The doctrine of predestination in its sternest and strictest sense had long been the prevailing one in the Reformed Church of the revolted Netherlands, as in those of Scotland, France, Geneva, and the Palatinate.  No doubt up to the period of the truce a majority had acquiesced in that dogma and its results, although there had always been many preachers to advocate publicly a milder creed.  It was not until the appointment of Jacob Arminius to the professorship of theology at Leyden, in the place of Francis Junius, in the year 1603, that a danger of schism in the Church, seemed impending.  Then rose the great Gomarus in his wrath, and with all the powers of splendid eloquence, profound learning, and the intense bigotry of conviction, denounced the horrible heresy.  Conferences between the two before the Court of Holland, theological tournaments between six champions on a side, gallantly led by their respective chieftains, followed, with the usual result of confirming both parties in the conviction that to each alone belonged exclusively the truth.

The original influence of Arminius had however been so great that when the preachers of Holland had been severally called on by a synod to sign the Heidelberg Catechism, many of them refused.  Here was open heresy and revolt.  It was time for the true church to vindicate its authority.  The great war with Spain had been made, so it was urged and honestly believed, not against the Inquisition, not to prevent Netherlanders from being burned and buried alive by the old true church, not in defence of ancient charters, constitutions, and privileges—­the precious result of centuries of popular resistance to despotic force—­not to maintain an amount of civil liberty and local self-government larger in extent than any then existing in the world, not to assert equality of religion for all men, but simply to establish the true religion, the one church, the only possible creed; the creed and church of Calvin.

It is perfectly certain that the living fire which glowed in the veins of those hot gospellers had added intense enthusiasm to the war spirit throughout that immense struggle.  It is quite possible that without that enthusiasm the war might not have been carried on to its successful end.  But it is equally certain that Catholics, Lutherans, Baptists, and devotees of many other creeds, had taken part in the conflict in defence both of hearth and altar, and that without that aid the independence of the Provinces would never have been secured.

Yet before the war was ended the arrogance of the Reformed priesthood had begun to dig a chasm.  Men who with William the Silent and Barneveld had indulged in the vision of religious equality as a possible result of so much fighting against the Holy Inquisition were perhaps to be disappointed.

Preachers under the influence of the gentle Arminius having dared to refuse signing the Creed were to be dealt with.  It was time to pass from censure to action.