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 France. Between Protestants in that later variation and Gallicans, the difference was not that which subsisted with Ultramontanes. Bossuet and two Englishmen, Holden and Cocker, drew up statements of what they acknowledged to be essentials in religion, which were very unlike the red-hot teaching of Salamanca and Coimbra. As the Protestants were no longer the Protestants who had seceded, the Catholics were no longer the Catholics who had cast them out. The best men of the Sorbonne were as unlike Tetzel and Prierias as Leibniz was unlike John Knox. It was unscientific, it was insincere, to regard the present controversy as a continuation of the old.

These sentiments were very heartily reciprocated among the Lutherans, and people spoke much of a misunderstanding, and represented the Reformation as the result of the unfinished theology, the defective knowledge of Church history, in the sixteenth century. Thus it was that nobody went further than Bossuet at one time in the direction of union, and nobody was more strongly in favour of the harsh measures of Louvois. If the policy of the Revocation had been to divide the European Powers, it proved a failure; for it helped to make them coalesce.

In the following year, 1686, a league was concluded at Augsburg between the emperor, part of the empire, Spain, Sweden, and the Netherlands. This was the old story. Against nearly the same combination of discordant forces Lewis had held his own in the Dutch war and the negotiations of Nimeguen. England was wanting. William attempted to bring over his father-in-law, and, having failed by friendly arts, undertook to compel him. The Revolution threw the weight of England into the scales, and the war that ensued became the war of the Grand Alliance.

This was the turn in the fortunes of Lewis. He ravaged twenty miles of the Palatinate for the sake of a claim on the part of the Duchess of Orleans, who was a Princess Palatine. His armies were victorious, as usual, at Steenkerk and at Landen. The English were driven