for political as well as theological revolt. Natural laws were
found to operate on the Rhine as well as on the Tagus, and at the end of
the great war of independence, Holland was not only better equipped than
Spain for a European conflict, but was rapidly ousting her from the East
Indian countries which she had in vain attempted to colonize.

But if we were to take up all the interesting and instructive themes
suggested by Mr. Motley's work, we should never come to an end. We
must pass over the exciting events narrated in these last volumes;
the victory of Nieuport, the siege of Ostend, the marvellous career of
Maurice, the surprising exploits of Spinola. We have attempted not so
much to describe Mr. Motley's book as to indulge in sundry reflections
suggested by the perusal of it. But we cannot close without some remarks
upon a great man, whose character Mr. Motley seems to have somewhat
misconceived.

If Mr. Motley exhibits any serious fault, it is perhaps the natural
tendency to TAKE SIDES in the events which he is describing, which
sometimes operates as a drawback to complete and thoroughgoing
criticism. With every intention to do justice to the Catholics, Mr.
Motley still writes as a Protestant, viewing all questions from the
Protestant side. He praises and condemns like a very fair-minded
Huguenot, but still like a Huguenot. It is for this reason that he
fails to interpret correctly the very complex character of Henry IV.,
regarding him as a sort of selfish renegade whom he cannot quite forgive
for accepting the crown of France at the hands of the Pope. Now this
very action of Henry, in the eye of an impartial criticism, must seem to
be one of his chief claims to the admiration and gratitude of posterity.
Henry was more than a mere Huguenot: he was a far-seeing statesman. He
saw clearly what no ruler before him, save William the Silent, had
even dimly discerned, that not Catholicism and not Protestantism,
but absolute spiritual freedom was the true end to be aimed at by a
righteous leader of opinion. It was as a Catholic sovereign that he
could be most useful even to his Huguenot subjects; and he shaped
his course accordingly. It was as an orthodox sovereign, holding his
position by the general consent of Europe, that he could best subserve
the interests of universal toleration. This principle he embodied in his
admirable edict of Nantes. What a Huguenot prince might have done, may
be seen from the shameful way in