Charles found co-operators both in the pope, Clement VII., and in some of the leading men of the country. One of these was Charles of Egmont, Duke of Guelderland, an ambitious and violent man, who had spent his life (he was nearly sixty) in perpetual agitation and wars; a sour and gloomy man, who died of grief when, in 1538, his duchy was given to the Duke of Cleves. Egmont was one of those who feared, not without reason, that the religious change would draw after it a political change. Alarmed at the progress which the Reformation was making around him, actuated by a blind and impetuous zeal, he wrote from Arnheim to the pope to enlist him in the war which he intended to undertake. ‘In all humility,’ he said to him, ‘we kiss your feet, most holy Father, and we inform you that as the pernicious heresy of Luther does nothing, alas, but propagate and strengthen itself from day to day, we are striving to extirpate it. We are extremely distressed at finding that some princes, our neighbors, permit many things which they ought to repress. This is the reason for our entreating your Holiness to command them to use more vigilance lest the many-headed beast should swallow up the church of Jesus Christ. And as the ecclesiastics are themselves infected, and as we dare not lay our hands on the Lord’s anointed, we pray you to authorize us to compel them to return to the good path, and if they do not repent to inflict on them the punishment of death.’[[774]]
The pope did not keep him long waiting for an answer. A pontifical brief of Clement VII., addressed to Erhard de la Marck, cardinal bishop of Liége, said to him—‘We are convinced that for the extirpation of this pestilence a higher authority is needed than that of the inquisitors established by Campeggio; we therefore require you to put forth all your ability and anxious endeavors to support the labors of the holy inquisition, and we give you full authority over it. Apply yourself with all your heart to root out the tares which Lutheran treachery has sown in the Lord’s field. Never will you find a more splendid opportunity of obeying God and of making yourself agreeable to us.’[[775]]
This brief was not to remain long without effect. Indeed, there were already in the Netherlands many, both men and women, who were suffering tortures or death that they might bear witness to the Gospel. We shall describe some cases.
John Van Bakker.
At Woerden, a town situated between Leyden and Utrecht, lived a simple man, warden of the collegiate church, an office which gave him a certain position. He was well-informed, was of a religious spirit, liked his office, and discharged its duties zealously. But his warmest affection was fixed on the person of his son John. John van Bakker, called in Latin Pistorius, studied under Rhodius at the college of Utrecht. He made great progress there in literature, but he also learnt something else. It was at the period of the revival of the Christian religion. The young man was struck by the glorious brightness of the truth, and a living light was shed abroad in his heart.[[776]] Rhodius was attached to his young disciple; and they were often seen conversing together, like father and son. The canons of Utrecht took offence. The two evangelicals were watched, attacked, threatened, and denounced as Lutherans; and word had been hastily sent to the father that his son was fallen into heresy. The old churchwarden, thunderstruck by the news, trembling at the thought of the danger impending over his beloved son, at once recalled him to Woerden. But the very evil which he wished to avoid was by this means only increased. John, filled with ardent desire for the propagation of the truth, let slip no opportunity of proclaiming the Gospel to his fellow-citizens. Attacks were renewed; the alarm of the father grew greater. He now sent his son to Louvain to improve himself in literature, and also because this town passed for the stronghold of popery. But old ties of hospitality united the father with Erasmus; and John was therefore placed under the influential patronage of this scholar. Out of deference to the wishes of his father, but sorely against his own will, he became a priest. He immediately availed himself, however, of this office to contend more effectively against the anti-christian traditions and to spread abroad more extensively the knowledge of Christ. The canons of Utrecht, who had not lost sight of him, summoned him to appear before them. He refused to do this; and upon this refusal, the prefect of Woerden put him in prison. But Philip, bishop of Utrecht, was favorably disposed towards the Gospel; and John regained his liberty and without delay betook himself to Wittenberg. Here he lived in intimate intercourse with Luther and Melanchthon, and with many pious young men from all the countries of Europe. He thus became established in the faith. On his return to Holland, he taught evangelical truth with still more energy than before. The chapter of Utrecht, whose inquisitorial glance followed him everywhere, now sentenced him to banishment for three years, and ordered him to go to Rome, that he might give himself up to the penances required for the expiation of his errors. But instead of setting out for Italy, he began to travel all over Holland, instructing, confirming, and building up the Christians scattered abroad and the churches. He visited Hoen and Gnapheus, who were at the time prisoners for the Gospel’s sake, and consoled them. His father followed him with both joy and anxiety in his Christian wanderings. Although he feared that John’s faith would bring down persecution upon him, he nevertheless felt attracted towards it. If the sky looked threatening, the old man in alarm would fain have recalled his son; but if no cloud seemed likely to disturb the serenity of the evangelical day, the father rejoiced in the piety of his son and triumphed in his triumphs.[[777]]
His Trial.
We have now reached the year 1523. Hitherto Bakker had outwardly belonged to the Church of Rome. He now began to consider whether he ought not to bring his outward actions into harmony with his inward convictions. This harmony is not always attained at the first step. Bakker discontinued officiating in the church, and renounced all profit and advantage proceeding from Rome. When he understood that sacerdotal life is opposed to the Gospel, he married; and, calling to mind the example of Paul, who was a tentmaker, the lettered disciple of Rhodius set himself to earn his livelihood by baking bread, digging the ground, and other manual labor. But at the same time he preached in private houses, and welcomed all who came to seek at his hands consolation and instruction. A step at this time taken by Rome tended to increase his zeal. The pope, anxious to consolidate his tottering see, invented a new species of indulgences, which were not to be offered for sale like those of Tetzel, but were to be given gratuitously by the priests to all persons who, at certain times and in certain places, should come to hear a mass. These indulgences having been preached in Woerden, Bakker rose in opposition to them. He unveiled the craft of those who distributed them, boldly proclaimed the grace of Christ, strengthened the feeble, and pacified troubled consciences. The inhabitants of Woerden, affected by such zeal, resorted in crowds to the lowly dwelling in which they found the peace of God, a Christian woman who sympathized with all their sorrows and endeavored to relieve their necessities, and a pious minister who earned his living by the labor of his own hands. The ordinary priest of the place, provoked by the neglect into which he had fallen, denounced Bakker, at first to the magistrate, and next to the governess of the Netherlands. He made such desperate efforts[[778]] that one day, in 1525, the officers of justice, by order of Margaret, arrested Bakker and committed him to prison at the Hague. The poor father on hearing the news was struck as by a thunderbolt. Bakker, doomed to harsh and solitary confinement, perceived the danger which hung over him. He looked all round and saw no defender except the Holy Scriptures. His enemies, who were afraid of his superior knowledge, sent for theologians and inquisitors from Louvain; and an imperial commission was instructed to watch the proceedings and see that the heretic was not spared. The doctors came to an understanding about the trial, and every one’s part was fixed. The inquisitorial court was formed, and the young Christian—he was now twenty-seven years of age—appeared before it. Cross-pleadings were set up. The following are some of the affirmations and negations which were then heard at the Hague:—
The Court.—‘It is ordered that every one should submit to all the decrees and traditions of the Roman church.’
Bakker.—‘There is no authority except the Holy Scriptures; and it is from them only that I can receive the doctrine that saves.’[[779]]
The Court.—‘Do you not know that it is the church itself which, by its testimony, gives to the Holy Scriptures their authority?’