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MAU the states in urging her to assume the sovereignty of the Seven Provinces, and afterwards, on her refusal, in conferring the office of governor on Leicester. His earliest military achievement was his capture of the city of Axel in 1586 in conjunction with Sir Philip Sidney. In the face of the most formidable obstacles he obstinately turned a deaf ear to any propositions for supplicating peace from Spain, and persisted in carrying on the war. Though feeling keenly the necessity of preserving the friendship of Elizabeth, he courteously but firmly maintained the authority of the government, in opposition to Leicester and his partisans, and the threats and reproaches of the queen. His youth had hitherto kept him in a comparatively subordinate position; but after the destruction of the Spanish Armada he began to act a more conspicuous part in the contest. Zutphen and Deventer were recaptured, and Breda taken, in 1590. After a short but vigorous bombardment the important city of Nimeguen surrendered, and several other towns in that quarter fell into his hands, in 1592. The duke of Parma was carrying on hostilities in France against Henry IV., and had left the management of the war in Holland to Count Mansfeldt. But in spite of his utmost efforts Prince Maurice took the strong city of Gertruydenburg in 1593, and Groningen was compelled to surrender in the following year. The Spaniards were again defeated by Maurice in 1597, and Turnhout, near Antwerp, and several other towns soon after submitted to the states-general. The emperor of Germany and the king of Denmark now attempted to mediate between Philip and the revolted provinces; but the states refused to treat until the Spanish monarch should acknowledge their independence. The war therefore continued with varying fortune, though on the whole the Dutch continued to gain ground, and their independence was now secured. In 1600 Prince Maurice, with the assistance of a body of English troops under Sir Francis Vere, gained a decisive victory over the Spaniards at Nieuport, though he failed to take that place. Negotiations were once more entered upon for a peace; but they proved abortive in consequence of the opposition of the prince. Spinola, one of the greatest captains of the age, was now intrusted with the command of the Spanish forces, and in 1604 took the important city of Ostend, after a siege of three years' duration. On the other hand, Maurice captured the strong fortress of Sluys. The poverty or parsimony of their respective governments so greatly cramped the operations of these two great generals, that no decisive action took place on either side. But the capture or destruction by the Dutch of the Spanish fleets from the East and West Indies, laden with treasure, so impoverished the Spanish court that at length the independence of Holland was recognized, and a suspension of arms in 1607 for eight months was followed in 1609 by a truce for twelve years, which virtually terminated the long and bloody war between Spain and the United Provinces. Scarcely were the states freed from the attacks of their foreign enemies when internal dissensions arose, aggravated by theological controversies between the Calvinists, or Gomarists, and Arminians. The clergy and the great body of the people had embraced Calvinistic opinions; and Maurice, though he had imbibed the tenets of Arminius, placed himself, from political motives, at the head of the Gomarists. On the other hand, Barneveldt, the leader of the political party opposed to the ambitious designs of the stadtholder, though a Calvinist, attached himself to the Arminians, who included in their number the nobility and the better educated portion of the people. The contest raged with great bitterness. Barneveldt and his party advocated a general toleration, and hence were called Remonstrants; but Maurice, supported by the army and the populace, persecuted their opponents, seized and imprisoned the venerable Barneveldt and the learned Grotius, and by very disgraceful means procured the condemnation and execution of the former in 1619. The two sons of Barneveldt tried to stir up an insurrection against Maurice in order to revenge their father's death; but the failure of their attempt brought them to the scaffold in 1623, and caused a renewal of the cruel persecution of the Arminians. Meanwhile, on the expiry in 1621 of the truce between Spain and Holland, hostilities were renewed by the Spaniards under Spinola, who compelled the Dutch, who were weakened by internal dissensions, to act on the defensive, and took the important town of Breda after a siege often months. At this juncture Prince Maurice died in 1625. in the fifty-eighth year of his age. He was never married; and his younger brother. Prince Henry of Nassau, succeeded him in his office of stadtholder. Maurice was probably the greatest general and one of the ablest statesmen of his age. He was a profound thinker, an accomplished scholar, and a man of refined taste; but ambition marred his great qualities, and his cruel persecution of Barneveldt and the Arminians has left an indelible stain on his memory.—J. T.  MAURICE,, was born in 1805. Though the son of a Unitarian minister, he entered at Trinity hall, Cambridge, where he was contemporary with Sterling, whose sister-in-law he afterwards married. His name appears in the first class of the civil law tripos for 1826-27; but he left Cambridge without taking a degree. He was afterwards reconciled to the doctrines of the Church of England, mainly through the influence of S. T. Coleridge and of Archdeacon Hare, and entered at Exeter college, Oxford, whence he took his degree in 1831, gaining a second class in Lit. Hum. He took orders in 1834, and was for some time chaplain of Guy's hospital. In 1846 he was appointed to a professorship of divinity at King's college, London, which he held till 1853, when he was compelled to resign, in consequence of the outcry provoked by his "Theological Essays." Subsequently his practical labours were mainly spent on the Working-men's college, established and conducted by him and his friends. He held also the chaplaincy of Lincoln's inn and the incumbency of Vere Street chapel. His wife was sister to Archdeacon Hare. Mr. Maurice's earliest literary efforts were in connection with the Athenæum, of which he was for a short time editor, before taking his Oxford degree. In 1834 he published a novel, "Eustace Conway." His first theological work was one bearing on Oxford controversies, "Subscription no Bondage." In 1841 he more fully developed his views in "The Kingdom of Christ," a book addressed to Quakers. This and the "Theological Essays" form the best exponent of his peculiar doctrines, which display a strict organic connection. He starts with the belief in the Son of God as at once divine and the head of humanity. As the "Life, which is the light of man," the Son is originally immanent in man; but man at first regards this divine presence in himself as a hostile power, which he seeks to shun or to propitiate by sacrifice. As manifested in the flesh, in the person of Christ, he learns to look upon it in its true character, as seeking to reconcile him to itself. This constitutes the revelation of Christ in man. A "substitute" is thus found for man, and a "sacrifice" for his sins, in the sense that he no longer lives in and to himself, but recognizes his union with that eternal Son in whom the Father is well pleased, and who was "slain from the foundation of the world." There is no change in the counsels of the Father from wrath to mercy, for man was originally constituted in the beloved Son. The change lies in the recognition by man of this his proper constitution. He now knows God as his Father, and this knowledge is "eternal life." The contrary state is "eternal death," from which all notion of vindictive justice and endless duration is excluded. "Eternal judgment," therefore, cannot be regarded as something merely future. Christ is even now judging the world, in the sense of manifesting his righteousness by the separation of good from evil. He "comes again" in every event by which the mask of "things temporal" is removed from the eyes of men, whether it be in death to the individual or in the crises of history to mankind. The final judgment can mean nothing but the complete manifestation of God's righteousness, which implies the complete conquest of evil. The belief in Christ as actively working in the world, carries with it a reverence for the church as his witness. The church is not to separate itself from ordinary men, but to tell them that they are truly God's. It is not to wage war with sects, but to tell them that its forms are forms of peace, and meant to include them. These views are further developed in Mr. Maurice's works—on the "Religions of the World;" on the "Patriarchs and Lawgivers," and the "Prophets and Kings of the Old Testament;" on the "Unity of the New Testament;" and on the writings of St. John. Of his other theological works, the most important is that on sacrifice. He also published a treatise on moral and metaphysical philosophy. The germs of most of his doctrines may be found in the Aids to Reflection, and the Church and State, of S. T. Coleridge. Maurice died on the 1st of April, 1872.—G.  MAURICE,, a voluminous writer on Indian history and antiquities, was the son of the head-master of the branch of Christ's hospital at Hertford, where he was born about 1760. He became a pupil of Dr. Parr's, studied at Oxford, and entered 