Life and Death of John of Barneveld Part 24

And now another element of discord had come, more potent than all the rest: the terrible, never ending, struggle of Church against State.

Theological hatred which forty years long had found vent in the exchange of acrimony between the ancient and the Reformed churches was now a.s.suming other shapes. Religion in that age and country was more than has often been the case in history the atmosphere of men's daily lives. But during the great war for independence, although the hostility between the two religious forces was always intense, it was modified especially towards the close of the struggle by other controlling influences. The love of independence and the pa.s.sion for nationality, the devotion to ancient political privileges, was often as fervid and genuine in Catholic bosoms as in those of Protestants, and sincere adherents of the ancient church had fought to the death against Spain in defence of chartered rights.

At that very moment it is probable that half the population of the United Provinces was Catholic. Yet it would be ridiculous to deny that the aggressive, uncompromising; self-sacrificing, intensely believing, perfectly fearless spirit of Calvinism had been the animating soul, the motive power of the great revolt. For the Provinces to have encountered Spain and Rome without Calvinism, and relying upon munic.i.p.al enthusiasm only, would have been to throw away the sword and fight with the scabbard.

But it is equally certain that those hot gospellers who had suffered so much martyrdom and achieved so many miracles were fully aware of their power and despotic in its exercise. Against the oligarchy of commercial and juridical corporations they stood there the most terrible aristocracy of all: the aristocracy of G.o.d's elect, predestined from all time and to all eternity to take precedence of and to look down upon their inferior and lost fellow creatures. It was inevitable that this aristocracy, which had done so much, which had breathed into a new-born commonwealth the breath of its life, should be intolerant, haughty, dogmatic.

The Church of Rome, which had been dethroned after inflicting such exquisite tortures during its period of power, was not to raise its head.

Although so large a proportion of the inhabitants of the country were secretly or openly attached to that faith, it was a penal offence to partic.i.p.ate openly in its rites and ceremonies. Religious equality, except in the minds of a few individuals, was an unimaginable idea. There was still one Church which arrogated to itself the sole possession of truth, the Church of Geneva. Those who admitted the possibility of other forms and creeds were either Atheists or, what was deemed worse than Atheists, Papists, because Papists were a.s.sumed to be traitors also, and desirous of selling the country to Spain. An undevout man in that land and at that epoch was an almost unknown phenomenon. Religion was as much a recognized necessity of existence as food or drink. It were as easy to find people about without clothes as without religious convictions.

The Advocate, who had always adhered to the humble spirit of his ancestral device, "Nil scire tutissima fedes," and almost alone among his fellow citizens (save those immediate apostles and pupils of his who became involved in his fate) in favour of religious toleration, began to be suspected of treason and Papacy because, had he been able to give the law, it was thought he would have permitted such horrors as the public exercise of the Roman Catholic religion.

The hissings and screamings of the vulgar against him as he moved forward on his stedfast course he heeded less than those of geese on a common.

But there was coming a time when this proud and scornful statesman, conscious of the superiority conferred by great talents and unparalleled experience, would find it less easy to treat the voice of slanderers, whether idiots or powerful and intellectual enemies, with contempt.

CHAPTER VIII.

Schism in the Church a Public Fact--Struggle for Power between the Sacerdotal and Political Orders--Dispute between Arminius and Gomarus--Rage of James I. at the Appointment of Voratius--Arminians called Remonstrants--Hague Conference--Contra-Remonstrance by Gomarites of Seven Points to the Remonstrants' Five--Fierce Theological Disputes throughout the Country--Ryswyk Secession-- Maurice wishes to remain neutral, but finds himself the Chieftain of the Contra-Remonstrant Party--The States of Holland Remonstrant by a large Majority--The States-General Contra-Remonstrant--Sir Ralph Winwood leaves the Hague--Three Armies to take the Field against Protestantism.

Schism in the Church had become a public fact, and theological hatred was in full blaze throughout the country.

The great practical question in the Church had been as to the appointment of preachers, wardens, schoolmasters, and other officers. By the ecclesiastical arrangements of 1591 great power was conceded to the civil authority in church matters, especially in regard to such appointments, which were made by a commission consisting of four members named by the churches and four by the magistrates in each district.

Barneveld, who above all things desired peace in the Church, had wished to revive this ordinance, and in 1612 it had been resolved by the States of Holland that each city or village should, if the magistracy approved, provisionally conform to it. The States of Utrecht made at the same time a similar arrangement.

It was the controversy which has been going on since the beginning of history and is likely to be prolonged to the end of time--the struggle for power between the sacerdotal and political orders; the controversy whether priests shall control the state or the state govern the priests.

This was the practical question involved in the fierce dispute as to dogma. The famous duel between Arminius and Gomarus; the splendid theological tournaments which succeeded; six champions on a side armed in full theological panoply and swinging the sharpest curtal axes which learning, pa.s.sion, and acute intellect could devise, had as yet produced no beneficent result. n.o.body had been convinced by the shock of argument, by the exchange of those desperate blows. The High Council of the Hague had declared that no difference of opinion in the Church existed sufficient to prevent fraternal harmony and happiness. But Gomarus loudly declared that, if there were no means of putting down the heresy of Arminius, there would before long be a struggle such as would set province against province, village against village, family against family, throughout the land. He should be afraid to die in such doctrine.

He shuddered that any one should dare to come before G.o.d's tribunal with such blasphemies. Meantime his great adversary, the learned and eloquent, the musical, frolicsome, hospitable heresiarch was no more. Worn out with controversy, but peaceful and happy in the convictions which were so bitterly denounced by Gomarus and a large proportion of both preachers and laymen in the Netherlands, and convinced that the schism which in his view had been created by those who called themselves the orthodox would weaken the cause of Protestantism throughout Europe, Arminius died at the age of forty-nine.

The magistrates throughout Holland, with the exception of a few cities, were Arminian, the preachers Gomarian; for Arminius ascribed to the civil authority the right to decide upon church matters, while Gomarus maintained that ecclesiastical affairs should be regulated in ecclesiastical a.s.semblies. The overseers of Leyden University appointed Conrad Vorstius to be professor of theology in place of Arminius. The selection filled to the brim the cup of bitterness, for no man was more audaciously lat.i.tudinarian than he. He was even suspected of Socinianism.

There came a shriek from King James, fierce and shrill enough to rouse Arminius from his grave. James foamed to the mouth at the insolence of the overseers in appointing such a monster of infidelity to the professors.h.i.+p. He ordered his books to be publicly burned in St. Paul's Churchyard and at both Universities, and would have burned the Professor himself with as much delight as Torquemada or Peter t.i.telman ever felt in roasting their victims, had not the day for such festivities gone by. He ordered the States of Holland on pain of for ever forfeiting his friends.h.i.+p to exclude Vorstius at once from the theological chair and to forbid him from "nestling anywhere in the country."

He declared his amazement that they should tolerate such a pest as Conrad Vorstius. Had they not had enough of the seed sown by that foe of G.o.d, Arminius? He ordered the States-General to chase the blasphemous monster from the land, or else he would cut off all connection with their false and heretic churches and make the other Reformed churches of Europe do the same, nor should the youth of England ever be allowed to frequent the University of Leyden.

In point of fact the Professor was never allowed to qualify, to preach, or to teach; so tremendous was the outcry of Peter Plancius and many orthodox preachers, echoing the wrath of the King. He lived at Gouda in a private capacity for several years, until the Synod of Dordrecht at last publicly condemned his opinions and deprived him of his professors.h.i.+p.

Meantime, the preachers who were disciples of Arminius had in a private a.s.sembly drawn up what was called a Remonstrance, addressed to the States of Holland, and defending themselves from the reproach that they were seeking change in the Divine service and desirous of creating tumult and schism.

This Remonstrance, set forth by the pen of the famous Uytenbogaert, whom Gomarus called the Court Trumpeter, because for a long time he had been Prince Maurice's favourite preacher, was placed in the hands of Barneveld, for delivery to the States of Holland. Thenceforth the Arminians were called Remonstrants.

The Hague Conference followed, six preachers on a side, and the States of Holland exhorted to fraternal compromise. Until further notice, they decreed that no man should be required to believe more than had been laid down in the Five Points:

I. G.o.d has from eternity resolved to choose to eternal life those who through his grace believe in Jesus Christ, and in faith and obedience so continue to the end, and to condemn the unbelieving and unconverted to eternal d.a.m.nation.

II. Jesus Christ died for all; so, nevertheless, that no one actually except believers is redeemed by His death.

III. Man has not the saving belief from himself, nor out of his free will, but he needs thereto G.o.d's grace in Christ.

IV. This grace is the beginning, continuation, and completion of man's salvation; all good deeds must be ascribed to it, but it does not work irresistibly.

V. G.o.d's grace gives sufficient strength to the true believers to overcome evil; but whether they cannot lose grace should be more closely examined before it should be taught in full security.

Afterwards they expressed themselves more distinctly on this point, and declared that a true believer, through his own fault, can fall away from G.o.d and lose faith.

Before the conference, however, the Gomarite preachers had drawn up a Contra-Remonstrance of Seven Points in opposition to the Remonstrants'

five.

They demanded the holding of a National Synod to settle the difference between these Five and Seven Points, or the sending of them to foreign universities for arbitration, a mutual promise being given by the contending parties to abide by the decision.

Thus much it has been necessary to state concerning what in the seventeenth century was called the platform of the two great parties: a term which has been perpetuated in our own country, and is familiar to all the world in the nineteenth.

These were the Seven Points:

I. G.o.d has chosen from eternity certain persons out of the human race, which in and with Adam fell into sin and has no more power to believe and Convert itself than a dead man to restore himself to life, in order to make them blessed through Christ; while He pa.s.ses by the rest through His righteous judgment, and leaves them lying in their sins.

II. Children of believing parents, as well as full-grown believers, are to be considered as elect so long as they with action do not prove the contrary.

III. G.o.d in His election has not looked at the belief and the repentance of the elect; but, on the contrary, in His eternal and unchangeable design, has resolved to give to the elect faith and stedfastness, and thus to make them blessed.

IV. He, to this end, in the first place, presented to them His only begotten Son, whose sufferings, although sufficient for the expiation of all men's sins, nevertheless, according to G.o.d's decree, serves alone to the reconciliation of the elect.

V. G.o.d causest he Gospel to be preached to them, making the same through the Holy Ghost, of strength upon their minds; so that they not merely obtain power to repent and to believe, but also actually and voluntarily do repent and believe.

VI. Such elect, through the same power of the Holy Ghost through which they have once become repentant and believing, are kept in such wise that they indeed through weakness fall into heavy sins; but can never wholly and for always lose the true faith.

VII. True believers from this, however, draw no reason for fleshly quiet, it being impossible that they who through a true faith were planted in Christ should bring forth no fruits of thankfulness; the promises of G.o.d's help and the warnings of Scripture tending to make their salvation work in them in fear and trembling, and to cause them more earnestly to desire help from that spirit without which they can do nothing.

There shall be no more setting forth of these subtle and finely wrought abstractions in our pages. We aspire not to the lofty heights of theological and supernatural contemplation, where the atmosphere becomes too rarefied for ordinary const.i.tutions. Rather we attempt an objective and level survey of remarkable phenomena manifesting themselves on the earth; direct or secondary emanations from those distant spheres.

For in those days, and in that land especially, theology and politics were one. It may be questioned at least whether this practical fusion of elements, which may with more safety to the Commonwealth be kept separate, did not tend quite as much to lower and contaminate the religious sentiments as to elevate the political idea. To mix habitually the solemn phraseology which men love to reserve for their highest and most sacred needs with the familiar slang of politics and trade seems to our generation not a very desirable proceeding.

The aroma of doubly distilled and highly sublimated dogma is more difficult to catch than to comprehend the broader and more practical distinctions of every-day party strife.

King James was furious at the thought that common men--the vulgar, the people in short--should dare to discuss deep problems of divinity which, as he confessed, had puzzled even his royal mind. Barneveld modestly disclaimed the power of seeing with absolute clearness into things beyond the reach of the human intellect. But the honest Netherlanders were not abashed by thunder from the royal pulpit, nor perplexed by hesitations which darkened the soul of the great Advocate.

In burghers' mansions, peasants' cottages, mechanics' back-parlours, on board herring smacks, ca.n.a.l boats, and East Indiamen; in shops, counting-rooms, farmyards, guard-rooms, ale-houses; on the exchange, in the tennis-court, on the mall; at banquets, at burials, christenings, or bridals; wherever and whenever human creatures met each other, there was ever to be found the fierce wrangle of Remonstrant and Contra-Remonstrant, the hissing of red-hot theological rhetoric, the pelting of hostile texts. The blacksmith's iron cooled on the anvil, the tinker dropped a kettle half mended, the broker left a bargain unclinched, the Scheveningen fisherman in his wooden shoes forgot the cracks in his pinkie, while each paused to hold high converse with friend or foe on fate, free will, or absolute foreknowledge; losing himself in wandering mazes whence there was no issue. Province against province, city against city, family against family; it was one vast scene of bickering, denunciation, heart-burnings, mutual excommunication and hatred.

Alas! a generation of mankind before, men had stood banded together to resist, with all the might that comes from union, the fell spirit of the Holy Inquisition, which was dooming all who had wandered from the ancient fold or resisted foreign tyranny to the axe, the f.a.ggot, the living grave. There had been small leisure then for men who fought for Fatherland, and for comparative liberty of conscience, to tear each others' characters in pieces, and to indulge in mutual hatreds and loathing on the question of predestination.

As a rule the population, especially of the humbler cla.s.ses, and a great majority of the preachers were Contra-Remonstrant; the magistrates, the burgher patricians, were Remonstrant. In Holland the controlling influence was Remonstrant; but Amsterdam and four or five other cities of that province held to the opposite doctrine. These cities formed therefore a small minority in the States a.s.sembly of Holland sustained by a large majority in the States-General. The Province of Utrecht was almost unanimously Remonstrant. The five other provinces were decidedly Contra-Remonstrant.

It is obvious therefore that the influence of Barneveld, hitherto so all-controlling in the States-General, and which rested on the complete submission of the States of Holland to his will, was tottering. The battle-line between Church and State was now drawn up; and it was at the same time a battle between the union and the principles of state sovereignty.

It had long since been declared through the mouth of the Advocate, but in a solemn state manifesto, that My Lords the States-General were the foster-fathers and the natural protectors of the Church, to whom supreme authority in church matters belonged.