However, a letter came from Gorcum, in which William of Nassau ordered the clauses of the convention of June 26th to be strictly observed in regard to the prisoners. This, of course, only exasperated the Count of Marck, who saw that his prey might escape him. As he was going to bed, after one of the orgies which were habitual with him, he cast his eyes again over the note of the Prince of Orange. He then for the first time perceived that Brandt had sent him only a copy of the order, and had preserved the original. This served as a pretext for a display of his amiable temper, and he declared that he was master of the place, and that it was high time for it to be known; an order was issued at once to take the prisoners and conduct them to Ten Rugge, [Footnote 15] a convent which he had sacked when he first captured Briel. The torture began at about two o'clock in the morning of Wednesday, the 9th of July; it was accompanied by shameful outrages which we prefer to pass over in silence. Their captivity had lasted twelve days, of which nine were passed at Gorcum.
[Footnote 15: The Catholics of Holland have recently repurchased this stolen convent for 16,000 florins. It will soon be a place of pilgrimage for the pious people of Holland and Belgium.]
Of the nineteen prisoners who were taken from that city, only sixteen suffered death. Three priests and religious filled the gaps in their noble band. "A mysterious judgment of Providence, of which there is more than one example in the history of the martyrs. There were nineteen called to martyrdom, and the defection of some did not prevent the number being preserved to the end." (R. F. Cahier, SJ.) We have mentioned two of these unhappy deserters, whom God deigned to lead back to himself; the third entered the service of the Count of Marck, and was hung three months after for stealing. But apostasy did not always preserve life, for we read that the curé of Maasdam was put to death eight days after the martyrs, although he had renounced the papacy.
William of Marck at last received his reward from a just Providence; he was bitten by one of his dogs, and died in the most horrible agony, amid shrieks of rage and despair. It is a general law; the Neros are plunged in the depths of shame and despair, while martyrs ascend to their eternal glory. Eighteen centuries after his crucifixion, Peter receives the honors of a triumph such as kings have never had; three centuries after their torment, the nineteen martyrs of Gorcum are venerated in every corner of the earth where Christianity is known.
We present to our readers the names of these martyrs: Fathers Nicholas Pieck, superior of the Franciscans; Jerome Werdt; Thierry Van Emden; N. Janssen; Willehad Danus, a venerable old man of ninety years who did not cease repeating Deo Gratias during the twelve days of his confinement; Antony Werdt; Godfrey Mervel; Antony Hoornaer; Francis de Roye, who was scarcely twenty-four years of age, being the youngest of the martyrs; Cornelius Wyk, and Peter Assche. The foregoing were all Friars Minor. The Dominicans had a representative in the person of Father John, of the province of Cologne, who was captured while going to baptize an infant. Father Adrian Beek and his curate, F. James Lacops, were seized on the night of the seventh or morning of the eighth of July and sent to Briel, where they joined those who had come from Gorcum; they were both Premonstrants. There was a canon of St. Augustine, John Oosterwyk, who was directing a convent of the order at Gorcum. When he heard that his own convent (that of Ten Rugge, the place of martyrdom) was sacked and the religious put to death, he exclaimed, "Oh may our Lord deign to grant that I may die as they have!" How exactly was his prayer granted! The following were seculars: Leonard Vechel; Nicholas Van Peppel; Godfrey Van Duynen, a doctor of theology and formerly rector of the university of Paris; he had merited by his pure life the crown of martyrdom that he received when more than seventy years of age; and, lastly, Andrew Wouters, who was taken near Dordrecht, and who was the third substitute for those who shrank from the trying ordeal.
V.
We are not astonished that God by miracles, and the holy church by her veneration, has made this episode of the religious persecution of the Netherlands so prominent. If we will but reflect, it offers to us the most precious teaching; it presents one of those striking proofs which are sure to convince the good sense of the people. A cause which succeeds by such crimes as this is already judged; we are not called upon to condemn it. And if this is the cause of a "reformed religion," what need has any honest man of any further arguments to convince him of its error? Was Christianity established in the Roman empire by overturning the government and giving up its inoffensive citizens to pillage, to outrage, and to murder? Does the "liberty of conscience" preached by the "reform" resemble the liberty that the church asked of the Caesars, and which she is asking of Protestant governments today? The champions of this modern "liberty" imposed their doctrines upon unwilling people at the point of the sword, while its opponents gave their blood in defence of their religious rights. In countries where Protestantism did not maintain itself by an unrelenting despotism, the people eagerly returned to the faith of their fathers, the very violence of the sects causing a healthful reaction. [Footnote 16] And this was also the case with the greater part of the provinces of the Netherlands, which gladly threw off the yoke of William of Orange and returned to their former allegiance—an example of a wavering faith being revived by the lawlessness of its opponents. The sectaries retained only seven of the seventeen provinces, now known as Holland, and which were inundated with the blood of faithful Catholic priests. The martyrs of Gorcum were only a little band of this vast army of Jesus Christ. In the year 1572, there were more martyrs in the Low Countries than in all the preceding centuries together: the cradle of the republic of Holland floated in a sea of Catholic blood.
[Footnote 16: "France," says a Protestant historian, "after having been almost reformed, found herself, in the result, Roman Catholic. The sword of her princes, cast into the scale, caused it to incline in favor of Rome. Alas I another sword, that of the reformers themselves, insured the failure of the Reformation." (D'Aubigné, History of the Reformation, vol. i. p. 86.)]
We wonder what learned and sincere Protestants, such as M. Guizot, think in their hearts of these bloody pages of their ancestors? Do they believe in the "compensation" that Mr. Prescott talks about, and that such dreadful crimes were necessary to purchase freedom of conscience, which, after all, is only permission to believe nothing? "Notwithstanding the disorders it caused," says M. Guizot, "and the faults it committed, the reform of the sixteenth century has rendered to modern times two great services." M. Guizot tells the truth; it has. It has given to the Catholic Church a noble army of martyrs, and confirmed the promise of our Lord to Peter, when he declared "the gates of hell shall not prevail against the church." "It (the reform) reanimated, even among its adversaries, the Christian faith." [Footnote 17] "It has imprinted upon European society a decisive movement toward liberty." [Footnote 18] Liberty for whom and liberty for what? For Calvinistic Holland, it was the liberty of civil war, the liberty to rob unprotected convents, the liberty to circulate immoral books, the liberty to follow licentious desires, to desecrate the churches, and, above all, the liberty to persecute the adherents of Catholicism.
[Footnote 17: We are at a loss to discover M. Guizot's authority for this assertion. Erasmus, one of the most learned men of the sixteenth century, says: "Those whom I had known to be pure, full of candor and simplicity, these same persons have I seen afterward, when they had gone over to the gospellers, become the most vindictive, impatient, and frivolous; changed, in fact, from men to vipers. . . . Luxury, avarice, and lewdness prevail more among them than among those whom they detest. … I have seen none who have not been made worse by their gospel." (Epist. Tractibus Germaniae Inferioris.) "Our evangelists," says Luther, "are now sevenfold more wicked than they were before the Reformation. In proportion as we hear the gospel, we steal, lie, cheat, gorge, swill, and commit every crime. … The people have learned to despise the word of God." (Luther, Werke, ed. alt. tom. iii. p. 519.)]