The life of a bravo in time of peace—­the deliberate project in war to exterminate whole cities full of innocent people, who had different notions on the subject of image-worship and ecclesiastical ceremonies from those entertained at Rome, did not seem to him at all incompatible with the precepts of Jesus.  Hanging, drowning, burning and butchering heretics were the legitimate deductions of his theology.  He was no casuist nor pretender to holiness:  but in those days every man was devout, and Alexander looked with honest horror upon the impiety of the heretics, whom he persecuted and massacred.  He attended mass regularly—­in the winter mornings by torch-light—­and would as soon have foregone his daily tennis as his religious exercises.  Romanism was the creed of his caste.  It was the religion of princes and gentlemen of high degree.  As for Lutheranism, Zwinglism, Calvinism, and similar systems, they were but the fantastic rites of weavers, brewers, and the like—­an ignoble herd whose presumption in entitling themselves Christian, while rejecting the Pope; called for their instant extermination.  His personal habits were extremely temperate.  He was accustomed to say that he ate only to support life; and he rarely finished a dinner without having risen three or four times from table to attend to some public business which, in his opinion, ought not to be deferred.

His previous connections in the Netherlands were of use to him, and he knew how to turn them to immediate account.  The great nobles, who had been uniformly actuated by jealousy of the Prince of Orange, who had been baffled in their intrigue with Matthias, whose half-blown designs upon Anjou had already been nipped in the bud, were now peculiarly in a position to listen to the wily tongue of Alexander Farnese.  The Montignys, the La Mottes, the Meluns, the Egmonts, the Aerschots, the Havres, foiled and doubly foiled in all their small intrigues and their base ambition, were ready to sacrifice their country to the man they hated, and to the ancient religion which they thought that they loved.  The Malcontents ravaging the land of Hainault and threatening Ghent, the “Paternoster Jacks” who were only waiting for a favorable opportunity and a good bargain to make their peace with Spain, were the very instruments which Parma most desired to use at this opening stage of his career.  The position of affairs was far more favorable for him than it had been for Don John when he first succeeded to power.  On the whole, there seemed a bright prospect of success.  It seemed quite possible that it would be in Parma’s power to reduce, at last, this chronic rebellion, and to reestablish the absolute supremacy of Church and King.  The pledges of the Ghent treaty had been broken, while in the unions of Brussels which had succeeded, the fatal religious cause had turned the instrument of peace into a sword.  The “religion-peace” which had been proclaimed at Antwerp had hardly found