believe, and perhaps really did believe, that the nation would accept the
destruction of all their institutions, provided that penitent heretics
were allowed to be reconciled to the Mother Church, and obstinate ones
permitted to go into perpetual exile, taking with them a small portion of
their worldly goods. For being willing to make this last and almost
incredible concession, he begged pardon sincerely of the King. If
censurable, he ought not, he thought, to be too severely blamed, for his
loyalty was known. The world was aware how often he had risked his life
for his Majesty, and how gladly and how many more times he was ready to
risk it in future. In his opinion, religion had, after all, but very
little to do with the troubles, and so he confidentially informed his
sovereign. Egmont and Horn had died Catholics, the people did not rise
to assist the Prince's invasion in 1568, and the new religion was only a
lever by which a few artful demagogues had attempted to overthrow the
King's authority.

Such views as these revealed the measures of the new Governor's capacity.
The people had really refused to rise in 1568, not because they were
without sympathy for Orange, but because they were paralyzed by their
fear of Alva. Since those days, however, the new religion had increased
and multiplied everywhere, in the blood which had rained upon it. It was
now difficult to find a Catholic in Holland and Zealand, who was not a
government agent. The Prince had been a moderate Catholic, in the
opening scenes of the rebellion, while he came forward as the champion
of liberty for all forms of Christianity. He had now become a convert to
the new religion without receding an inch from his position in favor of
universal toleration. The new religion was, therefore, not an instrument
devised by a faction, but had expanded into the atmosphere of the
people's daily life. Individuals might be executed for claiming to
breathe it, but it was itself impalpable to the attacks of despotism.