He made known his plans. Besides the standing army and the recall of the Habeas Corpus, he demanded the dispensing power. Nobody supposed that the head of the executive was to persecute his own religion. To admit his right of succession was to admit that the Elizabethan Code was to be practically dormant. The Catholic desired no more. It was enough that they ceased to suffer oppression. Halifax, the ablest though not the strongest of James's ministers, agreed to that, and did not object to a moderate number of Catholic officers. The Prince of Orange was of the same opinion. Toleration was therefore assured, and the era of persecution had passed away. That was of no use to Lewis XIV, who in that month of October suppressed the Protestant religion in France. And it was of little use to James himself, as it added nothing to his power. He insisted on introducing toleration by dispensing with the laws, by right of his prerogative, and on abolishing the Test Act. But the Test Act was a security against arbitrary power, by depriving him of the assistance of Catholics in office. His desire for arbitrary power was notorious, and the country did not believe that his zeal for the liberty of conscience was sincere. They believed, and they believed rightly, that he demanded more than that which would satisfy the just and obvious necessities of his Church in order to strengthen his prerogative, and that he was tolerant in order that he might be absolute. He professed openly the maxim that toleration was the necessary condition of absolutism. He urged Lewis, secretly, to pursue the work of the revocation, and was reluctant to allow collections to be made for the Huguenot fugitives. Later, when he was himself an exile, and nothing could be more inopportune than the profession of tolerant sympathies at the French court, he seriously and consistently proclaimed them. And it is very possible that he was then sincere, and that a change had taken place. Another change took place when he became acquainted with the famous Rance, who had made the abbey of La Trappe the most edifying seat of religion in France, and a favourite retreat for men like Bossuet and St. Simon. James also visited him and corresponded with him, and sixty of their letters are extant. At Versailles people did not understand how so much devotion could be combined with so much tolerance in religion. The letters to Rance show that the religion of James, when he was on the throne, was very near the surface. Whether it was different afterwards, as they believed in France, is not quite certain. And in this connection it will be convenient to mention the assassination plot.