Did not the Lamb of God, suspended at each knightly breast, symbolize at
once the woollen fabrics to which so much of Flemish wealth and
Burgundian power was owing, and the gentle humility of Christ, which was
ever to characterize the order? Twenty-five was the limited number,
including Philip himself, as grand master. The chevaliers were emperors,
kings, princes, and the most illustrious nobles of Christendom; while a
leading provision, at the outset, forbade the brethren, crowned heads
excepted, to accept or retain the companionship of any other order.

The accession of so potent and ambitious a prince as the good Philip
boded evil to the cause of freedom in the Netherlands. The spirit of
liberty seemed to have been typified in the fair form of the benignant
and unhappy Jacqueline, and to be buried in her grave. The usurper, who
had crushed her out of existence, now strode forward to trample upon all
the laws and privileges of the provinces which had formed her heritage.

At his advent, the municipal power had already reached an advanced stage
of development. The burgher class controlled the government, not only of
the cities, but often of the provinces, through its influence in the
estates. Industry and wealth had produced their natural results. The
supreme authority of the sovereign and the power of the nobles were
balanced by the municipal principle which had even begun to preponderate
over both. All three exercised a constant and salutary check upon each
other. Commerce had converted slaves into freemen, freemen into
burghers, and the burghers were acquiring daily, a larger practical hold
upon the government. The town councils were becoming almost omnipotent.
Although with an oligarchical tendency, which at a later period was to
be more fully developed, they were now composed of large numbers of
individuals, who had raised themselves, by industry and intelligence,
out of the popular masses. There was an unquestionably republican tone