Life and Death of John of Barneveld Part 3

Meantime the double marriage project was for a season at least suspended, and the alliance between the two republics went forwards. Van der Myle, appointed amba.s.sador to Venice, soon afterwards arrived in Paris, where he made a very favourable impression, and was highly lauded by Aerssens in his daily correspondence with Barneveld. No portentous shadow of future and fatal discord between those statesmen fell upon the cheerful scene. Before the year closed, he arrived at his post, and was received with great distinction, despite the obstacles thrown in his way by Spain and other powers; the amba.s.sador of France itself, de Champigny, having privately urged that he ought to be placed on the same footing with the envoys of Savoy and of Florence.

Van der Myle at starting committed the trifling fault of styling the States-General "most ill.u.s.trious" (ill.u.s.trissimi) instead of "most serene," the t.i.tle by which Venice designated herself.

The fault was at once remedied, however, Priuli the Doge seating the Dutch amba.s.sador on his right hand at his solemn reception, and giving directions that van der Myle should be addressed as Excellency, his post being a.s.signed him directly after his seniors, the amba.s.sadors of Pope, Emperor, and kings. The same precedence was settled in Paris, while Aerssens, who did not consider himself placed in a position of greater usefulness by his formal installation as amba.s.sador, received private intimation from Henry, with whom he was on terms of great confidence and intimacy, that he should have private access to the King as frequently and as in formally as before. The theory that the amba.s.sador, representing the personality of his sovereign, may visit the monarch to whom he is accredited, without ceremony and at his own convenience, was as rarely carried into practice in the sixteenth century as in the nineteenth, while on the other hand Aerssens, as the private and confidential agent of a friendly but not publicly recognized commonwealth, had been for many years in almost daily personal communication with the King.

It is also important to note that the modern fallacy according to which republics being impersonal should not be represented by amba.s.sadors had not appeared in that important epoch in diplomatic history. On the contrary, the two great republics of the age, Holland and Venice, vindicated for themselves, with as much dignity and reason as success, their right to the highest diplomatic honours.

The distinction was substantial not shadowy; those haughty commonwealths not considering it advantageous or decorous that their representatives should for want of proper official designations be ranked on great ceremonial occasions with the ministers of petty Italian princ.i.p.alities or of the three hundred infinitesimal sovereignties of Germany.

It was the advice of the French king especially, who knew politics and the world as well as any man, that the envoys of the Republic which he befriended and which stood now on the threshold of its official and national existence, should a.s.sert themselves at every court with the self-reliance and courtesy becoming the functionaries of a great power.

That those ministers were second to the representatives of no other European state in capacity and accomplishment was a fact well known to all who had dealings with them, for the States required in their diplomatic representatives knowledge of history and international law, modern languages, and the cla.s.sics, as well as familiarity with political customs and social courtesies; the breeding of gentlemen in short, and the accomplishments of scholars. It is both a literary enjoyment and a means of historical and political instruction to read after the lapse of centuries their reports and despatches. They worthily compare as works of art with those diplomatic masterpieces the letters and 'Relazioni' of the Venetian amba.s.sadors; and it is well known that the earlier and some of the most important treatises on public and international law ever written are from the pens of Hollanders, who indeed may be said to have invented that science.'

The Republic having thus steadily shouldered its way into the family of nations was soon called upon to perform a prominent part in the world's affairs. More than in our own epoch there was a close political commingling of such independent states as held sympathetic views on the great questions agitating Europe. The policy of isolation so wisely and successfully carried out by our own trans-Atlantic commonwealth was impossible for the Dutch republic, born as it was of a great religious schism, and with its narrow territory wedged between the chief political organizations of Christendom. Moreover the same jealousy on the part of established powers which threw so many obstacles in its path to recognized sovereignty existed in the highest degree between its two sponsors and allies, France and England, in regard to their respective relations to the new state.

"If ever there was an obliged people," said Henry's secretary of state, Villeroy, to Aerssens, "then it is you Netherlanders to his Majesty. He has converted your war into peace, and has never abandoned you. It is for you now to show your affection and grat.i.tude."

In the time of Elizabeth, and now in that of her successor, there was scarcely a day in which the envoys of the States were not reminded of the immense load of favour from England under which they tottered, and of the greater sincerity and value of English friendship over that of France.

Sully often spoke to Aerssens on the subject in even stronger language, deeming himself the chief protector and guardian angel of the Republic, to whom they were bound by ties of eternal grat.i.tude. "But if the States," he said, "should think of caressing the King of England more than him, or even of treating him on an equality with his Majesty, Henry would be very much affronted. He did not mean that they should neglect the friendship of the King of Britain, but that they should cultivate it after and in subordination to his own, for they might be sure that James held all things indifferent, their ruin or their conservation, while his Majesty had always manifested the contrary both by his counsels and by the constant furnishing of supplies."

Henry of France and Navarre--soldier, statesman, wit, above all a man and every inch a king--brimful of human vices, foibles, and humours, and endowed with those high qualities of genius which enabled him to mould events and men by his unscrupulous and audacious determination to conform to the spirit of his times which no man better understood than himself, had ever been in such close relations with the Netherlands as to seem in some sort their sovereign.

James Stuart, emerging from the school of Buchanan and the atmosphere of Calvinism in which he had been bred, now reigned in those more sunny and liberal regions where Elizabeth so long had ruled. Finding himself at once, after years of theological study, face to face with a foreign commonwealth and a momentous epoch, in which politics were so commingled with divinity as to offer daily the most puzzling problems, the royal pedant hugged himself at beholding so conspicuous a field for his talents.

To turn a throne into a pulpit, and amaze mankind with his learning, was an ambition most sweet to gratify. The Calvinist of Scotland now proclaimed his deadly hatred of Puritans in England and Holland, and denounced the Netherlanders as a pack of rebels whom it always pleased him to irritate, and over whom he too claimed, through the possession of the cautionary towns, a kind of sovereignty. Instinctively feeling that in the rough and unlovely husk of Puritanism was enclosed the germ of a wider human liberty than then existed, he was determined to give battle to it with his tongue, his pen, with everything but his sword.

Doubtless the States had received most invaluable a.s.sistance from both France and England, but the sovereigns of those countries were too apt to forget that it was their own battles, as well as those of the Hollanders, that had been fought in Flanders and Brabant. But for the alliance and subsidies of the faithful States, Henry would not so soon have ascended the throne of his ancestors, while it was matter of history that the Spanish government had for years been steadily endeavouring to subjugate England not so much for the value of the conquest in itself as for a stepping-stone to the recovery of the revolted Netherlands.

For the dividing line of nations or at least of national alliances was a frontier not of language but of faith. Germany was but a geographical expression. The union of Protestantism, subscribed by a large proportion of its three hundred and seven sovereigns, ran zigzag through the country, a majority probably of the people at that moment being opposed to the Roman Church.

It has often been considered amazing that Protestantism having accomplished so much should have fallen backwards so soon, and yielded almost undisputed sway in vast regions to the long dominant church. But in truth there is nothing surprising about it. Catholicism was and remained a unit, while its opponents were eventually broken up into hundreds of warring and politically impotent organizations. Religious faith became distorted into a weapon for selfish and greedy territorial aggrandizement in the hands of Protestant princes. "Cujus regio ejus religio" was the taunt hurled in the face of the imploring Calvinists of France and the Low Countries by the arrogant Lutherans of Germany. Such a sword smote the principle of religious freedom and mutual toleration into the dust, and rendered them comparatively weak in the conflict with the ancient and splendidly organized church.

The Huguenots of France, notwithstanding the protection grudgingly afforded them by their former chieftain, were dejected and discomfited by his apostasy, and Henry, placed in a fearfully false position, was an object of suspicion to both friends and foes. In England it is difficult to say whether a Jesuit or a Puritan was accounted the more noxious animal by the dominant party.

In the United Provinces perhaps one half the population was either openly or secretly attached to the ancient church, while among the Protestant portion a dire and tragic convulsion was about to break forth, which for a time at least was to render Remonstrants and Contra-Remonstrants more fiercely opposed to each other than to Papists.

The doctrine of predestination in its sternest and strictest sense had long been the prevailing one in the Reformed Church of the revolted Netherlands, as in those of Scotland, France, Geneva, and the Palatinate.

No doubt up to the period of the truce a majority had acquiesced in that dogma and its results, although there had always been many preachers to advocate publicly a milder creed. It was not until the appointment of Jacob Arminius to the professorship of theology at Leyden, in the place of Francis Junius, in the year 1603, that a danger of schism in the Church, seemed impending. Then rose the great Gomarus in his wrath, and with all the powers of splendid eloquence, profound learning, and the intense bigotry of conviction, denounced the horrible heresy. Conferences between the two before the Court of Holland, theological tournaments between six champions on a side, gallantly led by their respective chieftains, followed, with the usual result of confirming both parties in the conviction that to each alone belonged exclusively the truth.

The original influence of Arminius had however been so great that when the preachers of Holland had been severally called on by a synod to sign the Heidelberg Catechism, many of them refused. Here was open heresy and revolt. It was time for the true church to vindicate its authority. The great war with Spain had been made, so it was urged and honestly believed, not against the Inquisition, not to prevent Netherlanders from being burned and buried alive by the old true church, not in defence of ancient charters, const.i.tutions, and privileges--the precious result of centuries of popular resistance to despotic force--not to maintain an amount of civil liberty and local self-government larger in extent than any then existing in the world, not to a.s.sert equality of religion for all men, but simply to establish the true religion, the one church, the only possible creed; the creed and church of Calvin.

It is perfectly certain that the living fire which glowed in the veins of those hot gospellers had added intense enthusiasm to the war spirit throughout that immense struggle. It is quite possible that without that enthusiasm the war might not have been carried on to its successful end.

But it is equally certain that Catholics, Lutherans, Baptists, and devotees of many other creeds, had taken part in the conflict in defence both of hearth and altar, and that without that aid the independence of the Provinces would never have been secured.

Yet before the war was ended the arrogance of the Reformed priesthood had begun to dig a chasm. Men who with William the Silent and Barneveld had indulged in the vision of religious equality as a possible result of so much fighting against the Holy Inquisition were perhaps to be disappointed.

Preachers under the influence of the gentle Arminius having dared to refuse signing the Creed were to be dealt with. It was time to pa.s.s from censure to action.

Heresy must be trampled down. The churches called for a national synod, and they did this as by divine right. "My Lords the States-General must observe," they said, "that this a.s.sembly now demanded is not a human inst.i.tution but an ordinance of the Holy Ghost in its community, not depending upon any man's authority, but proceeding from G.o.d to the community." They complained that the true church was allowed to act only through the civil government, and was thus placed at a disadvantage compared even with Catholics and other sects, whose proceedings were winked at. "Thus the true church suffered from its apparent and public freedom, and hostile sects gained by secret connivance."

A crisis was fast approaching. The one church claimed infallibility and superiority to the civil power. The Holy Ghost was placed in direct, ostentatious opposition to My Lords the States-General. It was for Netherlanders to decide whether, after having shaken off the Holy Inquisition, and subjected the old true church to the public authority, they were now to submit to the imperious claims of the new true church.

There were hundreds of links connecting the Church with the State. In that day a divorce between the two was hardly possible or conceivable.

The system of Congregationalism so successfully put into practice soon afterwards in the wilderness of New England, and to which so much of American freedom political as well as religious is due, was not easy to adopt in an old country like the Netherlands. Splendid churches and cathedrals, the legal possession of which would be contended for by rival sects, could scarcely be replaced by temporary structures of lath and plaster, or by humble back parlours of mechanics' shops. There were questions of property of complicated nature. Not only the states and the communities claimed in rivalry the ownership of church property, but many private families could show ancient advowsons and other claims to present or to patronize, derived from imperial or ducal charters.

So long as there could be liberty of opinion within the Church upon points not necessarily vital, open schism could be avoided, by which the cause of Protestantism throughout Europe must be weakened, while at the same time subordination of the priesthood to the civil authority would be maintained. But if the Holy Ghost, through the a.s.sembled clergy, were to dictate an iron formulary to which all must conform, to make laws for church government which every citizen must obey, and to appoint preachers and school-masters from whom alone old and young could receive illumination and instruction religious or lay, a theocracy would be established which no enlightened statesman could tolerate.

The States-General agreed to the synod, but imposed a condition that there should be a revision of Creed and Catechism. This was thundered down with one blast. The condition implied a possibility that the vile heresy of Arminius might be correct. An unconditional synod was demanded.

The Heidelberg Creed and Netherland Catechism were sacred, infallible, not to be touched. The answer of the government, through the mouth of Barneveld, was that "to My Lords the States-General as the foster-fathers and protectors of the churches every right belonged."

Thus far the States-General under the leadership of the Advocate were unanimous. The victory remained with State against Church. But very soon after the truce had been established, and men had liberty to devote themselves to peaceful pursuits, the ecclesiastical trumpet again sounded far and wide, and contending priests and laymen rushed madly to the fray.

The Remonstrance and Contra-Remonstrance, and the appointment of Conrad Vorstius, a more abominable heretic than Arminius, to the vacant chair of Arminius--a step which drove Gomarus and the Gomarites to frenzy, although Gomarus and Vorstius remained private and intimate friends to the last--are matters briefly to be mentioned on a later page.

Thus to the four chief actors in the politico-religious drama, soon to be enacted as an interlude to an eighty years' war, were a.s.signed parts at first sight inconsistent with their private convictions. The King of France, who had often abjured his religion, and was now the best of Catholics, was denounced ferociously in every Catholic pulpit in Christendom as secretly an apostate again, and the open protector of heretics and rebels. But the cheerful Henry troubled himself less than he perhaps had cause to do with these thunderblasts. Besides, as we shall soon see, he had other objects political and personal to sway his opinions.

James the ex-Calvinist, crypto-Arminian, pseudo-Papist, and avowed Puritan hater, was girding on his armour to annihilate Arminians and to defend and protect Puritans in Holland, while swearing that in England he would pepper them and harry them and hang them and that he would even like to bury them alive.

Barneveld, who turned his eyes, as much as in such an inflammatory age it was possible, from subtle points of theology, and relied on his great-grandfather's motto of humility, "Nil scire tutissima fides" was perhaps nearer to the dogma of the dominant Reformed Church than he knew, although always the consistent and strenuous champion of the civil authority over Church as well as State.

Maurice was no theologian. He was a steady churchgoer, and his favorite divine, the preacher at his court chapel, was none other than Uytenbogaert. The very man who was instantly to be the champion of the Arminians, the author of the Remonstrance, the counsellor and comrade of Barneveld and Grotius, was now sneered at by the Gomarites as the "Court Trumpeter." The preacher was not destined to change his opinions. Perhaps the Prince might alter. But Maurice then paid no heed to the great point at issue, about which all the Netherlanders were to take each other by the throat--absolute predestination. He knew that the Advocate had refused to listen to his stepmother's suggestion as to his obtaining the sovereignty. "He knew nothing of predestination," he was wont to say, "whether it was green or whether it was blue. He only knew that his pipe and the Advocate's were not likely to make music together." This much of predestination he did know, that if the Advocate and his friends were to come to open conflict with the Prince of Orange-Na.s.sau, the conqueror of Nieuwpoort, it was predestined to go hard with the Advocate and his friends.

The theological quibble did not interest him much, and he was apt to blunder about it.

"Well, preacher," said he one day to Albert Huttenus, who had come to him to intercede for a deserter condemned to be hanged, "are you one of those Arminians who believe that one child is born to salvation and another to d.a.m.nation?"

Huttenus, amazed to the utmost at the extraordinary question, replied, "Your Excellency will be graciously pleased to observe that this is not the opinion of those whom one calls by the hateful name of Arminians, but the opinion of their adversaries."

"Well, preacher," rejoined Maurice, "don't you think I know better?" And turning to Count Lewis William, Stadholder of Friesland, who was present, standing by the hearth with his hand on a copper ring of the chimneypiece, he cried,

"Which is right, cousin, the preacher or I?"

"No, cousin," answered Count Lewis, "you are in the wrong."

Thus to the Catholic League organized throughout Europe in solid and consistent phalanx was opposed the Great Protestant Union, ardent and enthusiastic in detail, but undisciplined, disobedient, and inharmonious as a whole.

The great principle, not of religious toleration, which is a phrase of insult, but of religious equality, which is the natural right of mankind, was to be evolved after a lapse of, additional centuries out of the elemental conflict which had already lasted so long. Still later was the total divorce of State and Church to be achieved as the final consummation of the great revolution. Meantime it was almost inevitable that the privileged and richly endowed church, with ecclesiastical armies and a.r.s.enals vastly superior to anything which its antagonist could improvise, should more than hold its own.

At the outset of the epoch which now occupies our attention, Europe was in a state of exhaustion and longing for repose. Spain had submitted to the humiliation of a treaty of truce with its rebellious subjects which was substantially a recognition of their independence. Nothing could be more deplorable than the internal condition of the country which claimed to be mistress of the world and still aspired to universal monarchy.

It had made peace because it could no longer furnish funds for the war.

The French amba.s.sador, Barante, returning from Madrid, informed his sovereign that he had often seen officers in the army prostrating themselves on their knees in the streets before their sovereign as he went to ma.s.s, and imploring him for payment of their salaries, or at least an alms to keep them from starving, and always imploring in vain.

The King, who was less than a cipher, had neither capacity to feel emotion, nor intelligence to comprehend the most insignificant affair of state. Moreover the means were wanting to him even had he been disposed to grant a.s.sistance. The terrible Duke of Lerma was still his inexorably lord and master, and the secretary of that powerful personage, who kept an open shop for the sale of offices of state both high and low, took care that all the proceeds should flow into the coffers of the Duke and his own lap instead of the royal exchequer.

In France both king and people declared themselves disgusted with war.

Sully disapproved of the treaty just concluded between Spain and the Netherlands, feeling sure that the captious and equivocal clauses contained in it would be interpreted to the disadvantage of the Republic and of the Reformed religion whenever Spain felt herself strong enough to make the attempt. He was especially anxious that the States should make no concessions in regard to the exercise of the Catholic worship within their territory, believing that by so doing they would compromise their political independence besides endangering the cause of Protestantism everywhere. A great pressure was put upon Sully that moment by the King to change his religion.

"You will all be inevitably ruined if you make concessions in this regard," said he to Aerssens. "Take example by me. I should be utterly undone if I had listened to any overture on this subject."