than those of any other mortals, might serve as an index to the ghastly chronicle over which a coming generation was to shudder. The death of the duke was at first thought likely to break off the negotiations for truce. The States-General at once declared that they would permit no movements on the part of the Spanish party to seize the inheritance in behalf of the Catholic claimants. Prince Maurice, nothing loth to make use of so well-timed an event in order to cut for ever the tangled skein at the Hague, was for marching forthwith into the duchies. But the archdukes gave such unequivocal assurances of abstaining from interference, and the desire for peace was so strong both in the obedient and in the United Provinces, that the question of the duchies was postponed. It was to serve as both torch and fuel for one of the longest and most hideous tragedies that had ever disgraced humanity. A thirty years' war of demons was, after a brief interval, to succeed the forty years' struggle between slaves and masters, which had just ended in the recognition of Dutch independence. The gentle Arminius was in his grave, but a bloody harvest was fast ripening from the seeds which he had sown. That evil story must find its place in the melancholy chapter where the fortunes of the Dutch republic are blended with the grim chronicle of the thirty years' war. Until the time arrives for retracing the course of those united transactions to their final termination in the peace of Westphalia, it is premature to characterize an epoch which, at the moment with which we are now occupied, had not fairly begun. The Gomarites accused the Arminians of being more lax than Papists, and of filling the soul of man with vilest arrogance and confidence in good works; while the Arminians complained that the God of the Gomarites was an unjust God, himself the origin of sin. The disputes on these themes had been perpetual in the provinces ever since the early days of the Reformation. Of late, however, the acrimony of theological conflict had been growing day by day more intense. It was the eternal struggle of religious dogma to get possession of the State, and to make use of political forces in order to put fetters on the human soul; to condemn it to slavery where most it requires freedom.