Life and Death of John of Barneveld — Complete (1609-1623)

by John Lothrop Motley

This was the vital difference of dogma. And it was because they could hold no communion with those who believed in the efficacy of repentance that Rosaeus and his followers had seceded to Ryswyk, and the Reformed Church had been torn into two very unequal parts. But it is difficult to believe that out of this arid field of controversy so plentiful a harvest of hatred and civil convulsion could have ripened. More practical than the insoluble problems, whether repentance could effect salvation, and whether dead infants were hopelessly damned, was the question who should rule both Church and State.

There could be but one church. On that Remonstrants and Contra-Remonstrants were agreed. But should the five Points or the Seven Points obtain the mastery? Should that framework of hammered iron, the Confession and Catechism, be maintained in all its rigidity around the sheepfold, or should the disciples of the arch-heretic Arminius, the salvation-mongers, be permitted to prowl within it?

Was Barneveld, who hated the Reformed religion (so men told each other), and who believed in nothing, to continue dictator of the whole Republic through his influence over one province, prescribing its religious dogmas and laying down its laws; or had not the time come for the States-General to vindicate the rights of the Church, and to crush for ever the pernicious principle of State sovereignty and burgher oligarchy?

The abyss was wide and deep, and the wild waves were raging more madly every hour. The Advocate, anxious and troubled, but undismayed, did his best in the terrible emergency. He conferred with Prince Maurice on the subject of the Ryswyk secession, and men said that he sought to impress upon him, as chief of the military forces, the necessity of putting down religious schism with the armed hand.

The Prince had not yet taken a decided position. He was still under the influence of John Uytenbogaert, who with Arminius and the Advocate made up the fateful three from whom deadly disasters were deemed to have come upon the Commonwealth. He wished to remain neutral. But no man can be neutral in civil contentions threatening the life of the body politic any more than the heart can be indifferent if the human frame is sawn in two.

"I am a soldier," said Maurice, "not a divine. These are matters of theology which I don't understand, and about which I don't trouble myself."

On another occasion he is reported to have said, "I know nothing of predestination, whether it is green or whether it is blue; but I do know that the Advocate's pipe and mine will never play the same tune."

It was not long before he fully comprehended the part which he must necessarily play. To say that he was indifferent to religious matters was as ridiculous as to make a like charge against Barneveld. Both were religious men. It would have been almost impossible to find an irreligious character in that country, certainly not among its highest-placed and leading minds. Maurice had strong intellectual powers. He was a regular attendant on divine worship, and was accustomed to hear daily religious discussions. To avoid them indeed, he would have been obliged not only to fly his country, but to leave Europe. He had a profound reverence for the memory of his father, Calbo y Calbanista, as William the Silent had called himself. But the great prince had died before these fierce disputes had torn the bosom of the Reformed Church, and while Reformers still were brethren. But if Maurice were a religious man, he was also a keen politician; a less capable politician, however, than a soldier, for he was confessedly the first captain of his age. He was not rapid in his conceptions, but he was sure in the end to comprehend his opportunity.

The Church, the people, the Union—the sacerdotal, the democratic, and the national element—united under a name so potent to conjure with as the name of Orange-Nassau, was stronger than any other possible combination. Instinctively and logically therefore the Stadholder found himself the chieftain of the Contra-Remonstrant party, and without the necessity of an apostasy such as had been required of his great contemporary to make himself master of France.

The power of Barneveld and his partisans was now put to a severe strain. His efforts to bring back the Hague seceders were powerless. The influence of Uytenbogaert over the Stadholder steadily diminished. He prayed to be relieved from his post in the Great Church of the Hague, especially objecting to serve with a Contra-Remonstrant preacher whom Maurice wished to officiate there in place of the seceding Rosaeus. But the Stadholder refused to let him go, fearing his influence in other places. "There is stuff in him," said Maurice, "to outweigh half a dozen Contra-Remonstrant preachers." Everywhere in Holland the opponents of the Five Points refused to go to the churches, and set up tabernacles for themselves in barns, outhouses, canal-boats. And the authorities in town and village nailed up the barn-doors, and dispersed the canal boat congregations, while the populace pelted them with stones. The seceders appealed to the Stadholder, pleading that at least they ought to be allowed to hear the word of God as they understood it without being forced into churches where they were obliged to hear Arminian blasphemy. At least their barns might be left them. "Barns," said Maurice, "barns and outhouses! Are we to preach in barns? The churches belong to us, and we mean to have them too."