The Republic existed as a fact, but it had not long existed, nor had it ever received a formal baptism. So undefined was its constitution, and so conflicting were the various opinions in regard to it of eminent men, that it would be difficult to say how high-treason could be committed against it. Great lawyers of highest intellect and learning believed the sovereign power to reside in the separate states, others found that sovereignty in the city magistracies, while during a feverish period of war and tumult the supreme function had without any written constitution, any organic law, practically devolved upon the States-General, who had now begun to claim it as a right. The Republic was neither venerable by age nor impregnable in law. It was an improvised aristocracy of lawyers, manufacturers, bankers, and corporations which had done immense work and exhibited astonishing sagacity and courage, but which might never have achieved the independence of the Provinces unaided by the sword of Orange-Nassau and the magic spell which belonged to that name.
Thus a bitter conflict was rapidly developing itself in the heart of the Commonwealth. There was the civil element struggling with the military for predominance; sword against gown; states' rights against central authority; peace against war; above all the rivalry of one prominent personage against another, whose mutual hatred was now artfully inflamed by partisans.
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 assuming 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 passion 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 municipal 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 God'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 participate 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 assumed 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.