It had long since been declared through the mouth of the Advocate, but in a solemn state manifesto, that My Lords the States-General were the foster-fathers and the natural protectors of the Church, to whom supreme authority in church matters belonged.

The Contra-Remonstrants, on the other hand, maintained that all the various churches made up one indivisible church, seated above the States, whether Provincial or General, and governed by the Holy Ghost acting directly upon the congregations.

As the schism grew deeper and the States-General receded from the position which they had taken up under the lead of the Advocate, the scene was changed.  A majority of the Provinces being Contra-Remonstrant, and therefore in favour of a National Synod, the States-General as a body were of necessity for the Synod.

It was felt by the clergy that, if many churches existed, they would all remain subject to the civil authority.  The power of the priesthood would thus sink before that of the burgher aristocracy.  There must be one church—­the Church of Geneva and Heidelberg—­if that theocracy which the Gomarites meant to establish was not to vanish as a dream.  It was founded on Divine Right, and knew no chief magistrate but the Holy Ghost.  A few years before the States-General had agreed to a National Synod, but with a condition that there should be revision of the Netherland Confession and the Heidelberg Catechism.

Against this the orthodox infallibilists had protested and thundered, because it was an admission that the vile Arminian heresy might perhaps be declared correct.  It was now however a matter of certainty that the States-General would cease to oppose the unconditional Synod, because the majority sided with the priesthood.

The magistrates of Leyden had not long before opposed the demand for a Synod on the ground that the war against Spain was not undertaken to maintain one sect; that men of various sects and creeds had fought with equal valour against the common foe; that religious compulsion was hateful, and that no synod had a right to claim Netherlanders as slaves.

To thoughtful politicians like Barneveld, Hugo Grotius, and men who acted with them, fraught with danger to the state, that seemed a doctrine by which mankind were not regarded as saved or doomed according to belief or deeds, but as individuals divided from all eternity into two classes which could never be united, but must ever mutually regard each other as enemies.

And like enemies Netherlanders were indeed beginning to regard each other.  The man who, banded like brothers, had so heroically fought for two generations long for liberty against an almost superhuman despotism, now howling and jeering against each other like demons, seemed determined to bring the very name of liberty into contempt.