The testimony of the two priests astonished the duchess of Parma. ‘With me,’ she said, ‘the president has always appeared to be a good Catholic.’ Was Viglius then secretly a follower of Luther? By no means. But he cherished some of the liberal notions of his illustrious fellow-countryman, Erasmus, and even felt some regard for the Reformation. When he was censured for having taken part in drawing up the persecuting edicts of 1530, he denied the charge, and asserted that he had done all he could to induce the emperor to mitigate their severity. A priest, who is not suspected of partiality for Protestants, has said of Viglius—‘This great man used his influence to moderate the harshness of the duke of Alva by milder counsels.’[[713]] Viglius, while a thorough Roman Catholic in his speeches, was less so in his deeds, when he could be so without risking the loss of the favor of princes. He was not a hypocrite in virtue, as so many are; he was a hypocrite in fanaticism. But fanaticism then passed for a virtue, and secured him wonderful advantages.
Alasco And Viglius.
What a contrast between the two men whose names were at this time so widely known in the two Frieslands! The influence of Alasco was not confined to these countries. On the banks of the Rhine he took part, in conjunction with his friend Hardenberg, in the attempts at reform in the diocese of Cologne. The time was, however, soon to arrive when he would find himself compelled to leave Friesland, and would be removed to a larger sphere, to labor there, in the midst of distinguished men, at the work of the Reformation.
CHAPTER IX.
BEGINNING OF REFORMATION IN THE NETHERLANDS.
(1518-1524).
The Reformation was Catholic or universal in the sense that it appeared in all the nations of Christendom. It gained, undoubtedly, the most powerful hold on the sympathy of the northern nations. But the peoples of central Europe would all have welcomed it but for the persecutions by princes and priests. In the south it achieved the most beautiful conquests, and had its martyrs even in Rome. Our task is to follow up its traces in every direction.
It was in the Netherlands that the first echo of Luther’s voice was heard. There dwelt a people who had been free since the eleventh century. Each of the provinces had its States, without whose consent no law was made, no tax imposed. The love of freedom and the love of the Gospel together actuated these interesting communities in the first half of the sixteenth century, and both contributed to their glorious revolution.
Other elements, however, had their share in the great movements of this people. Agriculture, which had been called ‘the foundation of human life,’ was thriving there in the midst of numerous canals. The mechanical arts were held in honor. Everywhere throughout these provinces hands and bodies were in motion. They were animated by an inventive spirit; and Brussels was already renowned for its carpets. The Netherlands had risen into importance by bold ventures upon the seas, and their innumerable seamen exchanged their productions with all the known world. Commerce and industry had given to these regions great prosperity, and had created rich and powerful towns. In the sixteenth century, they contained above three hundred and fifty great cities.[[714]] At the head of these stood Antwerp, a vast market of the world, thronged by merchants of all nations, and having a population of 100,000—only 50,000 less than that of London.
Charles The Fifth.
The suzerainty of the Netherlands had passed in 1477 from the house of Burgundy to that of Austria. Under Maximilian the people had retained the full enjoyment of their liberties. Charles the Fifth, who was by birth a Fleming, loved his native country and enjoyed from time to time making some stay in it. The joyous festivals of the Belgian cities lightened his cares. He appointed Flemings to high offices; opened for their commerce numerous channels in his vast empire; and everywhere protected transactions which were so profitable to himself. Those generous merchants, indeed, did not hesitate to testify their gratitude to the emperor by rich tribute. But the ambition of the monarch ere long began to disturb these agreeable relations. Fond of power, Charles the Fifth did not intend to be satisfied with the modest functions of a stadtholder. He aimed at making of all these republics a single kingdom, of which he would be absolute sovereign. The citizens of these free provinces were no less determined to maintain their rights. The Reformation came in to double their energies; and the land became the scene of long-continued and cruel conflicts. The Church in the sixteenth century was indeed to the Belgians and the Dutch the Church under the cross. Other reformed countries—France, Hungary, Spain, and Italy—had their share in the martyrs’ crown. But the Netherlands, groaning under the treacherous blows of a Philip II. and a duke of Alva, have a title to the brightest jewels of that crown.
The Catholicism of the Netherlands was not at this time a fanatical system of religion. The cheerful-hearted people were especially fond of indulgences, pictures, and festivals; but the majority had not even this amount of piety. ‘Preaching was rare,’ says an old author, ‘the churches were poorly attended, the feast-days and holidays ill observed; the people ignorant of religion, not instructed in the articles of faith. There were many comic actors, corrupt in morals and religion, in whose performances the people delighted; and some poor monks and young nuns always took part in the plays. It seemed as if people could not take their pleasure without indulging in mockery of God and the Church.’[[715]]