Adoption Of Calvinism.
At the same time an important change was gradually effected among the evangelicals who remained faithful to the Word of God. A profound acquaintance with the history of the Netherlands in the sixteenth century has not in all cases excluded a mistake—not, however, very widely spread—as to the origin of the Reformation in these provinces. It has been asserted that it had found its way thither, not through Germany, but through France, by means of the Huguenots.[[834]] We have seen that it came direct from Wittenberg, and that at the very beginning of the movement. From what took place at Antwerp and in other towns, there is no room for doubt on the subject. But after those mad, fierce displays of fanaticism, that portion of the evangelicals which had continued sane (and this formed the great majority), sided by preference with the French and Swiss Reformation; and step by step the Netherlands, which had apparently embraced the Reformation of Luther, attached themselves to that of Calvin. Geneva took the place of Wittenberg. Viglius, who was appointed by Charles the Fifth president of the great council at Mechlin, said—‘There are but few who adhere to the confession of Augsburg; Calvinism has taken possession of almost all hearts.’[[835]] To assert that the sole cause of this movement was the fanaticism which passed from the banks of the Rhine into the Netherlands would be an exaggeration. There were other causes at work in this transformation; but the enthusiasm, the disgust, and the alarm which it aroused went for much. This fact is no disparagement to Lutheranism, for Luther and his adherents were ‘at this time the most vigorous censurers of these disorderly proceedings.’ One other cause besides might be assigned for the change, so remarkable and almost unique, which was brought about in the Netherlands. It was in this country that the most furious persecution raged. Now, it has been remarked that those reformed parties which were the objects of violent persecution were those which rejected images, crucifixes, and every thing which tradition has bequeathed to some Protestant churches, and resolved to maintain the conflict according to the teaching of the Scriptures, only by the word of their testimony and by the blood of the Lamb. This remark is worthy of some attention; but it must not be forgotten that no one drew more strength than Luther did from the arsenal of the Word of God.
CHAPTER XII.
LOUVAIN.
(1537-1544.)
At this point the history of the Netherlands presents to us a noble spectacle: we see on the one hand the little ones, those unknown to the world, serving God with fervor and indomitable resolution, and on the other hand, persecutors thirsting for their blood, and conflicts and martyrdoms awaiting them. The heroism of the lowly appears infinitely small in the eyes of the world. In our eyes it is one of the glories of the Reformation, that in its history the little ones are especially brought before us. This is one of the features which distinguish it from secular history, which takes delight chiefly in palaces and in the splendid achievements of conquerors.
Evangelists At Ghent.
At Brussels, Antwerp, Louvain, Ghent, and other towns, there were many friends of the Gospel. Evangelical Christianity was continually gaining strength, but at the same time Romish fanaticism was also on the increase. Ghent, a town of such extent that it was called a country rather than a town, contained at this period numerous adherents of the Reformation. So much did they hunger and thirst after sound doctrine that, in 1537, when a preacher who spoke French only preached the Gospel in this town, where nothing but Flemish was understood, numberless hearers thronged around him and hung upon his lips. Pierre Bruly (Brulius)—this was his name—spoke with such fervor of spirit, and with eloquence so forcible, that the Flemings, although they could not understand what he said, were edified by the earnest and affectionate feeling with which he spoke. When the sermon was over, some of his hearers who could afford it, anxious to know exactly what was said by a preacher who pleased them so much, betook themselves to persons who were acquainted with both languages, and, taking out of their pockets the small bag in which they carried their money, said to them—‘Translate to us, if you please, the discourse which the preacher has delivered; we will give you so much for it.’[[836]] More than three hundred of the Ghentese, men and women, appear to have been converted by the preaching of Bruly. As he was anxious, however, to address people who could understand him, he left Flanders three or four years later, and went to Strasburg, where he succeeded Calvin as pastor of the French Church. People said of him—‘He has, like the young Picard (Calvin) a pure doctrine and a spotless life.’ We shall meet with him again hereafter in Belgium.
Happily, other friends of the Gospel still remained in Ghent. There was Clava, an old man in years, said Erasmus, but who always renews his youth like the spring-tide and bears the most beautiful fruit; Jean Cousard also, who had been a correspondent of Zwinglius; and especially the four Utenhovs. Nicholas Utenhov, a distinguished jurisconsult, an elegant littérateur, a wise, modest, and upright man, long held at Ghent, with high honor, the presidency of the Supreme Council of Flanders. Every moment of leisure that he could snatch amidst the noises of the palace, the numerous causes brought before him, the exclamations of the suitors and the advocates who were about him, Utenhov employed in reading the Holy Scriptures; and he frequently devoted to the study of them part of the night.[[837]]
Martin van Cleyne, a physician, a commentator on Hippocrates and Galen, tasted the Word of God, rejoicing to see how faith and the Gospel healed sick souls and gave them a new life. In the practice of his art he had never seen such marvellous cures; and he said to himself that, in spite of all the efforts which physicians make to heal them, men nevertheless die at last; while Jesus Christ heals forever and makes immortal. He therefore began to communicate to his friends and neighbors the sovereign remedy which he had discovered. But, being persecuted by the Inquisition, he went to London under the assumed name of Micron, and became pastor of the Belgian church there.[[838]]
When Alasco arrived at Louvain he found there zealous partisans both of the papacy and the Gospel; on the one side theologians and fanatical monks, and on the other a little flock among the citizens who received gladly the light of the Gospel. A lady, belonging to one of the principal families of the town, Antoinette Haveloos (born van Roesmals) many of whose ancestors had in old times occupied the foremost place in the state, was animated with a lively piety, and, by her virtues, was an example to all the town.[[839]] She possessed at this time a competency, which she afterwards lost, and she joyfully practised hospitality. It was in her house that Alasco took up his abode when he came to Louvain.[[840]] Antoinette was then about fifty-two years of age, and she resided at a place called Bollebore, from a fountain situated near the river La Vuerre. ‘Above all things she was given to reading and meditating on the Holy Scriptures; and by this means she became acquainted with the will of God, which she also put in practice, discharging towards her neighbors the offices of charity.’[[841]] She was, moreover, regarded as the soul of the Reformation in Louvain. She had a daughter named Gudule, elegant in figure, perfectly beautiful and refined, at this time in the flower of her age.[[842]] Gudule was reserved and modest, and did not make much display of her religious sentiments; but she had deep feeling and especially great love for her mother. Antoinette’s family circle was large, and her nephews and nieces had almost all become believers in the Gospel.
Jan Van Ousberghen.