Chapter 2

Both Rudolph and Matthias had committed themselves to the toleration of the Reformed religion. The famous "Majesty-Letter," freshly granted by the Emperor (1609), and the Compromise between the Catholic and Protestant Estates had become the law of the land. Those of the Bohemian confession, a creed commingled of Hussism, Lutheranism, and Calvinism, had obtained toleration. In a country where nine-tenths of the population were Protestants it was permitted to Protestants to build churches and to worship God in them unmolested. But these privileges had been extorted by force, and there was a sullen, dogged determination which might be easily guessed at to revoke them should it ever become possible. The House of Austria, reigning in Spain, Italy, and Germany, was bound by the very law of their being to the Roman religion. Toleration of other worship signified in their eyes both a defeat and a crime.

Thus the great conflict, to be afterwards known as the Thirty Years' War, had in reality begun already, and the Netherlands, in spite of the truce, were half unconsciously taking a leading part in it. The odds at that moment in Germany seemed desperately against the House of Austria, so deep and wide was the abyss between throne and subjects which religious difference had created. But the reserved power in Spain, Italy, and Southern Germany was sure enough to make itself felt sooner or later on the Catholic side.

Meantime the Estates of Bohemia knew well enough that the Imperial house was bent on destroying the elective principle of the Empire, and on keeping the crown of Bohemia in perpetuity. They had also discovered that Bishop-Archduke Leopold had been selected by Rudolph as chief of the reactionary movement against Protestantism. They could not know at that moment whether his plans were likely to prove fantastic or dangerous.

So Matthias came to Prague at the invitation of the Estates, entering the city with all the airs of a conqueror. Rudolph received his brother with enforced politeness, and invited him to reside in the Hradschin. This proposal was declined by Matthias, who sent a colonel however, with six pieces of artillery, to guard and occupy that palace. The Passau prisoners were pardoned and released, and there was a general reconciliation. A month later, Matthias went in pomp to the chapel of the holy Wenceslaus, that beautiful and barbarous piece of mediaeval, Sclavonic architecture, with its sombre arches, and its walls encrusted with huge precious stones. The Estates of Bohemia, arrayed in splendid Zchech costume, and kneeling on the pavement, were asked whether they accepted Matthias, King of Hungary, as their lawful king. Thrice they answered Aye. Cardinal Dietrichstein then put the historic crown of St. Wenceslaus on the King's head, and Matthias swore to maintain the laws and privileges of Bohemia, including the recent charters granting liberty of religion to Protestants. Thus there was temporary, if hollow, truce between the religious parties, and a sham reconciliation between the Emperor and his brethren. The forlorn Rudolph moped away the few months of life left to him in the Hradschin, and died 1612 soon after the new year. The House of Austria had not been divided, Matthias succeeded his brother, Leopold's visions melted into air, and it was for the future to reveal whether the Majesty-Letter and the Compromise had been written on very durable material.

And while such was the condition of affairs in Germany immediately following the Cleve and Julich campaign, the relations of the Republic both to England and France were become rapidly more dangerous than they ever had been. It was a severe task for Barneveld, and enough to overtax the energies of any statesman, to maintain his hold on two such slippery governments as both had become since the death of their great monarchs. It had been an easier task for William the Silent to steer his course, notwithstanding all the perversities, short-comings, brow-beatings, and inconsistencies that he had been obliged to endure from Elizabeth and Henry. Genius, however capricious and erratic at times, has at least vision, and it needed no elaborate arguments to prove to both those sovereigns that the severance of their policy from that of the Netherlands was impossible without ruin to the Republic and incalculable danger themselves.

But now France and England were both tending towards Spain through a stupidity on the part of their rulers such as the gods are said to contend against in vain. Barneveld was not a god nor a hero, but a courageous and wide-seeing statesman, and he did his best. Obliged by his position to affect admiration, or at least respect, where no emotion but contempt was possible, his daily bread was bitter enough. It was absolutely necessary to humour those whom knew to be traversing his policy and desiring his ruin, for there was no other way to serve his country and save it from impending danger. So long as he was faithfully served by his subordinates, and not betrayed by those to whom he gave his heart, he could confront external enemies and mould the policy of wavering allies.

Few things in history are more pitiable than the position of James in regard to Spain. For seven long years he was as one entranced, the slave to one idea, a Spanish marriage for his son. It was in vain that his counsellors argued, Parliament protested, allies implored. Parliament was told that a royal family matter regarded himself alone, and that interference on their part was an impertinence. Parliament's duty was a simple one, to give him advice if he asked it, and money when he required it, without asking for reasons. It was already a great concession that he should ask for it in person. They had nothing to do with his affairs nor with general politics. The mystery of government was a science beyond their reach, and with which they were not to meddle. "Ne sutor ultra crepidam," said the pedant.

Upon that one point his policy was made to turn. Spain held him in the hollow of her hand. The Infanta, with two million crowns in dowry, was promised, withheld, brought forward again like a puppet to please or irritate a froward child. Gondemar, the Spanish ambassador, held him spellbound. Did he falter in his opposition to the States--did he cease to goad them for their policy in the duchies--did he express sympathy with Bohemian Protestantism, or, as time went on, did he dare to lift a finger or touch his pocket in behalf of his daughter and the unlucky Elector-Palatine; did he, in short, move a step in the road which England had ever trod and was bound to tread--the road of determined resistance to Spanish ambition--instantaneously the Infanta withheld, and James was on his knees again. A few years later, when the great Raleigh returned from his trans-Alantic expedition, Gondemar fiercely denounced him to the King as the worst enemy of Spain. The usual threat was made, the wand was waved, and the noblest head in England fell upon the block, in pursuance of an obsolete sentence fourteen years old.

It is necessary to hold fast this single clue to the crooked and amazing entanglements of the policy of James. The insolence, the meanness, and the prevarications of this royal toad-eater are only thus explained.

Yet Philip III. declared on his death-bed that he had never had a serious intention of bestowing his daughter on the Prince.

The vanity and the hatreds of theology furnished the chief additional material in the policy of James towards the Provinces. The diplomacy of his reign so far as the Republic was concerned is often a mere mass of controversial divinity, and gloomy enough of its kind. Exactly at this moment Conrad Vorstius had been called by the University of Leyden to the professorship vacant by the death of Arminius, and the wrath of Peter Plancius and the whole orthodox party knew no bounds. Born in Cologne, Vorstius had been a lecturer in Geneva, and beloved by Beza. He had written a book against the Jesuit Belarmino, which he had dedicated to the States-General. But he was now accused of Arminianism, Socianism, Pelagianism, Atheism--one knew not what. He defended himself in writing against these various charges, and declared himself a believer in the Trinity, in the Divinity of Christ, in the Atonement. But he had written a book on the Nature of God, and the wrath of Gomarus and Plancius and Bogerman was as nothing to the ire of James when that treatise was one day handed to him on returning from hunting. He had scarcely looked into it before he was horror-struck, and instantly wrote to Sir Ralph Winwood, his ambassador at the Hague, ordering him to insist that this blasphemous monster should at once be removed from the country. Who but James knew anything of the Nature of God, for had he not written a work in Latin explaining it all, so that humbler beings might read and be instructed.

Sir Ralph accordingly delivered a long sermon to the States on the brief supplied by his Majesty, told them that to have Vorstius as successor to Arminius was to fall out of the frying-pan into the fire, and handed them a "catalogue" prepared by the King of the blasphemies, heresies, and atheisms of the Professor. "Notwithstanding that the man in full assembly of the States of Holland," said the Ambassador with headlong and confused rhetoric, "had found the means to palliate and plaster the dung of his heresies, and thus to dazzle the eyes of good people," yet it was necessary to protest most vigorously against such an appointment, and to advise that "his works should be publicly burned in the open places of all the cities."

The Professor never was admitted to perform his functions of theology, but he remained at Leyden, so Winwood complained, "honoured, recognized as a singularity and ornament to the Academy in place of the late Joseph Scaliger."--"The friendship of the King and the heresy of Vorstius are quite incompatible," said the Envoy.

Meantime the Advocate, much distressed at the animosity of England bursting forth so violently on occasion of the appointment of a divinity professor at Leyden, and at the very instant too when all the acuteness of his intellect was taxed to keep on good or even safe terms with France, did his best to stem these opposing currents. His private letters to his old and confidential friend, Noel de Carom, States' ambassador in London, reveal the perplexities of his soul and the upright patriotism by which he was guided in these gathering storms. And this correspondence, as well as that maintained by him at a little later period with the successor of Aerssens at Paris, will be seen subsequently to have had a direct and most important bearing upon the policy of the Republic and upon his own fate. It is necessary therefore that the reader, interested in these complicated affairs which were soon to bring on a sanguinary war on a scale even vaster than the one which had been temporarily suspended, should give close attention to papers never before exhumed from the musty sepulchre of national archives, although constantly alluded to in the records of important state trials. It is strange enough to observe the apparent triviality of the circumstances out of which gravest events seem to follow. But the circumstances were in reality threads of iron which led down to the very foundations of the earth.

"I wish to know," wrote the Advocate to Caron, "from whom the Archbishop of Canterbury received the advices concerning Vorstius in order to find out what is meant by all this."

It will be remembered that Whitgift was of opinion that James was directly inspired by the Holy Ghost, and that as he affected to deem him the anointed High-priest of England, it was natural that he should encourage the King in his claims to be 'Pontifex maximus' for the Netherlands likewise.

"We are busy here," continued Barneveld, "in examining all things for the best interests of the country and the churches. I find the nobles and cities here well resolved in this regard, although there be some disagreements 'in modo.' Vorstius, having been for many years professor and minister of theology at Steinfurt, having manifested his learning in many books written against the Jesuits, and proved himself pure and moderate in doctrine, has been called to the vacant professorship at Leyden. This appointment is now countermined by various means. We are doing our best to arrange everything for the highest good of the Provinces and the churches. Believe this and believe nothing else. Pay heed to no other information. Remember what took place in Flanders, events so well known to you. It is not for me to pass judgment in these matters. Do you, too, suspend your judgment."

The Advocate's allusion was to the memorable course of affairs in Flanders at an epoch when many of the most inflammatory preachers and politicians of the Reformed religion, men who refused to employ a footman or a housemaid not certified to be thoroughly orthodox, subsequently after much sedition and disturbance went over to Spain and the Catholic religion.

A few weeks later Barneveld sent copies to Caron of the latest harangues of Winwood in the Assembly and the reply of My Lords on the Vorstian business; that is to say, the freshest dialogue on predestination between the King and the Advocate. For as James always dictated word for word the orations of his envoy, so had their Mightinesses at this period no head and no mouthpiece save Barneveld alone. Nothing could be drearier than these controversies, and the reader shall be spared as much, as possible the infliction of reading them. It will be necessary, however, for the proper understanding of subsequent events that he should be familiar with portions of the Advocate's confidential letters.

"Sound well the gentleman you wot of," said Barneveld, "and other personages as to the conclusive opinions over there. The course of the propositions does not harmonize with what I have myself heard out of the King's mouth at other times, nor with the reports of former ambassadors. I cannot well understand that the King should, with such preciseness, condemn all other opinions save those of Calvin and Beza. It is important to the service of this country that one should know the final intention of his Majesty."

And this was the misery of the position. For it was soon to appear that the King's definite and final intentions, varied from day to day. It was almost humorous to find him at that moment condemning all opinions but those of Calvin and Beza in Holland, while his course to the strictest confessors of that creed in England was so ferocious.

But Vorstius was a rival author to his Majesty on subjects treated of by both, so that literary spite of the most venomous kind, stirred into theological hatred, was making a dangerous mixture. Had a man with the soul and sense of the Advocate sat on the throne which James was regarding at that moment as a professor's chair, the world's history would have been changed.

"I fear," continued Barneveld, "that some of our own precisians have been spinning this coil for us over there, and if the civil authority can be thus countermined, things will go as in Flanders in your time. Pray continue to be observant, discreet, and moderate."

The Advocate continued to use his best efforts to smooth the rising waves. He humoured and even flattered the King, although perpetually denounced by Winwood in his letters to his sovereign as tyrannical, over-bearing, malignant, and treacherous. He did his best to counsel moderation and mutual toleration, for he felt that these needless theological disputes about an abstract and insoluble problem of casuistry were digging an abyss in which the Republic might be swallowed up for ever. If ever man worked steadily with the best lights of experience and inborn sagacity for the good of his country and in defence of a constitutional government, horribly defective certainly, but the only legal one, and on the whole a more liberal polity than any then existing, it was Barneveld. Courageously, steadily, but most patiently, he stood upon that position so vital and daily so madly assailed; the defence of the civil authority against the priesthood. He felt instinctively and keenly that where any portion of the subjects or citizens of a country can escape from the control of government and obey other head than the lawful sovereignty, whether monarchical or republican, social disorder and anarchy must be ever impending.

"We are still tortured by ecclesiastical disputes," he wrote a few weeks later to Caron. "Besides many libels which have appeared in print, the letters of his Majesty and the harangues of Winwood have been published; to what end you who know these things by experience can judge. The truth of the matter of Vorstius is that he was legally called in July 1610, that he was heard last May before My Lords the States with six preachers to oppose him, and in the same month duly accepted and placed in office. He has given no public lectures as yet. You will cause this to be known on fitting opportunity. Believe and cause to be believed that his Majesty's letters and Sir R. Winwood's propositions have been and shall be well considered, and that I am working with all my strength to that end. You know the constitution of our country, and can explain everything for the best. Many pious and intelligent people in this State hold themselves assured that his Majesty according to his royal exceeding great wisdom, foresight, and affection for the welfare of this land will not approve that his letters and Winwood's propositions should be scattered by the press among the common people. Believe and cause to be believed, to your best ability, that My Lords the States of Holland desire to maintain the true Christian, Reformed religion as well in the University of Leyden as in all their cities and villages. The only dispute is on the high points of predestination and its adjuncts, concerning which moderation and a more temperate teaching is furthered by some amongst us. Many think that such is the edifying practice in England. Pray have the kindness to send me the English Confession of the year 1572, with the corrections and alterations up to this year."

But the fires were growing hotter, fanned especially by Flemish ministers, a brotherhood of whom Barneveld had an especial distrust, and who certainly felt great animosity to him. His moderate counsels were but oil to the flames. He was already depicted by zealots and calumniators as false to the Reformed creed.

"Be assured and assure others," he wrote again to Caron, "that in the matter of religion I am, and by God's grace shall remain, what I ever have been. Make the same assurances as to my son-in-law and brother. We are not a little amazed that a few extraordinary Puritans, mostly Flemings and Frisians, who but a short time ago had neither property nor kindred in the country, and have now very little of either, and who have given but slender proofs of constancy or service to the fatherland, could through pretended zeal gain credit over there against men well proved in all respects. We wonder the more because they are endeavouring, in ecclesiastical matters at least, to usurp an extraordinary authority, against which his Majesty, with very weighty reasons, has so many times declared his opinion founded upon God's Word and upon all laws and principles of justice."

It was Barneveld's practice on this as on subsequent occasions very courteously to confute the King out of his own writings and speeches, and by so doing to be unconsciously accumulating an undying hatred against himself in the royal breast. Certainly nothing could be easier than to show that James, while encouraging in so reckless a manner the emancipation of the ministers of an advanced sect in the Reformed Church from control of government, and their usurpation of supreme authority which had been destroyed in England, was outdoing himself in dogmatism and inconsistency. A king-highpriest, who dictated his supreme will to bishops and ministers as well as to courts and parliaments, was ludicrously employed in a foreign country in enforcing the superiority of the Church to the State.

"You will give good assurances," said the Advocate, "upon my word, that the conservation of the true Reformed religion is as warmly cherished here, especially by me, as at any time during the war."

He next alluded to the charges then considered very grave against certain writings of Vorstius, and with equal fairness to his accusers as he had been to the Professor gave a pledge that the subject should be examined.

"If the man in question," he said, "be the author, as perhaps falsely imputed, of the work 'De Filiatione Christi' or things of that sort, you may be sure that he shall have no furtherance here." He complained, however, that before proof the cause was much prejudiced by the circulation through the press of letters on the subject from important personages in England. His own efforts to do justice in the matter were traversed by such machinations. If the Professor proved to be guilty of publications fairly to be deemed atheistical and blasphemous, he should be debarred from his functions, but the outcry from England was doing more harm than good.

"The published extract from the letter of the Archbishop," he wrote, "to the effect that the King will declare My Lords the States to be his enemies if they are not willing to send the man away is doing much harm."

Truly, if it had come to this--that a King of England was to go to war with a neighbouring and friendly republic because an obnoxious professor of theology was not instantly hurled from a university of which his Majesty was not one of the overseers--it was time to look a little closely into the functions of governments and the nature of public and international law. Not that the sword of James was in reality very likely to be unsheathed, but his shriekings and his scribblings, pacific as he was himself, were likely to arouse passions which torrents of blood alone could satiate.

"The publishing and spreading among the community," continued Barneveld, "of M. Winwood's protestations and of many indecent libels are also doing much mischief, for the nature of this people does not tolerate such things. I hope, however, to obtain the removal according to his Majesty's desire. Keep me well informed, and send me word what is thought in England by the four divines of the book of Vorstius, 'De Deo,' and of his declarations on the points sent here by his Majesty. Let me know, too, if there has been any later confession published in England than that of the year 1562, and whether the nine points pressed in the year 1595 were accepted and published in 1603. If so, pray send them, as they maybe made use of in settling our differences here."

Thus it will be seen that the spirit of conciliation, of a calm but earnest desire to obtain a firm grasp of the most reasonable relations between Church and State through patient study of the phenomena exhibited in other countries, were the leading motives of the man. Yet he was perpetually denounced in private as an unbeliever, an atheist, a tyrant, because he resisted dictation from the clergy within the Provinces and from kings outside them.